Women in the church: What does God want?" Part 6 of 6 (final) · How Does God Want Women to Minister in the Church? A fluid New Testament survey of women in ministry (from Junia, to Phoebe, to Tabitha, to Priscilla called Prisca, to Euodia and Syntyche, to Mary, Tryphaena, Tryphosa, Persis, Anna, and Nympha) and what we can learn from their examples.
Women in the church: What does God want? Part 6 of 6 (final)
How Does God Want Women to Minister in the Church?
(Children's Sheet for Sermon Interaction is at bottom. Notes are throughout sermon)Pastor Kerry Kinchen, Bridgeway Bible Church
As we have been going through this series, I hope we have understood something: We are all spiritually equal in Christ, in the body of Christ. In Galatians 3:27-28, we know that there is salvific spiritual equality with all in Christ, and with Christ in all,
"27 For all of you who were baptized into Christ [not water, but into Christ] have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus." Galatians 3:27-28
We know that this is a spiritual proclamation of salvation in Christ because we recognize that there really are males, and there really are females. We also realize that there are free people, and there are slaves. We also know that Paul referred to Peter, and himself as Jews just a few sentences earlier in Galatians 2 in contrast to Gentiles;
14 ... I said to Cephas [Peter] in the presence of all, "If you, being a Jew, ... 15 We are Jews by nature and not sinners from among the Gentiles;" Galatians 2:14-15
It is the same spiritual renewal that Paul mentions in Colossians where he does not use the male female illustration,
"10 and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him--11 a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all." Colossians 3:10-1
We are all spiritually equal in Christ, in the body of Christ, but at the same time, no Christian anywhere is truly equal to others in "all" respects. We are different. All are equally in Christ, but all do not have the same spiritual, or physical, roles. You do not necessarily have my role. I do not necessarily have your role. In respect to this, we want to know how God wants women to minister in the church in respect to God ordained roles. With these things in mind, I ask you to prepare your heart to learn, along with me, in this final sermon in our series, titled,
Women in the church: What does God want? Part 6 of 6 (final)
How Does God Want Women to Minister in the Church?
[prayer]
The New Testament demonstrates that both men and women serve in some capacity in the church. The Scriptures also teach us that the Pastoral leadership of the church, under Christ, is meant for Biblically qualified men. Pastoring involves teaching trustworthy Biblical doctrine, correcting people who are in error, and generally protecting the household of God. It is what I am involved with doing at this very moment. Nowhere is a woman shown to teach over, or exercise authority over, men as per 1 Timothy 2:11-14. Knowing these things, we want to glean from what God shows us about the ministry of women in the New Testament. Before we proceed, let's establish what the term "minister" actually means. I will go into this word a bit more later, but right now we must do this so that we are all on the same page with what God is showing us. Semantically, the Greek word for minister (diakonia, diakonos, diakoneo) is derived from diako, which literally means "to run on errands." The koine Greek meaning is "one who serves." Literally a "minister" is a server. Think about what it means to minister. To minister is to serve. To be ministering is to be serving--same word--same meaning. We notice how this word is used in the gospel of Luke where we find Martha ministering in cooking food for people,
"40 But Martha was distracted with all her preparations; and she came up to Him and said, 'Lord, do You not care that my sister has left me to do all the serving [ministering, diakonia] alone? Then tell her to help me.'" Luke 10:40
This is an example of someone ministering, where the word expresses the fact that she is serving others. In Christian service, there are many forms of ministry. For example, my main ministry function is that of a Pastor, preacher-teacher according to 1 Timothy, Titus, Ephesians 4:11, and so forth. In this respect, I am gifted, called, and qualified to "serve" God, and to serve the body, in the office of Pastor. I have relied upon the power of God to do as Paul exhorted Archippus,
"Take heed to the ministry [service] which you have received in the Lord, that you may fulfill it." Colossians 4:17
Though I minister in various other ways, pastoring as a preacher-teacher is my main service that I have received in the Lord that I am taking heed to fulfill. Knowing that a minister is a server, and a servant, let's take a look at some passages that are typically used to define female Christian ministry according to gender roles,
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The first passage we will look at is Romans 16 in respect to someone named Junia. A primary concern with Junia centers around the fact that there are people today who want to believe Junia was a female apostle. With this particular belief in mind, they go on to use Junia as an argumentation example of someone who trumps God's mandate against woman being pastors who teach and exercise authority over men. What they suggest is that Junia was a secondary apostle of the New Testament period between Christ's resurrection, and the destruction of Jerusalem in AD 70. Primary apostles were men commissioned directly by the risen Lord. They were the original 11, and then Paul. Mathias was secondary, as was Epaphras, Barnabas, and Apollos. But who is Junia? This is what we want to know. We are introduced to Junia in the only place that this person is mentioned in the New Testament, where we read,
"Greet Andronicus and Junia, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me." Romans 16:7
When some people read this passage, they think that Paul is saying that both Andronicus, and Junia, are New Testament apostles. The problem is that Paul is not saying this at all. To understand this, we must consider the work of Dr. Burer and Dr. Wallace from their scholarly analysis of Romans 16:7 from expansive Greek usage of the terms used by Paul in his statement. Their work was published in their article in "New Testament Studies" Volume 47, Number 1, January 2001: "Was Junia Really an Apostle? A Re-examination of Rom 16.7" What they discovered is that when Paul calls Andronicus and Junia "episemoi en tios apostolois," which means, "notable among the apostles," Paul is stating that Andronicus and Junia were not apostles themselves, but were well known "among" or well known "to" the actual apostles. Wallace and Burer realized this after examining over sixty million words in extant Greek literature as to what the Greek usage "episemos en" (notable among) actually means. They concluded, from the consistent way the Greek is used, that Andronicus and Junia were two Christians whom the Apostolic leadership knew and approved of. In other words, Paul means for his audience to greet Andronicus and Junia who he describes as:
a) his relatives
b) his fellow prisoners
c) as being saved before he had been,
and
d) as two Christians who the apostles considered to be noteworthy folks.
