Explore the significant role of women in the early Church as presented in the New Testament and its relevance for today’s Christian communities. Understand how their involvement in evangelism, mentoring, and service shapes a biblical model for the participation of women in modern church life.

The Vital Role of Women in the Early Church

Exploring the participation and contributions of women in the early Church, focusing on their involvement in evangelism, caring for younger women and children, and the women did not serve as appointed teachers of men in the church.

Guidance for Women’s Conduct in the Congregation

In his epistles, the Apostle Paul provided specific guidance regarding the conduct of women within the congregation. He stated, “Let a woman learn[1] in silence with full submissiveness. ¹² But I do not permit a woman to teach[2] or to exercise authority[3] over a man, but to be in silence. ¹³ For Adam was formed first, then Eve; ¹⁴ and Adam was not deceived, but the woman having been thoroughly deceived and came to be in transgression.” Furthermore, he instructed, “³⁴ let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, as the Law also says. ³⁵ If they want to learn something, let them ask their husbands at home, for it is disgraceful for a woman to speak in the congregation.” (1 Cor. 14:34-35). These divinely inspired words served to encourage women to adopt a posture of attentive listening during congregational teachings, delivered by the appointed men. Women were advised to maintain silence, refraining from participating in the provision of public instruction.

Women’s Modesty and Learning in the Church

Christian women, through both their behavior and attitudes, were expected to fully comply with the congregational structure for teaching. It would have been considered improper for a woman to challenge or question publicly, thereby implying disagreement with the male members or that their instruction was unclear. Such public confrontation would signify a lack of humility and modesty, disturbing the order and gravity expected at a congregational gathering. Alternatively, at home, a believing husband could clarify any queries his wife might have, helping her understand things from the correct viewpoint. Questioning within the privacy of the home wouldn’t cast the wife in a negative light, as overly assertive or lacking in modesty.

Biblical Basis for Women’s Role in Teaching and Authority

When emphasizing the inappropriateness of a woman assuming the role of a teacher, the Apostle Paul wasn’t expressing his personal judgement. Instead, he was invoking Scriptural authority. The first book of the Bible, Genesis, included in the Law or the Torah, unequivocally stated that the role of a teacher was to be filled by a man, not a woman. Since Adam was created first, it was implied that his wife Eve had much to learn from him, including the names of various animals (Gen. 2:18-23). The instance when Eve disregarded her husband’s authority led to her downfall, as she was utterly deceived by the Devil’s lie, delivered through a serpent (Gen. 3:1-6).

Therefore, it was only appropriate that Christian women acted in accordance with the teachings in the Genesis account and recognized their subordinate role by donning a head covering while praying or prophesying (1 Cor. 11:3-6).

Women’s Attire and Conduct as a Testament to Faith

Aside from maintaining respectful silence during public congregational meetings and only speaking when invited to, what other ways could Christian women contribute to a constructive gathering? Paul provided an answer to this in his letter, stating, “I desire the women to adorn themselves in well-arranged dress, with modesty and soundness of mind, not with styles of hair braiding and gold or pearls or very expensive garb, but in the way that befits women professing to reverence God, namely, through good works.” (1 Tim. 2:9, 10). Women’s modest yet neat attire would be in line with the dignity of Christian congregations. By being well put-together yet not overly extravagant, their attire and adornments would signal to onlookers the good judgment exercised by Christian women. Non-believers, observing the submissiveness, appropriate attire, and good works of Christian women, would receive a powerful testament to their faith.

Mature Women’s Role in Mentoring and Teaching

Despite the restrictions on public teaching at congregational meetings, women, particularly the more mature ones, provided essential private instruction. As the Apostle Paul wrote in his letter to Titus, “³ Older women likewise are to be reverent in their behavior, not slanderous nor enslaved to much wine, teaching what is good, ⁴ so that they may encourage the young women to love their husbands, to love their children, ⁵ to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be spoken of abusively.” (Titus 2:3-5). By guiding younger women to understand their duties as Christian wives and mothers, these mature women rendered a crucial service to the congregation. This mentorship helped younger women to recognize the impropriety of frequenting others’ homes for gossip or meddling, thereby safeguarding the reputation of the congregation.

