Paul included women, as well as men, as ministry partners. And he used the same ministry terms for his male and female co-workers. None of Paul’s statements, when understood in context, restricts the ministry of godly and gifted women.
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Not all first-century women fit the stereotype of being hidden and housebound. Some were wealthy, influential and prominent in society and in the church.
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Priscilla, Phoebe and Junia were Christian ministers who sometimes travelled. The NT shows that, at the very least, their paths crossed one or twice. Did these women become friends? I hope so.
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If Paul had meant for only men to be leaders and teachers, why doesn’t he mention this in his lists of ministries in Romans 12:6-8, 1 Corinthians 12:28, and Ephesians 4:11?
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The social world of the Roman Empire was patriarchal. Women were typically thought to be less capable than men, yet they were able to lead in certain contexts. This article describes four of these social contexts.
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In Part 5 of my series on Phoebe, I look at the passage concerning deacons in the church at Ephesus (1 Tim. 3:8-13). I also look at Phoebe as a prostatis (patron), and briefly compare her ministry with that of Olympias (one of Chrysostom’s patrons) and with that of Stephanas (1 Cor. 16:15-18).
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In part 4 I look at the deacons in the Philippian church, and at the development of church offices in the apostolic and post-apostolic church.
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We have only two lines about Phoebe in the Bible, but Theodoret of Cyrrhus has more information about her. Did Phoebe travel to Spain with Paul? Did she deliver his letter to the Romans?
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In Part 2, I look at what Romans 16:1-2 in the ancient Latin texts say about Phoebe. These indicate she was recognised as an official deacon (or deaconess.)
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This is part 1 of an in depth look at Phoebe of Cenchrea who is mentioned by Paul in Romans 16:1-2. Here I look at Paul’s introduction of Phoebe to the church at Rome. I also look at the ministry of certain women in the Gospels, and Tabitha’s ministry in Acts, and compare them with Phoebe’s ministry.
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What does the Bible say about working women? Does God want women to stay out of the workforce and stay at home? What is the position that Complementarians, such as John Piper, take on the subject of work and working women?
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In this article, I show that several women in the New Testament functioned with the Ephesians 4:11 ministries of apostles, prophets, evangelists, and pastor-teachers.
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