It is remarkable that the witch of Endor, who dealt in the occult, is portrayed in a sympathetic light in 1 Samuel 28. What is going on here? Did she really conjure up the prophet Samuel? And is it simply a coincidence that the story of Abigail and the story of the witch of Endor are both prefaced with similar statements about Samuel’s death?
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Was there a difference between the ministries of male and female prophets in the Bible? Did male prophets minister publicly and female prophets privately? This is what the authors of Recovering Biblical Manhood and Womanhood assert. Does this view do justice to the memory of Huldah’s influential ministry?
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Several ancient Christian documents show that women were prominent ministers in the second century church. Two of these documents show that Theonoe and Myrte were prophetesses in the church at Corinth.
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As I was making a list of Bible women who ministered to men, I saw something I had not noticed before. Almost all of these women had a prophetic gift.
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Early church writers, such as Eusebius, acknowledged that Philip’s four daughters were respected, famous prophets and they associated them with apostles and bishops.
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King Lemuel’s mother is one of two women mentioned in Proverbs 31. These Bible women, and others, serve as inspiration for godly women who teach.
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Jezebel of Thyatira is a prophetess and teacher mentioned in Revelation 2:20ff. What does her example brings to the discussion about women in ministry?
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Deborah is described in the Bible as a prophet and leader of Israel. Some say that God only chose her because there were no suitable men available. In this article I explain why this was not the case.
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