It is difficult to imagine what the world was like before sin came and corrupted God’s good Creation. This good Creation was a world where God’s first word to humanity wasn’t division but harmony. In that world, leadership wasn’t a man’s prize to claim but a shared gift to use in taming, shaping, and stewarding God’s good Creation. That’s the world of Genesis 1—a world too many churches, theologians, and teachers have buried under layers of tradition and misread verses.
Today, in most conservative evangelical churches, women can’t stand in the pulpit and preach, offer counsel and instruction to both men and women, or make decisions about the direction of the church family. In this discussion, the same handful of Scriptures are cited, or centuries of male dominance are held up as THE example of how things should be.
The Bible provides a bolder picture of male/female relationships and female leadership among God’s people. This picture is rooted in God’s creation of humanity, traced through prophets like Deborah and Huldah, and grows in the early church with women like Phoebe.
It is my belief that women belong in pastoral ministry—not as a modern compromise or the church going woke, but as God’s design from the beginning.
I want to briefly outline this truth as we see it in Scripture. This isn’t a rigorous defense of women in pastoral ministry; it’s a brief outline that allows me to share the thoughts swirling around in my mind.
Created to Co-Rule: Genesis 1:26-28
On page 1 of the Bible, we read that God declared:“Let us make man in our image, according to our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, the whole earth, and the creatures that crawl on the earth” (Genesis 1:26, CSB). Then, “God created man in his own image; he created him in the image of God; he created them male and female” (v. 27). And what was their responsibility? “God blessed them, and God said to them, ‘Be fruitful, multiply, fill the earth, and subdue it. Rule the fish of the sea, the birds of the sky, and every creature that crawls on the earth’” (v. 28).
Take a moment and meditate on what happened.
God doesn’t whisper this to Adam alone, leaving Eve as an afterthought. He blesses them—male and female—crafted equally in His image, tasked together to rule. God’s mandate to rule over Creation is given to both men and women as part of their identity. Both reflect God’s image and demonstrate His character—love, creativity, wisdom, authority—and both are given authority over creation. There’s no hierarchy here in God’s original design, no “he leads, she follows.” It’s co-rulership, pure and simple, a partnership mirroring the Trinity’s unity.
Then comes Genesis 3. Sin fractures this harmony, and “he will rule over you” (v. 16) falls like a shadow—a curse, not a calling. This is a different Hebrew word than the one used in Genesis 1:26 and 28. It’s the same word used in Genesis 1:18, explaining that the Sun and Moon rule over the day and night—the light of the Sun overpowering the darkness to make it day. That’s the key idea in Genesis 3:16: overpowering and domination. Male dominance isn’t God’s design; it’s the consequence of the Fall.
Genesis 3:16 can be translated a couple of ways. The Christian Standard Bible renders it: “Your desire will be for your husband, yet he will rule over you,” suggesting women desire a marriage relationship, but men hold the power. The New Living Translation offers: “And you will desire to control your husband, but he will rule over you,” implying a more antagonistic dynamic.
The Bible provides a bolder picture of male/female relationships and female leadership among God’s people. This picture is rooted in God’s creation of humanity, traced through prophets like Deborah and Huldah, and grows in the early church with women like Phoebe.
It is my belief that women belong in pastoral ministry—not as a modern compromise or the church going woke, but as God’s design from the beginning.
I want to briefly outline this truth as we see it in Scripture. This isn’t a rigorous defense of women in pastoral ministry; it’s a brief outline that allows me to share the thoughts swirling around in my mind.
Created to Co-Rule: Genesis 1:26-28
On page 1 of the Bible, we read that God declared:“Let us make man in our image, according to our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, the whole earth, and the creatures that crawl on the earth” (Genesis 1:26, CSB). Then, “God created man in his own image; he created him in the image of God; he created them male and female” (v. 27). And what was their responsibility? “God blessed them, and God said to them, ‘Be fruitful, multiply, fill the earth, and subdue it. Rule the fish of the sea, the birds of the sky, and every creature that crawls on the earth’” (v. 28).
Take a moment and meditate on what happened.
God doesn’t whisper this to Adam alone, leaving Eve as an afterthought. He blesses them—male and female—crafted equally in His image, tasked together to rule. God’s mandate to rule over Creation is given to both men and women as part of their identity. Both reflect God’s image and demonstrate His character—love, creativity, wisdom, authority—and both are given authority over creation. There’s no hierarchy here in God’s original design, no “he leads, she follows.” It’s co-rulership, pure and simple, a partnership mirroring the Trinity’s unity.