Spiritual Training in the Home

Within the domestic sphere, women imbued their children, regardless of gender, with spiritual teachings. This is evidenced by Paul’s letter to Timothy, in which he recalls, “⁵ having been reminded of your unhypocritical faith, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well.” (2 Tim. 1:5) “¹⁵ and that from infancy[4] you have known the sacred writings, which are able to make you wise for salvation through trust[5] in Christ Jesus.”​—2 Tim. 3:15.

Women in Evangelism and Service

Furthermore, as disciples of Jesus Christ, women played a significant role in disseminating God’s truths to others (Matt. 28:19, 20). An example of this is seen in Priscilla, who, alongside her husband, provided spiritual guidance to Apollos. The scriptures recount, “²⁶ and this man began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.”​—Acts 18:26.

Women’s Service and Hospitality in the Church Community

Christian women also provided invaluable services such as extending hospitality to strangers and offering material assistance to those in need, including making clothes for them. Such services were highly esteemed. For instance, to be eligible for regular material aid from the congregation, an older widow needed to have a record of such commendable deeds (Acts 9:36, 39; 1 Tim. 5:9, 10). An older widow, regardless of her material circumstances, could significantly contribute to the spiritual growth of younger women. Therefore, it was fitting for the congregation to honor her with regular material support.

Respect and Dignity of Women in the Church Family

Indeed, Christian women in the first century played a significant role in promoting spiritual interests. They held a dignified position as essential members of a large spiritual family and were treated with respect. Timothy was advised to treat “older women as mothers, younger women as sisters, in all purity.” (1 Tim. 5:1-2).

Continuing the First-Century Model for Women’s Roles

To align with God’s will today, this first-century model should continue to be observed. This approach embodies a respectful balance between valuing women’s contributions and adhering to the scriptural mandate for church leadership and teaching roles. The early church’s practice provides a timeless model that honors both the distinct roles assigned by Scripture and the indispensable participation of women in the life of the church.

In maintaining this model, the contemporary church upholds the biblical pattern set forth by the apostles, ensuring that its structure and practices are not swayed by cultural trends or modern reinterpretations that deviate from scriptural teachings. The commitment to this model demonstrates a dedication to the whole counsel of God, valuing the integrity of Scripture as the ultimate authority in all matters of faith and conduct.

Furthermore, this approach serves as a reminder of the diverse ways in which women can and do contribute significantly to the church’s mission. From mentorship and hospitality to evangelism and service, women’s roles are multifaceted and deeply impactful. Encouraging women to engage in these areas not only enriches the church community but also aligns with the biblical precedent for women’s involvement.

It is crucial to recognize that this model is not about limiting women but about embracing God’s design for His church. This understanding fosters an environment where all members, regardless of gender, can flourish in their God-given roles and callings. By continuing this first-century model, the church of today can grow in unity and effectiveness, reflecting the beauty and diversity of the body of Christ as intended in Scripture.

In conclusion, the first-century model for women’s roles in the church, as exemplified in the New Testament, offers a blueprint for modern Christian communities. By adhering to this model, the church remains faithful to its biblical foundations while fully engaging and valuing the contributions of all its members. Any change would be man-made and not God-ordained.

About the Author

SCROLL THROUGH THE DIFFERENT CATEGORIES BELOW

BIBLE TRANSLATION AND TEXTUAL CRITICISM

BIBLE TRANSLATION AND TEXTUAL CRITICISM

BIBLICAL STUDIES / BIBLE BACKGROUND / HISTORY OF THE BIBLE/ INTERPRETATION

EARLY CHRISTIANITY

HISTORY OF CHRISTIANITY

CHRISTIAN APOLOGETIC EVANGELISM

TECHNOLOGY AND THE CHRISTIAN

CHRISTIAN THEOLOGY

CHRISTIAN DEVOTIONALS

CHRISTIAN FICTION

[1] The apostle Paul, as an inspired writer, had actually extended to women more consideration than they ever had in Judaism. Having the privilege and right to learn (μανθάνω manthanō), outside of the home, was not something Jewish women of the first century would have ever considered. Paul was not borrowing from Judaism of the time, which also did not allow women to speak, having to remain silent. Judaism could care less about women growing in the knowledge of God’s Word. Paul, on the other hand, had specifically said that they were to learn in silence, knowing that they were ministers of the good news as well, just not in the church, over the congregation of men, baptized brothers. 1 Cor. 14:34; Gen. 2:18–25; 3:16.

