Empowered by the Spirit: Women in the Mission of God
I. Introduction: Called and Commissioned

What we believe matters. More important than being “culturally accepted” we must be Biblically faithful. The power of the Spirit moves through those who are walking in the Spirit.
Founded by a Woman in a time when that was unpopular, mighty move of God, many issues and far from perfect. Who are we as a SPIRIT formed New Creation Community?


And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; 18 even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. (Acts 2:17–18, ESV)


Opening Scripture: Acts 2:17–18 – "Your sons and daughters will prophesy." Framing thought: God's mission has always included women—fully, powerfully, and publicly.
“There is nowhere in the New Testament that seems to suggest that people are empowered by the church—they’re (Same Jesus Podcast, Ep. 4)


Pentecost was the democratizing work of the Holy Spirit—God calls people of every background to participate in His mission, including women, immigrants, and the poor.
II. The Biblical Pattern of Empowerment
A. Old Testament Affirmations:
• Creation Story (Genesis 1-2):
Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.” (Genesis 2:18, ESV)

◦ Image of God and Co-Rule: Both male and female are created in God's image and likeness to be co-rulers over the Earth, subdue it, and lead it to flourishing. There is no indication of male rule over women in the original creation.

◦ "Helper" (ezer knegdo): The Hebrew word for "helper" is primarily attributed to God in the Bible, signifying strength and divine quality, not a subservient role. In a Jewish context, "helper" can mean "reinforcements" or "army," symbolizing strength.
◦ Woman from Man's Side: Eve was taken from Adam's side, traditionally interpreted as signifying their intention to walk side by side in partnership, not one above the other.
Transition: The Old Covenant, defined more by rules and law, celebrates women leaders, suggesting that the New Testament should emancipate women further, not restrict them.
B. Old Testament Leaders
• Miriam: Called "the prophetess" (Exodus 15:20) and was one of the three main leaders "sent before" Israel by God to lead them out of Egypt (Mic. 6:4).
• Deborah: Sat as judge of Israel, ensuring the land was "undisturbed for forty years" (Judg. 4:4-5; 31). Her assistant, Barak, deferred to her primary leadership. She was a prophet, a judge, and a "mother in Israel". No negative implications are made about her leadership; she is the only judge with extensive positive narration. Her role combined religious and political leadership, as these categories were intertwined in ancient Israel.
• Huldah (2 Kings 22): prophet who authoritatively instructs King Josiah and his court.
• Isaiah's wife: Referred to as "the prophetess," showing full acceptance of her gift and calling (Isa. 8:3).
• Books Named After Women: Esther and Ruth, which is unheard of in the patriarchal ancient world for sacred scripture.
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C. New Testament Witnesses
• Mary Magdalene: the first preacher of the resurrection (John 20).
• Phoebe: deacon and carrier/interpreter of the letter to the Romans (Romans 16:1–2).
• Junia: “Outstanding among the apostles” (Romans 16:7).
• Women prophets: Anna (Luke 2), and the daughters of Philip (Acts 21).

