THE CALL OF WOMEN IN THE
APOSTOLIC/PROPHETIC OFFICE

Men have the audacity to say they cannot receive from a woman, how sad. It never occurred to them that a woman has a seed of a man. It is His seed that is preaching and teaching the Word. Every born again believer baptized in the Spirit of Christ has the seed of the Man. Scripture explains there is neither male nor female because we all have Christ’s seed. In the new man all have been made spiritual. There is no room for the natural person. Before the beginning of creation woman was hidden in man, they were of one spirit (Genesis 1:26, 27) God said, let us make man in our image after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him, male and female created he them. The Hebrew word for man-Adam-usually refers to mankind in a collective sense.

God created gender in the earth realm for the purpose of fulfilling His divine will on the earth. They were called to produce godly offspring who would become the testimony of the Triune God. The woman is a type of the church. Because the first order was defiled through the man God reversed the order from Adam to the Church. Through the seed of the second Adam, Christ Jesus, the church will be the benefactor in springing forth godly seed in the earth realm. What was previously intended for Adam and his descendants has been transferred to the Born Again in Christ Jesus. This validates why God has called woman as well as man to carry His Gospel. But we will substantiate some facts on women called into the five fold (four) office. Not all men are in disagreement that a woman should not stand in a pulpit and preach. As usual there are the critics who try to corroborate their claims on two or three passages in the Bible, which they take out of perspective.

There were women Prophets before Christ, yes you heard correctly. God is no respecter of persons and has always had women prophets in Israel. Miriam was used by God to save her baby brother Moses, when she was just a child. She prophesied before nations and was set before them as a leader by God Himself along with Moses and Aaron (Micah 6:4) "For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants and I sent before thee Moses, Aaron and Miriam. Deborah was a prophetess, a judge, and military leader. She is the most celebrated woman prophet of the Old Testament (Judge 4th chapter). She possessed the attributes of faith in her God, courage and boldness. Through her Israel was brought to liberty. Deborah was the wife of Lipidoth, but the Hebrew word for wife is usually translated woman and female. Notice that the translation was first used by Adam, ISHSHAH in which he referred to her as woman. The name Lipidoth is not attested elsewhere,

Deborah’s role was powerful, and the people respected her. It was she whom the people came to for judgment. This woman full of fire exemplified her prophetic gift which can be seen in verses six, nine and fourteen. Although she was the leader, she called upon Barak to lead in the military pursuit against the oppressor Sisera. Barak agreed providing that Deborah would go with him to battle. He further stated that if she didn’t go, then he would refuse. Barak recognized the importance of having this prophet by his side. He is listed as one of the heroes of faith because he trusted God and depended upon God’s spokesperson (Hebrews 11:32).

There was another woman called a prophetess whom God chose to place His gift and anointing upon. She was the wife of Shallum, a wardrobe keeper in Josiah’s court. She lived in the second quarter of Jerusalem as a recognized prophetess. When Josiah felt convicted by the Book of the Law found during the time of the temple repair, he sent his priests to inquire of its meaning from Huldah. Josiah needed a word from God. Although Jeremiah was the contemporary prophet they went to Huldah who prophesied judgment upon the nation. But Huldah told Josiah that the judgment of God would be withheld until he gathered unto his fathers and delivered to the grave in peace. In other words, Josiah’s life would escape the calamity that Israel was soon to encounter (2 Kings 22nd chapter). The words of Huldah were accepted by the people as the word of Jehovah. We must add Isaiah’s wife among the prophetess (Isaiah 8:1-3).

How ironic that today in our huge buildings that some would assume that the God of the Old Testament is not the same God of the New Testament. It is amazing how one could think that the New Testament handmaidens washed in Christ Jesus’ blood, filled with the Holy Spirit would be different from the Old Testament handmaidens. However there is one difference, the New Testament handmaidens are free from the Law, whereas the Old Testament handmaidens were under the law.

