About Womenpowerpreaching

According to the Scriptures: "To Him who loved us and washed us from our sins through His blood, and made us kings and priests for His God and Father" in Revelation 1:6 and "God saved all His people and bestowed on them all the inheritance and royalty and priesthood and sanctification" (2:6).Maccabees 2:17-18) we believe in the priesthood of all believers, which is in us by accepting YAHUSHUA HA-MASHIACH as our Lord, for man and woman, without priestly ordination or the like.

For this reason, women in our congregation are especially allowed to preach, if God so inspired them to do so. With us all are one and no one stands above or below the other, that is, no one is marginalized or despised because someone happens to be a woman and is not allowed to preach according to false or misinterpreted scriptures. We do not let ourselves be guided by human opinions, but by God's input, and only that counts. That is why the area of "Womenpowerpreaching" ("Womenpower-Preaching") is very important in our church. And this has nothing to do with emancipation and defiance against the order of God, as we are often accused of.

John Bevere finds clear words about this in his book "Driven by Eternity":

We find the following text passage to the explanation very suitable for this:

 [from a German source and link]

An exegesis of 1 Corinthians 14:34-37 and 1 Timothy 2:12:

"Let your women be silent in the churches; for they are not allowed to speak, but they shall submit, as the law says. But if they want to learn something, let them ask their own men at home; for it is disgraceful for women to speak in the church." (1 Cor. 14:34-35). Words could hardly express it more clearly. All we need to do is find out whether the commandment of silence applied only to women in Corinth or to all other women in the other local churches.

Even a brief look at the original text shows us that the word translated here as "women" can also be translated as "wives". This also emerges from the context of the letter. "They should subordinate themselves, as the law says."

Here reference is made to Genesis 3:16, where God assigns the wife her place, letting her know that her husband will rule her and be her head. "Let them ask their own husbands at home." This proves enough that these words are addressed to wives and not to women in general.

"What now, brothers? When you come together, each one of you has something: a psalm, a doctrine, a language, a revelation, an interpretation; let everything happen for edification! The apostle wanted to ensure in this chapter that the saints would edify themselves at their meetings. Therefore, verses 27-32 show how speaking in tongues and prophesying should be done properly. These instructions should be followed so closely that a commandment of silence should be issued rather than a transgression taking place. "If there is no interpreter, keep silent in the church." (V. 28). "For God is not a God of disorder, but a God of peace, as in all the churches of the saints. (V. 33).

We conclude from what we have read that in this place many women did not obey. They raised their voices in the public assemblies in a dominant way without paying attention to their husbands or building the church. Since their speeches caused confusion and disorder in the church, they were ordered to remain silent, not because they were women, but because they were outside the order.

This in turn is consistent with the previous instruction for the man speaking in tongues. If he were not able to speak properly and decently in a foreign language and thus build up the entire congregation, he should rather remain silent. "But if there is no interpreter, let him be silent in the church, but let him speak for himself and for God. (V. 28).

In the 11th chapter of the same epistle, verses 4 and 5 draw our attention to the fact that both men and women speak in the church of the saints, for it is said of both that they pray and prophesy. Now let us give the writer of the epistle the opportunity to define the word "prophesy" himself: "But he who prophesies speaks for men for edification, for admonition and for consolation". (1Cor 14:3).

According to chapter 11, women, as well as men, were allowed to speak in a public assembly, for they were allowed to prophesy. God gave women the right to speak to people so that they might be edified in divine things. Women were allowed to speak in order to spur people on to love and good works. With their words, the women of the church publicly comforted the hearts of the children of God.

Both men and women were able to produce the Word of God under the guidance of God in such a way that it revealed to sinners the judgments of God and the hidden mysteries of their hearts. According to 1Cor 14:24-25, sinners repented on their faces and worshiped God. This confirmed that God confessed every word spoken. Paul called this "prophesying" and it was practiced by both men and women in Christian assemblies.

With this previous understanding, it is impossible for Paul to impose silence on all women in all local churches. So he was not concerned in 1Cor 14 with "men as opposed to women", but rather with "order as opposed to disorder".

The burden of his heart, which led him to write this epistle, applied not only to the church of Corinth, but also to all present local churches of the church of God - not only to women, but also to men. If someone's speech causes confusion and disorder, no one is built up in the Lord and the same is only a manifestation of the flesh, then silence is to be kept. "All flesh be silent before the Lord, for he hath departed from his holy tabernacle. (Zech 2:17).

"But I do not permit a woman to teach, nor to rule over her husband, but to keep quiet." (1Tim 2:12).

However, many still find it very unnatural for a woman to preach. Her main concern is that the woman is out of order and dominating the man. Again, Paul turns to the wives in the home, for he speaks of a man and not of men in general. "But I do not allow a woman to teach, not even to rule over her husband." The Greek word translated here as "husband" could also be translated as "husband". The next verse affirms this point, for just as in 1Cor 14 Paul refers here to Moses 1. Therefore we can assume with certainty that we are talking here about the relationship between the husband and the wife in the home. "For Adam was formed first, then Eve.

The man (husband) is the head of the home and not of the church. With God's help, he brings order to his home. Christ is the head of the church, He, the Son of God, provides order in His church. To rule means to acquire and exercise the authority of another, even though it is not one's right. The wife should not force her husband's opinions upon her, for she is not entitled to do so. This is the simple meaning of the apostle's words.

By the same principle, both husbands and men in general should not prescribe Christ concerning His church, for they are not entitled to do so. Men must be silent when it comes to the distribution of God's gifts and vocations. God places the members in the body as He pleases and not as man pleases (1 Corinthians 12:18). A woman called to preach cannot be accused of dominating a man by preaching the Word of God, for preaching the Word of God is not an authority given her by the man, and therefore she has not taken it from him. If a man were to forbid a woman called by God to preach, he would be guilty of robbing God of her authority.

The world is constantly plagued by the lifeless formal traditions of male preachers who are nothing but elected officials. In the spirit of hypocrisy, they foam out their biased opinions and try to defend their point of view with a few scriptural passages that they have clearly taken out of context. While they rage and rage that God would never call a woman to preach, they overlook that God never called them to preach. Because they are not now among the preachers called by the Holy Spirit, they can only proclaim error and promote the worst thing ever, namely false religion.