What About the Women?

May 1, 2026

The book of Luke in the New Testament highlights several women who were loyal and dedicated followers of Jesus Christ. While there may have been others, those named in the text appear to be the most notable female disciples.

“Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod's household manager, and Susanna, and many others, who provided for them out of their means,”(Luke 8:1–3)

Luke notes that these several women supported Jesus and his group, providing “out of their means” aid, intercession, ministry assistance, wisdom, and guidance. In Luke 7:34, Jesus attended a meal at Simon the Pharisee's house, likely following a synagogue service. Banquets often included uninvited guests, such as a woman identified as a prostitute. Overcome with emotion, she could not complete her task for crying. As diners reclined on couches, she easily reached Jesus to anoint him with perfume, likely purchased with her earnings. Her actions appeared improper, but her emotional distress outweighed any concern for social norms. The Pharisee was disturbed by the way in which Jesus accepted this respect given by such an undesirable person in such an embarrassing a manner. His feeling that Jesus might be a prophet was contradicted by Jesus’ being seemingly unaware that the person touching him was a sinner—and therefore “unclean.” However, Jesus knew what was happening and made his point to Simon with a parable whose message was quite clear: love is the proof that a person has received forgiveness, and the more people are forgiven, the more they will love.[1]

            There is no need to blacken Simon’s character by suggesting that his reply was haughty or indifferent (v. 43), nor was his treatment of his guest discourteous. He had performed the necessary duties of hospitality, but he had not gone out of his way to give Jesus a special welcome. By contrast the sinful woman lavished her devotion on Jesus. This proved that she had been forgiven for many sins. Jesus then underlined the fact that she was forgiven and asserted that it was her faith that had brought her salvation. Some commentaries have argued that the woman’s love for Jesus was the cause of her forgiveness rather than its result. They would interpret (v. 47) to mean: ‘the reason her sins are forgiven is that she loved much’ and then see (v. 48) as the first declaration of forgiveness to her. This view would make nonsense of the parable (vv. 41-42), which clearly teaches that love follows forgiveness, and it ignores the stress on faith in (v. 50). The error is due to not recognizing that “to love” is the Hebrew phrase for “to show gratitude”. We must assume that the woman had previously heard and accepted the gospel message.[2]

Meeting Dr. Cook

As it is a personal entreaty from me, I have always supported women in ministry. I have worked with some powerful women in the charismatic movement and churches that I have attended and had the acquaintance with as a staff pastor. I initially met Dr. Nancy Cook when she was a student in one of my Oral Roberts University (ORU) classes PMR 673, Introduction to Pastor Care in the Summer Semester of 2008. Oral Roberts had famous women preach on the campus, confirming miracles through women like Marylin Hickey and Catherine Kuhlman. In Addition, Roberts had numerous doctoral professors teaching in the five accredited programs at the university. While teaching my class, I spoke about connecting with a world that is in desperate need of Jesus Christ. I have attempted to address these needs by working with international students at ORU, serving in churches across the United States, and participating in mission trips to India, Mexico, Russia, various European cities, and the Fiji Islands. I would inquire about each student's degree plan, field of study, and their objectives for this class as they pertain to their future academic pursuits and ministry. When I asked the questions of the now Dr. Cook, she replied:

“We don’t do much, but we have a small church meeting every Sunday and Wednesday, and we minister twice a month to the men and women at the John 3:16 Mission, downtown Tulsa, and I do teach with Reza Safa a podcast that is broadcast into the middle east.”  Then she added "Dr. Barber, you should come and help us."

Her request led to three significant dreams, which I now recognize as being divinely inspired and the result of her church's intercessors praying for our assistance. Remarkably, ever since Dr. Cook and the intercessors from her church prayed, my wife Addie and I have served in ministry with Dr. Nancy since 2008. When we commenced our ministry work alongside Dr. Cook, it marked the opening of a new avenue for service through the guidance of the Holy Spirit. I've consistently advocated for women's voices to be heard. We have worked side-by-side with Dr. Cook and the homeless population like those from the John 3:16 Mission Center in downtown Tulsa, Oklahoma.

