The Role of Women

The role of Women in the Church

This is a controversial subject, but I hope this article will simplify the parts that seem complex, clarify what seems confusing, and help us ensure our beliefs are aligned with what scripture teaches.

When considering the role of women in the church two primary passages are traditionally in question.

1 Timothy 2:11–12 (NASB 2020) “11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or to exercise authority over a man, but to remain quiet.”

1 Corinthians 14:34–35 (NASB 2020) “34 the women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.”

Traditional teaching:

Traditional teaching takes an approach that requires picking apart each part of these passages looking for exactly where the boundaries on a woman’s permissible activities lie. This looks a lot more like Law (line upon line, line upon line, rule upon rule, precept upon precept) than it does the freedom found in the Spirit.

Here is an excerpt from a document defending the traditional position. This is taken from the article here: https://www.bible.ca/f-women-speak-in-church.htm

Begin quote: “For example, Titus could publicly speak, exhort, and rebuke both men and women with "all authority," but a woman is not authorized to do so "over a man", because Paul said that she was not "to exercise this authority over the man."

However, asking and answering questions, as well as making comments in a public adult Bible study where men are present, does not violate this passage of scripture. While participating in these activities, she is not taking the leading role over the men as the instructor, the teacher, or the one who is exercising authority over the men, but she is remaining in her submissive role under the men. The argument that she may not teach anything in any way (i.e. read scripture, ask or answer a question in a Bible class) in the presence of a man because she would be doing some teaching, is not consistent with the teaching and admonishing (Col. 3:16) which she does in songs and hymns and spiritual songs in the public church assembly.” End quote

As we’ll see, this position is at odds with the larger teaching of Scripture in numerous places.

Let me start by giving you a high-level overview of my views on this.

After much study, my own position has become solidly egalitarian—I see the sexes as equal and this includes their ability to minister in the church. The other position on this is the complementarian view, which I held for many years. This view argues that women compliment men, but that their roles in the church are different, especially with regard to teaching, preaching, or prophesying in the church. Parenthetically, I define new covenant prophesy as “telling forth” and consequently make little or no distinction between prophesy and preaching/teaching.

It is necessary to consider context and audience when evaluating the meaning of scripture. This is perhaps even more important when considering challenging passages. One place I find this especially important is in the pastoral epistles. As you probably know, these letters also address the selection and role of elders, deacons, or bishops in the church. I think the understanding of these passages has been clouded by a particular point of view that has been taught and re-taught without deep examination over the years. I find the traditional fundamentalist/evangelical perspective inconsistent with the balance of scripture and with what I know to be true of the nature of God.

In the passage in 1 Timothy 2, I see Paul providing direction to the young pastor Timothy about a policy that he should set in the local church. Titus chapter 1 helps in seeing this because of the way Paul talks about the Cretans. While there is certainly a lot of good theology in the pastoral epistles, I think we as a church have generally missed one of the most important aspects of Paul’s writing in these letters. I think that a very important takeaway from the pastorals is that it is acceptable to set such church policies as may from time to time be necessary or prudent due to the cultural norms (and perversions) faced in a given society, time, or place.

We see this in practice in nearly every church in the U.S. When I was young it was common to find churches stipulating that men (and most especially without fail the minister) had to wear a suit and tie and women had to wear dresses or skirts below the knee and could not bare their shoulders. These days that is rare—though not altogether eradicated. Head covering is similar. Some have understood that as a command for all churches for all time, but most have not. As our culture has changed, so have many churches; with regard to these, and similar policies. Today, for example you would be hard pressed to find a church that stipulates that women cannot braid their hair, though that prohibition is found just a few verses earlier in the same letter to Pastor Tim.

Inconsistencies like these are not the sort of thing I expect from the inspired word of God. Therefore, I think we always need to look more deeply at these issues before accepting common teaching, or any particular viewpoint.

