Women In Ministry and Leadership Positions

This paper is a shared journey of understanding Scripture, a question that many sincere, well-meaning believers in the Body of Christ are asking. We, as believers, hold that all Scripture was given to holy men who wrote by the inspiration of God. Our approach is guided by this holy text, which is profitable to doctrine, reproof, and correction for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. See 2 Timothy 3:16-17.

This paper does not respond to any of my Assemblies of God leaders. There has been an open door of acceptance for growth and mentorship for training, opportunities, and responsibilities in the Assemblies of God fellowship. Hopefully, this pastor’s labor has contributed something of eternal value to our comrades and constituents. This paper is not a call to hold or demonstrate animosity toward any brothers and sisters in Christ who do not interpret the Scripture with the writer's understanding. Instead, this is a plea for a better exegesis and compliance to take the Scripture and accept all women as one would accept a man who professes and demonstrates the call of God to ministry and, thus, without restraint or prejudice of gender. It is unfortunate for the Body of Christ that the writer's experience of an open door of opportunity and support is not the experience that many females have been able to experience.

The writer is deeply humbled and profoundly grateful for the acceptance, support, and honor she has received. This open door of acceptance has allowed her to be elected to significant positions of authority, such as serving on the General Council Presbytery of the Assemblies of God, serving as a Section Presbyter for ten years, as well as the current position of Executive Presbyter in her fourteenth year. She is a church planter and more than satisfied in her old age with no gripe concerning her comrades' acceptance of the calling of God on her life, personhood, and ability to serve in God’s call to full-time ministry.

Since she is a lead pastor and defending pastoral leadership and counseling (after nearly 40 years of serving in the lead pastor office), it seems apparent that there is a need to account from Scripture why some women can and should be in ministry because of God’s call upon their lives. The Scripture is the source of strength, wisdom, and hope; the Biblical answer to this question shows a convincing certainty, and every follower of Christ must seek to adhere to its doctrinal purity and lifestyle. 2 The Scripture can speak for itself in this and other matters, Christ-followers must do diligence to put aside culture or other biases and seek the plain truth from the whole of Scripture.

The question is sincere yet uncomplicated: Can one remove the cultural biases that have influenced the debate for thousands of years? The questions to be researched include Biblical endorsement and examples or prohibitions of lead pastoral roles, counseling roles (to both men and women, even as a male pastor would serve), worship pastor, church planter, apostleship, bishop, evangelist, teacher, judgeship, or any other ministry role described in Scripture.

Across our world, we have a problem that is not necessary. We have a deficit of ministers serving in lead pastoral roles. (give statistics). We have a low percentage of females serving in the upper levels of leadership. (Is this the will of God, or is this statistic due to a lack of Biblical understanding concerning women's roles in the Body of Christ?) The number of credentialed female ministers in 2023 was reported to be 37,885 out of 436,337 total ministers.

The following links offer some statistical data on the Assemblies of God:

Selected statistics: https://ag.org/About/Statistics

Eblasts: RequestsEblasts@ag.org;

The studious Bible Scholar must be like the Bereans who searched the Scriptures to see whether those things are/were so (Acts 17:11). God is not confused; the entire Scripture must be considered to settle what seems to be inconsistencies. The Body of Christ must not break the legs of strength by disallowing or dissing the called women of God to lead in pastoral ministry and other offices within the church.

Since the Apostle Paul instructed young Pastor Timothy not to succumb to those who look down on his youth (1Timothy 4:12), one could advocate from his writings that he would advise the women of God who are called to preach and lead in ministry offices, not to succumb to those who look down on them because they are female in gender. The conclusion is evident that many are culturally affected and indoctrinated, prejudiced, and partially Biblically illiterate because only a few of these offices are held by women. I submit that the Apostle Paul’s instructions in 1 Timothy 2:12 were not a contradiction when he spoke. Unfortunately, this (cherry-picked) Scripture is the most referred passage in the debate and protest held by many well-meaning believers. Many have not been forced to do the deep research of Scripture to give an account for their call to ministry because they have not been negatively affected by their call and acceptance to ministry. Therefore, some have not felt forced to dig into the Biblical precedents but have accepted the cultural and religious standards that have been the norm for centuries.

Unfortunately, cultures have shown that there has been an unholy bias against women for centuries. Rightly dividing the Scripture means one must go beyond what culture teaches and seek what God’s Word teaches. “Consider these words by the first-century Rabbi Eliezer, which puts the gospel’s revolutionary perspective on the theological education of women in stark relief: ‘Rather should the words of the Torah be burned than entrusted to a woman … Whoever teaches his daughter the Torah is like one who teaches her obscenity.” Leonard J. Swidler, Biblical Affirmations of Woman (Philadelphia, PA: Westminster Press, 1979), p. 154.[1]

(1 Timothy 2:12-14 KJV) But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression.) This Scripture must be examined along with the other Scriptures. One must determine if Paul was giving an overall doctrinal command concerning women serving in ministry positions or if he was dealing with a specific incident (woman) in the church who was disruptive and out of order.

