In some ways I am a little surprised to be bringing you this teaching today. But there have been questions around female pastors or should women teach here at ANCC. So I am going to give my view (end Elim’s).
It is not my task here today to criticise other churches (although some criticise us). There are churches in Reading who do recognise women and those that don’t. My role is to live in peace with them all (Hebrews 12:14).
It is not my task to convince you that you are wrong and we are right.
I am merely going to present to you the Pentecostal view of women in ministry.
Now, a disclaimer. I have shifted over the years in my view. Not because I had adopted a strong theological viewpoint but because I never had adopted one - I just did not think about it for many years and went with the flow. In the last ten years, I have studied it a lot more.
The question is not whether God uses women.
Scripture, Church history, and contemporary ministry: all testify that God calls, equips, and empowers women.
Here is a key text:
Acts 2:17–18; “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.18 Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.”
Pentecost was not merely the birth of the Church; it was the public declaration that the Spirit's gifts would be poured out on both men and women. (We will be teaching in the Autumn about the Holy Spirit in an exciting new series).
The Spirit's gifting is intentionally poured out without regard to age, sex or social status.
Peter presents this as a fulfilment of Joel's (Joel 2:28-32) vision of the new covenant community.
If women are publicly empowered to prophesy, teach God's word, and minister under the Spirit, restrictions on leadership are difficult to justify.
The repeated stress is on the universalisation of the Spirit:
- sons and daughters,
- young and old,
- male and female servants (the Greek word here is slaves!).
Some commentators note that the repeated "my" is significant because it emphasises that both men and women are equally God's servants, both belonging to him and both recipients of the Spirit's outpouring.
The fact that the newly born church was being so counter cultural - woman and servants, young and old - are given equal status via the work of the Holy Spirit is a sign of the New Covenant but also God’s plan.
Today we will consider:
- The “Forbidding” Scriptures
- Women in the Bible
- Women in Church History
1. The “Forbidding” Scriptures
There are those - and some of you are grappling with this - that say women should not have authority or teach based on picking up a few verses here and there. I cannot deal with all of them.
But here is a principle that was drilled into me at Bible College: a text without a context is a pretext. Which means, pick one verse and use that as a proof. This is a danger of using one of these verses to justify male-only leadership.
“Forbidding” Scripture 1:
1 Timothy 2:11-15: A woman should learn in quietness and full submission. 12 I do not permit a woman to teach or to assume authority over a man; she must be quiet. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner. 15 But women will be saved through childbearing – if they continue in faith, love and holiness with propriety
Some say this means women cannot hold position within the church, nor teach. The usual word for general authority or position in the NT Greek is exousia. It appears over 100 hundred times in the NT. Pauls uses it around thirty times. In 1 Timothy 2:12, the Greek word authentein translated as authority only appears once in the Bible and only twice in relevant extra-biblical literature. It means authority that dominates, usurps, not someone simply being in charge of another.
Some claim that the ‘creation ordinance’ is at work here: For Adam was formed first, then Eve. (I’ll return to this in a bit).
Now, that is not context. That is syntax. The question is why is Paul using this counter-argument. Remember, he is dealing with an issue but we are not told what it is. We are told his answer.
Context is arrived at: reading around the verse, looking at the whole flow of Scripture, and studying history of the first century, thus discovering what is the context Paul is speaking into. (Blog Bonus)
Contextualisation: Two Myths, one problem.
As is well known, Ephesian (where Timothy is the pastor) women were expected to serve Artemis. A blending of myths existed between Artemis (of Greek myth) and Isis (of Egyptian myth), demonstrating that the two myths were combined in Ephesus in antiquity. (Ephesian Artemis is different to Artemis in Greek mythology. Also, the temple to Ephesian Artemis was huge, one of the most famous religious centres int he Roman world). These cults/myths were deeply embedded into Ephesian life.
The result was that women were actively engaged in also propagating the Isis myth in which Isis deceives Ra and usurps his authority to obtain power and greatness.
This explains the use of the word authentein in 1 Timothy 2:12 in relation to women teaching myths held that women were the originator of man, that man was deceived in creation accounts, and not women. They were actively usurping the men. Paul’s reference to the ‘creation ordinance’ is to correct this.
These women were joining the church. Newly saved, they continued in their myths - for a time at least.
Are women saved through childbearing? If so, the rest of the gospel and the Spirit pouring out Himself upon women cannot be true!
Again these myths explain this for us.
It was believed that women were protected by the goddess of childbearing, Artemis. Disobedience would mean death or disabled child. Serving Jesus instead would hold perceived risks and fears for women who bore children - so they were avoiding pregnancy.