I also find the whole complementarian approach to the role of women, with regard to teaching, hypocritical. Complementarians (generally) allow women to teach children, including male children, until the age of majority. They defend this by proposing that the age of majority is when boys become men. However, this has not always been seen in the same way. For many groups 12 or some other age was the point at which a child became accountable. Nowhere does scripture make such a distinction, so how can we impose a limitation upon gifted women based on this? So, women can teach our male youth at their most impressionable stage of life. How is this different from women teaching males in any context?

This brings me to another point. Many women are very gifted at teaching and preaching. What kind of God would give a person aptitude, skill, and deep desire for something He commanded them not to do? This I see as inconsistent with the nature of God and the whole of scripture. Paul himself said there is no longer male nor female, but we are all one in Christ.

This was predicted in Joel 2:28–29 (NASB 2020) 28 “It will come about after this That I will pour out My Spirit on all mankind; And your sons and your daughters will prophesy, Your old men will have dreams, Your young men will see visions. 29 “And even on the male and female servants I will pour out My Spirit in those days.”

We know for sure that this passage in Joel applies to us because it is mentioned in Acts in the context of people beginning to speak in other languages preaching the Gospel.

Acts 2:14–18 (NASB 2020) “14 But Peter, taking his stand with the other eleven, raised his voice and declared to them: “Men of Judea and all you who live in Jerusalem, know this, and pay attention to my words. 15 For these people are not drunk, as you assume, since it is only the third hour of the day; 16 but this is what has been spoken through the prophet Joel: 17 ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR OUT MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS WILL PROPHESY, AND YOUR YOUNG MEN WILL SEE VISIONS, AND YOUR OLD MEN WILL HAVE DREAMS; 18 AND EVEN ON MY MALE AND FEMALE SERVANTS I WILL POUR OUT MY SPIRIT IN THOSE DAYS, And they will prophesy.”

The issue in Corinth was one of women trying to usurp or take over already established organizations. This is an ungodly motivation, and I think it’s clear that Paul was setting local church policy rather than dictating regulations for all churches in all times. In 1 Corinthians 11:5-7, Paul assumes that women will be prophesying (telling forth) and asks that they do so with their heads covered—another policy owing to the local culture.

Another thing we need to consider is all the scripture that points to equality.

God does not show favoritism: Romans 2:11 (NASB 2020) “For there is no partiality with God.”

Acts 10:34–35 (NASB 2020) “34 Opening his mouth, Peter said: “I most certainly understand now that God is not one to show partiality, 35 but in every nation the one who fears Him and does what is right is acceptable to Him.

We are not to show favoritism: James 2:1 (NASB 2020) “My brothers and sisters, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism.” James 2:9 (NASB 2020) “But if you show partiality, you are committing sin and are convicted by the Law as violators.”

I realize that James here is making a point about prejudicial practices in the church assembly, but this is just an example, and he is making the larger point that we are one in the Lord.

Let’s begin to look at how Jesus sees women:

Matthew 28:1–10 (NASB 2020)

1 Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the tomb.

2 And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone, and sat upon it.

3 And his appearance was like lightning, and his clothing as white as snow.

4 The guards shook from fear of him and became like dead men.

5 And the angel said to the women, “Do not be afraid; for I know that you are looking for Jesus who has been crucified.

6 He is not here, for He has risen, just as He said. Come, see the place where He was lying.

7 And go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you to Galilee. There you will see Him; behold, I have told you.”

8 And they left the tomb quickly with fear and great joy, and ran to report to His disciples.

9 And behold, Jesus met them and said, “Rejoice!” And they came up and took hold of His feet, and worshiped Him.

10 Then Jesus said to them, “Do not be afraid; go, bring word to My brothers to leave for Galilee, and there they will see Me.”

Here we see both an angel, and Jesus Himself, instructing women to proclaim to men the good news of His resurrection. And not just any men. These are the men who would become the Apostles and whose writings would be the inspired word of God in the New Testament.

