What does the New Testament say about female pastors?

But there is more here. "I permit not a woman to teach, nor to exercise authority over a man, but to be in quietness." This clearly is not limited to the assembly; as the apostle traces the ground of it in the constitution and natural character of woman. "For Adam was first formed, then Eve." Her subsequent formation out of the man is never to be forgotten by such as fear God and believe His word. All other thoughts are presumptuous theory in forgetfulness of the truth which goes up to the beginning. An individual woman may be comparatively able and well-instructed; but under no circumstances is leave given for a woman to teach or to have dominion over a man; she is to be in quietness. Thus absolutely does the apostle guard against any reaction from the abject place of women in ancient times, specially among the heathen; or any imitation of the peculiar prominence given to her sometimes in oracular matters, as among the Greeks and especially the Germans of old.

Had then women no seemly or suited, no good and useful, place in Christianity? None can deny that they have, who see how honoured were some of them in caring for the Lord Himself in His ministry (Luke 8:1-3), who know how He vindicated Mary that anointed Him when the apostles found fault under evil influence. Certainly He put no slight on Mary of Magdala, if His resurrection interrupted the plan of those who brought their spices and ointments after His death. Not otherwise do we find the action of the Holy Ghost when the Lord went to heaven. Mary the mother of John Mark gives her house for the gathering together of many to pray; and the four daughters of Philip were not forbidden to prophesy at home, though even there authority could not be rightly exercised over a man. Lydia is a beautiful example of Christian simple-heartedness and zeal; her house too has honour put on it for the truth's sake. Nor was Priscilla out of place when she with her husband helped the learned Alexandrian, mighty in the scriptures, to know the way of God more thoroughly. Romans 16 pays no passing honour to many a sister, from Phoebe who served the church at Cenchreae, commended to the saints in Rome as a succourer of many and of Paul himself. Prisca or Priscilla again is coupled with her husband as his fellow-workers in Christ, who not only for his life laid down their own necks, but wherever they went opened their house for the assembly. But need we dwell on all the cases and the beautifully discriminating notice taken of them?

The Apostle's words are perfectly clear: "I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (1 Tim. 2:12). "Let your women keep silence in the churches; for it is not permitted unto them to speak … for it is a shame for women to speak in the church" (1 Cor. 14:34-35).

The first scripture we turn to is the well-known passage in 1 Cor. 14:34-35: "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 anything, let them ask their husbands at home: for it is a shame for women to speak in the Church." Here it is plainly laid down that the woman is NOT to speak in the Church, or assembly. It must be understood that "the Church" here is not a building, or edifice of any kind, but the assembly of God's saints, His people. The expression, "in the Church," or "Churches," is used five times in this chapter (vers. 19, 28, 33, 34 and 35), and it always means the gathering of the Christians in assembly. The place — whether it be a special building, a hall, a private house, or even the open air — is of no importance, as it is not the place, but the persons and purpose of the gathering.

Now, the positive teaching of Scripture regarding the woman is that "she is to be in subjection," to "learn in silence with all subjection;" "not to speak in the assembly." "For I suffer not a woman to teach nor to usurp authority over the man, but to be in silence (compare 1 Cor. 14:34-35; 1 Tim. 2:11).

From these Scriptures, then, it is very evident that (1) If the assembly be gathered as an assembly, in which teachers may teach, or exhorters may exhort, women are NOT to speak; (2) Whereas a teacher may invite saints to a meeting over which he may assume responsibility, and may instruct them as an authoritative teacher — the woman is not allowed to take such a place; and (3) It is equally contrary to the mind of the Lord for the woman to appear before the world as an authoritative evangelist.

These verses apply to a wider sphere than that of the gathered Assembly. They speak of proper conduct as between man and woman and would include any public testimony where both sexes are present. They refer to public teaching of mixed audiences, for exercising authority over man is spoken of. Woman is never to set herself up as a teacher or to teach in meetings of mixed sexes, for then man is at her feet as a learner, which is reversing God's order.

Man was first formed and is God's representative and head and should maintain his rightful position as leader and teacher. Because Eve took the lead in transgressing and was deceived by Satan (manifesting that she was a poor leader), in God's government women are barred from taking the place of authority and teaching. They are to learn in silence and subjection. A woman, then, is never to take a public place as a recognized teacher of God's Word or to teach in the Assembly or anywhere in mixed audiences where she takes a place of equality with or is set over men, for then she is usurping authority over man.

1 Corinthians 14 is clear that the woman is not to speak at all in the assembly. In our present chapter it is shown that teaching is not for her, whether in the assembly or elsewhere, if any public character of things is involved. At least, if men are present, it is not the woman's place to teach. The instructing of women or of children in less public circumstances could hardly come under the same restriction, but the woman must be careful that her teaching in any case does not put her in a place of any kind of prominence. It is in fact her glory to be in quietness. The reason for this given here is to be closely observed! Adam was first formed, then Eve. It is-simply order in God's creation, with no question of moral superiority or inferiority involved at all, nor any question of ability. It is God's order, and any infraction thereof is disorder.

Bishops, deacons, and elders were appointed in the early Church and described in I Timothy and in Titus. They were all men; no woman was among the number. We read of no woman evangelist, pastor, or teacher in a public sense in the New Testament. No woman is named as performing a public miracle. There are two witnesses in Revelation 11. They are prophets, not prophetesses or a prophet and a prophetess; both are men.

“Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.” (1 Tim. 2:11-14).

Here the instructions are not confined to the assembly, and forbid women to teach men in religious matters. It does not hinder their speaking to their own sex, and what happy, useful work women have done in this way.

The prohibition of the public spiritual ministration of women to men is given under two heads. First, the order of creation. Adam was first formed. Man is the head of the woman. Second, woman was first in the transgression.

Here the instructions are not confined to the assembly, and forbid women to teach men in religious matters. It does not hinder their speaking to their own sex, and what happy, useful work women have done in this way.

The prohibition of the public spiritual ministration of women to men is given under two heads. First, the order of creation. Adam was first formed. Man is the head of the woman. Second, woman was first in the transgression.

p153 [J Workman] MY DEAR BROTHER, - All depends on its being a private meeting or a public one. It is clear they must not teach, and in the assembly keep silence, and if they have a question ask at home. (1 Tim. 2:12; 1 Cor. 14:34.) I believe sisters have a very honourable place in scripture. They clung to the Lord when the disciples deserted Him; in death and resurrection they, not the apostles, are found, and in life ministering to Him; and the apostle in the end of Romans bears them the highest testimony. But the Lord never sends them out to teach or preach. And then the apostle is peremptory in forbidding them the same as to authority. Everything is beautiful in its place. If therefore it was quietly helping each other among themselves, I see nothing to hinder; or explaining scripture for the gospel to poor ignorant and unconverted women, even if several were together; but a teaching meeting even among themselves seem to me contrary to scripture. Its being in the room makes no difference really, but in circumstances it does: it is a teaching place, and you cannot separate the thought. Whatever puts them into the place of teaching, puts them into mischief, and is not of God. "The ornament of a meek and quiet spirit, which is in the sight of God of great price," is what honours them.