Can Women Teach in the Church?

Posted by Pastor J.D. on May 25, 2015
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Our elders have been working on a statement explaining the roles God has given to women in the ministries of our church. (The short answer is, “Many!”) That statement is still in the works, but our recent invitation to have Elyse Fitzpatrick share during weekend services has led some to ask whether we believe a woman can preach and teach in the mixed-gender gathering of the church. While we are working on the more comprehensive statement, we thought it prudent to take a moment to address that particular question.

Introduction of the Issue

In 1 Timothy 2:12 the Apostle Paul commands that a woman is forbidden to “teach or to exercise authority over a man” in the church. Some suggest that Paul only had one situation in one church in mind, where the women were unruly. But the reasoning Paul uses—that man was created first, then Eve, and that she was deceived first while he overtly rebelled first—excludes such a possibility. Paul bases his rule for Timothy’s church in the created order, which means it applies to all churches.

The grammar Paul uses indicates that he has in mind two things he wishes to forbid, teaching and authority (We find Andreas Köstenberger’s grammatical analysis compelling here). In other words, Paul was not only saying that a woman could not rule as an elder, but that there is a certain kind of teaching she must not do in the assembled church.

But it is clear, however, that women are given the gift and responsibility to teach in God’s kingdom. Certainly, as Paul commands in Titus, they are to teach other women (Titus 2:3–5). Throughout the Bible, however, we see women instructing and exhorting mixed audiences also, both publicly and privately. In the Old Testament, Deborah dispensed wisdom to Israel by her tree (Judges 4:4), and both Miriam’s and Deborah’s songs were given publicly to instruct and edify Israel (Exodus 15; Judges 5). In the New Testament, Priscilla, together with her husband, tutored Apollos (Acts 18:26). Women prophesied publicly in the New Testament church (Acts 2:11, 17; 1 Corinthians 11:5; 14:26), and the whole congregation, men included, learned from those prophecies (1 Cor 14:31; Romans 15:14). Furthermore, Paul commands the congregation to admonish and teach one another, and these “one another” commands are given without gender distinction (Col 3:16; Eph 5:19–20;[1] 1 Cor 14:28).

Thus, almost all complementarians concede that women can and should “teach” in the church in some way—that is, if “teach” is defined as the explanation of gospel content or exhortations to believe and obey it. It is only a certain kind of teaching that is forbidden to women. For example, John Piper, who is among the most conservative of complementarians, says, “In context, I think [1 Tim 2:12] means that women shouldn’t be the authoritative teachers of the church, i.e. they shouldn’t be elders.” Piper goes on to say, however, that women like Beth Moore and Elisabeth Elliot should be free to write, speak and teach publicly, and that men can and should learn from them—he himself has. About the ministry of Elisabeth Elliot, whom he calls the “Beth Moore” of his generation, he says, “I love it! Sock it to them Elisabeth! She was so in your face about laying your life down and being radically obedient and totally committed.”

Other conservative complementarians permit a woman to give a testimony in church, even during the Sunday service, and even if her address is filled with the explanation of gospel content and exhortations to obey to that content. However, as one pastor told me recently, she should not do so “in or as the sermon.” Women can, and should, however, he says, admonish others in church–even other men–to obey (Romans 15:14).

What Kind of Teaching is Reserved Only for Men in the Church?

What kind of teaching, then, is forbidden to women? Here are three possible answers:

Answer 1: Any Public Teaching in the Church

In this view, women can teach informally, as Priscilla did with Apollos, or in the context of group discussion (as might occur in a small group). Her “teaching” must never, however, happen in the formal setting of the church assembled or in the public ministry of the church.

The problem with this answer is that Scripture presents us with so many women publicly explaining, exhorting, and edifying God’s people. The substance of what they shared can only be called “teaching.” Their public addresses were filled with explanations of content and exhortations to repent and believe. For example, both Miriam and Deborah instructed and exhorted through prophetic lyric. The women in the Corinthian church gave prophecies, hymns, lessons, or revelations in worship services from which men could learn (1 Cor 11:4–5; 14:26–32).