I’ll provide other insights as we go along, but let’s first look at the passage in 1 Timothy about women having authority over men.

1 Timothy 2:11–12 (NASB 2020) “11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or to exercise authority over a man, but to remain quiet.”

We will skip the portion about women teaching for a moment so that we can look at the issue of authority. The Greek word translated authority here is authenteo. Authenteō is not the usual word, it’s actually a word that means; to seek to be a master or to exercise one’s authority over another.

The Lexicons, dictionaries, and other scholarly works are unified in their understanding of the word “authenteo”, which is traditionally translated “usurp authority.”

Here are some pertinent examples:

"to govern one, exercise dominion over one: I Tim. 2:12"

Thayer’s Greek English Lexicon of the New Testament

"authenteo, to exercise authority on one’s own account, to domineer over."

Vine, W. E., Vine’s Expository Dictionary of Old and New Testament Words

"have authority, domineer over someone"

Bauer, Gingrich, and Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature

"Authenteo: to act of oneself; thus, to dominate, exercise authority over, I Tim. 2:12"

The New Englishman’s Lexicon

"to have full power over."

Liddell, and Scott, Abridged Greek-English Lexicon

"to control in a domineering manner - ‘to control, to domineer.’ ’I do not allow women to dominate men’ 1 Tm 2.12"

Louw, and Nida, Greek-English Lexicon of the New Testament based on Semantic Domains

The women in Corinth also appear to have begun to do this in the assembly. In 1 Cor. 14:34-36; some became a domineering factor in the church. But the women weren’t the only ones out of order; several of the men were guilty of disorderliness as well.

1 Corinthians 14:27–36 (NASB 2020)

27 If anyone speaks in a tongue, it must be by two or at the most three, and each one in turn, and one is to interpret;

28 but if there is no interpreter, he is to keep silent in church; and have him speak to himself and to God.

29 Have two or three prophets speak, and have the others pass judgment.

30 But if a revelation is made to another who is seated, then the first one is to keep silent.

31 For you can all prophesy one by one, so that all may learn and all may be exhorted;

32 and the spirits of prophets are subject to prophets;

33 for God is not a God of confusion, but of peace. As in all the churches of the saints,

34 the women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says.

35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.

36 Or was it from you that the word of God first went out? Or has it come to you only?

The context of the passage makes it clear that there was disorder in the church gatherings and that it was causing confusion and strife. Women are not singled out here, and in verse 31 that context indicates that both men and women were out of order in the church.

We hear this differently than the Corinthians would have. Their gatherings were not like our Sunday morning worship services at all. Prophesying was simply the telling forth of the Gospel. Sharing testimonies and applications of the Truth of the Gospel of Grace.

That Paul allows women to prophesy is clear from 1 Corinthians 11:4–5 (NASB 2020) “4 Every man who has something on his head while praying or prophesying disgraces his head. 5 But every woman who has her head uncovered while praying or prophesying disgraces her head, for it is one and the same as the woman whose head is shaved.”

Back in the 1 Corinthians 14 passage we just read, verse 34 says something very interesting, “the women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says.” Nowhere in the Mosaic Law are women prohibited from speaking, so what law could this be? We cannot know for sure, but one is left to wonder if it was some societal law in Corinth.

While we are here, let me just clarify my definition of prophesy. I’ve said that it is telling forth. That definition is derived from the meaning of the underlying Greek. Paul makes it more clear in verse 3 of this same chapter in 1 Corinthians 14:3 (NASB 2020) he wrote, “But the one who prophesies speaks to people for edification, exhortation, and consolation.” This is exactly what those who preach in our churches do every week.

Let’s look also at 2 Timothy 2:2 (NASB 2020) “The things which you have heard from me in the presence of many witnesses, entrust these to faithful people who will be able to teach others also.” Many translations read, “entrust to faithful men.” The Greek word is Ανθρωπος (anthropos), which is universally a reference to the genus or nature without making a distinction about either sex. It means, a human being whether male or female.