• Empowerment in the Early Church (Book of Acts):
• Joel's Prophecy and Pentecost: Peter declares that Joel's prophecy (Joel 2:28-32) is fulfilled, meaning God pours His Spirit on "all people," including "sons and daughters" who "will prophesy." This signifies equal empowerment for spiritual ministry for both men and women.
• Ananias and Sapphira: Sapphira is given the exact same agency and punishment as Ananias, showing equal responsibility, unlike typical patriarchal societies. (Acts 5)
• Persecution of Women Leaders: Saul of Tarsus persecuted both women and men, suggesting that women were seen as leaders and influential figures within the community. (Acts 8:3 and Acts 9:1-2)
• Mary sitting at the feet of Jesus: N.T. Wright offers profound commentary on this scene, explaining that “sitting at the feet” is a technical phrase in firstcentury Judaism that referred to the posture of a disciple learning from a rabbi… (Luke 10:38–4)
• Empowerment by Jesus: The New Testament doesn't suggest people are empowered by the church, but directly by Jesus through the Holy Spirit. This leads to widespread empowerment for ministry, removing the need for missionaries in some contexts.
Paul's Affirmations (Epistles):
• Galatians 3:28 ("no male and female"): In Christ, inclusion supersedes all other human categories, including gender. Women stand on exactly the same level as men, inherit the same promises, and can have exactly the same types of ministry. This verse emphasizes unity and equality in Christ, meaning gender distinctions do not limit spiritual capacity.
• 1 Corinthians 11:2-12 (Women Praying & Prophesying): Paul gives instructions for how women are to be dressed while praying or prophesying in public church Page of 3 7
gatherings, indicating his implicit approval of their participation in these authoritative ministries. Paul's sole concern here was the social statement made by uncovered heads in that cultural context.
• Romans 16 (Women as Co-workers and Leaders): Paul dedicates Romans 16 to greetings, mentioning 10 women out of 26 people. This chapter is rich with examples of women in significant roles.
• Phoebe: Commended as a "deacon" (diakonos) of the church in Cenchrea. This was an actual church office and leadership role. As a letter carrier, she was expected to read, explain, and answer questions about Paul's letter, essentially "preaching" it, indicating an authoritative position.
• Priscilla and Aquila: Called Paul's "co-workers" who risked their lives. Priscilla is almost always mentioned first (e.g., in Romans 16:3 and Acts 18), suggesting she was more invested in ministry than Aquila. They famously "explained to Apollos the way of God more accurately" (Acts 18:26), showing a woman instructing a learned man in theology.
• Junia: Paul calls her an "apostle" ("outstanding among the apostles" - Romans 16:7), and she was imprisoned with Paul. This indicates a woman recognized as a leader and a missionary.
• Other women like Mary, Tryphena, Tryphosa, and Persis are noted for their hard work for the Lord. (Romans 16:12)
• "Mother of Rufus": Paul refers to her as a "mother to me also," indicating she provided significant care and possibly a pastoral role to Paul. (Romans 16:13)
Heads of Households and Church Hosts:





• Women like Lydia (Acts 16), Nympha (Colossians 4), Chloe (1 Cor 1), and Mary (Acts 12) were wealthy, owned large homes, and hosted churches.

• In the Greco-Roman world, the head of a household had natural authority over all who gathered under their roof, including religious oversight. This makes it plausible that these women served as de facto overseers or leaders of their house churches.
III. Jesus and the Restoration of "Woman"
In a patriarchal world that stripped identity from women, Jesus’ deliberate use of the word "woman" (e.g., with Mary His mother, the Samaritan woman, Mary Magdalene) is a theological act of restoration.
“It is not a mistake... what does Jesus always call the ladies? He calls them woman. I am convinced with all my heart... Jesus is restoring you to your original identity. You are named by God, not by man.” (Women in Ministry Leadership session)
This echoes the Genesis narrative—before Eve was named by Adam—restoring women's image-bearing identity and value.

IV. Addressing the Hard Verses
AJ Swoboda offers a biblical and pastoral interpretation of key texts often used to restrict women’s roles in the church.
A. Genesis 3:16 – *"He will rule over you"
This is not a command but a lament over the brokenness caused by sin.
“This is not God commanding it. This is God grieving it... Tears are coming down God's face.”
B. 1 Timothy 2:12 – *"I do not permit a woman to teach..."
Contextual Interpretation: This passage is largely interpreted as a pastoral solution to specific problems in Ephesus, particularly related to false teaching and disruptive behavior, rather than a universal command. Paul's letters to Timothy were written under conditions of false teaching, acting as "lockdown conditions".