Some complementarians (like Wayne Grudem) insist that the public prophecies Paul permits to women in 1 Cor 11 and 14 consist only of spontaneous revelations. Paul’s allowance would not, he contends, include her preparing in advance remarks on a passage of Scripture. While we respect Grudem’s interpretation and find his exegesis illuminating, we believe that this perspective on prophecy fails to adequately account for the fullness of its occurrence in the New Testament. Evangelicals have long recognized that “prophecy” includes both “foretelling” (Agabus’ prediction of Paul’s looming troubles, Acts 21:10) and “forthtelling” (declaring the mighty works of God, as clearly practiced in Acts 2:11, 16). The latter includes proclaiming what God has done, explaining its significance, and admonishing the hearers to live differently in light of it.

Furthermore, not every prophetic utterance in the Corinthian church appears to be spontaneous. Paul expects believers to come to the worship service with a “hymn, lesson or revelation,” indicating that God may have put it on their heart throughout the week (1 Cor 14:26). In each sermon I prepare I ask God to help me speak “prophetically,” which includes trusting him both to bring ideas to mind spontaneously while I preach the sermon, and also to guide me during my study to specific and timely words of testimony and application for our congregation. Thus, we believe 1 Corinthians 11 means that women can be given “words” of instruction and exhortation for the church at large in their personal study as well. And they must be given space to share those words with the body of Christ.

A blanket prohibition on women teaching publicly would also, we believe, have to extend to a small group or Sunday School class. These may not be an assembly of the entire church, but they are official, instructive assemblies of the church. If Paul’s intention was to disallow women from any public teaching in the church, it is hard to see how his prohibition would not extend to any gathering done in the name of the church. This would mean that they should not share insights into Scripture or admonitions to obey it in any mixed gathering of the church.

Other generally accepted practices become problematic by this view, too. If it is true that women should not teach or preach to men in any public capacity in the church, then it must follow that a pastor should never recommend a book to his entire church written by a woman. Nor should a woman be allowed to give a testimony in church that includes explanation of scriptural content or exhorts the hearers to obey, if some of those hearers are men. If she is forthtelling of the mighty works of God (as in Acts 2), and along the way she intentionally explains gospel content, she has sinned. Neither should a woman ever lead in song in church, since song lyrics too have both teaching and exhorting capacity.

Finally, by this rubric, it is difficult to understand why God appointed the songs of certain women (Miriam and Deborah) to publicly edify Israel during the Exodus and the time of the Judges. Even in extraordinary times, would God overturn his created order?

Answer 2: The “Sermon”

Some complementarians are comfortable with a woman explaining and admonishing in the public gathering of the church, so long as her “teaching” does not take the place during “the sermon.” A stark distinction exists, they believe, between what Paul commands of Timothy, “Preach the word (2 Tim 4:2)” and what he encourages for the whole church, “able to instruct one another” (Romans 15:14).

The challenge here is that “the sermon” as such is never defined for us in the Bible. If anything, 1 Corinthians 14:26–32 seems to imply a number of speakers in a New Testament worship service, not an official, specific single-voice slot that occupies the last half of the service in which one man teaches through a given passage. The book of Acts records several of the Apostles’ messages, but we are never given an example of one given in the space of a worship service. Furthermore, nothing in the context of Paul’s admonition to Timothy in 2 Tim 4:2 suggests that he has in mind only the 30 minute exposition occurring in the latter half of our worship services, or that 2 Tim 4:2 has no applications for women.

This is not to downplay the importance of the sermon in the church, or to suggest that the kind of teaching Paul has in mind in 1 Tim 2:12 does not occur most naturally during what we call “the sermon.” The sermon is the centerpiece of our worship services at The Summit Church, and we see it as the most crucial component in fulfilling Jesus’ admonition to “teach all things he has commanded” and Paul’s to “preach the word.” We agree with John Piper that “preaching (i.e. the sermon) is the heart of church leadership.” But because the Bible never gives a proper definition of a sermon (or even uses the word), or formally distinguishes “preaching” from “teaching” (i.e. when does exhortation, which women can do, become preaching, which they cannot?) we believe that there is a better way to classify the kind of teaching Paul forbids to women. (For example, if a woman shares a five-minute reflection on Scripture with admonishments to hear and obey between worship songs, what keeps that from qualifying as “preaching?” If it lasts 50 minutes would it become “preaching”?)