Wallace and Burer demonstrate that if Paul had wanted to say that Andronicus and Junia were: "notable members who are apostles of the group--Apostles" Paul would have used the appropriate Greek construction. He would have used episemos with the genitive case: "episemoi ton apostolon" which means, "well-known of the apostles." But Paul did not do that, therefore, Andronicus and Junia were not apostles. We read from the Theological Journal article abstract,
"The identification of Junia in Rom 16.7 has been a familiar problem in biblical interpretation. Most studies, however, are preoccupied with the gender of the name, assuming that Junia's apostolic status is not in doubt. This article addresses the latter issue. The collocation of [epsilon][pi][iota][sigma][eta][mu][omicron][final small sigma] with its adjuncts shows that, as a rule, [epsilon][pi][iota][sigma] [eta][mu][omicron][final small sigma] with a genitive personal adjunct indicates an inclusive comparison (outstanding among), while [epsilon][pi][iota][sigma][eta][mu] [omicron][final small sigma] with ([epsilon][nu] plus) the personal dative indicates an elativenotion without the implication of inclusion (well known to). This study concludes that Junia was well known to the apostles rather than outstanding among them." (M.H. Burer e D.B. Wallace, "Was Junia really an apostle? A re-examination of Romans-XVI,7 (Addressing gendered apostleship and noteworthy prominence through exegetical syntax in the 'Epistle to the Romans')", NEW TEST ST, 47(1), 2001, pp. 76-91)
This scholarly conclusion that Junia was well known "to" the apostles rather than outstanding "being among them as apostles" is important. Why? Because it instantly negates this reference in speculative arguments by feminists who want woman to be pastors.
Something else that adds to this, is that we should recognize that if Andronicus and Junia were really "prominent" or outstanding apostles "in" the apostolic group, it would be unlikely that this would be the only place we would read about them in the whole Biblical record. But this is the only place that we hear about these "outstanding relatives" of Paul. Burer and Wallace's argument for Junia not being an apostle in the first place is solid. Considering these facts, along with the rest of the New Testament revelation from God concerning men and women, this compels me to recognize, and preach, that there were no females who were New Testament apostles in ministry. Nevertheless, God has called and gifted women to minister which is demonstrated in the New Testament, so
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this leads us to consider the official church fellowship office of deacon, and we will do this in respect to a biblical woman by the name of Phoebe. In Romans, Phoebe was called a servant, also translated as deacon, or minister. We know that Phoebe was not a deacon in the official formal church office aspect because of proper exegesis of 1 Timothy 3. It is there that Paul lays out the qualifications for two official church offices; elders which are pastors, and then deacons "servants." Both offices are reserved exclusively for men. Both have qualifications where the main difference in the qualifiers is that Pastors teach and preach, but deacons do not. In 1 Timothy 3, Paul intentionally distinguishes church office deacons from women in the flow. We went over this in the sermon in this series that dealt with eldership, but I will cover the essentials again here. In the context of 1 Timothy 3, Paul starts out with talking about qualifications for male overseers before moving to deacons next, and then to women, and then back to deacons. At the beginning of 1 timothy 3, in respect to proper conduct, we see that an overseer must be a one woman man,
"2 An overseer, then, must be above reproach, a one woman man, ... able to teach," 1 Timothy 3:2
This is the same requirement that Paul gives in his qualification list for elders in Titus 1:6. In Titus Paul says,
"6 if anyone ... [Anyone" is tis in the Greek as a neuter pronoun that is defined in the context, which follows] ... is above reproach, a one woman man, ..." Titus 1:6
"Man" here is aner in the Greek, meaning that Paul is talking about a male as an elder (in using tis). Directly after this teaching on church overseers, Paul goes on to switch to deacons at verse 8,
"8 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain," 1 Timothy 3:8
Then Paul lists character traits that deacons must possess that have to do with proper conduct. Immediately after addressing deacons, Paul switches again. Paul makes a brief parenthesis statement before getting back to deacons again. The important shift identifies an intentional change of the subject over to women. In doing this, Paul continues to demonstrate that he had men in mind for both elders and deacons. He makes the important shift immediately in verse 11, where Paul says,
"Women [gunaikas] must likewise ..." 1 Timothy 3:11
Likewise is the Greek word osautos. It means that the kinds of people Paul is addressing now, he is addressing in the same manner as what he just said about conduct concerning proper church pastoral authorities, and then for deacons in respect to their proper conduct too. The likewise is concerning conduct (see this motif in 1 Timothy 2:8, then to 1 Timothy 2:9, 11-12, in the contextual flow, and in Titus 2:3, 6, where Paul goes from old men, to likewise old women, to likewise, young men concerning conduct. Conduct is the issue).
So now Paul changes his focus from official church elders, then official church deacons, over to woman next, and specific instruction for them, saying,
"Women [gunaikas] must likewise be dignified, not malicious gossips, but temperate, faithful in all things." 1 Timothy 3:11
Paul has clearly demonstrated, from the text that exists, that his intended shift is from males to females. Paul is not finished doing this. He does it again in the flow. In the meantime, we also notice that Paul qualifies conduct for deacons as being dignified which is semnos in the Greek. Then when Paul made that parenthetical shift to Christian women who are not deacons, Paul uses the same word to instruct them. Notice, starting with deacons,
"8 Deacons likewise [like the godly dignity in elders] must be dignified ..." 1 Timothy 3:8
Then verse 11,
"11 Women must likewise be dignified, ..." 1 Timothy 3:11
From Elders, to deacons, to women. But this is just a brief parenthesis, and so there is more here that demonstrates the distinction of official elders and deacons in the household of God church (cf. 1 Timothy 3:15), from women in the same household of God church. Right after Paul addresses gunaikas-women in 1 Timothy 3:11, Paul switches back over to deacons again in 1 Timothy 3:12, and in doing so, he unmistakably demonstrates that a) he is addressing official deacons aside from the females in the parenthetical sentence, and b) deacons in the church are males. Looking at the next verse, which is verse 12, we see where Paul shifts back over to males, saying what he said concerning overseers before,
"12 Deacons must be one woman [gunaikos] men [andres], ... ." 1 Timothy 3:12
Paul is now demonstrating an intentional shift away from his parenthesis to women, back to referencing males, and what the official church deacon's qualification is. He, (not she), must be a one woman man. What this demonstrates to us is that official deacons (official servants) in the context of the local church fellowship of the household of God, which is the church of the living God as the pillar and support of the truth are exclusively males.