The first person to proclaim Jesus as the Redeemer publicly was the prophetess Anna (Luke 2:36-38). Prophets are known to predict future events; Mary the mother of Jesus did just that. It is noted in Scripture that she said, "For he hath regarded the low estate of his handmaiden, for behold from henceforth all generations shall call me blessed (Luke 1:48). Mary’s cousin Elizabeth declared, "And bless is she who believed, for there shall be a performance of those things which were told her from the Lord (Luke 1:45). Through the inspiration of the Holy Spirit Mary rightly interpreted Scripture concerning the Abrahamic Covenant as fulfilled in her Divine Son
(Luke 1:54,55).

The Book of Acts speaks of an evangelist, Philip who has four virgin daughters that were prophetess. These daughters prophesied, meaning they spoke the truth of God through the inspiration of the Holy Spirit. The Greek word for prophesy in Acts 21:9 is Propheteuo; from Prophetes, which denotes a prophet-one to prophesy, to foretell things to come, to declare truth through the inspiration of God’s Holy Spirit.

Peter is seen quoting from the Old Testament the words of Prophet Joel to explain the phenomena of Pentecost. He stepped forth to show that in the Messianic "last days" that God has eternally established the prophecy of Joel, fulfilled through His Son Christ Jesus (Joel 2:28 and Acts 2:17-18).

The New Testament says very little about pastors. In fact the word pastor is used only once in the New Testament. The Greek word is Poimnion; comes from Poimen-meaning flock, a little flock. In the New Testament it is applied only spiritually. Poimen-shepherd-applied spiritually to Christ and also given as a designation for a spiritual pastor of the flock (Ephesians 4:11). Although the word is familiar in modern usage it is unclear how pastor in the New Testament functioned in relation to elder, bishop and other leaders. It is possible that this roles was common, being in the formative stages.

Pastor in the KJV renders the Hebrew word, Roeh. The word is translated in Jeremiah as shepherd and elsewhere in the Old Testament from Genesis to Zechariah.

It is clear that pastor is one of the gifts to the church. In spite of this, figuratively speaking, it is not an office to be occupied as pointed out in Ephesians 4:11. But, the word has come to stand for an office occupied by one who formally feeds the flock, administers the ordinances, leads the worship, and guards the truth (Hebrew 13:7; 1 Peter 5:1, 2). In these passages pastors are referred to as Elders. The pastor is a shepherd, and so we think of a pastor as a leader who tends to a flock. They are to nurture people and help them grow.

In addressing the elders of the church at Ephesus (Acts 20:17), Paul relates to them as overseers or bishops (v. 28) and enjoined them to feed (or pastor) the flock (v. 28-31). When Paul discussed the official office of the church he did not mention pastors. Pauline Epistles furnish guidelines for the duties of those who occupy officially designated places of leadership as pastors among God’s flock (II Timothy 4:1-5). According to Scripture, it is appropriate to reference a pastor as a bishop. Elder and overseer embrace the same recognition as bishop, all in one.

Women were called into leadership positions in the New Testament. For instance, early church history points out those gatherings (church) were in houses. Fabulous buildings were not in existence for the believers to have worship. They meet in various homes. Some of those services were in homes conducted by women. One such reference is noted in studying 1 Corinthians 1:11 of a woman name Chloe. Paul had received a report of bad conduct by some of the members in Chloe’s congregation. Many of the members after being converted were keeping up with their present lifestyle. Therefore, Chloe sent a deputation from her house to Paul, of the believer’s uncomely behavior, and her need for him to correct them. Although she was the head of her congregation, she understood spiritual authority. She recognized that apostles are called to set the house in order under its proper foundation.

Another New Testament woman who had a house church was Nympha. Paul sent greetings to the brethren and Nympha. Brethren denote a generic name meaning believer. It is interesting to note the KJV in Colossians 4:15 relates to Nymphas as his, and the Amplified Bible Nyhmpha as her. Some scholars tried to rationalize that she was a hostess. Then Scripture identifies another Christian instructor, Prisca, or Priscilla, as Paul often affectionately called her. Priscilla’s husband was Aquilla. This couple had a team ministry and was co-workers with Paul in planting the Gospel in Rome, Corinth and Ephesus. In Paul’s letters to the Romans, he sent greetings to the church that met in their house, which they pastor together Romans 16:3-5.