Thus, building a hard and fast distinction between “preaching” and “teaching,” or between the 30-minute exposition in the latter half of our worship service and every other explanation and admonition moment in the church, is to impose a category on Scripture not introduced by Scripture.

We believe it is unwise to build a rule entirely off of something never defined in Scripture. Thus, we need a more consistent, and more biblical, classification of the kind of teaching forbidden to women in the church.

Answer 3: The “Special Office” of Teaching in the Church

By this view, the kind of teaching Paul has in mind in 1 Timothy 2:12, which he restricts to men, is the official, specially recognized office of teaching in church, which bears the authority of the church and fulfills the church’s official responsibility to preserve and pass on the faith from generation to generation (Jude 3).

John Frame and Vern Poythress explain that Reformed churches have long recognized a distinction between “general” and “special” teaching in the church. General teaching is explanation of content and exhortations to obey, and they believe that women can—and should—do this kind of teaching even during formal, public worship services or in mixed audiences of the church (like a Sunday School class). “Special” teaching is that teaching in a local church that bears the authority of the church, fulfills its responsibility to preserve the faith, and which God calls people to submit to or be removed from that church (Hebrews 3:7, 17).

When Paul says that women are not to teach or have authority over a man in the church (1 Tim 2:12), or that they should be silent in the worship services (1 Cor 14:34), it is this “special” or official teaching capacity he has in mind. He couldn’t be speaking of the general capacity for teaching, because Scripture encourages—commands—women in too many other places to teach in those ways.

While we believe that “teach” and “have authority” are two separate ideas for Paul, the context of Paul’s statement makes clear that the kind of teaching he is forbidding is the teaching that most naturally accords with the office of elder. Consider this: What exactly is “authority” in the church? It cannot mean unquestioned allegiance to what is taught, since Scripture encourages the congregation to evaluate any teaching in the church, even that done by elders, in light of other Scriptures (Acts 17:11). “Authoritative teaching” in a church is (1) teaching that is binding for that particular congregation and (2) the teaching body that comprises that church’s fulfillment of its responsibility to pass on the faith to the next generation. The elders have the “authority” to remove from that local covenant community (under the consent of the congregation as a whole) those that reject this official teaching of the church (Titus 3:10–11).

This is why “teaching” and “authority” come together most formally in the office of elder. Paul’s instruction about elders in 1 Tim 3:1–7 is the natural outflow of Paul’s command in 2:12 (especially considering that there was no “chapter break” in Paul’s original letter; these sections were part of the same instructive unit). The elders bear the responsibility to preserve the integrity of the faith in the congregation, as well as to propagate it into the world.

Women are not to occupy that special, authoritative role of teacher in the church, either formally or functionally. That’s why Paul’s distinction of “teaching” and “authority” as two distinct things in 1 Tim 2:12 is significant. He is not saying that women can be the primary teachers in the church, so long as they do so as non-elders. He is saying they should not teach as elders or in elder-like ways. To teach like an elder, even if not officially an elder, is to go against the spirit of the order Paul expounds in 1 Tim 2:12-14.

Admittedly, “not teaching in an elder-like way” creates a gray area. But if we are committed to go no further in our restrictions than the Bible does, we must be willing to insist on the principle and allow each congregation to determine how best to apply it. We don’t believe it honors God to erect hedges about the law, however well intentioned these hedges may be. We want to be clear where the Bible is clear, and leave undefined what it leaves undefined.

We at The Summit Church believe this rubric to be the most consistent with biblical, and in particular, evangelical, history. Throughout history God has raised up women with incredible teaching and prophetic gifts—in recent years, women like Elisabeth Elliot, Elyse Fitzpatrick, and Beth Moore—who have contributed much to the body of Christ. While these women should never teach as elders or in elder-like ways in the church, their public ministries should be encouraged.