Then comes Genesis 3. Sin fractures this harmony, and “he will rule over you” (v. 16) falls like a shadow—a curse, not a calling. This is a different Hebrew word than the one used in Genesis 1:26 and 28. It’s the same word used in Genesis 1:18, explaining that the Sun and Moon rule over the day and night—the light of the Sun overpowering the darkness to make it day. That’s the key idea in Genesis 3:16: overpowering and domination. Male dominance isn’t God’s design; it’s the consequence of the Fall.
Genesis 3:16 can be translated a couple of ways. The Christian Standard Bible renders it: “Your desire will be for your husband, yet he will rule over you,” suggesting women desire a marriage relationship, but men hold the power. The New Living Translation offers: “And you will desire to control your husband, but he will rule over you,” implying a more antagonistic dynamic.
I prefer the first option because I believe the biblical witness is one of men dominating women for their purposes rather than women rebelling against their husbands’ authority. Abraham and Hagar, Judah and Tamar, David and Bathsheba—these are examples of men taking advantage of women for their own selfish ends. Therefore, I believe the hierarchy model is more a product of the Fall and the Curse than God’s original design.
So it’s no surprise when Jesus comes and elevates the status of women—having women disciples and instructing them to be the first to carry the news of the resurrection. With that in mind, the Apostle Paul wrote these counter-cultural words: “There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus” (Galatians 3:28, CSB). Redemption restores Genesis 1’s vision—equality, not subjugation. If God entrusted women to co-rule the earth, why not co-lead His church and New Creation? To say otherwise is to cling to the Fall, not the Gospel.
Prophets of God: Deborah and Huldah
Now let’s travel through Israel’s history, where Genesis 1’s seed of co-rulership sprouts into action. Meet Deborah, a prophetess and judge in Judges 4-5, around 1200 BC. She didn’t just pray quietly in a corner—she led a nation. She was a Judge over Israel (Judges 4:5), leading not only the women but also the men. As a prophetess, she spoke God’s word with authority. When Canaan’s King Jabin oppressed Israel with 900 iron chariots, Deborah summoned Barak, the military commander, and delivered a divine directive:
Barak hesitated, begging her to join him. She did, prophesying a woman would claim the victory—and Jael did, driving a tent peg through Sisera’s skull (Judges 4:21). The result? Forty years of peace (Judges 5:31). Deborah’s song of triumph (Judges 5) still echoes, a testament to her leadership.
Was Deborah a fluke? No, she’s an example of the reality that women have a place in leadership among God’s people.
Then there’s Huldah, centuries later, around 622 BC. King Josiah’s men unearthed the lost Book of the Law in the temple—a crisis moment for Judah. Who did they seek? Not the famous prophets Jeremiah or Zephaniah, but Huldah, a prophetess (2 Kings 22:14). She lived in Jerusalem’s Second District, and when the high priest Hilkiah and royal officials knocked, she didn’t hide. She declared God’s judgment on Judah’s idolatry and mercy for Josiah’s repentance (2 Kings 22:15-20). Her words sparked a national revival, one of the Old Testament’s high points.
These women—Deborah and Huldah—weren’t sideline helpers. They taught God’s word, judged, and led God’s people, men included, with divine authority. Even in the Old Testament, a glimpse of Genesis 1’s co-rulership shines through.
Phoebe and Romans 16: The Early Church’s Witness
Jumping to the New Testament, the Spirit breathes Genesis 1’s equality into the church. Romans 16 is a treasure trove—a list of ministry giants, and women stand tall. Leading the pack is Phoebe. Paul writes,
So it’s no surprise when Jesus comes and elevates the status of women—having women disciples and instructing them to be the first to carry the news of the resurrection. With that in mind, the Apostle Paul wrote these counter-cultural words: “There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus” (Galatians 3:28, CSB). Redemption restores Genesis 1’s vision—equality, not subjugation. If God entrusted women to co-rule the earth, why not co-lead His church and New Creation? To say otherwise is to cling to the Fall, not the Gospel.
Prophets of God: Deborah and Huldah
Now let’s travel through Israel’s history, where Genesis 1’s seed of co-rulership sprouts into action. Meet Deborah, a prophetess and judge in Judges 4-5, around 1200 BC. She didn’t just pray quietly in a corner—she led a nation. She was a Judge over Israel (Judges 4:5), leading not only the women but also the men. As a prophetess, she spoke God’s word with authority. When Canaan’s King Jabin oppressed Israel with 900 iron chariots, Deborah summoned Barak, the military commander, and delivered a divine directive:
She summoned Barak son of Abinoam from Kedesh in Naphtali and said to him, “Hasn’t the LORD, the God of Israel, commanded you, ‘Go, deploy the troops on Mount Tabor, and take with you ten thousand men from the Naphtalites and Zebulunites? Then I will lure Sisera commander of Jabin’s army, his chariots, and his infantry at the Wadi Kishon to fight against you, and I will hand him over to you’” (Judges 4:6-7, CSB).