Paul made it a practice to greet Priscilla first, which was noted among the Greek scholars. To them it emphasizes that she was the more prominent leader. Normally, it was customary in ancient times to recognize the husband first. However, it is obvious that he saw her as an outstanding Christian worker to have reversed custom by honoring her this way. Paul referred to Phoebe as a diakonos, deaconess, a minister, servant, in the church at Cenchrea. There are translations that downgrade her role to that of a helper. The Greek word for servant is the same word Paul use for himself as minister or servant.

There are yet other instances in Scripture that a woman was used in spreading the Gospel. This we cannot overlook during the time of Jesus’ resurrection. The message of His resurrection was given to women to take to the disciples by the angel of the Lord who descended from heaven to roll the stone back from the entrance of the door. As they continued in their journey they meet Jesus who told them to go tell His disciples, that He had risen. Matthew 28th chapter

Some scholars have doubtfully tried to disregard the role of women apostles in the 21st century. In Romans 16:7 Paul praises Junia as "outstanding among apostles." No commentator prior to the 13th century questioned that this apostle was a woman. For example, John Christi, whose writings often express misogyny, wrote of Romans 16:7, "O how great is the devotion of this woman the she should be counted worthy of the appellation of apostle." Many Greek and Latin manuscript writings are found commending the outstanding apostle in Romans 16:7 with either Junia or Julia, both feminine forms. Together, Junia and Julia were very common names of ancient Greek women.

The Bible states that Paul calls Junia his kinsman and fellow prisoner. Like Paul she has suffered persecution and imprisonment for the Gospel. It appears her ministry and faith was known outside the church. According to Romans 16:7, Junia had become a Christian before Paul himself. It grieves God’s heart that so many in the Body of Christ would go to great measure to disbar women from preaching in the church. Unlike many churches today, the 1st century believers honored women ministers God gave them. Paul did not refer to Junia’s contribution as lesser than the other apostles. She was such an outstanding apostle that the pagan and Jewish persecutors of Christians saw her as dangerous and imprisoned her to prevent her from continuing her apostolic mission. Though, their effort was unsuccessful. She and Andronicus were released and continued to minister in the church at Rome when Paul sent his epistle there.

Someone may be still in the belly of doubt; because the one Scripture that is the greatest controversy is found in 1 Timothy 2nd and 3rd chapters. Actually, the hermeneutics of Scripture lacks complete exegesis by scholars who thrives upon these texts. In 1 Timothy 1:11 the text applies to married couples. To function properly, everything regardless of its nature requires a person in the position of leadership, especially in family. Marriage unit consist of two people that have distinct personalities. These two require the need of a headship that order is maintained in the family. This order was made according to God’s creation and ordinance.

In the church God has an order which is revealed in 1 Corinthians 12: 28, "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing helps, governments, diversities of tongues." Teacher is a function with that of poimen, pastor, which seem to be united in one person. Looking at the duties of a teacher/pastor, they are to give progressive instruction concerning God’s redeeming purposes. It can readily be noted that they may be members of the presbytery (Acts 20:28; Hebrews 13:7, 17). Here they are seen as elders, an office.

Now, in 1 Timothy 2:1-11-12 it is important that we have an accurate interpretation of the passage to the silence of women in the churches. There are several Scriptures needed to build upon this interpretation. This passage has been extremely taken out of context because of the bias against women preachers. What is Paul’s reason for saying, "Let the woman learn in silence, with all subjection. But I suffer not a woman to teach not to usurp authority over the man but to be in silence. 1 Corinthians 14:33-34) "Let your women keep silence in the churches for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home for it is a shame for women to speak in the church." The main verse that rests the foundation of Paul’s statement is concluded in verse 33 "For God is not the author of confusion, but of peace, as in all churches of the saints.