If Paul was saying that no woman or daughter should prophesy, then he was in conflict with the prophecy of Joel (Joel 2:28-3). The Prophet Joel declared that daughters would prophesy. On the day of Pentecost, the Apostle Peter declared Joel’s prophecy had come to pass by saying, “This is that which Joel spoke of.” (Paul’s message did not conflict with Joel’s prophecy, but instead, his speech was in compliance with the Prophet Joel.) 1 Corinthians 11:5 Paul addressed how women were to dress modestly. She was to dress in chastity (pure, not like a prostitute or like the temple worshippers of idols). She was to have her head covered when she prayed or prophesied. In that culture, women with shaved heads were viewed as immodest. One can conclude that dress often conveys a message representing intent and identity. Both men and women may dress unbecomingly to the Christian model of purity. Pretty is not unpure; provocative dress used to seduce is unbecoming to a believer. (In our culture, men dressing to look like a woman, or vice versa, is sending a message that is against biblical principles. Paul emphasized proper dress and behavior.) This is the idea which Paul addresses when he speaks of women praying or prophesying. Obviously, if women were not to be prophesying, he would have addressed a prohibition against women prophesying at this time.

The Scriptures account mentioned several women who were serving in ministry positions:

Phillip’s four unmarried virgin daughters whose prophecies were received as they prophesied publicly without rebuke or negatives recorded in Scripture. Instead, this account of their prophetic utterance was recorded and presented as a normal, positive, and accepted occurrence. (Acts 2:17, your sons and your daughters shall prophesy) To oppose, prevent, or discourage the sons or daughters called by God from prophesying according to their call and gifting is to stand in opposition against God. One must guard against opposing and fighting against God. Since all Scripture is inspired by God and profitable to correction, doctrine, reproof in righteousness, and adequate for practice, one cannot justifiably conclude that women have no role in these ministries within the church. To say so is like calling the Apostle Paul a confused leader unsure of what God intends for both men and women. Many women did not have opportunities for education in Bible times, and Paul's time was no exception. Therefore, uneducated women were refused some teaching offices because they were not qualified to teach. One should not assume this restriction applies to every woman since some women were adequately educated (according to the Apostle Paul). One could rightly conclude that a man not educated in Scripture should not be in a teaching/preaching position either.

Phoebe Paul commended Phebe Romans 16:1-2 …Assist her, not resist her! Servant to the church in Cenchreae. Phoebe was a servant and a deacon of the church. Paul commended her to the church in Rome. He mentioned many women who are workers in the Gospel. Paul encourages the Romans to welcome and support her. They were not to tie her hands or disrespect her from the ministry she was rendering. (AG position paper on Women in Ministry). “Yet Phoebe was diakonos of the church at Cenchrea. Paul regularly used this term for a minister or leader of a congregation and applied it specifically to Jesus Christ, Tychicus, Epaphras, Timothy, and to his own ministry. Depending on the context, diakonos is usually translated as “deacon” or “minister.”

Euodia and Syntyche (Philippians 4:2,3). (Women leaders in the church who had worked by Paul’s side) Paul instructed them to “be of the same mind” and said they had labored with him in the Gospel! “Women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers.”

Miram, Moses' sister, was a prophet during the exodus from Egypt. See Exodus 15:20; Num. 11:21. She led women and men in worship.

Deborah, a judge and prophet. Judges 4-5: She was a civil leader of the nation of Israel and a prophet, which is a spiritual leader. Scripture doesn’t show us how Deborah came to become a judge. Deborah is the only woman in Scripture who stood and mastered multiple ministry roles. Still, it is clear from the commentary of those who respected her authority, anointing, wisdom, and ability to hear from God that God Himself had called and empowered her for leadership. Judge Deborah held court under a tree, rendered judgments, and settled disputes between men and women (Judges 4:5). Deborah was not second to male leaders but stood in her own right and could hear God and lead the army into the military battles. Also, the Scripture does not indicate she was chosen as a prophet or judge because no man was willing to serve. (God’s call is bigger and better than that!) “The term “judgment” (׃ לַמִּ͏שְׁ͏פָּ͏ֽט) in 4:5 is lam·miš·pāṭ in Hebrew and is found a total of 15 times in the Hebrew Bible. The overwhelming majority of instances are translated simply as judgment—a legal decision delivered by a recognized authority figure or body (Joshua 20:6, 2 Samuel 15:2). However, the concept of what is just or proper is introduced in some instances (e.g., Jeremiah 30:11; 46:28).[2] The prophecies of Deborah were proven to be authentically from God. The great warrior Barak trusted her judgments even in the most dire situations (Judges 4:8). One could accurately conclude that Judge Deborah mediated between men and God. One can see that the prophet Deborah served as a mouthpiece for God. In every case, Deborah was portrayed in a positive light. She behaved as a mother in the best interest of the people’s good. She spoke the truth, was respected, and was seen as a woman who stood with God and righteousness. According to Herzberg, “Deborah was … the Moses of her time” (Herzberg 2013, p. 33). Uniquely, both Moses’ victory song and Deborah’s victory song are believed to be older than the prose account they accompany, a matter that will be further explored in the next section.[3] She was also a priestess and worship leader. Deborah directed Barak as he led the army of Israel (Judges 4-5).