Based on this conclusion, three practical question present themselves:

1. At The Summit Church, can a woman teach in a formal church setting, like a large Sunday School class or an evening Bible study?

Yes, but not if she does so in a way that “mimics” the teaching authority of an elder. Perceptions are important, and if some in the church begin to look to a woman-teacher as their primary shepherd-leader, both she and they have gone into error. Thus, where small groups and Sunday School classes mimic the pastoral functions of the church (responsibility for shepherding, the beginning stages of discipline), we believed mixed-gender groups should be led (or at least co-led) by men.

2. Can a woman teach during the time traditionally called “the sermon” at one of our weekend services?

Yes and No. As we have said, we believe a woman should not teach in a way that mimics the authority of an elder, and we believe that the sermon is the heart of church leadership. Thus, we have chosen not to allow the women to supply, by herself, the primary teaching component of a weekend service. While we have had women explain and exhort from the “pulpit” during the “sermon” time, we have always done it in a way that communicates that she does not bear the official teaching responsibility of the church. Because of the importance of the sermon in our worship services, we believe having a woman occupy the prime teaching slot (in the way that I do each weekend) would have her teaching in an elder-like way, even if she isn’t technically an elder.

The recent teaching of Elyse Fitzpatrick is a good example of how we attempt to accomplish this. A teaching elder set the context, invited Elyse up to ask her a series of questions, and then wrapped up the service by applying her words specifically to The Summit Church. The elder’s introduction, presence on stage, and application at the end “officialized” the explanation and exhortation given by her for The Summit Church, and made clear she was not teaching as an elder of our church. She explained the content, but we, the Summit elders, bore the weight of responsibility for teaching.

3. Can a man work for a woman within the church?

Yes. We do not believe that Paul’s prohibition forbids women from supervising men in certain departments in our church. Such departments work under the authority of the elders, and the elders bear the responsibilities of pastoral authority in those departments.

We also do not believe Paul’s instructions mean that women are to be submissive to all men everywhere, or that Paul’s prohibition in 1 Tim 2:12 prohibits women being authorities over men in the workplace, classroom, or political office. We believe Paul’s admonition in 1 Tim 2:12 only applies to the church. While the creative order exists outside the church, we must stop where Scripture stops.

Concluding Thoughts

The Summit Church is unashamedly and uncompromisingly complementarian. We affirm without qualification the Danvers Statement on gender roles in the kingdom of God.

We are concerned to avoid two errors in regards to women’s role in ministry. On the one hand, we do not want to encourage women to do what God has forbidden to them (1 Tim 2:15; Titus 2:3–6). On the other, we must not discourage women from legitimate opportunities God has opened to them in the kingdom of God. Many complementarians seem only concerned about the former. They want to ensure that women do not do something they shouldn’t do, but do not seem concerned with discouraging women from what they can and should do. As Jen Wilkin says, many women in the church are “fighting to be seen as necessary beyond children’s ministry and women’s ministry. They are fighting to contribute more than hospitality or a soft voice on the praise team. They are looking for leadership trajectories for women in the local church and finding virtually nothing. They watch their brothers receive advocacy and wonder who will invite them and equip them to lead well.” Since more than half of professing believers are women, we want to see them unleashed and empowered to serve in the kingdom of God, while respecting a loving and wise God’s gracious boundaries.

Finally, we want to champion the importance of the role that God has given only to women: mother. Those women whom God has blessed with this role find themselves at the very heart of God’s plan of redemption, fulfilling a role that no man has been given the privilege to share, a role with greater impact on the kingdom of God than perhaps any other (1 Tim 2:13). My mother, a college biology professor, chose to stay home with my sister and me during our grade school years, and she was the most significant factor in the shaping of my faith from childhood. My own wife, who graduated with honors from the University of Virginia, has chosen to stay home with our four children. We have never regretted that decision. We know that by exalting motherhood and teaching a distinction of roles we put ourselves starkly out of step with our culture, but we believe God’s Word is true, given for our good, and to be trusted in every generation.