1 Timothy 2:15 offers hope instead of fear for women in this context. They would be ‘saved’ or ‘protected’ through the process of childbirth, they could exhibit this trust in God by persevering in “faith, love and holiness with propriety” rather than returning to their old ways.(Peppiatt, Lucy. Rediscovering Scripture's Vision for Women, (pp. 150-151).
Takeaway: Paul is dealing with a local issue in a local church, not issuing a universal command for all to follow. We will see, church history bears this out.
“Forbidding” Scripture 2:
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. 35 If they want to enquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.
Does this literally mean women must be silent? If so, then Paul is contradicting himself. Women prophesy in the Corinthian church (1 Corinthians 11:5). Also Paul speaks about women being engaged in active ministry (Acts 18:26; Rom. 16:1–2; Rom. 16:7). Also the rest of the NT (In the Gospels, Luke 8:1–3; Matt. 28; John 20. In Acts, Acts 2:17–18, Acts 21:9; Acts 18:26; Acts 16).
Although it is harder to understand what is going on in Corinth than Ephesus, as we saw previously, it does seem that this is a local issue of women being disruptive in the meetings. It appears they did not all understand the teaching and were asking for explanations and disrupting the meeting. See Paul’s instruction orderly worship to the same church (1 Corinthians 14:36-40 - note here that both men and women are encouraged to use spiritual gifts).
Perhaps their lack of understanding was based on a two-tier religious eduction philosophy. Women in Jewish culture were not generally excluded from hearing Scripture or knowing it, but they were often excluded from the highest levels of formal Torah education and religious teaching roles that were commonly available to men. The degree of exclusion varied by region, family, social class, and period.
Educational prohibitions or limitations do not apply in our culture. If education is the reason Paul wrote these words, then it is not a gender based argument.
Are there women today who based on their scriptural knowledge should not preach? Yep. But I have also come across men today who don’t belong in the pulpit either.
Takeaway: Again Paul is addressing a local issue and not pronouncing a universal principle.
“Forbidding” Scripture 3:
Surely the creation account gives men authority over women, therefore women should not minister This one is a bit of a stretch to justify.
Genesis 1:26-28: Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.’ 27 So God created mankind in his own image, in the image of God he created them; male and female he created them.28 God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’
What about the creation ordinance? Surely this shows men are in charge of women?
- Genesis 1:26–28 gives both man and woman dominion over creation with no hierarchy stated.
- Both men and women are created in the image of God; equal in His sight. Which then helps us make sense of Pentecost and the fulfilment of Joel 2 - both men and women receive spiritual gifts.
- Being created first does not automatically imply authority. Animals were created before Adam; if creations order gives authority then we are all under the authority of a giraffe (pick your favourite animal). Adam was not under them.
- Ishmael was born before Isaac. Esau was born before Jacob. Yet first-created or first-born status does not always equal leadership.
- Male domination appears after the Fall (Genesis 3:16). This is not as God's ideal but as a consequence of sin, The Fall.
Redemption in Christ restores creation partnership. Galatians 3:28 becomes significant: There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.
But God made Eve as Adam’s helper, so she is subordinate, and therefore should be in church?
Genesis 2:18: The Lord God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’
The Hebrew word for "helper" (ezer). It occurs 21 times in the OT. It applies to Eve twice (Gen 2:18 and 2:20).
Three other times it applies to human or national help: Isaiah 30:5; Ezekiel 12:14; Daniel 11:34.
However, it also applies to God 16 times! That's the majority of times. (Exodus 18:4; Deuteronomy 33:7; 33:26; Deuteronomy 33:29; Psalm 20:2; 33:20; 70:5; 89:19; 115:9; 115:10; 115:11; 121:1–2; 124:8; 146:5 ; 13:9).
Ezer means: to help, offer assistance, give aid, support.
It does not essentially mean subordinate. If it did every time God helps us He is becoming subordinate to us.
(See Blog Bonus for 1 Timothy 3)
Takeaway: Hierarchy and the change in roles is a result of sin. The creation account emphasises men and women as God’s image bearers and both were given co-dominion or co-leadership over the earth.
Let’s turn to a quick overview of women the Bible who led.
2 . Women in the Bible.
Here are some of the most prominent women who exercised leadership in the Old Testament:
Miriam
Miriam was a prophetess who helped lead Israel during the Exodus and is mentioned alongside Moses and Aaron as one of Israel's leaders. She led the women in worship after the crossing of the Red Sea. (Exodus 15:20–21; Micah 6:4).