The official term that Paul uses for qualified male deacon's of church fellowships is what is called a metonymy, and also a synecdoche. A metonymy is something that has the name of an attribute or feature for the name of the thing itself. A deacon serves as a servant, and so the official church name reflects this metonymy. A synecdoche is a term where a more inclusive term has been substituted for a less inclusive one or vice versa. Since, for example, the term deacons (daikonoi) in 1 Timothy 3:12 is an official in the church, the synecdoche is that he is called by the common term servant while the understood meaning in the synecdoche is that the label is exclusive in this respect.
Phoebe, on the other hand, is described by Paul, who laid out the requirement for male deacons in the churches, as a servant from the church of a city that was located about 7 miles away from Corinth. This descriptive noun (diakonon) in the Greek, with its broad range of contextual applications, demonstrates to us that Phoebe was used by God in servanthood to Christians.
What is interesting is that because Phoebe was called a diakonon, some people want to believe that Phoebe was one who taught and exercised authority over men in the church context as a pastor. In other words, they make the leap of faith from Phoebe being called a servant and helper, over to thinking that this means pastoral leadership. Let's take a look at where Paul mentions Phoebe,
"I commend to you our sister Phoebe, who is a servant [diakonon] of the church which is at Cenchrea; 2 that you receive her in the Lord in a manner worthy of the set apart ones [saints], and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well." Romans 16:1-2
We notice that Phoebe is called servant, diakonon. I touched upon this word earlier. Now we will go into its meaning in a little more depth. According to every Greek Lexicon that I know of, diakonon is translated as deacon, servant, minister, and attendant. Remember, semantically it is derived from diako, which literally means "to run on errands." The full word took on the meaning of servant in the Koine Greek period. When we look at how this exact word is used in the New Testament, we see that in the same context of the preceding chapter in Romans 15:8, Paul calls Christ Jesus a diakonon-servant of Israelites;
"... Christ has become a servant [diakonon] to the circumcision on behalf of the truth of God to confirm the promises given to the fathers," Romans 15:8
@1 Christ the King has become a ______________________ on behalf of the truth, to confirm the prophetic covenant promises made to the Israelite forefathers. Romans 15:8
Jesus was not a mere humanly ordained official in the local church. He was a servant to the Israelites according to promise. Jesus Himself used the word in His famous "least shall be the first" teaching. He explained that any disciple who wishes to become great in a prideful sense, will be reduced to servanthood in a humbling sense, saying,
"But it is not this way among you, but whoever wishes to become great among you shall be your servant [diakonon];" Mark 10:43
@2 Jesus explained the principle to His students that whoever wishes to be ___________________ among them, shall be the servant. Mark 10:43
Jesus is not saying that those who wish to be great will become official church deacons. Paul even calls himself this in respect to his revelation of the mystery of Christ;
"... when you read you can understand my insight into the mystery of Christ, ... of which I was made a servant [diakonon], according to the gift of God's grace which was given to me according to the working of His power." Ephesians 3:4-7
Paul is not saying that he was made an official deacon of a church. Paul is saying that He is an apostle who served as a servant in respect to the gospel.
In light of this, we recognize that Phoebe was a servant who came from the church at Cenchrea, and in respect to her servanthood, Paul goes on to explain what it is she was known for;
"... she herself has also been a helper of many, and of myself as well." Romans 16:1-2
Phoebe was a helper of many Christians, and of Paul. In other words, her particular manifestation of the Spirit, that was notable, was that she, as a servant-helper, assisted to people's needs.
Interestingly, Christian females were shown to be called, and known, as servants in extra-biblical records that are up to about fifty years after Paul mentioned Phoebe in this Romans epistle, (A.D. 110-112, Romans was written about 57 or so). For example, a Roman soldier named "Pliny" wrote a letter in Latin, to the emperor Trajan describing female servants that were among the early Christians. He called them the Latin word, ministrae, which is translated "female servant" in English. Pliny wrote,
"This made me decide it was all the more necessary to extract the truth from two female slaves--whom they call "ministers"--by means of torture."
[(Quo magis necessarium credidi ex duabus ancillis, quae ministrae dicebantur, quid esset veri et per tormenta quaerere.) Pliny to the Emperor Trajan, Ep. 10.96]
These females were actual slaves as chattel property of slave owners, and at the same time, in their spirituality, they served Christ the Lord, and more than likely, they served other Christians too. Phoebe, who was a fore runner in the legacy of serving the Lord and serving Christians, manifested the servanthood as "a helper of many." The point is that Phoebe is a server, and Paul gives the command that she should also be served by being helped in her needs too. In fact, Paul's point is that she be received in the Lord in a "manner worthy" of the set apart ones (saints), in attention that is fitting a fellow Christian.
It is interesting that there are some people who want to look at Phoebe through the lens of modern feminism infected culture in such a way as to take this servant-helper description, and elevate it to another category altogether. What they want to assert is that what Paul means is that Phoebe was an overseer (pastor). The fact of the matter is that Phoebe's servanthood is described here as a "helper"--not a ruler, manager, or teacher of men in the church context. The word translated as "helper" here is the feminine noun "prostatis." According to the most reliable Lexicons of the Greek language, such as the BADG, the feminine noun prostatis is defined as a "woman in a supportive role, patron, benefactor" (BADG p. 885). The BADG similarly defines the masculine noun prostates as "one who looks out for the interest of others, defender, guardian, benefactor" (BADG p. 885). The Louw-Nida lexicon defines prostatis as "a woman who is active in helping--'helper, patroness ...'" (LNL 1.459) Understanding how this noun is used sheds a lot of light upon the helper servanthood of Phoebe, especially when connected to her being called a diakonon. It is much like
"1 ... The twelve [disciples] were with Him [Jesus], ... 3 and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who were contributing to their support [diakoneo; also translated, "serving"] out of their private means." Luke 8:1-3
To serve in this respect, was to be giving money for the ministry.