Was Deborah a fluke? No, she’s an example of the reality that women have a place in leadership among God’s people.
Then there’s Huldah, centuries later, around 622 BC. King Josiah’s men unearthed the lost Book of the Law in the temple—a crisis moment for Judah. Who did they seek? Not the famous prophets Jeremiah or Zephaniah, but Huldah, a prophetess (2 Kings 22:14). She lived in Jerusalem’s Second District, and when the high priest Hilkiah and royal officials knocked, she didn’t hide. She declared God’s judgment on Judah’s idolatry and mercy for Josiah’s repentance (2 Kings 22:15-20). Her words sparked a national revival, one of the Old Testament’s high points.
These women—Deborah and Huldah—weren’t sideline helpers. They taught God’s word, judged, and led God’s people, men included, with divine authority. Even in the Old Testament, a glimpse of Genesis 1’s co-rulership shines through.
Phoebe and Romans 16: The Early Church’s Witness
Jumping to the New Testament, the Spirit breathes Genesis 1’s equality into the church. Romans 16 is a treasure trove—a list of ministry giants, and women stand tall. Leading the pack is Phoebe. Paul writes,
“I commend to you our sister Phoebe, who is a servant of the church in Cenchreae. So you should welcome her in the Lord in a manner worthy of the saints and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also” (Romans 16:1-2, CSB).
Let’s take a quick look at what’s going on here. “Deacon” (diakonos) isn’t a throwaway title. Paul uses it for himself (1 Corinthians 3:5), for Timothy (1 Timothy 4:6), and for deacons in Acts who preached and served (Acts 6:8-10). Phoebe was a minister in Cenchreae, Corinth’s eastern port—a hub of trade and religions. According to Craig Keener (IVP Bible Background Commentary: New Testament), the word “deacon” “probably corresponds to the chazan of the synagogue, who was in charge of the building.” She likely taught, cared for the poor, and served as a leader in the church that met at her house. “Benefactor” (prostatis) goes further—it means patron or protector, a role of influence. There’s a good chance she funded the church, hosted it, and housed Paul during his Corinthian mission. But her story doesn’t stop there.
Many scholars agree Phoebe carried Romans—Paul’s longest, deepest letter—to Rome, a 600-mile sea journey from Corinth. That’s a huge undertaking. Letters then weren’t just dropped off; couriers read and explained them. Imagine Phoebe standing before Rome’s scattered house churches, unrolling the scroll. She reads, “All have sinned and fall short of the glory of God” (Romans 3:23), teaching about justification by faith, the Spirit’s power (Romans 8), and the hope for Jew and Gentile. She was the first preacher to explain the theologically dense book of Romans, shaping a church that would shape the world.
Romans 16 doesn’t stop with her. Priscilla, often named before Aquila, taught Apollos, a gifted preacher, “the way of God more accurately” (Acts 18:26)—her theological understanding on display. Junia, with Andronicus, was “outstanding among the apostles” (Romans 16:7), likely planting churches and facing prison with Paul. Mary “worked very hard” (v. 6), Tryphena and Tryphosa “worked hard in the Lord” (v. 12), Persis too (v. 12)—the same Greek word (kopiō) Paul uses for his own ministry work. These women weren’t fetching water, making coffee, or just teaching kids; they were building the church, living out Genesis 1’s co-rulership in Christ’s body.
Facing the Critics
Skeptics of this egalitarian view wave 1 Timothy 2:12—“I do not permit a woman to teach or to assume authority over a man”—like a trump card, as if it explains away all that God has been doing. But context is king. Ephesus, where Timothy ministered, was a hotbed of false teaching (1 Timothy 1:3-7), possibly from uneducated women stirring trouble. Paul’s rule addressed a local problem, not a timeless ban—how else do we square it with Phoebe preaching Romans or Priscilla teaching Apollos?
Then there’s 1 Corinthians 14:34-35—“Women should remain silent in the churches.” Yet 1 Corinthians 11:5 assumes women pray and prophesy in worship. Again, it’s about curbing chaos, not silencing gifts. Now, it’s true tradition later locked women out, but Scripture’s arc—from Genesis to Romans—tells a freer story.
What about male headship in marriage (Ephesians 5:22-23)? This section is about what mutual submission looks like (Ephesians 5:21). In ancient household codes, the husband/father’s authority was assumed, not instructed—yet here, Paul explains God’s expectations for husbands, calling them to submit too. While “Husbands, love your wives” isn’t a surprising command to us, it was radical then; marriage was about family, not love. Just as Paul’s instructions to slave owners (Ephesians 6:9) helped pave the way for seeing slavery as evil, his call for husbands to love their wives should help restore equality in marriage.
