Since God didn’t limit from ministry in any way, it should come as no surprise that many women participated in ministry in the early church. Others have described well their work but these women deserve mention once more.
With Paul. Paul had many women co-laborers in public ministry. A third of those persons listed as ministering in Rome in Romans 16 were women. In Corinth and Ephesus, Paul worked openly and fruitfully with Priscilla, an accomplished theologian, teacher and church planter. In no place did Paul restrict women from use of any spiritual gift in the church, in the home, or in society.
In order to shake out the cobwebs of the proposal from the legalists who wanted to limit women in ministry, it is helpful to review what the Old and New Testaments teach about women in ministry. Paul quoted their proposal in 1 Corinthians 14 verses 34-35 and then refuted their ideas in the very next verses.
Old Testament. In the Old Testament, a number of women were great judges, prophets and queens. Miriam was one of the three great leaders of Israel during the Exodus (Micah 6:4). She sang the great song of celebration after the defeat of Pharoah’s army.
The prophet Hulda’s threefold “Thus says the Lord!” led to a great revival (2 Kings 22:13-20). Judge Deborah was a leader in Israel (Judges 4:4-5; 5:1-2).
Esther became queen for “such a time a this” (Esther 4:14). Her leadership resulted in many Gentiles coming to faith in God (8:17). She was recognized for her prudence and judgment and was vested with authority (9:11-12, 29-32).
Hebrew pronouns, which are more gender precise than they are in English, showed that women were told in the Psalms and in Isaiah to proclaim the Word of God.
Kroeger and Kroeger (p. 13) pointed out: "Psalm 68:11: The Lord gives the Word. Great is the host of women who proclaim it. Isa 40:9: O woman who is herald of good tidings in Zion, lift up your voice with strength, O woman who is herald of good tidings to Jerusalem, lift it up, fear not; say to the cities of Judah, ‘Behold your God.’”
During the Old Testament period only the few Israelites who were descendants of Levi were allowed to be priests (Exodus 29:9, 40:15). Even those who were Levites had to disqualify themselves if they had a blemish or open wound of any kind (Leviticus 21:17-24). This was part of the symbolism embodied in the sacrificial system of the Tabernacle.
Since women have regular menstrual periods, they were freed from duty as priests. This was in order to maintain the symbolism that the only blood in the Tabernacle or the Temple would be the blood of the sacrifice (Leviticus 10:1-3; 15:31-33; cf. 16:1-4, 17). This blood of the sacrifice represented Christ’s coming sacrifice in which his blood would cover sins (Romans 3:25). No other blood was allowed.
This restriction due to the symbolism of the blood of the lamb was similar to the restriction placed on fire because of the symbolic importance of the fire used to light the sacrifice on the altar. Aaron’s eldest sons presented unacceptable fire to the Lord and were put to death (!) for doing so (Leviticus 9:23-10:2). All this was done to maintain the purity and the clarity of the spiritual meaning of these symbols.
New Testament. Jesus replaced the symbolism of the Old Testament period with the real thing. Instructive symbolism was no longer needed. The rituals that pointed to the sacrifice of Jesus were no longer needed. Instead people could clearly point to Jesus dying for our sins on the cross. We all, each one of us, now can repent of our sins and invite Christ to send the Holy Spirit into our hearts. When we do so we are, to use Jesus’ words, born again.
In the New Testament, with restrictions due to symbolism no longer necessary, both women and men are called priests and kings (Rev 1:6), as well as prophets and apostles. Peter taught (1 Pet 2:5, 9) that all believers are part of a holy priesthood. All believers offer up spiritual sacrifices and are to proclaim the praises of God.
Some may ask, “Why wasn’t at least one of the twelve disciples a woman?” Discreet men of that time had only males as close companions if they wanted to remain free from the innuendo and accusations of outsiders. Jesus was a male and so he traveled with other males in his immediate group.
But outside of his immediate companions, were a number of women who traveled with Jesus. In Luke, women learn and minister along with the twelve disciples (Luke 8:2-3; 10:38-42; 13:10-11; etc.).
We know the names of the twelve disciples. The names of a number of women are known as well. They are Mary and Martha of Bethany, plus Mary Magdalene, Salome, Johanna, Susanna and Mary the mother of Jesus.
In Acts 1:13-15; 2:1-4, Luke records that a number of women were in the Upper Room on the day of Pentecost. They were part of the 120 who were anointed by the tongues of fire of the Holy Spirit and then went out proclaiming the Gospel in public. Peter explained in Acts 2:17-18 that this had been foretold by the prophet Joel.
‘And it shall come to pass in the last days,’ says God. ‘That I will pour out my Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. And on my menservants and on my maidservants I will pour out my Spirit in those days; And they shall prophesy.’
Luke further records in Acts that a number of women were in the forefront of public ministry. In the Epistles, women were called to minister in every way. The Kroegers (24, 90-92) summed up the situation as follows in this extended quotation:
The New Testament teaches that individual members, along with their gifts and talents, are God’s gift to the church (1 Cor 12:4-11; Eph 4:11-13). There are many gifts …, (Rom 12:4-8). Among these gifts are those of teaching and administration. No limitation with respect to gender is indicated (Acts 2:17-18; 1 Cor 12:28). Persons endowed with the gift of teaching are expected to develop this potential to the glory of God … (Rom 12:7-8).
Continuing the quote from the Kroegers: "… Romans 16:1-2 speaks of Phoebe as a deacon (or minister) of the congregation at Cenchrea, and she is also called a prostates (overseer, guardian, protector). A verbal form drawn from the same stem … is used also in the New Testament at 1 Timothy 5:17 for elders who “preside” (or rule) well, and at Romans 12:8 (rule) and 1 Thessalonians 5:12 (hold authority over).” … Junia is called a noteworthy apostle (Rom 16:7). Paul mentions several women, including Priscilla, as “fellow laborers” and asks that Christians be subject to such as these (Phil 4:2-3; Rom 16:3-4, 6, 12; 1 Cor 16:16, 19). A number of Christian women appear to have presided over churches which met in their homes (Acts 12:12; Acts 16:13-15, and verse 40; Rom 16:3-5; 1 Cor 1:11; 16:19; Col 4:15; 2 John).
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