Deborah: Deborah served as a prophet and judge, exercising national leadership over Israel. She directed Barak in battle and is portrayed as one of Israel's chief leaders during a time of oppression. Judges 4:4–10; Judges 5
Huldah: Huldah was a prophet consulted by King Josiah's officials when the Book of the Law was discovered in the Temple. Her prophetic interpretation helped shape one of the most important reform movements in Judah's history. 2 Kings 22:14–20; 2 Chronicles 34:22–28
Esther: Esther used her position as queen to intervene politically and save the Jewish people from destruction. Her courage and strategic leadership led to the deliverance of an entire nation. Esther 4–8.
Abigail: Abigail prevented bloodshed by wisely intervening between David and her husband Nabal. Her diplomacy and discernment changed the course of events and earned David's admiration. 1 Samuel 25:14–35
The Wise Woman of Abel Beth Maacah: This unnamed woman negotiated with Joab and persuaded her city to surrender a rebel rather than suffer destruction. Her leadership preserved an entire city from military devastation. 2 Samuel 20:14–22
The Wise Woman of Tekoa: At Joab's request, she skilfully presented a legal and moral case before King David. Her intervention helped bring about Absalom's return from exile. 2 Samuel 14:1–20
Jael: Jael delivered Israel by killing Sisera, the commander of the Canaanite army, with a tent peg through the skull. Deborah's victory song celebrates her as "most blessed of women." Judges 4:17–22; Judges 5:24–27
The Shunammite Woman: Though not a formal office-holder, she displayed remarkable initiative, faith, and influence in her dealings with Elisha and local authorities. She is one of the most prominent women in the narratives surrounding Elisha. 2 Kings 4:8–37; 2 Kings 8:1–6
Queen Mother Bathsheba: Bathsheba played a decisive role in securing Solomon's succession to David's throne. As queen mother, she held a position of significant influence in the royal court. 1 Kings 1:11–31; 1 Kings 2:19.
The three figures most often discussed in debates about women in ministry are:
- Miriam — national leader and prophet.
- Deborah — judge, prophet, and military leader.
- Huldah — prophet whose authority was recognised by king and priests.
These women exercised spiritual authority over men in various contexts.
Here are some of the most prominent women who exercised leadership in the New Testament:
Mary Magdalene: First witness of the resurrection. Sent by Jesus to announce the resurrection. Mary Magdalene is sometimes called the "apostle to the apostles" because she announced the resurrection to them. John 20:18
Martha and Mary: Jesus welcomed women as disciples. “Sitting at someone's feet" was a recognised expression for the posture of a disciple learning from a teacher. For example, Paul the Apostle says he was educated "at the feet of" Gamaliel (Acts 22:3). Many scholars therefore see Luke intentionally portraying Mary in the role of a disciple—something noteworthy in a culture where formal discipleship was usually associated with men. Luke 10:39
Women were not merely supporters; they were learners and participants.
Priscilla (Acts 18): Ministered alongside Aquila as part of a ministry team. Priscilla and her husband Aquila instructed the learned preacher Apollos more accurately in the faith (Acts 18:26).
If God used Priscilla to teach one of the greatest preachers in the New Testament, why would we assume He cannot use women to teach today?
But there’s something else noteworthy in Paul’s writing too: In Paul's letters specifically Paul mentions them three times. In chronological order:
- 1 Corinthians 16:19 – Aquila and Priscilla
- Romans 16:3 – Priscilla and Aquila
- 2 Timothy 4:19 – Priscilla and Aquila
So what? In the ancient world, it was common to mention the more prominent or socially significant person first. Many scholars suggest that Paul's putting Priscilla first twice out of three mentions may indicate her prominence in ministry or standing within the church.
At the very least, Paul was not afraid for a woman to be publicly honoured as a leading coworker in the gospel.
Phoebe (Romans 16:1–2): Deacon of the church at Cenchreae. Trusted by Paul and commended to the Roman church. The word deacon refers here to a Christian designated to serve with the overseers/elders of the church in a variety of ways; similarly in Phil. 1:1 and 1 Tim. 3:8,12.
Junia: Romans 16:7: Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.
Possibly another husband and wife team. But also they were imprisoned with Paul but had served Jesus longer.
“Outstanding among the apostles.” What does this phrase mean?
Well, if I say, “Mo Salah was outstanding amongst the Liverpool players,” what would that mean? That he was a Liverpool player or that he was known to the players? It would mean he was a player.