In the passages that follow we can easily see that “man” does not mean male gender. No one would argue that for any of these passages. Once again we find the Greek word anthropos employed in the New Testament passage. Adam is the Hebrew word for man and for mankind, or human person. So, it’s important that we not assume that every time we see the word “Adam” or the word “man” in Scripture it refers exclusively to males.

Matthew 4:4 (NASB 2020) “But He answered and said, “It is written: ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT COMES OUT OF THE MOUTH OF GOD.’”

Genesis 1:27 (NASB 2020) “So God created man in His own image, in the image of God He created him; male and female He created them.”

Genesis 5:1–2 (NASB 2020) “1This is the book of the generations of Adam. On the day when God created man, He made him in the likeness of God. 2He created them male and female, and He blessed them and named them “mankind” on the day when they were created.”

Here is an example where a husband and wife team teach Apollos (who became a significant teacher in the early church) about the Gospel.

Acts 18:24–26 (NASB 2020)

24 Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was proficient in the Scriptures.

25 This man had been instructed in the way of the Lord; and being fervent in spirit, he was accurately speaking and teaching things about Jesus, being acquainted only with the baptism of John;

26 and he began speaking boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained the way of God more accurately to him.

I think Scripture is abundantly clear that women are allowed to teach and are considered as equal with men with regard to their roles within the church.

I want to point out another detail that is often overlooked in First Corinthians. Throughout much of this letter, Paul was responding to communications he had received from the church. 1 Corinthians 7:1 (NASB 2020) “Now concerning the things about which you wrote, it is good for a man not to touch a woman.”

With this in mind, look at 1 Corinthians 14:34-36. Verse 36 seems almost out of place.

1 Corinthians 14:34–36 (NASB 2020)

34 the women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says.

35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.

36 Or was it from you that the word of God first went out? Or has it come to you only?

I think Paul is responding here to the assertion in their letter to him, that women should be silent. He says in essence, are you God? Did the word of God come to you men only?

I say “you men only” because the Greek grammar here requires it. The underlying Greek has this in the masculine form and the sentence cannot be referring only to women. For this reason, it seems clear that this is Paul’s response to a comment from the letters he received.

Another question we need to raise here is what is meant by the “law” mentioned in verse 34. Nowhere in the Old Testament Law, are women told to be silent or in submission.

Some scholars think this may refer to Roman law, or possibly Rabbinic tradition.

“Paul’s preferred, most-used, terms for (male and female) ministers are (1) coworker, (2) brother or sister, (3) minister or deacon (i.e. diakonos). [1] Euodia, Syntyche, and Priscilla are three examples of female co-workers of Paul. Apphia and Phoebe are each called “sister” by Paul. He also calls Phoebe “diakonos of the church at Cenchrea” (Rom 16:1-2). There is little doubt there were more male ministers than female ministers in the first century. But, unlike what some Christians say, the New Testament simply does not state that a woman cannot be a pastor or elder, etc. (Paul does not identify any individual Christian minister, man or woman, with the words “pastor” or “elder” or “bishop” in his letters.).” – Marg Mowczko

Paul teaches that wives should be submissive to their husbands. But stretching wifely submission (which is really mutual reciprocal submission) to mean that women should be submissive to men, in general, is overstepping what it says in Ephesians 5:22

Let’s read that:

Ephesians 5:21–25 (NASB 2020)

21and subject yourselves to one another in the fear of Christ.

22Wives, subject yourselves to your own husbands, as to the Lord.

23For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body.

24But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.

25Husbands, love your wives, just as Christ also loved the church and gave Himself up for her,

The Greek word for “to one another” has the sense of reciprocity. It is actually a reciprocal pronoun. Giving oneself up for the other is certainly an act of submission and lest we think that this pertains only to the penultimate sacrifice made by Jesus, we would do well to remember what He said in Mark 10:42–45 (NASB 2020)

42 Calling them to Himself, Jesus said to them, “You know that those who are recognized as rulers of the Gentiles domineer over them; and their people in high position exercise authority over them.

