What roles can women fill in ministry?

The Christian woman must bear a testimony in an outward manner that she is separated from these things. Then he gives the charge about the teaching authority of women. "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." This is and belongs to the wholesome, sound doctrine. Woman has her sphere of service, of laboring in the gospel and also teaching the truth, among her own sex and children. But the place of authority does not belong to her; she is not to usurp authority, nor to exercise it. This is the divine order, that the authority to teach is vested in the man. (See 1 Corinthians 11 and 14). "For Adam was first formed, then Eve." This is creation's order, which must be maintained on the ground of redemption.

And the fall teaches another lesson. "And Adam was not deceived, but the woman being deceived was in the transgression." The able expositor Bengel wrote on this: "More easily deceived, she more easily deceives." When she leaves the place given her according to this apostolic charge, she is easily deceived, and then in turn easily deceives others. The second epistle speaks of "silly women laden with sins, led away with divers lusts." Women rejecting sound doctrine, usurping authority, have become instruments of the enemy, by inventing Satanic doctrines and perverting the truth of God.

We find, however, that Titus 2:3, 4 instructs elder women to be "teachers of good things," and "That they may teach the young women," etc. Here elder women are given the right to teach, but the sphere is defined to young women and the teaching is rather of an informal character on practical subjects pertaining more to the home and family (v. 3-5). Helping ignorant women on Scripture and free intercourse with them on the Word is quite proper. One would encourage sisters to labor diligently for the Lord in such spheres. Even the quiet communication of the Gospel in conversation with men is proper for a woman, if done in a modest becoming way Such work, of course, may slip into formal teaching, and then a woman is out of her place. If she sets up a regular public teaching lecture on Scripture, even if only women were present, we believe it would be taking the place of a teacher and a violation of I Timothy 2:12" I suffer not a woman to teach."

Teaching the Bible to children and praying and singing with them is also a proper and valuable service for women. Such work begins in the home and is continued in the Sunday School and in children's meetings. The Sunday School in the Assembly is simply an enlargement of a family gathering, removed from the home to larger and more convenient quarters. Therefore, it would be quite proper for sisters to teach Sunday School classes of children or young women, especially when they are in charge of brethren under whose direction they serve. When young brothers or any brethren are part of a Sunday School, we believe it would be against Scripture for any sister to be the superintendent of the School, for that would be exercising authority over the man.

The Lord did not find fault with one who went into her city and invited the men to come and see the man who told her all things that ever she did — Jesus the Christ (John 4). After His resurrection, He sent Mary to His disciples with a message of His resurrection (John 20); Dorcas made clothes for the poor (Acts 9); Priscilla (with her husband, Aquila) took Apollos and instructed him more perfectly in the way of God (Acts 18:2); before the canon of Scripture was complete God was pleased to make known His mind by prophets, as we have seen (pp. 34, 35); and it seems from Acts 21 that the four daughters of Philip the Evangelist prophesied. Now we must not forget that PHILIP was the evangelist — the daughters were not evangelists. It is said that they prophesied; and, taken in connection with the revealed mind of the Lord respecting the non-publicity and the unassuming mode in which women should conduct themselves, I see no reason for deducing the highly improper, yea ungodly, conduct of women taking a place which the Lord in His sovereignty did not apportion to them. But to prophesy did not necessarily need a prominent place; for Agabus the prophet told of Paul's imminent suffering and thus prophesied; but could he not have uttered his prediction in private? And so I judge could Philip's daughters. At any rate, we have neither prophets nor prophetesses now. But further, Paul speaks of certain women in Rom. 16 connected with his ministry: Phoebe was a servant (deaconess) of the gathering at Cenchrea; Priscilla was a helper (v. 3); Mary bestowed much labour on the servants of Christ (v. 5), etc.

I conclude, from the above references (1) That where the grace and the time are afforded by the Lord, godly women may be of immense service in going about and inviting people to preachings, lectures, etc., thus being "helpers" to evangelists and teachers; and if such were active, much expense might be avoided in the use of printed bills, etc.; (2) Such women as have the time and grace will find abundance to do in visiting and helping on young converts, comforting the sick, finding out real cases of need among such as do not tell it to the public, and — securing means from those who delight to use their money for the Lord — such godly women may relieve the poor needy ones; (3) Further, they may have Bible classes at their houses, or in Sunday Schools, for instructing females or children. But I would seek to impress upon my sisters who would be evangelists or teachers, and my brethren who encourage them, that the authority of the LORD JESUS has never been given for such conduct.