Now, what is interesting is that some people will try to take what Phoebe is, as an advocate of the mission of helping out the apostles and various Christians of the emerging New Covenant community, to say that she must have been an overseer in the church in Cenchrea. They do this because of what an elder does in 1 Timothy 3:4,
"4 He must be one who manages [proistemi] his own household well, keeping his children under control with all dignity" 1 Timothy 3:4
The Greek word for this man's household management is proistemi and it is a verb (not a noun) that is in the "Middle voice" which means that the man is managing, or ruling his household. Stay with me on this, because a quantum leap by some feminists occurs right here in a futile attempt to construct the false doctrine that Phoebe was a Pastor. Remember, Phoebe is described as a prostatis (a helper of people). Some people want to wrongly try to transfer this Greek noun over to that other Greek verb that has a completely different meaning all together. They say that Phoebe must somehow be doing proistemi, which is managing and ruling as a man elder of 1 Timothy 3:4--teaching and exercising authority over men in the church context. The argument fails because both words are as dissimilar as slave is from reigning. An analogy that demonstrates the fallacy of trying to equate these words semantically, would be like saying that "crucifying once again" in Hebrews 6:6 really means "resurrected from the dead," because in Hebrews 6:6, the Greek word anastaurow, is related to the Greek word for "resurrection," which is anastasis. Both terms come from the prefix ana attached to a form of the verb histemi, "to stand." Suggesting that these terms have a similar meaning fails in exactly the same way as the argument being made by feminists who say that the servant Phoebe must have been a "leader" who was a "pastor" who was an "elder" who was an "overseer," who was a "shepherd." Further, there is an irony to the feminist attempt. What I mean is that the verb, proistemi, can also mean, "to have an interest in, show concern for, care for, give aid" (BDAG, p. 870). So, this word's only known semantic range of meaning would actually extend to more like the "helper" sense in which the noun prostatis is used in Romans 16:2. This is ironic, because even though this further negates the feminist theory, this does not matter, because the word is not the same anyway!
Another very important consideration is that Paul says that Phoebe was a helper of himself. We already know that Paul would not have women be overseers exercising authority over men, and further, Paul is the apostle with the special Damascus Road Commission. He is the anointed apostolic overseer in his mission and calling concerning the revelation of the mystery. Phoebe was not his helper as an authority over Paul, nor did she teach Paul--the two primary responsibilities of true Pastors which, as an aside, just happen to be absent from the ministry qualifications of deacons anyway.
A final point worth mentioning is that Greek scholars think Paul is making a play on words here, which is common for Paul. The play on words is seen to be prostatis with the previous verb paristemi in 16:2. The previous verb paristemi, is built on the same histemi root as prostatis. Paul says to help (paristemi) Phoebe because she has been a helper (prostatis) to many, including Paul.
Therefor, we can deduce that Phoebe followed the full revelation of God concerning women in ministry as stated in 1 Timothy 2-3, and expressed in other passages. Phoebe was not Paul's overseer. Paul was the one overseeing and managing Phoebe, because that is what he was called to do as an apostle. Phoebe's ministerial importance is textually seen in its expression of helping both Paul in serving his needs, and in helping the church of the larger expanse of Christians by serving their needs. In reality, it is actually more valid to surmise that Phoebe, as a prostatis, was likely a wealthy patroness of social noteworthiness who was identified as being from out of the church located in Cenchrea, who helped out and served the apostle Paul and other Christians in the emerging churches. It is also possible that she may have served in her helping capacity in carrying the Romans epistle with her to its destination, and so this may be why Paul commends her, by way of introduction, to the recipients in Rome.
What does Phoebe show us? This sister in Christ shows us a beautiful way that God uses women to serve in ministry in giving of herself, and of her resources, in helping out others in the cause of Christ.
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This leads us to examine another biblical woman, and what is recorded concerning what she did. We read about her in Acts 9,
"36 Now in Joppa there was a student named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did." Acts 9:36
What a wonderful testimony of a wonderful sister in Christ! Evidently Tabitha was someone who learned the doctrines and precepts of Christianity in a studious manner. This is why she was called a "student." In salvation, God has ordained that we be His students of His word--including the Bible's teachings on the roles of women. Our Christianity is not based upon ignorance. It is based upon truth that we must be discipled in. This is why Peter urges to,
"... long for the pure milk of the word, so that by it you may grow in respect to salvation," 1 Peter 2:2
@3 God wants us to long for the pure milk of His word, so that by it we may ___________________ in respect to salvation. 1 Peter 2:2
Also notice that Tabitha abounded in kind deeds and charity on a continuous basis. Tabitha models, for Christian women everywhere, the ministry of the Spirit from her heart. She manifested Christ's love that He put there to be expressed outwardly to others. Her ministry--her service in her discipleship, was that she overflowed in edifying people with good deeds of kindness. But also notice that she did this continuously. She abided in the bigger picture, and so she did this over, and over, again.
Tabitha is another example that God put in His word to teach women the beautiful consistency of a ministry of love, and giving, that looks at others as better than one's own self. All of us (both men and women) should seek to emulate the example of our sister Tabitha.