43 But it is not this way among you; rather, whoever wants to become prominent among you shall be your servant;

44 and whoever wants to be first among you shall be slave of all.

45 For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

Here is another picture of submission that God gave us:

Philippians 2:1–8 (NASB 2020)

1 Therefore if there is any encouragement in Christ, if any consolation of love, if any fellowship of the Spirit, if any affection and compassion,

2 make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose.

3 Do nothing from selfishness or empty conceit, but with humility consider one another as more important than yourselves;

4 do not merely look out for your own personal interests, but also for the interests of others.

5 Have this attitude in yourselves which was also in Christ Jesus,

6 who, as He already existed in the form of God, did not consider equality with God something to be grasped,

7 but emptied Himself by taking the form of a bond-servant and being born in the likeness of men.

8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death: death on a cross.

Some of the finest exegesis I have ever come across on this topic has been done by Marg Mowczko Her web site at margmowczko.com is recommended reading. Here are a few of her comments:

Referring to Ephesians 5:23: “…the Greek word for “head” rarely, if ever, referred to a person in authority. So when Paul says “the husband is the head of his wife”, he is not saying the husband is the boss of his wife. Rather, he is using a head-body metaphor signifying unity. The head may be more prominent than the body, but this metaphor is not about authority.” – Marg Mowczko

“Unlike other contemporary Greek writers, such as Plutarch, who wrote that husbands were the rulers of their wives, Paul does not use any of the many usual Greek words that mean leader or ruler or authority for husbands. No New Testament author does. Rather, in Ephesians 5:22-33, Paul uses verbs that mean yield, love, nourish and unite. Yielding and unity are the themes in Ephesians 5:22-33. Not authority.”

In Colossians 3:18-19, the instructions to wives and husbands are much shorter than in Ephesians 5, and there’s no mistaking the meaning: “Wives, submit yourselves to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be harsh with them.” There is no mention of leadership or authority here or in Ephesians 5.

I also want to point out that the instructions about love given to husbands in Ephesians 5 are almost identical, word for word, as the instructions about love given to all Christians at the beginning of chapter 5. Note the similarities:

“Walk in love, just as also Christ loved us and gave himself up for us . . .” (Eph.

5:2).

”Husbands, love your wives, just as also Christ loved the church and gave

himself up for her . . .” (Eph. 5:25).

The Bible does not teach or mandate gender roles. Rather, reciprocal love and mutual submission is the ideal in marriage and in all relationships between fellow believers. Moreover, it is an individual’s God-given gifts and abilities that determine who does what in any given situation, in the church and in marriage. In both marriage and ministry, love must be a guiding principle. Our aim should be to “walk in the way of love” because, as Paul said, “Love does no harm” and it is “the fulfilment of the law” (Rom. 13:10). Like all other New Covenant principles, this applies equally to men and to women.”– Marg Mowczko

Regarding another passage often cited in this discussion, 1 Timothy 2:13–15 (NASB 2020) “13 For it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman was deceived and became a wrongdoer. 15 But women will be preserved through childbirth—if they continue in faith, love, and sanctity, with moderation.”

In Ephesus there were temples to Diana. It was a matriarchal society. It was taught that the woman was created first. There were many female priestesses and there were lots of male eunuchs. Women were being told that they were above men and that marriage and childbirth only held them back from achieving their potential and living the life they really wanted. We still find some of this in teaching about “mother earth”, etc.

Young pastor Timothy was trying to run a church in this crazy environment.

The reason Paul wrote some of the confusing stuff about women being saved through childbirth was to correct all this. It’s also the reason he doesn’t allow women to teach in Timothy’s church.