11 Let a woman learn quietly with all submissiveness.
12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (1 Timothy 2:11–12, ESV)
◦ "Quietness" (hesuchia): Refers to a peaceful and respectful demeanor or attitude, not literal silence. Paul uses the same word to tell all believers to live "quiet and godly lives". Paul is liberating women by commanding them to learn in an ancient culture where women were often denied education.
◦ "Authority" (authentein): This is a rare and unique Greek word (only occurring once in the New Testament), which may carry a negative connotation of domineering, seizing control, or exercising an authority that was not given. Paul typically uses other, more neutral words for general authority. The context suggests women in Ephesus were "bossy" or "dominating" men, reflecting behaviors associated with "new Roman women" who challenged social norms in a negative way.
◦ "Teach" (didaskein): While "teach" is generally positive, some interpret Paul's prohibition as teaching in a domineering or improper manner (linked to authentein).
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Others suggest it addresses specific false teaching that women in Ephesus were particularly susceptible to or spreading. Paul does not say "false teaching" here, but the broader context of the Pastoral Epistles shows a strong concern with false doctrine, and women were sometimes victims of false teachers.
“The Greek word used here for “authority”... is a term of violence. It is not a term of church authority.” (Louw-Nida: to control, give orders, domineer)
Instead of excluding women, Paul is empowering them to become learners—a radical move in that cultural context.
“Paul is not oppressing women. He's liberating women. He's saying... you learn.”
"Let a woman learn quietly with all submissiveness." (1 Timothy 2:11)
C. 1 Corinthians 14:34 – *"Women should remain silent"
34 the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. (1 Corinthians 14:34, ESV)
This must be understood alongside 1 Corinthians 11, where Paul affirms that women prophesy in worship.
4 Every man who prays or prophesies … 5 but every wife who prays or prophesies … (1 Corinthians 11:4–5, ESV)
Specific Problem, Not General Prohibition: Paul's concern is about "noisy disorder" or "disruptive questioning". He is addressing specific individuals or a disruptive pattern of dialogue, not censoring all women's constructive contributions.
◦ Cultural Context: This passage might reflect a situation where women, segregated in services, might be talking among themselves because they don't understand the formal language of the sermon. Paul's instruction for them to ask their husbands at home is a pastoral solution for order, not a universal ban on speaking.
“Paul assumes women are prophesying in the same book just chapters earlier.”
"...every wife who prays or prophesies..." (1 Corinthians 11:5)
The directive in chapter 14 likely addresses local disruption, not a timeless restriction.
D. 1 Timothy 2:15 – *"Saved through childbearing"
The word soteria (salvation/healing) here is the same used in the Gospels. Paul is offering comfort, not limitation.
“Paul is telling women: don’t be afraid—God is with you.”
E. Ephesians 5 - "Husband is the head of the wife":
◦ Mutual Submission: The instruction for wives to submit to their husbands (Eph. 5:22) is immediately preceded by the command for all believers to "submit to one another out of reverence for Christ" (Eph. 5:21).
21 submitting to one another out of reverence for Christ. (Ephesians 5:21, ESV)
22 Wives, submit to your own husbands, as to the Lord. (Ephesians 5:22, ESV)
◦ Gospel-Centered Transformation: Paul adopts the common Greco-Roman household codes but radically reshapes their meaning by rooting them in Christ's selfsacrificial love, thereby "gutting them from the inside out" of their hierarchical, oppressive implications
V. A Foursquare Legacy of Empowerment
In the 1930s, 40% of Foursquare senior pastors were women. In 1938, the movement formally affirmed gender equality:
"There shall be no discrimination between women and men in relationship to their duties... in the Foursquare Gospel organization."
“It matters that the theological vision you and I are now part of was birthed and given to an immigrant, divorced woman's heart.”
(Same Jesus Podcast, Ep. 4)
This legacy affirms that the Spirit’s call to leadership is not limited by gender, background, or status.
VI. The Invitation: "Now Will You Go?"
• Revisit Jesus’ commissioning of Mary Magdalene at the resurrection (John 20).
• The Spirit continues to call and empower women to lead, teach, and serve.
• Call the Church to repentance for limiting what God has not limited.
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