[2] Teach: (Gr. διδάσκω didaskō; διδακτικός didaktikos) The Greek verb didaskō means to teach, to provide instruction. The Greek adjective didaktikos means able to teach, skillful in teaching, qualified to teach, to provide instruction, which applies to all Christians. Pastors need to have greater skill in their teaching of God’s Word. Nevertheless, all Christians need to be trained or train themselves and possess good teaching methods. (Matt. 11:1; Lu 11:1; Rom. 2:21; Col. 1:28; 3:16; 1 Tim. 2:12; 3:2; 4:11; 2 Tim. 2:2, 24; Heb. 5:12; 1 John 2:27) As is true in verses 9 and 11, “woman” (γυνή, gune) is a reference to all women, women as a whole, which is underscored by the anarthrous (without the definite article) forms for both γυνή (a woman) and ἀνήρ (a man). In verse 11, it was women who were required to remain silent, and here it is women who are to refrain from teaching or exercising authority over a man. These two verses are drawing an ever-increasing amount of comment today, but Paul’s injunctions in 1 Timothy 2:11–12 require no unique historical insights to understand. He says that women are not called to serve in the office of teachers or elders in the church. A crucial distinction to understand here is between special and general office ministries. Ordained men are called to a particular office by Christ (e.g., Rom. 10:15; Eph. 4:11), while nonordained men and all women in the church have a general office to serve the Lord in various capacities. If we did not have the chapter division between 1 Timothy 2:15 and 3:1 (which is a modern invention), this particular office context of Paul’s statements on women in 2:11–12 would be more obvious to us since he proceeds directly to the requirements for male overseers of the church in 3:1–7.

[3] The Greek coordinating conjunction oude (and not, neither, cannot, either, even, neither, no, nor, nothing, or, then), plays more of an important role here than one might first imagine. Let us start with feminists, such as I. H. Marshall, who have argued that “authority” (αὐθεντέω authenteō) has a negative connotation. In other words, they are arguing that Paul is not saying that women are not to teach because they would have authority over men in the Christian congregation, but that Paul is only against their negative authority in the church. Looking at the lexical study first, we turn to H. S. Baldwin on the word authentein, “have or exercise authority,” who demonstrated that the Greek word was very rare in the New Testament period, and it occurs only once in the New Testament, in 1 Timothy 2:12. Outside of that, it only occurred a couple times prior to 65 C.E. We then look at the syntax, by turning to A. J. Köstenberger on the word oude, “or,” joining the words “teach” and “have authority.” Köstenberger carried out meticulous searches of the use of oude in the New Testament and in as well as biblical Greek literature outside of the Greek New Testament and he found over 100 parallels. His research showed that oude served as a coordinating conjunction, which linked verbs of like meaning. It was also discovered that either bother was positive, or both were negative. An example can be found in Matthew 6:20 where Jesus said, “But lay up for yourselves treasures in heaven, where … thieves do not break in and (oude) steal.” You immediately notice that “break in” and “steal” have a negative meaning. Therefore, if didaskein (“to teach”) has a positive meaning and oude is only known to link verbs of like meaning, we are only left with the conclusion both reasonably and syntactically authentein (“authority”) must have a positive meaning as well. This then, removes the argument by the feminist scholars, as Paul is not just prohibiting a negative exercise of authority by women over men in the Christian congregation, but rather the exercise of authority period. Simply put, men alone are to serve as elders and overseers in the congregation. 1 Timothy 3:2

[4] Brephos is the period of time when one is very young—‘childhood (probably implying a time when a child is still nursing), infancy.

[5] Pisteuo is “to believe to the extent of complete trust and reliance—‘to believe in, to have confidence in, to have faith in, to trust, faith, trust.’