As a dad of three very capable daughters, and as a pastor of a church where the majority are women (and the single largest demographic breakdown is single women), I long to see women raised up to serve in the body of Christ and unleashed in the mission of God to their full potential. We believe God gives to women every spiritual gift, endows them with their own spiritual authority, and makes them equal partners in the progress of the mission of God into the world.

As in all things, we believe that a disposition of charity toward those who parse these distinctions differently than we do is in order. On this issue, we can agree on principles even where we differ in applications. Above all, we believe that God’s Word is good and trustworthy, and that his design for the church will stand throughout time and prosper the church, now and always.



[1] In Eph 5, Paul is about to go into one of the clearest explanations of gender distinction in the Bible. His admonition to address one another is vv. 19–20 comes before he makes that distinction.

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Pastor J.D.

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J.D. Greear is pastor of The Summit Church, in Raleigh-Durham, NC and author of Gospel: Recovering the Power that Made Christianity Revolutionary (2011) and Stop Asking Jesus into Your Heart: How to Know for Sure You Are Saved (2013). More

16 responses to Can Women Teach in the Church?

  1. Anthony Adams May 25, 2015 at 8:56 am

    Great article. Have been batting this one around in my mind forever and some light is definitely shining into the dark corners with this post.
    Since “prophecy” has been brought up: have you/are you going to get into some clarifications on how we can allow room for public prophecy during the “official meetings”. It seems in the NT there is more a limitation given (only 2 or 3) rather than an “exceptional case” (if you happen to have a prophecy, come see the pastor). Is this something that Summit has an official stance on? As is, I think it is great to have prophecy coming from the pulpit and “one on one” in the congregation, but it doesn’t seem to fulfill the picture of what was going on in the NT.

  2. Anthony, great question. In our church, there are occasional times when people have a spontaneous word for the church that they give to everyone at their campus. In large part, however, we look to that (the spontaneity and ‘open mic’ moments of 1 Cor 11 and 14) to happen on the small group level. We think many of Paul’s admonitions best apply in that context–a small group is not the whole church, of course, but it is still a gathering of local church believers. ‘Open mic night’ in an audience of several thousand can lead to a very bad place, and is not, we believe, what Paul had in mind in 1 Cor 11 and 14!

    I know that’s a short answer, but hopefully gives you a little bit of how we are processing through that. We have learned much on that in recent years, and have more to learn!

  3. David Goodman May 25, 2015 at 10:05 pm

    JD,
    Thanks for laying this out and making a strong stand for Biblically-burdened complementarianism that recognizes the value of women within the church. Being married to a godly woman has taught me a great deal about the role of both genders in building up the body of Christ.

    Thanks for your service and leadership. We will be moving back to Durham in July and can’t wait to get plugged-in at Summit again.

  4. Austin Gentry May 26, 2015 at 11:26 am

    This is extremely helpful, thanks so much, JD!

  5. Pastor JD, thanks for addressing this topic. A few questions came to mind regarding 1 Timothy 2 –
    “For Adam was formed first, then Eve” – This suggests male leadership because Adam was born first, but there are examples of non-firstborns (e.g. Joseph, David) taking leadership.
    “Adam was not deceived, but the woman was deceived and became a transgressor.” – Does he mean to imply that women are more prone to deception?
    “Yet she will be saved through childbearing” – What then of single, infertile, or otherwise childless women? This brings to mind how Elyse Fitzpatrick discussed finding our primary identity in flawed ways, whether in secular society (workplace achievement) or in church culture (marriage, motherhood).
    In summary, given that there are many other examples of men and women serving the kingdom, it’s interesting to me that Paul chooses the example of the fall of Adam and Eve (without addressing e.g. Deborah or Miriam) to draw conclusions for the roles that men and women should take in the church of that era – especially because this passage is so often cited for determining gender roles in the church today. I don’t mean to be petulant, but I would like to understand and see women empowered to serve Christ’s kingdom. Thoughts? Again, thanks for discussing this.

  6. Pastor Nynto Piojo July 1, 2015 at 12:22 am

    This indeed a big blessing to me as I am searching for a clear scriptural basis regarding the roles of women in the church especially in the pulpit. Thank you very much.