These passages are strictly related to husbands and wives. This was not an instruction for all men in general to keep women in silence. Rather, Paul an apostle was establishing order in the churches. Beginning with women, the Jewish culture divided the men and women and gave orders as to where they sat. There are references in the Jewish Talmud that women should remain silent. But it is inconceivable that Paul would quote from it because he was always at odd with their legalism. Paul’s concern was the confusion in the meeting, and that all things are done decently and in order, verse 40. There were outbursts from the wives; presumably they were overly externalizing their gifts. Because of customs the husbands were instructed to teach their wives at home. It is wives who should submit. The correct version of these passages is not the wide spread of women being in subjection to men, but wives to their own husbands according to the ordinance of the family structure.

There are some key words that will assist in the interpretation of these passages. It is also italic words to indicate they were not in the original text but inserted during translation of Scripture. Due to the context gunaikes-women in its generic sense should not be translated women but wives (1 Corinthians. 34, 35). Silence should not be taken to literally mean not to speak. But it means uttering sound that is incoherent and not understood by others. Silence is the same word used for men (verse 28). The overview of Paul’s instruction was to maintain order in the church which the women (wives) were not in control of their own emotions. Instead there were outbursts that resulted in the disorder of the worship service. In the sight of God it makes no difference who brings the confusion, the point is, let it not be named in the churches among saints.

Paul highlighted this same concern in 1Timothy 2:9-15. The duty of the husband is to restrain his own wife, not women. Still, the message in this book is for wives to submit to their own husbands. The phrase "But I suffer not a woman to teach", should be rendered wife. There is an ongoing contrast drawn between husband and wife. The usage of the Greek for gune in this verse should be translated wife to relate to verse eleven. Once more, the Greek word andros for man should be translated husband to correspond to verse eleven when speaking of wives. However, the Greek word for teach in this verse is the Greek infinitive didaskein. In this instance it means to teach continuously. The situation points to the order of the home, an assembly, or anywhere the husband and wife are interacting together. Therefore, Paul wanted the woman to place limitation on her speech as not to undermine God’s ordained order.

Just as it was pointed out in 1 Corinthians concerning order in the church the same is applied in 1Timothy 2nd chapter. Brief reflection of 1 Timothy 3:1 conveys that of a Bishop having one wife which reflects back to 1 Timothy 2nd chapter. Because of cultural, and Paul’s understanding of God’s ordained order for the family, men were addressed. This you can see throughout Scripture. As noted, man is also used generically to indicate male and female. If Paul was eliminating women from the church then certainly he is contradicting his words in chapters where he uses women in his ministry.

Then there is the passage that has griped many, the Greek word "to usurp authority" or to have authority over a man is authentein. Around the time the New Testament was written the common usage of authentein was to be the author or the originator of something. Since the verb is used in the text it therefore should be translated that a "wife should not undermine the husband’s position publicly. The wife should never encroach upon the husband, but show him respect in public. Paul is revealing in this present age that he is not allowing a woman to proclaim herself as the originator.

Although, there is neither male nor female in the sight of God, He still will not violate His works of creation. The husband is the head of the family (1 Corinthians 11:2-3). Yet, it is troubling to see these passages that pertain not to women in every respect, but only to husband and wife, used to exclude women from preaching. How can a single woman go home and learn from a man if she is not married or even have a father, or living apart from home? That is not sound understanding of the Word.

The mission of the church or voice of the church is to evangelize the world (Matthew 28:18-20), guard the truth (2 Timothy 2:1-2), edify the saints (Ephesians 4:11-16), and discipline the unruly (2 Corinthians 13:1-10). On the other hand, God does set certain ones within the church into a particular office in the fulfillment of His divine WORD. Understand beloved, if we abide in Christ, and His Word abides in us, than we are all ONE in Him.

Noticing the culture in the Middle East, men treat women with disrespect. They are looked upon as dogs. Think about it, the same mentality is played among men in the present church age. Only, the Scripture is used to disrespect and treat Christian women as the lesser species. Peter said to the husband honor the wife the weaker vessel. The Greek word for weaker is Asthenes-without strength, powerless, only in a physical sense, husband symbol of Christ and woman symbol of the church. This apostle was revealing a profound revelation in regards to Christ and the church. Without Christ the church is powerless, without spiritual strength (1 Peter 3:7). "He that hath an ear let him hear what the Spirit is saying."

AMEN IT IS FINISHED