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This leads us to examine another biblical woman, and her recorded role and operation in the New Testament. Her name is Priscilla, also known by the diminutive, Prisca. Prisca is the wife of a man named Aquila. Everywhere we see her mentioned in the New Testament, it is always in reference with her husband as a married couple actively working together. Their relationship is reflective of the fact that God designed the husband to be head of His wife, as the Lord is Head of the church, Ephesians 5:23. The only record we have of Prisca reflects this biblical principle. Aquila's wife was his "helpmate" gift from God where they both served the Lord as "one flesh" in togetherness. We first find them mentioned when Paul found the man, Aquila, in Corinth. Aquila and Paul had the same trade skill that they employed to make tents. This affinity connection was providential in God bringing Aquila into daily close interaction and friendship with Paul. It was in this blossoming relationship of working together that we easily surmise that Paul personally discipled Aquila in the things Paul preached in his apostolic revelations concerning the mystery of Messiah. We read the account in Acts 18, where Aquila's wife Priscilla, is mentioned after Aquila,
"1 After these things he left Athens and went to Corinth. 2 And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them, 3 and because he was of the same trade, he stayed with them and they were working, for by trade they were tent-makers. 4 And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks." Acts 18:1-4
The Western Text of Acts which gives commentary material used in the early church of the first century, suggests that Paul "left" Aquila at verse 7 to go to the house of Justus. This expanded description expresses the close discipleship ministry relationship that Paul had with Aquila, which logically would spill over to Prisca through Aquila's tutelage of his wife. We also find these two mentioned in Romans directly after Paul's commendation of Phoebe. Paul says concerning this couple,
"3 Greet Prisca and Aquila, my fellow workers in Christ Jesus, 4 who for my life risked their own necks, to whom not only do I give thanks, but also all the churches of the Gentiles; 5 also greet the church that is in their house." Romans 16:3-4
We find a wonderful description here of the spiritual stability and focus of the couple as being fellow workers of Paul with a church in their own house. This solid spiritual family was a strong instrument of the Lord. The term that Paul uses to describe this couple as Paul's fellow workers in Christ, is sunergos. It literally means "one who works with," or "one who works together with" another. We find that Paul uses this same term to explain that the whole Corinthian church worked with Paul, Silvanus, and Timothy in a grand togetherness for the Corinthian's own joy of faith,
"Not that we lord it over your faith, but are workers with you [sunergos] for your joy; for in your faith you are standing firm." 2 Corinthians 1:24
The apostolic group, and the church, worked together for a primary goal. For the the joy in faith of the Corinthians. Paul uses this word in Colossians 4:7-12, to mention Tychicus, a beloved brother, faithful servant and fellow bondservant in the Lord, and Onesimus, a faithful and beloved brother, and Aristarchus, Paul's fellow prisoner, and Barnabas' cousin Mark, and also Justus, as being Israelite fellow workers [sunergos] for the kingdom who had encouraged Paul. Paul uses this term to express financial support in 3 John. In writing to Gaius who had been helping out Christians, including those he did not personally know, Paul urged Gaius to financially support Christians who had accepted nothing from the Gentiles. Paul says,
"Therefore we ought to support such men, that we may be fellow workers [sunergos] with the truth." 3 John 1:8
A fellow worker with the truth, in this respect, is to support Christian ministers financially. The point is that both Paul and the Gentile churches recognized that Prisca and Aquila are fellow workers in Christ Jesus, and so they gave thanks to God for this couple's allegiance to the cause of Christ. These two even risked their lives for the apostle Paul's life. Evidently in the persecuting turmoil of the day, they had done some dangerous things to protect Paul. This couple is mentioned in two other places in a similar way. To the Corinthians, they give greetings,
"The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house." 1 Corinthians 16:19
In Paul's last recorded words to Timothy he wants the greetings to be given back to them,
"Greet Prisca and Aquila, ..." 2 Timothy 4:19
It is evident that Christians everywhere both knew and appreciated this couple. They had a church meeting in their house which would foster a relative place of security for fellowship and close community. It would be the weekly platform for Aquila to preach and teach according to the personal discipleship he received from Paul. It would be reflective of his teaching ability touched upon in Acts, as well as his faith and reliability in Christ. All these considerations point to the probability that the man, Aquila, was more than likely an early church pastor. We also read about this couple later on in Acts,
"24 Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; 26 and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately." Acts 18:24-26
Here we see that this couple took Apollos aside and explained the way of the Lord more clearly to him. We surmise that Aquila, who had been a good student of Paul personally, and the head of his household, discipled his wife in the way of God too. Acts 18:26 indicates that Aquila did not take Apollos aside and leave Prisca somewhere nearby. After Apollos preached (and though Apollos did so accurately) they must have approached him recognizing that he had lacked in important Pauline revelation concerning the New Covenant. Apollos' partial understanding was still according to his association with the groundbreaking revelations of John and His baptism of repentance for the lost sheep of the house of Israel in respect to Christ's pre-cross ministry. The record states that Prisca and Aquila did this together, where according to Pauline revelation in the full counsel of God, we surmise that Aquila remained the head, and his wife remained submissive. This would be in accord with the principles that Paul consistently taught Christian men and women in Colossians, Ephesians, 1 Timothy, Titus, and 1 Corinthians. Peter also taught the same things in 1 Peter in urging all Christian wives to follow the pattern of Sarah by calling her husband "lord." In this capacity, socially, Prisca would be able to talk alongside Apollos, her husband, in both sexual propriety, and under the spiritual headship of her husband, as well as in accord with the cultural decorum that would be expected. Such a relationship is a strong picture of the oneness of being equally yoked as believing spouses in a truly Christian marriage. With this in mind, it is important to realize that the Scriptural data neither indicates that Priscilla was required to be silent during the dialogue, or that she never had any input.
Some have gone so far as to suggest that Prisca may have been given special honor by being mentioned first in Acts 18:26. They then take their proposition and use it to expand on a theory that suggests that Prisca was the primary teacher, and Aquila was just there supporting her because he was her husband. Here is how this thinking goes, in case you have never heard it before: It is said that because Prisca's name is put first in Acts 18:26, then Luke is trying to indicate her importance was greater than Aquila's. Then it is surmised that she must have been the teaching authority. The problem is that this theory is based upon too many faulty presuppositions.
(a)
For one, the Western text of the first century church reverses the order by putting Aquila's name first. The King James Version follows this from the Textus Receptus with,
"... whom when Aquila and Priscilla had heard, they took him [Apollos] unto them, and expounded unto him the way of God more perfectly." Acts 18:26 KJV
(b)
A further problem with this theory is that putting Prisca's name first is not found to be a consistent literary device in our Holy Spirit inspired New Testament canon either. Paul says in 1 Corinthians,
"Aquila and Prisca greet you heartily in the Lord, with the church that is in their house." 1 Corinthians 16:19
Paul puts the husband Aquila first. If the name order theory is suppose to have some kind of consistent correctness, then Paul is supposed to think that Aquila has a greater place of honor. The theory could be speciously pushed to suggest that Aquila had a more "hearty" greeting for the Corinthians, as that is what the action described in the context actually is. Yet in 2 Timothy, Paul flip flops it again,
"Greet Prisca and Aquila, ..." 2 Timothy 4:19
Further, when we first see Aquila and Prisca mentioned in Acts, Luke lists Aquila first,
"2 And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, ..." Acts 18:2
What all of this demonstrates is that the order of one's name in writing is not a good indicator of someone's importance in the order. The point is that nobody really knows how much head nodding, or actual teaching input, was going on by either Aquila or Prisca when they took Apollos aside. This is why it is very important to pay attention to what I am about to say:
Because of the lack of detailed information concerning what Luke is saying in Acts 18, we have just as much data to say that Aquila was the teacher, and Prisca was there, in the high calling of all Christian wives, as a helper of her husband in their mutual service unto the Lord. Yet, this way of interpreting the event more closely matches what we know of the teachings of the rest of the Bible, and of course, Acts was not written in a vacuum.
