By Joel Comiskey, Written in Spring 2006, updated in 2024
This article emerged from intense discussions I had back in 2006 with members of our church plant in Moreno Valley, Wellspring. Some strongly opposed women leading mixed-gender cells, coaching male leaders, or speaking in church. These debates drove me to study Scripture more deeply, reflect on my convictions, and seek wisdom from seasoned pastors and leaders I respected. Though I’m no longer the lead pastor at Wellspring, I continue to serve as their missionary and carry the same passion for biblical clarity in ministry.
My Journey
As a seminary student in Nyack, New York, we held workshops to debate the topic of women in ministry. We read widely and had to defend our views publicly. I initially concluded that 1 Timothy 2—where Paul prohibits women from teaching or having authority over men—was the one clear verse against women in ministry. I believed Paul was referring to a position, particularly the office of bishop, discussed in chapter 3. Thus, I equated the bishop’s role with that of senior pastor and concluded women shouldn’t hold that position.
That was in 1983. My thinking has since evolved. While my personal journey is significant, what matters most is what Scripture actually teaches.
Biblical Support for Women in Ministry
Scripture offers abundant evidence that God uses women in ministry:
- Acts 2: Peter quotes Joel, declaring God will pour out His Spirit on sons and daughters alike.
- Acts 21:9 notes that Philip had four daughters who prophesied—Paul didn’t correct or silence them. In 1 Corinthians 14:5, Paul ranks prophecy as the most edifying gift.
- Romans 16: Paul affirms numerous women as co-laborers in ministry. Phoebe is called a “deacon”—not just a servant—and Junia (a female name in the RSV) is noted among the apostles.
- Paul also commends Priscilla, who is often named before her husband, Aquila, suggesting she was the stronger leader. He calls them both “fellow workers.”
- Galatians 3:26-28 clearly states that there is no male or female in Christ, and the following chapter introduces the concept of spiritual gifts. Paul seems to say that God calls whom He chooses—male or female.
- Deborah led Israel as a prophet and judge—God used her to lead His people.
Difficult Passages: A Closer Look
1 Corinthians 11–14 Paul discusses how women should dress when praying or prophesying in public worship, clearly assuming their participation. Later, in Chapter 14, he states that women should be silent in churches. But this appears to contradict his earlier allowance.
A.B. Simpson, founder of the C&MA, said Paul couldn’t be contradicting himself. In 14:31, Paul says, “You can all prophesy in turn.” And in 14:39, Paul urges believers to be eager to prophesy. If he meant to silence women entirely, that would be an odd conclusion. It’s more likely Paul was pushing back against legalists who wanted to prohibit women altogether.
1 Timothy 2:8-15 This remains the most challenging passage. Paul writes, “I do not permit a woman to teach or have authority over a man.” I initially interpreted this as a restriction on women serving as senior pastors. But context is key. Paul was writing to Timothy in Ephesus—a city dominated by Artemis worship and a matriarchal religious culture.
In that context, women claimed superiority over men. I believe Paul is addressing this false teaching, not issuing a universal ban on women leading in worship. The Greek word translated as “have authority” (authentein) is rare and better translated as “to dominate” or “claim authorship over.” Paul is likely saying, “I don’t permit women to teach or assert superiority over men,” correcting cultural error, not laying down a timeless principle.
Furthermore, most Christians today don’t apply these verses literally. Paul says women should not braid hair or wear jewelry (v.9)—yet few enforce that. He says women should be silent (v.12)—yet most churches allow women to speak. And v.15 says women will be saved through childbearing—context matters.
1 Timothy 3. Some argue that the overseer must be male based on the phrase “husband of one wife.” But in Greek, the pronoun “anyone” (tis) is gender-neutral, and women are also called deacons in Romans 16. The phrase likely means “faithful in marriage,” not “must be male.”
Three Views I see three possible positions:
- The Bible permits women in some ministries but not others.
- The Bible generally prohibits women from serving in ministry but allows for rare exceptions.
- The Bible typically permits women in ministry but limits them in rare, specific situations.
I hold the third view: God generally endorses women in ministry, but specific cultural moments—like Ephesus—may require temporary restrictions.
Voices of Wisdom
Many pastors and scholars shaped my thinking:
- Jim Corley argued against ordination as a means of excluding women, emphasizing character and calling over credentials.
- Steve Fowler reminded me that pastoral leadership is a spiritual gift, not a position of power.
- Paul Pierson pointed to pioneers like Henrietta Mears, who discipled thousands without formal ordination.
- Jim Grant emphasized the difference between gifting and office.
- Jim Egli noted that explosive church growth—such as that of Wesley, Cho, and Ethiopia—only occurs when women lead.
Our Practice at Wellspring
At Wellspring, we allowed freedom while honoring individual convictions:
- We encouraged women to lead cells and coach others.
- We did not force network leaders to multiply female-led groups if it violated their conscience.
- We recognized that cell leadership is facilitation, not hierarchical authority.
- We supported women coaching male leaders with appropriate boundaries.
- We remained open to female pastors, focusing on their fruitfulness rather than their gender.
Moving Forward Together
This issue should not divide us. Evangelical believers have taken different paths. I’m still growing in my understanding, but I’m convinced: God calls and uses women to lead, teach, and shepherd His people.
Appendix: Lessons from Church History
When I visited Yoido Full Gospel Church in 1997, I learned that Cho’s explosive growth came from empowering women. After a health crisis, Cho realized he couldn’t do ministry alone. He approached the women in his church and asked them to help pastor the church through the cell system. They agreed wholeheartedly. At that time, the church had about 3,000 members. By the time Cho recovered in 1978, the church had grown to 15,000.
Today, more than 19,000 of the 25,000 cell groups at Cho’s church are led by women. These women aren’t viewed as authoritative Bible teachers but as facilitators serving under Cho’s spiritual leadership. Their role is to pray, visit, and minister to cell members. Similarly, New Hope Community Church in Portland, Oregon, utilizes an equal number of male and female lay pastors.
Women in ministry is not a new phenomenon. When John Wesley led a revival across England, most of his lay leaders were women. The rapid expansion of cell groups requires many leaders. Disqualifying half the church because of gender undermines growth and limits what God can do through His people.
Let’s embrace every gifted believer—male or female—for the sake of Christ’s mission.
ENDNOTES
- David Yonggi Cho, Successful Home Cell Groups (Plainfield, New Jersey: Logos International, 1981), pp. 21-32.
- Larry Stockstill, “Leadership Base Path,” message given at the 1998 National Cell Church Pastors’ Conference in Baker, Louisiana, audio tape.
- I visited YFGC in April 1997, and these were the current statistics at that time. The District Pastor is always male, but the vast majority of Zone Pastors (sub-District Pastors) are female. This fact became obvious to me as I walked from one district office to another.
- Dale Galloway, 20/20 Vision (Portland, OR: Scott Publishing Company, 1986), p. 132.
- William Brown, “Growing the Church Through Small Groups in the Australian Context,” D.Min. dissertation (Pasadena, CA: Fuller Theological Seminary, 1992), p. 39.