  7. This is discouraging to me. I almost read the article without commenting, but it was reading the comments that compelled me to respond. I’m frustrated with men in the church. I’m afraid to have men lead in any aspect of my life at all. Women have always been there for me. I understand that in this post you are simply repeating the words of the Bible. This is God’s law for women to not have as much importance in the Church as men–that they should not be leaders, but it breaks my heart. This is one of those rules in the Bible I will never understand. It is easier for men to accept these rules, and they are quick to teach it. This is proven by the existing commentary, men like to lead, and they don’t like it when women get in their way. When women do get in their way, men pick from their arsenal of Bible verses about being in charge and shove them down a woman’s throat to shut her up. I’ve seen a lot of men fail to be the God-fearing leaders that they think they are, and it struck me that a lot of men will fail when they lead–it’s a huge responsibility. I’m not saying I don’t think men should lead, I’m saying that the pressure it brings and their eagerness to hold control often corrupts them. But they don’t get that. Men understand women can’t lead because men were “made first.” This doesn’t affect a man the same way it affects a women. It makes me question my value. What do I not have that a man does? The people that shaped my life have not brought the slightest encouragement that men are supposed to be more capable of leadership than a woman. I acknowledge that my perception of this is biased off personal experience. But I just can’t understand it.

  8. Hey J.D., thanks so much for this insightful article. You broke it down so well and I really understood a rather ambiguous topic these days. My follow-up question to this would be regarding the role of teaching in a student ministries environment. The sermon in a worship gathering to high school students isn’t the highest authority teaching in the church, so one could argue not conflicting with elder-like teaching, but what would you say? Can a woman give a sermon to high school students on a normal sunday morning worship gathering? Thanks

  9. Good to hear the perspective you all have on this. I don’t agree with it in its entirety but what are the odds of that?
    It is encouraging to see summit church take great effort to hammer this out.
    As a parting jab, I think the stance y’all have mapped out will be hard to maintain. Maybe not, what do I know? But may the Lord bless you as you attempt to do so.

  10. I find it interesting that when J.D. Greer instructs at the official gatherings of the summit church he is “teaching.” But when Elyse Fitzpatrick instructs at the official gatherings of the summit church she is only “sharing.” Rather than spending 95% of the article obfuscating the issue and muddying up the waters to the point where it seems like no one could possibly know where to draw the lines on this issue, why not walk through 1 Timothy 2:12-14 phrase by phrase and show how your practice as a church is in line with the clear teaching of this passage.
    There is a major failure in this article in terms of hermeneutics. Good hermeneutic practice interprets unclear passages in light of clearer passages. 1 Timothy 2:12 is the clearest passage in the N.T. that addresses this issue and all other passages regarding this issue should be interpreted in light of it. If our interpretation of other pertinent passages is not in line with our interpretation of the clearer passage in 1 Timothy, then either God didn’t inspire scripture or we need to reassess our conclusion concerning the more unclear passage. Reformers referred to this as the analogia scriptura.
    Furthermore there is a failure to distinguish between prescriptive and descriptive elements of scripture. The fact that Miriam sang after crossing the red sea is descriptive and fairly irrelevant to the issue of women’s roles in the N.T. Church. Paul’s teaching in 1 Timothy 2:12 is prescriptive and directly relevant to women’s roles in the N.T. church. Finally, J.D. misrepresents Kostenbergers grammatical analysis of 1 Timothy 2:12. J.D. says that Kostenberger sees this text as excluding women from the office of elder. However, Kostenberger says that the phrase “exercise authority” in 1 Timothy 2:12 should “be understood in terms of the exercise of any kind of authority, not just an inappropriate one.” See Faith and Mission Volume 14, 1996, p.31-32.