What Does The Text Say

It is here that I want to discuss women in leadership in “Ministry” and in the “Church.” The controversy about women leading comes from the text in 1 Corinthians 11, and 1 Corinthians 14. Many have taken these passages out of context in relation to each other by saying that women should be silent in the church.

1 Corinthians 11:5. woman . . . prays . . . prophecies — This instance of women speaking in public worship is an extraordinary case and justified only by the miraculous gifts which such women possessed as their credentials; for instance, Anna the prophetess and Priscilla (so Acts 2:18). The ordinary rule to them is silence in public (1 Corinthians 14:34, 35; 1 Timothy 2:11, 12). Mental receptivity and activity in family life are recognized in Christianity, as most accordant with the destiny of woman. This passage does not necessarily sanction women speaking in public, even though possessing miraculous gifts; but simply records what took place at Corinth, without expressing an opinion on it, reserving the censure of it till 1 Corinthians 14:34, 35. Even those women endowed with prophecy were designed to exercise their gift, rather in other times and places, than the public congregation.^[3]

Women preached and prophesied throughout the biblical text. The controversy in Corinth was typical of the culture. When we take culture and scripture out of context, we literally hamstring the church. As a result, we have put the church behind several decades, which is very common throughout the biblical history and theology of the church. It’s not that women want leadership or beg for it. I believe it comes as part of a calling on their lives to fulfill the mandate for the  Call of God in these last days.

One year as we were preparing to teach the summer classes, I was approached by one of the ladies of the church, Lu Arnold, who asked the question, “Dr. Barber, I know that your thesis was about men, but what about the women?” This did not startle me because Lu was a strong leader and well versed in biblical knowledge. She was one of the first women that encouraged me about the viability and the safe haven for the men and women in the John 3:16 Mission. She would meet me at the Mission and show me how this group of homeless individuals were so much a part of the society and the church.

Initially, years earlier, I had planned to include both women and men in my thesis project in the Single Adult Ministry, however, that scope was too broad for a D.Min. Thesis project. I was advised to focus solely on men's discipleship in small groups. Lu's request then required me to revise my workbook wording to include women, as the group composition had changed. During my initial visit to Fiji, I encountered an intriguing question from Pastor Mary, the wife of Pastor Suliasi Kurulo, Senior Pastor of Christian Ministry Fellowship International (CMFI). The ministry was based in the World Harvest Centre, Suva, Fiji. While conducting a class on pastoral care, she also inquired, "Dr. Barber, what about the women?" This solidified the inclusion of this chapter.

The Bible shows that both the Old and New Testaments valued women and included them in discipleship throughout the biblical text. Jesus’ ministry promoted women and men which solidified the challenge to social norms across both Testaments. The former Associate Dean at the ORU-STM, Dr. Cheryl Iverson, shared a teaching on the female presence in the biblical text starting with the Proverbs 31 woman and other women in ministry.

Strength and dignity are her clothing, and she laughs at the time to come. She opens her mouth with wisdom, and the teaching of kindness is on her tongue. She looks good at the ways of her household and does not eat the bread of idleness. Her children (students) rise up and call her blessed; her husband also praises her. Many women have done excellently, but you surpass them all. (Prov 31:25-29)

Women played significant roles in both testaments of the Bible, often appearing alongside men in the narrative. Despite their importance as "help meets" for advancing God’s kingdom, their contributions have frequently been overlooked.

Female Prophets

Miriam, the prophetess in Exodus 15:20, Aaron’s sister, took the timbrel in her hand, and all the women went out after her with timbrels and with dancing.

Deborah, in Judges 4:4 a prophetess, the wife of Lappidoth, was judging Israel at that time.

Huldah, in 2 Kings 22:14 the prophetess the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (who lived in Jerusalem in the Second Quarter); was visited by Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah all would visit and spoke to her for counsel.