Clint Byars says this:

“Timothy was pastoring a church in Ephesus, I recommend doing a little research on this region, it was quite corrupt. For the sake of time I’ll address their Diana worship. The cult of Diana believed that Adam’s first wife was a woman named Lilith. It’s said she was too dominant over Adam and she was rejected and God then gave Eve who was more submissive. This cult also taught that woman was created first and men were to submit to women.

This is actually a perversion of the truth in two ways. In this passage Paul corrects the error by saying Adam was created first, but there’s a more subtle issue in this perversion. No where does God say women are to submit to men or that men have authority over women. However in the context of marriage, men and women are to submit to each other. Ephesians 5:21 submitting to one another out of reverence for Christ. Then he says how a wife to submit to her husband…

22 Wives, submit to your own husbands, as to the Lord. 23 For the husband is the head of the wife even as Christ is the

head of the church, his body, and is himself its Savior. 24 Now as the church submits to Christ, so also wives should submit in everything to their husbands.

Then he says how a husband should submit to his wife…

25 Husbands, love your wives, as Christ loved the church and gave himself up for her. A husband loving his wife is submission. Submission is not about power, it’s about order. In marriage, the husband is to love his wife as Christ loved the church. The church loves Christ because Christ first loved it. Husbands are to bring unconditional love into the marriage and the wife is to respect the husband. I can tell you if the husband does not first love his wife, he’ll get no respect. That’s just the way it works, that’s the order of life between husbands and wives.

One more thing on marriage, it’s quoted often that the husband is the head of the household and the head of the wife. I’ve asked lots of men to explain this in my counseling. I’ve asked several reformed and fundamental preachers to explain this as well. The typical answer is “the husband determines the spiritual direction of the family” or “the husband makes the important decisions,” or something close.

That sounds well and good but what if the husband is horrible with money and the wife isn’t? Should she let the husband wreck their financial future? What if the husband had horrible modeling from his parents and he’s not yet whole but the wife has a strength to raise the children and determine their spiritual walk, should she sit back and let the husband damage the children?

I’ve learned that people’s way of explaining the “man as the head” and the way they actually function can be very different. If we look at how the husband and wife submit to one another we see the context is love. Jesus’ commandments are love God and love people.

Submission in marriage is not about authority or power, it’s about laying yourself down and intentionally loving your spouse the way God says it works best.”

“Again, the issue is one of order rather than gender. Paul is not trying to show that men are in authority over women, he’s trying to establish the order of marriage. In all the passages about women’s involvement in church Paul frames the conversation around marriage rather than specific gender roles. Have a look for yourself, read the passages before and after these and notice how he frames the context.

I realize there are some folks, whether old school or reformed theological or fundamentalists that will say you have to just read those passages at face value without twisting or reading something else into it. I say those fellas are actually not taking the time to understand the historical and cultural context. I say an improper exegesis is being applied if you only read those passages at face value and make it about gender rather than digging a little deeper.” – Clint Byars

Problematic for anyone wishing to say that women are subservient to men is Galatians 3:28–29 (NASB 2020) “28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise.”

It seems very clear that equality is the scriptural teaching and therefore anyone wishing to assert another perspective carries the heavier burden.

We see both women and men instructed similarly by Peer in 1 Peter 3:1 and 6-7

Wives, likewise, be submissive to your own husbands...  then jumping down to 1 Peter 3:6…as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror. Husbands, likewise, (in the same way) dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.”

I also see plenty of places throughout scripture where God used women in significant and leading roles. Thinking of Ruth, Deborah, the harlot who hid the Israelite spies and was herself listed in the “hall of faith” in Hebrews, and a number of others. Noteworthy also is the fact that the good news of the resurrection was first proclaimed by Mary, and it was proclaimed to the male Disciples.

From all these scriptures and more, I think it is clear that scripture teaches equality with regard to the roles of women and men in the church. Much more can be, and has been, said on this topic. I encourage you to follow the links included above and explore this subject for yourself in more depth. Another excellent resource I did not include here is the excellent book The Silent Queen by Dr. Paul Ellis Escape To Reality