For too long, many have been taught that women are to be silent in the assemblies, forbidden to teach, and kept from positions of spiritual authority. The verses most often used to enforce this come from Sha’ul, such as 1 Timothy 2:12, where he says, “I do not permit a woman to teach or to have authority over a man.” Yet context matters. Sha’ul was writing to a community in Ephesus plagued with false teaching, pagan goddess cults centered on Artemis, and disorder in worship. His instruction was situational, not a universal ban. Unfortunately, later religious systems twisted this into a blanket rule that silenced women entirely, even though the Torah and the Prophets demonstrate otherwise.

The warning against “Jezebel” is often misapplied to justify silencing women. Her sin was rebellion, idolatry, and manipulation—not teaching. To silence women YHWH has anointed is not guarding truth; it is resisting the Ruach. The true test is not gender, but whether what is spoken aligns with Torah and the testimony of Yeshua (Rev. 12:17).

From the beginning, YHWH raised up women as leaders, prophets, and teachers. Miriam sang the song of deliverance and was called a prophetess (Exodus 15:20). Deborah judged and led all Israel (Judges 4–5). Huldah spoke the word of YHWH to kings and priests (2 Kings 22:14–20). Esther preserved her people through courage and wisdom. These were not exceptions, but demonstrations of YHWH’s Ruach working through willing vessels—male and female alike.

Priscilla, alongside her husband Aquila, helped instruct Apollos in the way of Elohim more accurately (Acts 18:26). Phoebe is commended as a servant and leader of the assembly in Cenchreae (Romans 16:1–2). Junia is recognized as “outstanding among the apostles” (Romans 16:7). Philip’s four daughters openly prophesied (Acts 21:9). Women were also the first to proclaim Yeshua’s resurrection—entrusted with the most powerful message ever given.

In these early house gatherings, both men and women prayed, prophesied, and ministered in the Ruach. Sha’ul himself gave instruction regarding modesty and order in worship (1 Corinthians 11), but never demanded silence. Women were clearly active participants in Spirit-led assembly life. Furthermore, the prayers and walk of a believing wife carry tremendous power. Sha’ul tells us an unbelieving husband may be sanctified through his wife (1 Cor. 7:14), and Kepha says he may even be won “without a word” by her pure and reverent conduct (1 Pet. 3:1). Her faith can shift an entire household.

That being said, teaching carries great responsibility. There are many self-proclaimed teachers, that should not be. Stepping into that role without maturity, knowledge, or seasoning in the Word can cause harm. Even those called must walk in humility, seek constant refinement, and remain open to correction from those with greater wisdom or experience. A true teacher is first a true student—always teachable, always submitted to YHWH’s discipline.

Silencing women of faith is not protecting the assembly—it is cutting off half the vessels YHWH has chosen to pour His Spirit into. In these last days, YHWH is restoring all things, raising up both sons and daughters to speak, teach, and call Israel back to covenant. When YHWH puts His fire in a vessel—man or woman—it is not our place to extinguish it, but to receive it, TEST it, and allow it to refine us.

The spirit in which the Word is shared matters far more than the gender of the speaker. Both men and women are created with purpose and under authority, accountable to the Ruach. Confusing or collapsing these roles obscures truth. There is a natural order woven into creation, but it must be applied with discernment, recognizing when principles are general guidelines rather than rigid rules.

Historically, instructions regarding women teaching men were never intended as a universal prohibition, but as a safeguard for proper nurturing and the building of the next generation. When women teach outside the boundaries of Torah order or Ruach authority, the balance YHWH established is disrupted. Men and women were designed to complement each other: men lead in ways that strengthen and protect; women nurture, teach, and influence in ways that cultivate character, faith, and confidence.

From a general perspective, when women attempt to lead men outside of this order, men can become weak and passive; when men lead women with wisdom, women become strong and confident. Likewise, when women focus on leadership roles over children or families, the training of the next generation suffers, producing sons and daughters ill-prepared for life in covenant with YHWH. This imbalance has contributed, in part, to societal decline, especially after movements that sought to elevate women in ways contrary to Torah order.

Yet this does not mean women cannot write, share, or teach in appropriate contexts. Articles, online posts, and even public messages may be shared, provided they are done under YHWH’s Ruach and respect the created order. Authority is not defined by gender, but by alignment with the Spirit of Truth.

The natural distinctions between male and female minds also matter in teaching. Men tend to be factual, literal, and narrowly focused; women tend to be interpretive, emotional, and broadly perceptive. When teachings are crafted cooperatively under Ruach authority, they carry both heart and clarity. A man teaching without a woman’s insight may present a rigid, lifeless message; a woman teaching without a man’s insight may present an emotional but ungrounded appeal. Together, balanced under YHWH, men and women fulfill their roles as intended by the Creator.

In sum, Torah order, Hebraic roles, and Spirit-led guidance ensure both men and women can contribute to building up the Body of Messiah without violating the natural and spiritual order YHWH established. Silencing women has never been about protecting truth—it has always been a misapplication of Torah order. True teaching flows not from dominance or gender, but from alignment with the Spirit, wisdom, and the truth of creation.

(From "The Servant’s Table"  in collaboration with "The Order of the Fifth Gospel")

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