Further, for Priscilla to have some input with Apollos while being alongside her husband while under the headship of her husband who is her spiritual leader, would not be the same thing as teaching publicly in an authoritative position of spiritual leadership anyway. What is clear from the only texts we have, where Aquila and Prisca are mentioned, is that married couples are used by God in service unto Him, and that Prisca accompanied her husband while they explained to Apollos the Pauline revelation that he needed to know beyond the baptism of John--a revelation that Apollos learned more thoroughly from Paul after this encounter (cf. 1 Corinthians 16:12, Titus 3:13). Considering this, we do not see a mandate for a woman to teach or exercise authority over a man in a pastoral position. We do see something we can learn from for ministry today. We see a beautiful example of a godly husband and wife who are led by the Spirit to be focused upon service to Christ in their short stay on this earth. All of us married people do well to follow the principle of this couple's example of devotion.
/5/
This leads us to recognize two other women mentioned in the New Testament. They are Euodia, and Syntyche;
"2 I urge Euodia and I urge Syntyche to live in harmony in the Lord. 3 Indeed, true companion, I ask you also to help these women who have shared my struggle [synethlesan] in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life." Philippians 4:2-3
Apparently, at one time, Euodia, and Syntyche had shared Paul's struggle in the cause of the gospel. The only other place in the New Testament that Paul uses this word for sharing in the struggle is a few chapters earlier in this same epistle, where Paul says to the whole Philippian church,
"Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together [synathlountes] for the faith of the gospel;" Philippians 1:27
"Striving together", or "sharing in the struggle," for the doctrines and precepts (the faith) of the gospel entails worthy conduct, and standing firm. We do not know a whole lot about these two disharmonious women living in Philippi. We know that when it came to Paul's work in the great cause of the gospel, they shared in his struggle at one time. Their activity may have been financial support, or some other kind of support. This would be consistent with the fact that the Christians of Philippi were known to be some of the primary financial supporters of Paul throughout his ministry in advancing the gospel light out into the kingdom of darkness. These sisters, who had a spiritual problem of living out of harmony in the Lord, were not Pastors. The text nowhere indicates, in any way, that they were. Neither does the passage state that they ever taught anything to, or exercised authority over, anyone anywhere. It does suggest that they began teaching in a particular manner. Their current actions were teaching their disharmony. Though they had shared Paul's struggle in the cause of the gospel beforehand, they were now doing the opposite of how Paul describes it in Philippians 1:27--They were not conducting themselves in a manner worthy of the gospel of Christ; Paul was not hearing of them that they were standing firm in one spirit, with one mind in currently striving together for the faith of the gospel. They were currently teaching disharmony as Christians, which is not good. They were striving against one another.
Paul also urges his true companion (yoke fellow) to help a man named Clement, and some other people that Paul also calls fellow workers. The rest of Paul's fellow workers are not identified, but we assume it would be anyone who was part of the vast community network in the cause of Christ.
What do these women teach us today? They teach us that it is good for all Christians to be sharing in the battle of the spiritual war--the great cause of our great Lord and Savior. We should all be struggling in the cause of the gospel. They also teach us that it is not good to be in disharmony with a brother or sister in the Lord. If we are in disharmony we should quit it by manifesting the fruits of the Spirit to foster unity in the gospel.
/6/
Then there is a Mary mentioned in Romans 16:6, along with Tryphaena, Tryphosa, and Persis in verse 12. The service that these four are mentioned as doing is that they worked hard. We read,
"6 Greet Mary, who has worked hard for you. ... 12 Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord." Romans 16:6
Mary worked hard for the recipients. The other three women were workers too. The Greek word used to describe their work implies labor that wears people out because it is so hard. We do not know exactly what hard work they did, but we do know that they were in the Lord, and their hard work was manifested in respect to service to other Christians.
What can we learn from these dear sisters? We learn that hard arduous self sacrificing work for Christ, by serving other Christians, is a great spiritual virtue that is worthy for all of us to seek.
/7/
This leads us to consider the daughters of Philip who were prophetesses in Acts 21:9 (along with some other females miraculously prophesying in the New Testament, including Anna). We read,
"8 On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. 9 Now this man had four virgin daughters who were prophetesses." Acts 21:9
What is seen in this Acts account is a fulfillment of the prophecy out of Joel 2:28-32 in respect to those days that Peter said had arrived in that generation in his sermon at Pentecost. We first see the Holy Spirit causing prophetic ministry in Luke 1-3, where the Spirit caused Elizabeth, then Mary, then the man Simeon, then Anna, and the temple priest, Zacharias (Elizabeth's husband), and the prophesied John the baptist (Zacharias's and Elizabeth's son) to all miraculously prophesy. Later, we see it with Peter in Matthew 16:7, and Caiphas the High Priest in John 11:49-52. All of these people were used by God to prophesy, by the Spirit, things concerning the Messiah. In Luke 2, we find that Anna was an 84 year old woman who dedicated her life to "serving" night and day at the temple in prayer and fasting. When she saw the baby Jesus, she began thanking God and began prophetically speaking miraculous revelation of Him to those who looked for the redemption of Israel through the promised Messiah, who was right there in their midst. On the day of Pentecost, when the Holy Spirit manifested in gathering in multitudes of Israelites, and the apostles began speaking forth prophetic revelations where the people miraculously were hearing them in their own home town languages, Peter explained,
"16 But this is what was uttered through the prophet Joel, 17 'And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; 18 even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy." Acts 2:16-18
As in all the prophets that God poured out His Spirit upon in those times, Philip's daughters were manifesting this prophetic fulfillment of Joel in what Joel calls "those days" too. The continuing fulfillment of Joel of the outpouring in prophetic ministry was also seen in the Corinthian church where we read, of,
"5 But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved." 1 Corinthians 11:5
Later Paul indicates in 1 Corinthians 12:28, in the establishment of the Corinthian church, that prophets were key. In Chapter 14 Paul lays out the proper order for miraculous prophesying among the Corinthian church, where the spirits of the prophets are subject to other prophets, and women must remain silent in the judging of so-called prophecy. In respect to the daughters of Philip, there is absolutely no indication that they were supposedly pastors who ruled over, or taught over, men.