We see, in the Gospels, how women ministered to Christ of their substance (Luke 8:3). Mary wrought a good work upon the Lord when she anointed His head with the precious ointment (Matthew 26:7-10). Dorcas did a good work in making garments for the poor (Acts 9:39). Mary, the mother of John Mark, opened her house for many to gather together in prayer (Acts 12:12). Lydia, whose heart the Lord opened, did a good work when she opened her house to the servants of the Lord (Acts 16:14-15). Priscilla did a good work when, with her husband, she helped Apollos to know “the way of God more perfectly” (Acts 18:26). Phoebe, of Cenchrea, was “a succourer of many” (Romans 16:2). Other Scriptures tell us that godly women can wash the saints' feet, relieve the afflicted, bring up children and guide the home. Here we read that in public the woman is to learn in silence. She is not to usurp authority over the man.

As for the testimony to those within, 1 Cor. 14 shows plainly, that the only restriction upon the exercise of gifts by brethren was this: "Let all things be done unto edifying." Women were positively forbidden to speak in the churches. Elsewhere they were responsible to use whatever gift the Lord imparted to them, subject to His word. Thus Priscilla, no less than Aquila, takes Apollos and expounds to him the word of God more perfectly (Acts 18:26). And the four daughters of Philip did prophesy (Acts 21:9), but not in the assemblies: the Spirit forbad that (1 Cor. 14:34-35). A woman was not suffered to teach nor to exercise authority over the man (1 Tim. 2:12). But all the brethren, as a whole, were exhorted thus — "follow after charity, and desire spiritual gifts, but rather that ye may prophesy." And of course they were to exercise their gifts as God empowered them, so that all things were done decently and in order.

A. When Christians come together ἐν ἐκκλησίᾳ (i.e., as an assembly), there is an entire openness for such action as the Spirit may direct in prayer and singing, blessing and thanksgiving, reading, speaking (subject of course to the regulations of the Lord in 1 Corinthians 14). This is not at all the character of a scripture-reading, whether stated or occasional, at a public meeting-room or in a private house. One point of value in it is to afford an opportunity for questions and explanations which would be out of place in the assembly. The nature of a meeting depends not on the fact of who are present, but on its aim and character. Thus, a lecture or a preaching of the gospel, like a reading-meeting, might have all the saints of a place present; but its own character is quite unaffected by such a circumstance. Nevertheless, a social character is, I think, desirable for a scripture-reading, so as to make it expedient, as well as lawful, for a woman to ask a question, if she wished. There are cases as when many men are present, where nature itself would teach her to prefer silence. 1 Timothy forbids not this, but teaching and the exercise of authority. Prophesying (according to 1 Corinthians 11 compared with 1 Corinthians 14) was lawful for women, not in the assemblies but at home; where, as I suppose, Philip's four daughters exercised their gift unobtrusively and with decorum. So too Priscilla, with her husband, helped Apollos in private.

“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.

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?

We find that the service which would commend widows to the bounty of the church were these: "If she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work." (1 Tim. 5:10) All are not qualified for teachers or church office; but all are qualified to minister to the Lord, in ministering one to another. There may be those whose ministry will be, in being given to hospitality, and distributing to the necessities of the saints: there may be others whose ministry will be in being "obedient to them that are their masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ; not with eye service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men." (Eph. 6:5-8.)

As for the question of whether Scripture justifies women gathering in conferences as sisters in the faith, we can say that there is no biblical example of women gathering in this way in public meetings. However, there are many opportunities for sisters to visit each other. It is entirely desirable and appropriate for women to discuss the Word of God among themselves. We can only encourage sisters to do so in the spirit and manner that the Bible presents. Of course, it is also good for women who visit each other to pray together, with their heads covered (see further below). Similarly, exposing children to the Bible, praying and singing with them, is a service suitable for women, primarily with their own children in the home, but possibly also with other children in a different setting. In this regard, they should do it in the spirit and manner that the Bible presents.

During a women's meeting, it is customary for some women to speak. Since the topics are related to faith and often involve discussing Bible verses, there is, at least in essence, a form of "preaching." And if they discuss certain biblical verses, there is, at least in essence, teaching. However, these "teachings" do not have the approval of the Word of God. On the contrary, God does not permit women to teach (1 Timothy 2:12).