  11. This is interesting.Scripture is clear God doesn’t mind using women to lead men. He is God and He changes not so why would He change His mind about using women to lead? What it is is that people tend to confuse what Paul was saying either that or men don’t want women to tell them what to do at home or at church.Got to remember that in Paul’s time women were considered less than men and they were not allowed to learn Torah (the old testament) because they were not expected to teach it.In allowing women to learn Paul broke the traditions of men but then why allow them to learn if he wouldn’t allow them to teach?That sounds like rubbish to me. Paul knew that one day women would rise up and lead because he knew about Deborah.The church leaders in his day were men and I believe Paul wanted the women to respect their leaders .Remember they were just beginning to learn so they weren’t yet equipped to teach.We have to closely compare scripture and know that when Eve sinned she also had the ability to lead her husband into sin which tells us that even in bad things a woman can greatly influence a man.But to halt this God put enmity(animosity) between the woman and the serpent so that their seed (children) would continue to oppose each other and that redeemed humanity through the birth of Jesus Christ. Who also never placed restrictions on women from laboring in His Father’s work. Paul knew this and also colabored with women in the Gospel. One point I want to make is that Paul asked that those women be helped which should pretty much sum it up.

  12. Hannah Priscilla April 14, 2016 at 6:19 pm

    This is the clearest and most concise argument for complementarianism that I have ever come across. Thank you, so much. It makes PERFECT sense at last!

  13. Two things I know for sure God does not show favoritism nor partiality. People do which is a sin in the sight of God. Second question who created the church was it not God. Jesus is the head of the church. Everyone else including leaders are the body of Christ. Can the body function without the head. Can the head function without the body.if the husband is the head of the woman can the head function without the body. Can the body function without the head. That is why the two become one flesh. Eve was not created like Adam she was made in a special way she was taken from the man so if that’s so tell me why do some man act as if they are more special or important. The woman and man are one both cannot do without each other. Marriage is the only order where men is above the woman. Nowhere in the Bible do we see men are over woman only in marriage. If it was not so then other men could rule over your wife. It’s not so. Woman came from man so they are one flesh only in marriage. If you are one flesh how can you say God uses men and nor woman. The order in the home is different in the church. The church belongs to Jesus he is the head. How then can man go and rule over another men house. The Church is not your house it’s the lord house which is a house of prayers.so Jesus as head chooses who he wants when he wants. Men have no authority over the things of God except he gives them. Men woman and children are his people in his sight they make up the body of Christ. In marriage man and woman make a whole. How can mere man made of dust tell the lord God who he can and cannot use in his house. He will use anyone even children for we are his children. We didn’t create ourselves so plz those men who are prideful and puff up please repent your gender don’t determine if God use you. It’s by his Grace we are his children. Everyone is call to submitt and to serve don’t matter who we are. Those verses being use against woman is incorrect interpretation. The woman where taking while prophecy and tongues where going on so they ask questions. Which was disruptive so it’s best they ask their husbands at home. The one about authority over men. Nobody has authority over anyone unless God annionted you to be given it over his people. If God annionted a woman to be a prophetess over his people did the authority come from her or was it given to her through the lord. It’s not her authority she’s functioning in but the lord authority.and who can fight against the living God. All of God people have purpose and destiny. If your husband is a prophet and you are one flesh one body heirs to life and grace through Jesus Christ together that means the anniontiing God give him it falls on you also because you are one and not 2 so what you see in many churches is husband’s and wife’s functioning in ministry together. With different gifts given to each in unity in Christ Jesus. Just an example. Trying to interpret scripture with your own understand will cause you trouble you need the holy spirit or else you may deceive other and they do the same through wrong interpretations. Lean not on your own understanding or be wise in your own eyes. Woman go forth with what God call you to do. Pray yourself for the interpretation of those 2 scriptures trying to keep you in bondage.

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    [...] Can a woman teach in church? [...]

  3. A Critique of J.D. Greear’s View of Women in Ministry (Part One) | Nathan Dove - July 30, 2015

    [...] Now school is finished and I have moved. I still don’t have much time to write. But with summer fading away, if I have any time at all, it is now! So I guess I should take Greear’s opinion “step by step” and break down what are, in my mind, its major flaws. Before you trudge through my post, however, I would encourage you to jump over to Greear’s blog and take a quick look at what he has to say. My response will, moreover, follow his blog post. (click here) [...]

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