Junia was indeed an apostle, an outstanding one, in the early church. (Blog bonus).
The Holy Spirit is poured out without distinction. Calling is based on God's gifting, not gender. Acts 2 fulfils Joel's prophecy: daughters as well as sons prophesy.
Takeaway: When God calls, the Church must not silence what the Spirit has empowered.
3. Women in Church History: A Forgotten Legacy
Recovering the Historical Record (drawing on the research of Beth Allison Barr).
Many Christians assume women's leadership is a modern invention. Historical evidence shows women serving as leaders, teachers, missionaries, abbesses (female abbots), evangelists, and reformers.
Restrictions often reflected cultural developments more than biblical mandates.
Here are some examples from Church history. As we think of them, ask yourself: if the Paul restricted women in ministry, why were these allowed to minister by the Church?
Perpetua (181-203): Perpetua is especially important because the Passion of Perpetua and Felicity contains what is widely believed to be a firsthand diary written by Perpetua before her death.
That makes her one of the earliest Christian women whose own words survive. Perpetua was not a bishop, elder, or church office-holder.
However: She was regarded as a spiritual exemplar and teacher through her testimony.
Her visions and writings were read and circulated among Christians.
Her martyrdom gave her enormous influence in the early church.
Later Christians looked to her as a model of faith, courage, and spiritual authority.
Perpetua is evidence that women exercised significant spiritual influence and were publicly honoured by the church long before modern debates about ordination and pastoral ministry.
Macrina the Younger (327-379): She was the sister of Basil the Great, Gregory of Nyssa, and Peter of Sebaste. Both Basil and Gregory credited her with shaping their spiritual and theological development.
Gregory portrays her as a theological teacher in his work On the Soul and the Resurrection, where Macrina discusses profound theological questions and effectively takes the role that Socrates plays in Plato's dialogues.
She founded and led an ascetic Christian community and was regarded as a spiritual authority.
What is striking is that Gregory presents Macrina teaching him, not the other way around.
Hilda of Whitby (614–680): Abbess who led a double monastery of men and women and hosted the Synod of Whitby, a major church council.
Lioba (c. 710–782): Missionary and abbess who helped evangelise Germanic regions and advised church leaders.
Hildegard of Bingen (1098–1179): Abbess, theologian, preacher, composer, and correspondent with popes and emperors.
Clare of Assisi (1194–1253): Founded a major religious order for women and exercised substantial spiritual influence.
Catherine of Siena (1347–1380): Advised popes and political leaders; influential in efforts surrounding the papacy's return to Rome.
Julian of Norwich (c. 1343–after 1416): One of the most important medieval English theologians and authors. She wrote Revelations of Divine Love, the earliest surviving book in English to have been wirttne by a woman. It is a reflection on her visions and dreams.
Margery Kempe (c. 1373–after 1438): Religious visionary whose autobiography is one of the earliest in English
These women (and others) throughout medieval church history women often taught, preached, founded religious communities, advised bishops and popes, wrote theology, and exercised recognised spiritual authority despite later claims that Christian leadership was always exclusively male.
See more in the Blog Bonus.
Takeaway: Church history does not reveal the absence of women leaders; it reveals how often their stories have been overlooked.
Landing this Message:
Men and women are called to serve together.
Leadership in the Kingdom is expressed through service, not domination.
The Church reflects Christ most fully when men and women minister side by side.
A Spirit-filled Church should be the first place where God-given gifts are recognised, nurtured, and released.
Return to Acts 2:17–18.
- At Pentecost, God announced a new era.
- Sons and daughters would prophesy.
- Men and women would carry the gospel.
- The Spirit would empower all whom He called.
The question is not whether God speaks through women. Scripture and history answer that clearly. The question is whether we will recognise, affirm, and release the gifts that the Holy Spirit has already given.
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Blog Bonus:
Contextualisation: (big word, but what does it mean?) When preaching/studying the Bible I try and understand what is happening around the text. This is not new just because I am speaking about women in ministry today. An example would be our Revelation series (look it up). One of the big amen moments in church was the revelation that the scroll that the Lamb is worthy to open is the title deeds of earth. Now, what the scroll is is not said in the text. But cultural context and understanding tells us modern readers that this what it is. Here is an exert from my notes to show how this works. See if you can spot the ‘theological contextualisation’ here:
The Scroll.
Rev 5:1-4: The scroll has writing on both sides. This is highly unusual. Scrolls found in Qumran, the Dead Sea Scrolls, all had writing on the inside of the scroll to protect the text. Here we see something different. The text is on both sides, sealed with seven seals.