What we learn from the daughters of Philip is that they had the miraculous gift of prophecy, and they used it for God's glory. All of us have gifts from God that we can use. Every woman is encouraged to use God's gifts for His glory.
/8/
This leads us to examine Nympha. She can be found in Colossian 4:15-16. We read,
"15 Greet the brethren who are in Laodicea and also Nympha and the church that is in her house. 16 When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea." Colossians 4:15-16
In New Testament language, there was a broader expanse of the Christian church of the Laodiceans, v. 16, and there was also the more particular fellowship meetings which would be a church group that met somewhere. Nympha was a woman who allowed the saints to use her home for this kind of local church fellowship meeting. We do not know if Nympha was a widow, or someone who had never been married, or what. A husband is not mentioned. We do know that Paul wanted her, and the people who met in her house, to be greeted. She may have lived in a remote area near Laodicea, or even possibly near Colossae, or in between.
Some feminists want to make Nympha out to be a pastor who teaches and exercises authority over men in direct contradiction to 1 Timothy 2-3, but nowhere in the text do we find such a stretched assertion matching the reality of the details.
What can we learn from Nympha? We learn that she ministered by giving her home for church meetings. This kind of sacrifice is commendable. We can all learn from this kind of expression of love in the cause of Christ.
/9/
This leads to the last passage we will examine. We read,
"2 Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance. 3 Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, 4 so that they may encourage the young women to love their husbands, to love their children, 5 to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored." Titus 2:2-6
The reference to older men and older women here has to do with age. It is not the same as the term for pastors who are also called elders. The term for elders who are overseers who are pastors is presbyteros (cf. Acts 11:30; 14:23; 15:2, 4, 6, 22ff.; 16:4; 20:17; 21:18; 1 Timothy 5:17, 19; Titus 1:5; James 5:14; 1 Peter 5:1, 5). "Older men" here is the Greek word, presbytas, which is the way it is used in Luke 1:18, and Philemon 9. Paul is talking about aged men--seniors. Older women here is the Greek word, presbutis. Paul is talking about aged women--seniors. The usual "elder" word for church authorities, could have been made to apply to women here if Paul wanted to make it feminine as presbytera, but that is not what Paul has done, because that is not what Paul means. What we actually find here is that Paul wants older women to teach younger women. Paul gives both the description of the students that Paul expects, and the actual teaching curriculum. The syllabus for the older women to teach the younger women, is to love their husbands; love their children; be sensible; pure; workers at home; kind, and subject to their own husbands. It is amazing how easy to understand, and how straightforward, this biblical teaching mandate is. The only people that would bristle at what the Holy Spirit is stating to His body here, or who ignore it, are people who have been infected with the false religious philosophy of feminism.
/10/
[The Old Testament figures of Miriam and Deborah, though interesting, are not relevant to our New Covenant study for the body of Christ, where we operate from the power of the Holy Spirit indwelling us in the indicative sense of being in the body of Christ. Nevertheless, they are briefly handled in the footnotes at bottom]
All the examples I have given this morning touch on women mentioned in the church. Bringing this all together, we recognize that the Scriptures demonstrate that women manifest spiritual gifts from God for ministry. Just like men, there is a certain freedom in the Spirit that women enjoy. But also like men, this does not mean that there are no restrictions that God places upon His people in regard to exercising gifts for ministry. Women are never shown to, or taught to, publicly exercise their spiritual gift of teaching over men. Woman are directed to be under the authority of men. On the other hand, this does not deny that women have the gift of teaching or leadership. The point is that the Scriptures only show non-ambiguity in the fact that woman are clearly directed to primarily exercise those gifts among women. We also see that a woman can minister as a servantess who attends to needs as a helper of Christians. We see that a woman can be, and should be, a student of doctrines and precepts of Christianity. We also see that a woman can abound in kind deeds and charity on a continuous basis. We also see that wives are called to be faithful helpmates alongside their husbands enabling and augmenting the marriage in co-ministry. We also see that women can make their homes available for the meeting of the body of Christ in a local fellowship group. Women can share in the great struggle for the cause of the gospel. Women, being in the Lord, can work hard for Christians in the church. We also know that there were prophets in the New Testament. Women were among those who miraculously prophesied, and they even did so in the local church congregational context. We have also seen that ministry of mature women, to the less mature, is that they teach them to love their husbands; love their children; be sensible; pure; workers at home; kind, and subject to their own husbands. Taking all of this Biblical revelation together, we get a panoramic picture that the church should recognize in each generation in respect to what the Spirit has shown us from God's word in respect to women in ministry. I hope this sermon series has edified you. I urge you to keep everything we have learned in your hearts. Share it. Refer to it if need be. Preserve it for your own posterity, and most importantly, live it by seeking to follow the patterns that God has given us in the godly women who have served Him, by His Spirit, in the New Testament. Amen.
@1 Christ the King has become a ______________________ on behalf of the truth, to confirm the prophetic covenant promises made to the Israelite forefathers. Romans 15:8
@2 Jesus explained the principle to His students that whoever wishes to be ___________________ among them, shall be the servant. Mark 10:43
@3 God wants us to long for the pure milk of His word, so that by it we may ___________________ in respect to salvation. 1 Peter 2:2
Footnotes on Miriam and Deborah of the Old Testament age:
A)
Miriam is mentioned as a prophetess in Exodus 15:20, and she led the women in singing for Yahweh’s triumph over Egypt (Exodus 15:21). She did not lead men.
B)
This footnote is taken From Thomas R. Schreiner concerning Deborah (The Valuable Ministries of Women in the Context of Male Leadership: A Survey of Old and New Testament Examples and Teaching) pp. 216-219, Recovering Biblical Manhood and Womanhood:
"(1) Deborah is a special case because she seems to be the only judge in Judges who has no military function. The other judges also lead Israel into victory in battle, but Deborah receives a word from the Lord that Barak is to do this (Judges 4:6-7). Deborah is not asserting leadership for herself; she gives priority to a man.