Dr. Iverson reiterated that Apostle Paul had women on his ministry team. The Bible clearly records the names of the women who served as deacons, pastors, prophets, and apostles in the New Testament church. They included Priscilla, Phoebe, Euodia, Syntyche, Nympha, Traephena, Traephosa, Philip’s four daughters, and Junia (see Rom. 16:7)—a female apostle who spent time in prison with Paul. (Her Roman name was always listed in early biblical manuscripts as feminine until the 13th century when some translators renamed her Junias, because they decided a woman couldn’t possibly be a church planter.) Iverson continues, it is without a doubt that women had a contributing part in the biblical text supporting what the church has become today. The planting of the church and participation as disciples that followed Jesus Christ and other patriarchs in the biblical text is evident. She continues an expose of many of the encounters of women that were involved or followed Jesus throughout the biblical narrative.

Women accompanied Jesus

Mary at the Feet of Jesus

Mary, who sat at the feet of Jesus, exemplifies women being disciples. Martha expressed her frustration to Jesus, stating that she needed Mary's assistance. While Martha attended to her duties in the kitchen, Mary remained at Jesus' feet, listening attentively.

And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching.” (Luke 10:39). Mary which also — “who for her part,” in contrast with Martha. sat — “seated herself.” From the custom of sitting beneath an instructor, the phrase “sitting at one’s feet” came to mean being a disciple of someone (Acts 22:3). heard — rather, “kept listening” to His word.^[4]

The Samaritan At The Well

A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” (For his disciples had gone away into the city to buy food.) The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water. (John 4:7–10). 

The text narrative above is a conversation between the Samaritan women at the well originally dug in the town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. The narrative shows that Jesus came to this region to witness to the Samaritan people whose roots have a Jewish ethos.  (John 4:5-46). So we see that Jesus chose the route knowing there were two possible routes from Judea to Galilee. The longer was through Gentile country on the east side of the Jordan; the shorter was through Samaria and was rarely used because of the animosity between the Jews and the Samaritans. V 4 suggests this latter route was chosen as an obligation to and for Samaria. Perhaps John is implying that there was divine reason as far as Jesus was concerned. ^[5]Jesus’ action overcame two Jewish prejudices—conversation with a Samaritan and conversation with a woman.^[6]

The Widow Seeking Justice

And he told them a parable to the effect that they ought always to pray and not lose heart. He said, “In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’ (Luke 18:1-5).

The Poor Widow Giving Her Offering

Jesus looked up and saw the rich putting their gifts into the offering box, and he saw a poor widow put in two small copper coins. And he said, ‘Truly, I tell you, this poor widow has put in more than all of them. For they all contributed out of their abundance, but she in her poverty put in all she had to live on’. (Luke 21:1–4)

Daughter of Abraham

Then the Lord answered him, ‘You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?’ As he said these things, all his adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by him. (Luke 13:15–17). 

Brother, Sister, And Mother

While he was still speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him. But he replied to the man who told him, ‘Who is my mother, and who are my brothers?’ And stretching out his hand toward his disciples, he said, ‘Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.’ (Matthew 12:46–50).

Taught Theology As Disciples’

Now as they went on their way, Jesus entered a village. And a woman named Martha welcomed him into her house. And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving. And she went up to him and said, ‘Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.’ But the Lord answered her, ‘Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.’ (Luke 10:38–42). 

First To Witness The Resurrection

And behold, Jesus met them and said, “Greetings!” And they came up and took hold of his feet and worshiped him. Then Jesus said to them, ‘Do not be afraid; go and tell my brothers to go to Galilee, and there they will see me.’

(Matt. 28:9-10).

Dr. Iverson concludes that as we have observed, the life of Jesus had women as disciples as can be seen if one were to peruse the text related to the occasions when He was with them. Most of the time we don’t see them being called disciples, but you don’t always hear of the only followers of Jesus being just men either.