John knows what this scroll is. It reminds him of something he is familiar with. The seven churches would have been familiar with it too. So what is it?
In those times there was a type scroll that had writing on both sides and normally one wax seal. Would you like to know what this type of scroll was?
It was the title deeds to a property. The writing on the outside identified the property, the writing the inside identified the boundaries of the property and who owned it.
Jesus is taking the title deeds of the earth, and indeed, the whole of creation.
Another “Forbidding" Scripture: 1 Timothy 3:
I know, you’re thinking I skipped it or forgot! But time was really tight and I had much to say. Here are some thoughts around whether a woman can be an elder.
1 Timothy 3 is one of the primary passages used by those who believe the office of elder/pastor is reserved for men. The key phrase is:
"Now the overseer is to be above reproach, faithful to his wife…” (1 Timothy 3:2, NIV)
The debate is not over what the verse says, but what Paul meant by it. Again we can delve into cultural context: polygamy was common in the Roman world.
Here are some thoughts around this:
- “Husband of one wife" may describe marital faithfulness, not gender. Paul is emphasising character—that an overseer must be faithful to their spouse—not making a statement about who may hold the office.
They note that when Paul says a widow should be the "wife of one husband" in 1 Timothy 5:9, he is describing her faithfulness, not creating a leadership rule that she can never remarry.
- Paul often writes in the masculine when giving general instructions.
In Greek, masculine forms are frequently used generically. For example, many qualifications are written as "he must..." even when the principle applies broadly.
Thus, the masculine wording alone does not settle the question.
- Romans 16 mentions women in significant ministry roles.
Phoebe, called a deacon and a benefactor.
Priscilla, who instructed Apollos in doctrine.
Junia, whom Paul calls "outstanding among the apostles".
These examples show women exercising significant ministry leadership. Much of what these woman did was eldership functions; so either Paul was contradicting himself or he was speaking generally to all.
- The qualifications may not be exhaustive
If "husband of one wife" is taken as an absolute gender requirement, then:
an unmarried man could not be an elder,
yet Paul himself was apparently unmarried and highly respected in ministry.
Many conclude the phrase is primarily about moral integrity and faithfulness, not simply marital status or gender.
What is the central issue? Whether 1 Timothy 2 addresses a specific situation in Ephesus and 1 Timothy 3 lists character qualifications without intending to exclude women.
Many scholars such as Preston Sprinkle, Beth Allison Barr, and Lucy Peppiatt would argue that 1 Timothy 3 emphasises the kind of person an elder must be—faithful, self-controlled, hospitable, and able to teach—rather than intending to state that only men may serve as elders.
More on Junia:
1. Was Junia a woman?
Today, the overwhelming scholarly consensus is yes.
The Greek name is Junia, a common female Latin name. For many centuries, Christian writers understood Junia to be a woman. The masculine form "Junias" became popular much later. Sadly, this masculine form was inserted by some translations to redact female apostleship. Only a few scholars support this view now.
2. What did the early church think?
Several early Christian writers, including John Chrysostom, appear to have understood Junia as both: a woman, and an apostle. Chrysostom famously remarked on how great her faith must have been to be called an apostle.
More on Women in History:
The Protestant Reformation was a good thing, but it unintentionally reduced the opportunities for women. Much of our modern interpretations of the “Forbidden” Scriptures comes post-reformation.
Beth Alison Barr, in the Making of Biblical Womanhood, writes extensively about this. She is an expert in medieval history, I am not, so get her book. Her basic thesis is: In the medieval church, women could become abbesses, lead convents, oversee large religious communities, write theology, teach, and exercise considerable spiritual influence.
The Reformation dissolved or marginalised many convents and monastic institutions. As a result, one of the primary avenues through which women exercised recognised religious leadership disappeared.
Protestant reformers elevated marriage and domestic life, which Barr argues often narrowed women's recognised public ministry roles.
Barr does not claim that the medieval church was egalitarian. Rather, she argues that the common complementarian narrative that "church history has always restricted women from leadership” is historically inaccurate because medieval women often exercised substantial authority.
One of her memorable conclusions is that the Reformation was, in some respects, a gain for many men but a loss for many women, because women lost offices and leadership opportunities that had existed within monastic structures.
Barr also argues that modern evangelical complementarianism often reads church history selectively, overlooking these influential women and the ways women's ministry changed after the Reformation.
Barr's conclusion is that the Reformation tended to constrict rather than expand women's institutional ministry opportunities, especially through the loss of convents and female-led religious communities.
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