Priscilla and Aquila. Acts 18:24-6: A husband-and-wife team who jointly taught. Priscilla’s name was mentioned first, which scholars agree is significant in Greek writing. Priscilla was a capable Christian teacher, missionary, and pastor. Romans 16 Priscilla and Aquilla jointly taught Apollos, a notable preacher. Priscilla was a multi-gifted New Testament leader. It seems apparent that Priscilla and Aquilla established the church before the Apostle Paul came to Rome. Romans 16:3-4 Priscilla was a missionary, church planter, pastor/teacher, and evangelist. Priscilla and Aquilla corrected Apollos' erroneous teaching. (Act 18:26). Paul greets and thanks them because they risked their necks for him.

Andronicus and Junia: Andronicus and Junia: Romans 16:7 They were outstanding/notable apostles. (AG position paper on “Apostles and Prophets). (“Junia was identified by Paul as an apostle (Romans 16:7). Beginning in the thirteenth century, a number of scholars and translators masculinized her name to Junias, apparently unwilling to admit that there was a female apostle. However, the name Junia is found more than 250 times in Rome alone, while the masculine form Junias is unknown in any Greco-Roman source. Paul clearly was a strong advocate of women in ministry. These instances of women filling leadership roles in the Bible should be taken as a divinely approved pattern, not as exceptions to divine decrees. Even a limited number of women with scripturally commended leadership roles affirm that God does indeed call women to spiritual leadership.”

Tryphena, Tryphosa, and Persis Romans 16:6-12. Paul mentions these women by name and writes that they were coworkers of the Gospel (history records them as Christian Roman ladies of social standing).

Lois and Eunice 2 Timothy 1:5 Pastor Timothy was taught by his mother and grandmother. They did a great job because Paul mentioned their faith and teaching.

Handmaidens/Daughters Peter declared in Acts 2 that the outpouring of Pentecost was that which Joel 2:28, the prophet, prophesied of handmaidens, sons, and daughters.

Mary, Matthew 28:7 Mary witnessed the resurrected Christ and was instructed to go and tell the disciples. One may accurately say she was sent with the GOOD NEWS, the very Gospel. She told the men/disciples of what she had seen and heard.

Mary Magdalena and Mary, the mother of Jesus. Mark 16: 7-10; Matthew 28:7. Jesus commissioned Mary Magdalena to go and tell about his resurrection! This was the Gospel message!

Women who labored with Paul in the Gospel. Phil. 4.3. And I entreat thee also, true yokefellow, help those women which labored with me in the Gospel, with Clement also, and with other my fellow-laborers, whose names are in the Book of Life.

Huldah, the wife of Shallum (2 Kings 22:14-20; 2 Chro.34:22-28). She was the keeper of the robes prophesied over Judah. King Josiah noted her authentic call and requested that she answer from God's revelation even during the time and activity of the Prophet Jeremiah.

Acts 21:9 Phillip, the evangelist, had four daughters who prophesied. Nowhere does the Apostle Paul rebuke them or reject their prophecy.

The Woman at the well. John 4:1-42. Never forget that Jesus never forbade the woman he met at the well from going to the city to tell the message, “I have met the Messiah!” Note that a huge following heard her witness of Christ and came to see Him because of her witness.

Anna, Luke 2:26-38. Scripture records her as a prophetess. She was 80 years old, and she served in the temple daily. She recognized the baby Jesus as the Messiah.

Paul commended Phebe Romans 16:1-2 …Assist her, not resist her! Servant to the church in Cenchreae. “I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.”(A succourer is one who rescues or gives help in times of need and difficulty) That is how Paul described Phebe!)