I believe as one professor Dr. Charles Snow surmised, “A disciple is a loyal learning follower of Jesus Christ.” In that regard I propose a new look at the biblical text from a theological, exegetical, and hermeneutical aspect. Too long have we rejected women based on simple psychological and eisegetical interpretation, i.e., reading one's own ideas or biases into the text rather than understanding the original meaning intended by the author. This approach contrasts with exegesis, which seeks to draw out the text's meaning based on its context. It's also known as "reading into the text," i.e., changing the Word of God to mean what some people want it to mean. It is time turn it around and “Jump Culture” for Christ’s sake to interpret the true meaning of God’s intention for women.

Reflection:

I believe that God is continuing to promote women to take a major role in these last days, similar to that of my current senior pastor, a female, Dr. Nancy Cook. I saw the same strength in my grandmother and my mother as Paul continues to tell Timothy

“I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well.” (2 Timothy 1:5).

Women are always the first ones seeking God for a change, especially a change in or for other people for whom they care. I find this to be an amazing strength in women. They pray at a higher level and with deeper care, conviction, and concern than most men. This is a resolve I believe reaches the heart of God like no other prayer. Women who pray for and care about their families, their leaders their country often see their prayers answered more than others. I do not mean categories; I mean it is the “depth of their prayer” in whatever category, i.e., corporate, intercessory, personal, work related, etc., especially for women who are desperate, their prayers reach God’s Spirit more than any I have seen.

My wife Adeline (Addie) had an intercession dream involving prayers from women and pastors who were part of our life and ministry and have since passed away. The petitions offered were from my grandmother, my mother, our Singles Pastor's wife Sue Farrar, and other intercessors. In the dream, she saw these women among a cloud of witnesses interceding for our life and ministry.  Addie’s mom is a huge intercessor at 98 years old to date. She along with Addie continue to intercede and as her mom says, “The list for you and the family gets longer and longer.” God knows where we are and what he has to do to get us where he wants us to be, and that very often will include the leadership, ministry and the special intercession of women. Amen!

Questions for reflection.

1. Who were the individuals especially women that mentored and prayed for you?

2. What are some prayers, if you can recall that were prayed by women over you that are coming to pass now?

3. When we look at other women e.g., mothers, teachers, which ones, if you can recall, encouraged you to get to where you are today?

4. When looking at the story of Samuel’s mother, and the women in my story, do you think God listens to the prayers of a mother or woman more than the prayers of most men? Why or why not?

5. After reading this lesson what new avenues of change will you implement or discuss with men and/or women relative to women in Ministry?

Prayer: “Father, help me to live this day in my life to its full ability being true to You in every way. Help me not to neglect in the slightest way people from other cultures and especially women. Jesus, help me to give myself away to others that you might lead me to. Help me to be kind to everyone I meet. Spirit, help me to love the lost, proclaiming Christ in all I do and say, Amen!”

[1]I. Howard Marshall, “The woman who was a sinner,” New Bible Commentary: 21st Century Edition (Downers Grove: InterVarsity Press, 1994), Accordance electronic ed., 991.

[2]I. Howard Marshall, “The woman who was a sinner,” New Bible Commentary: 21st Century Edition (Downers Grove: InterVarsity Press, 1994), Accordance electronic ed., 992.

^[3]Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical and Explanatory on the Whole Bible, 1871, Accordance electronic ed. (Altamonte Springs: OakTree Software, 1996), paragraph 21307.

^[4]Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical and Explanatory on the Whole Bible, 1871, Accordance electronic ed. (Altamonte Springs: OakTree Software, 1996), paragraph 18249.

^[5]Donald Guthrie, John, ed. D. A Carson et al., New Bible Commentary: 21st Century Edition. Accordance electronic ed. (Downers Grove: InterVarsity Press, 1994), 1032.

^[6]Donald Guthrie, John, ed. D. A Carson et al., New Bible Commentary: 21st Century Edition. Accordance electronic ed. (Downers Grove: InterVarsity Press, 1994), 1032.