Skeptics of this egalitarian view wave 1 Timothy 2:12—“I do not permit a woman to teach or to assume authority over a man”—like a trump card, as if it explains away all that God has been doing. But context is king. Ephesus, where Timothy ministered, was a hotbed of false teaching (1 Timothy 1:3-7), possibly from uneducated women stirring trouble. Paul’s rule addressed a local problem, not a timeless ban—how else do we square it with Phoebe preaching Romans or Priscilla teaching Apollos?
Then there’s 1 Corinthians 14:34-35—“Women should remain silent in the churches.” Yet 1 Corinthians 11:5 assumes women pray and prophesy in worship. Again, it’s about curbing chaos, not silencing gifts. Now, it’s true tradition later locked women out, but Scripture’s arc—from Genesis to Romans—tells a freer story.
What about male headship in marriage (Ephesians 5:22-23)? This section is about what mutual submission looks like (Ephesians 5:21). In ancient household codes, the husband/father’s authority was assumed, not instructed—yet here, Paul explains God’s expectations for husbands, calling them to submit too. While “Husbands, love your wives” isn’t a surprising command to us, it was radical then; marriage was about family, not love. Just as Paul’s instructions to slave owners (Ephesians 6:9) helped pave the way for seeing slavery as evil, his call for husbands to love their wives should help restore equality in marriage.
Genesis 1’s equality is the proper lens to view Scripture, not the Fall’s distortions.
Why It Matters Today
God doesn’t waste people’s talents. Women pastors bring preaching that stirs hearts, counseling that heals wounds, and leadership that reflects His image—just as Deborah, Huldah, and Phoebe did. They speak to half the church—women—with a voice men can’t replicate, tackling issues like abuse or motherhood with lived insight. In a culture crying for justice, their presence helps show the Gospel’s continued relevance.
I’m part of the Free Methodist Church, founded in 1860 by B.T. Roberts (along with his wife Ellen Stowe Roberts), rooted in Genesis 1’s equality and a passion for holiness. Women like Ida Gage and Blanche Stamp served as pastors, planting churches and spreading revival across America. Catherine Booth co-founded the Salvation Army, preaching salvation and service. Why stop that now? A church with women pastors isn’t weaker—it’s fuller, truer to God’s design.
A Call to the Church
Genesis 1:26-28 hands men and women the same crown—co-rulers in God’s world. Deborah used it, judging Israel with God’s voice. Huldah utilized it, sparking revival with His word. Phoebe carried it, delivering Romans to shape the faith. These aren’t side notes; they’re God’s declaration, shouting that women are able to lead His people. The Spirit falls on “sons and daughters” alike (Acts 2:17), and gifts don’t wear gender tags (1 Corinthians 12:7). So why do we make such a big deal about gender when it comes to church leadership?
Why It Matters Today
God doesn’t waste people’s talents. Women pastors bring preaching that stirs hearts, counseling that heals wounds, and leadership that reflects His image—just as Deborah, Huldah, and Phoebe did. They speak to half the church—women—with a voice men can’t replicate, tackling issues like abuse or motherhood with lived insight. In a culture crying for justice, their presence helps show the Gospel’s continued relevance.
I’m part of the Free Methodist Church, founded in 1860 by B.T. Roberts (along with his wife Ellen Stowe Roberts), rooted in Genesis 1’s equality and a passion for holiness. Women like Ida Gage and Blanche Stamp served as pastors, planting churches and spreading revival across America. Catherine Booth co-founded the Salvation Army, preaching salvation and service. Why stop that now? A church with women pastors isn’t weaker—it’s fuller, truer to God’s design.
A Call to the Church
Genesis 1:26-28 hands men and women the same crown—co-rulers in God’s world. Deborah used it, judging Israel with God’s voice. Huldah utilized it, sparking revival with His word. Phoebe carried it, delivering Romans to shape the faith. These aren’t side notes; they’re God’s declaration, shouting that women are able to lead His people. The Spirit falls on “sons and daughters” alike (Acts 2:17), and gifts don’t wear gender tags (1 Corinthians 12:7). So why do we make such a big deal about gender when it comes to church leadership?
We need to stop quenching the Spirit, stop silencing half His servants. Picture a church where Deborah’s courage, Huldah’s wisdom, and Phoebe’s perseverance lead us to Christ. That’s not a dream—it’s God’s plan from Eden. Will we build it, or keep boxing out His daughters?