Nympha: The church met in her house. One may conclude that she was a house pastor. Co. 4:14-15

concerning the bondwoman (Hagar), God told Abraham to listen to his wife, Sarah, when she was right. Genesis 21:12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

Apostle, prophet, pastor, teacher, coworker, deacon—all these technical terms were used by various ministry offices of women in the Bible.

Order in the church: Paul gave other instructions on how the order in the church should be. From the Scriptures in 1 Cor. 14: 27-39 and 1 Timothy 2:12-14, one can rightly conclude that there is a proper time for a woman and a man to be silent in church. There had been some noise/confusion; Paul was teaching the people to have order, both men and women ought to be in order. Whether one is prophesying out of turn or disrupting order. Each should prophesy in proper order, not dominating or causing confusion by speaking over another. The idea is that prophecy was not to be despised, but instead, prophecy has an order that is governed by love. Woman or man, no one is proceeding to speak overtop another. It is courteous and loving to wait one’s turn, which is the order that Paul advocates. Everyone can have their turn! Whether one speaks in tongues, prophesies, or comes from a culture where chaos is acceptable, God and Paul insisted on order and that every gift was to be operable in love and order. It is very possible that the specific disruption from a woman (or women) could have been from if there had been chanting in the house of God (as was the custom of idol worshippers of Artemis located in Ephesus), or a specific woman could have been teaching heresy. Either way, Paul would have rebuked and called her out, just as he rebuked other heretical teachers (Hymenaeus, Philetus, and Alexander). If Paul was giving an absolute instruction that women (in general) should not speak, teach, prophesy, plant a church, or lead as pastors or apostles, he was violating his own commendations and actions, especially when he instructed the church in Rome to receive Phoebe, a woman minister with all honor. Also, he would have contradicted himself when he was teaching women who were prophesying to have an appropriate dress code. (The Christian women were not to dress or behave like loose women or prostitutes going to the temple of Artemis located in Ephesus (Acts 19:23-29, 34-35).

Why would Paul instruct brothers and sisters to be eager to prophesy if they were not supposed to prophecy?

What is prophecy?1 Cor 14:3 To edify, teach, exhort, correct, encourage. When Paul wrote about how women were to pray or prophecy, he expected and encouraged them to pray and prophecy. One can conclude that Paul insisted that order be adopted, and each was to take turns with the words/prophecy God was giving them and wait on each other.

1 Thess. 5:19-20 Despise not prophesying. Eph. 4:30 Do not grieve the Spirit of God.

READ (AG Position Paper, Women in Ministry) “Genesis 2:18–25 Some expositors have taught that all women should be subordinate to adult men because Eve was created after Adam to be his “helper” (NIV; “help meet,” KJV). Yet the word ezer (“helper”) is never used in the Hebrew Bible with a subordinate meaning. Seventeen out of the twenty times it is used, it refers to God as the helper. Eve was created to be a help (kenegdo) “suitable” or “corresponding to” Adam, not a subordinate.”

Ephesians 5:21-22 Submitting yourselves one to another in the fear of God. Wives, submit yourselves unto your own husbands, as unto the Lord.

Why should a woman not usurp authority over her husband? Would it not be proper to understand that husband and wife should not usurp authority over each other? Would it not be correct to teach that husband and wife should submit to each other in the reverence of the Lord and work together for the best outcome?

“AG Position Paper Galatians 3:28 Those who oppose allowing women to hold positions of spiritual leadership place contextual limitations on the Scripture in Galatians 3:28, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” “Neither Jew nor Greek, slave nor free, male nor female”—these are basic relationship principles to which faithful followers of Christ must give highest priority.”

clearly shows that women have been competently used in the offices of evangelist, pastor, prophet, teacher, deacon, apostle, church planter, and judgeship. One should conclude that God has not changed his mind when it comes to using women no more than He has chosen to refuse men these offices and platforms. Not only should women be permitted to step into the offices to which God calls them, but they (as men) should be encouraged to follow the Holy Spirit’s leading.

The queen of Sheba 1 Kings 10, 2 Chron. 9 & 10. She came to test Solomon. Why? Because she, herself, was learned, capable, wise, and in leadership.

Genesis 25:21-28 Rebekah heard from God regarding her twin boys. Perhaps Issac could have saved his family from the relational chaos in his family if he had listened to his wife.

 

[1] A. J. Erickson, (2019). Difficult texts: 1 Timothy 2.11–15. Theology, 122(3), 200-203. https://doi.org/10.1177/0040571X19826180.

[2] Nelson, Jill E. 2024. "Judge Deborah and Pastor/Teacher Priscilla: Templates for Contemporary Biblical Women’s Leadership" Religions 15, no. 4: 397. https://doi.org/10.3390/rel15040397

[3] Hertzberg