(2) There is an implied rebuke of Barak because he is not willing to go to battle without Deborah (Judges 4:8). Because of his reluctance, the glory that day will go to a woman (Judges 4:9), but note that the woman is not Deborah but Jael (Judges 4:17ff.). In other words, Deborah did speak the word of God, but her attitude and demeanor were such that she was not asserting her leadership. Instead, she handed over the leadership, contrary to the pattern of all the other judges, to a man.
(3) Both Deborah and Huldah (2 Kings 22:14-20) exercised their gift of prophecy differently from the men who possessed the gift. Isaiah, Jeremiah, Ezekiel, and other male prophets exercised a public ministry where they proclaimed the word of the Lord. But note that Deborah did not prophecy in public. Instead, her prophetic role seems to be limited to private and individual instruction. Judges 4:5 says, “And she used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment” (nasb). Note that Deborah did not go out and publicly proclaim the word of the Lord. Instead, individuals came to her in private for a word from the Lord. The difference between Deborah’s prophetic ministry and that of male Old Testament prophets is clear. She did not exercise her ministry in a public forum as they did. Note that even when she speaks to Barak she calls him and speaks to him individually (Judges 4:6,14). And the song of praise in Judges 5:1 was sung by both Deborah and Barak together. A confirming argument for this view is found in the case of Huldah (2 Kings 22:14-20). She did not publicly proclaim God’s word. Rather, she explained in private the word of the Lord when Josiah sent messengers to her. She exercised her prophetic ministry in a way that did not obstruct male headship. The prophetic ministry of Miriam is no exception to this, because she ministered only to women. “Then Miriam, the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her, with tambourines and dancing. Miriam sang to them . . .” (Exodus 15:20, my italics).
(4) It is perhaps also significant that most of the other prominent judges in the book of Judges are explicitly said to have been raised up by the Lord: Othniel (3:9), Ehud (3:15), Gideon (6:14), Jephthah (11:29), and Samson (13:25; 14:6). But in the case of Deborah, there is no explicit statement that the Lord raised her up: we simply read, “Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time” (Judges 4:4). I am not suggesting that the Lord did not raise her up, for He did bring evident blessing to Israel through her, but it may indicate that the nature of her role as a prophet and a judge was different from that of the other judges in that she did not exercise leadership over men as the other judges did. Such an observation harmonizes with the three points above.5
Also, prophecy differs from teaching. Prophecy is based on spontaneous revelation (1 Corinthians 14:29-33a), while teaching is an exposition of received revelation. A prophet, therefore, does not hold the same office as a teacher. Prophets speak forth God’s revelation to the people, but the people go to the priests in the Old Testament to receive authoritative instruction based on tradition (Leviticus 10:11; Deuteronomy 21:5; Malachi 2:6-7). It is instructive to note in the Old Testament that some women were prophets, but never priests. It is the priests who had the more settled and established positions of leadership in Israel. This is not to deny that the Old Testament prophets spoke with great authority. Indeed, they criticized priests who abused their authority. The point is that prophecy is a different kind of gift from teaching, and when women functioned as prophets they did so with a demeanor and attitude that supported male leadership.
In addition, Wayne Grudem has argued that the gift of prophecy in the New Testament is not the same as the prophetic gift in the Old Testament.6 Old Testament prophets spoke the word of the Lord, and what they said was absolutely authoritative-no part of it could be questioned or challenged. Every word was to be received as God’s very word. But the words of New Testament prophets do not have this kind of absolute authority. Paul calls on the church to sort and sift the good from the bad in prophetic utterances: “Do not despise prophesying, but test everything; hold fast what is good” (1Thessalonians 5:20-21, rsv; cf. 1 Corinthians 14:29-33a). When Paul says, “Two or three prophets should speak, and the others should weigh carefully what is said” (1 Corinthians 14:29), he uses a verb for “weigh carefully” (diakrino?) that means “to sort or sift some things from others.” This implies that in New Testament prophecies, not every word would be understood to be the word of God. By contrast, in the Old Testament, a prophet who spoke anything untrue was to be put to death (Deuteronomy 13:1-5; 18:20-22). Instead, New Testament prophecies are handled not as authoritative words from God but as spontaneous impressions or insights that may or may not be, either in whole or in part, from God. Thus, the church must judge and evaluate prophecies in order to determine whether they, either in whole or in part, are sound.
Why is this distinction relevant to our discussion? It provides further evidence, particularly with regard to New Testament prophecy, that the gift of prophecy is not as authoritative as the gift of teaching.7 Teaching involves a sustained and orderly exposition of divine revelation already given, while prophecy in the New Testament occurs when someone has a spontaneous revelation or impression, the whole or parts of which may or may not be from the Lord. The church does not accept such “revelations” uncritically, but weighs them carefully. Thus, the fact that women utter prophecies in church does not logically imply that they can exercise a teaching gift over men, for the two gifts are quite different.
To sum up, those women who had the authoritative gift of prophecy in the Old Testament did not exercise it in a public forum as male Old Testament prophets did. The reason for this is that such a public exercise of authority would contradict male headship. In the New Testament, women could prophecy in a public forum, but Grudem has shown that prophecy in the New Testament is not as authoritative as either prophecy in the Old Testament or teaching in the New Testament. And even if one were to reject Grudem’s interpretation, 1 Corinthians 11:2-16 makes it clear that women who prophesied in the New Testament were to do so in such a way that they acknowledged and supported male headship. Thus, the Biblical teaching on women prophets does not contradict male headship; instead, it supports male leadership in the church. ...
4. Less prominent judges are only treated with a summary of one to three verses: Shamgar (3:31), Tola (10:1-2), Jair (10:3-5), Ibzan (12:8-10), Elon (12:11-12), and Abdon (12:13-15). The author devotes more attention to Abimelech (9:1-57), but he was clearly wicked and there is no indication that the Lord empowered or called him. All citations from Scripture in this paragraph are from the nasb. 5. Isaiah 3:12 should also be noted, where Isaiah asserts that women ruling over men is a sign of God’s judgment: “O My people! Their oppressors are children, and women rule over them. O My people! Those who guide you lead you astray, and confuse the direction of your paths” (nasb). Note the theme of judgment in Isaiah 3:1-4. Surely Deborah’s role as a judge was not the same as what Isaiah condemns here. Thus, we can conclude that Deborah’s role as prophet and judge was not exercised in such a way that she ruled over men."
