Acts 2 is one of the most exciting chapters in the New Testament. It presents the story of the day of Pentecost, the day when the Holy Spirit breathed life into the corporate body of Christ. This was the moment the church was born. The Apostle Peter, empowered by the Holy Spirit, stepped up to present the inaugural sermon explaining this earth-shaking event. After explaining that they weren’t drunk at 9AM, he draws their attention to an Old Testament prophecy. Acts 2:16-21 reads:
“This is what was spoken by the prophet Joel:
‘In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. And everyone who calls on the name of the Lord will be saved.”
At this seminal moment, Peter preaches the life-giving gospel of Jesus Christ and reveals those whom the Holy Spirit is empowering to preach and teach His truth and to build His church. Included in that group are “ALL people,” “sons and DAUGHTERS,” “men and WOMEN.”
This is a foundational and formative moment for the church. This is the ground level. At this point, there is no notion of institutional hierarchy. There are no official leadership roles. Perhaps one could argue that the apostles were in place, but who exactly that included is also up for debate. There certainly were no deacons (we’ll address deacons later in this article). There are no doctrinal debates or bickering over church polity and structure. Peter doesn’t draw attention to the creation account and the effects of the curse. He doesn’t qualify how generations, nationalities, or genders are or are not allowed to participate in the new thing God was doing. He doesn’t differentiate between teaching, preaching, evangelizing, and leading, nor does he attempt to divide the gospel and doctrine. At this seminal moment, Peter preaches the life-giving gospel of Jesus Christ and reveals those whom the Holy Spirit is empowering to preach and teach His truth and to build His church. Included in that group are “ALL people,” “sons and DAUGHTERS,” “men and WOMEN.” What we read in the rest of the Bible affirms this gloriously all-inclusive prophecy and promise of God. (One could argue, and we will in a later article, that this new thing is a return to the original design established in the garden.)
It is true that Jesus originally chose twelve apostles. It is also true that all of them were men. It doesn’t take much effort to understand why. The twelve apostles were meant to bring to mind the twelve tribes of Israel. Without getting too far into the theological weeds, Jesus was sending a message: God was doing a new thing, that was much like the old thing, but better. It’s important to remember, however, that those 12 disciples/apostles were only the starting point. More would be added to the list later. Among them are Matthias, who took the place of Judas, the Apostle Paul, a man named Andronicus, and a woman named Junia.
Without getting too far into the theological weeds, Jesus was sending a message: God was doing a new thing, that was much like the old thing, but better.
In Romans 16:7, Paul writes, “Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.” The vast majority of modern scholars, in agreement with the early church fathers, understand Junia to be a female leader within the early church. In the Middle Ages, scribes altered the Greek name to the masculine Junias, believing that this person was an apostle and therefore could not be female. Some modern translations, such as the ESV, translate this verse in a way that indicates that these two were simply highly respected by the apostles. Most modern translations, however, indicate that both Andronicus and Junia were apostles themselves, and highly esteemed apostles at that. Thus, “among the apostles” that were subsequently added to the original twelve, there was at least one woman.
Much like the original twelve apostles, the original seven deacons were all men. These men were entrusted with the distribution of food among local widows. Consequently, this is captured in the term “deacon.” If we go back to the ancient Greek from which it is derived, the word described one who waited tables or ran errands. Fairly quickly, this term evolved into a title describing a formal leadership role in the early church. In Romans 16:1-2, we see this leadership role attributed to a woman named Phoebe. Paul writes, “I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of His people and to give her any help she may need from you, for she has been the benefactor of many people, including me.”
In every other instance in which the term deacon appears in connection with a name, it is translated as a title. Some translations, most notably the ESV, have strangely chosen to translate it as servant exclusively in relation to Phoebe, a woman. It mirrors the actions of the scribes from the Middle Ages who attempted to make Junia a man; some modern translations feel the need to force Phoebe into a gender appropriate role. But not only was Phoebe a deacon, she was also entrusted and empowered by the Apostle Paul to deliver, read, and answer questions about his letter to the Romans. This is why Paul goes into such detail in his commendation. This wonderful woman was worthy of their respect and attention as she presented, exposited, and explained the Word of God to the church in Rome. Thus, among the deacons ordained after the original seven, there was at least one woman.
What is clear to us is that, from the beginning and by design, God has equipped and included women in every level of the leadership of His church.
One final example found throughout the book of Acts and the epistles is less obvious than the other two. It is the example of Priscilla. Priscilla was the wife of a man named Aquila. She and her husband became close friends and colleagues of the Apostle Paul in Corinth. In Romans 16:5, Paul credits them for hosting, and almost certainly leading, a church that met in their home. What’s more, in Acts 18:26, they are credited for providing crucial theological education and discipleship to Apollos. What’s most interesting and somewhat unusual is the order in which these two names are usually presented. In the vast majority of cases, Priscilla’s name is given first. In the ancient world, names were almost always presented in order of significance, leading many biblical scholars to believe Priscilla was the lead pastor and primary Bible teacher of this tandem. Regardless of who took point, it is undeniably true that she participated as “they invited him into their home (which served as a church) and explained to him the way of God more adequately.” It is also clear that they were both Paul’s “co-workers for Jesus Christ,” which certainly had nothing to do with tent making and everything to do with establishing, equipping, and leading churches. Thus, we find a woman serving as a preacher, teacher, and pastor within a local church.
From the very moment the Holy Spirit fell upon the believers at Pentecost and the church began, both men and women were included in the dreaming, receiving, and proclaiming of the truth. There were no restrictions placed upon their involvement. Then, as the book of Acts continues on and the Apostle Paul sends his letters, we find examples of women serving in every level of leadership within local churches, and this list doesn’t even include all of the available examples of women in leadership in the New Testament! It is truly an embarrassment of riches. What is clear to us is that, from the beginning and by design, God has equipped and included women in every level of the leadership of His church. We have no right to do differently.
