WHAT THE BIBLE TEACHES ABOUT PROPETESSS

The Old Testament women prophetesses had a short-term ministry compared to men like Samuel or Moses, who prophesied over a span of years, rarely did God speak to his people through women, and never did any woman have an ongoing prophetic ministry similar to that of Elijah, Isaiah, or any of the other key Old Testament prophets. In other words, there is nothing anywhere in Scripture to indicate that any women ever held a prophetic office. The idea that “prophetess” was a technical term for an official position or an ongoing ministry of direct revelation is simply nowhere to be found in Scripture. Prophetesses in the Bible often provide guidance, encouragement, and warnings to the people of Israel. They played significant roles in pivotal moments of Israel's history, influencing leaders and the community and nothing more.

The legitimacy of prophetesses can be debated, with some questioning their authority based on skepticism that exists regarding claims of prophecy, particularly in charismatic movements where personal revelations are common.

To understand the roll of prophetesses we have to understand how it varies from the Old Testament and New Testament. It is widely, influenced by historical, cultural, and religious factors.

Huldah’s interaction with King Josiah highlights the importance of prophetic voices in guiding leadership and shaping the spiritual direction of the nation.

The theological concepts and covenants introduced in Christianity were not present during Huldah’s era. Many wrongly attribute a Christian identity to Huldah improperly imposes later religious frameworks onto her historical role. Many today wrongly view her as a Christian prophetess due to her scriptural authority and influence, but to properly understand her role in scripture we must interpret it within the context of Hebrew prophecy and ancient Israelite worship practices, without conflating her directly with Christian prophetic traditions.

Huldah had a great reputation for her knowledge of Scripture and spiritual relationship with God. Otherwise, why would the high priest seek her godly advice for the king? It is apparent she was a godly woman. Her moment in Scripture, although very brief, reveals that she had a good reputation. Scripture indicates that she was an example of a godly woman.

The stories of Miriam, Deborah, Huldah and other prophetesses are generally used by proponent to highlight the empowerment of women in spiritual leadership, encouraging modern believers to support and recognize female voices in ministry. This is a misconception, and a malicious interpretation of scripture to forward the belief and teaching of women in ministry, which is contrary to what the New Testament teaches. Bringing forth a word from God does not mean that a person is a prophet (Mark 13:22).

WHO WERE THE WOMEN PROPHETS IN THE BIBLE?

Miriam was the older sister of Moses. The first and only time she’s mentioned by name and the only time she’s called a prophetess is in Exodus 15:20-21. The Bible emphatically mentions that Miriam didn’t appear to prophesy anything, at least nothing that made it into Scripture. Even the song she sang came from the first two lines of Moses’ song. However, she obviously held a leadership position over the women of Israel as she led them out dancing and singing in praise to God.

Deborah’s story is told in Judges 4 and 5. She was a prophetess, a wife, and a judge (Judges 4:4-5), the only female judge named in Scripture. God raised her up as a rebuke to the men of her generation who were paralyzed by fear. She saw herself not as a usurper of men, but as a woman who functioned in a maternal capacity, while men like Barak were being raised up to step into their proper roles of leadership (Judges 5:12). That’s why she referred to herself as “a mother in Israel” (5:7).

In Judges 4, Deborah called Barak and relayed God’s command: take 10,000 men and fight the Canaanites. Barak told her, “Only if you go with me.” Deborah said she would go with him into the battle, but he would lose his honor for the victory. So, she went to war with him, and they defeated the Canaanites.

I Kings 22 and II Chronicles 34 tell of Huldah, the prophetess, and her role in advising King Josiah and Hilkiah, the high priest. Josiah had ascended the throne of Judah as a child, following a succession of evil kings who practiced idol worship. King Josiah tore his robes when he heard the scriptures, realizing everyone had been living in disobedience for many years. He asked the high priest Hilkiah to inquire of the Lord how they could escape God’s wrath. So, Hilkiah went to Huldah, the prophetess and the wife of Shallum, and she provides counsel to King Josiah regarding the Book of the Law found in the temple.

Deborah and Huldah did not put themselves forward but were sought out because of their wisdom and revelation (Judges 4:5; II Kings 22:14). The issue in 1 Cor. 11:12-16 is how a woman should prophesy, not whether she should. Are Deborah and Huldah examples of how to “prophesy” and “judge” in a way, this affirms and honors the normal headship of men?

Isaiah Wife, not much is known about this woman just one sentence: “And I had relations with the prophetess, and she conceived and gave birth to a son. The LORD said to me, ‘Name him Maher-shalal-hash-baz.’” (Isaiah 8:3). It’s unclear whether Isaiah called her a prophetess as a title for a prophet’s wife or if she was a prophetess in her own right.

When the baby Jesus was 40 days old, Mary and Joseph took him to the temple to be dedicated. First, Simeon prophesied over him, and then a woman named Anna approached: “There was also a prophetess named Anna, the daughter of Phanuel, of thetribe of Asher” (Luke 2:36-38). The answer to her prayers had come in flesh and blood. Anna’s prophetic giftedness came boldly to the forefront; she continually spoke of Him to all who were looking for the Redeemer. This became her one message for the rest of her life.”

Philip’s four daughters are also a bit of a mystery, with only one verse speaking about them (Acts 21:8-9). Acts 8 tells us about Philip’s evangelistic ministry in Samaria and with the Ethiopian eunuch. But the Bible doesn’t tell us anything about the ministry of these young prophetesses, or if they had a ministry. We don’t know where they prophesied or to whom they prophesied.

Interestingly, after Paul, Luke, and the rest of their group had stayed with Philip for a few days, the prophet Agabus showed up, having traveled there from Judea. He prophesied that Paul would be taken prisoner in Jerusalem. Paul was staying in a house with four prophetesses, yet God sent Agabus from Judea with a prophecy. It is believed that the girls’ ministry was among the women of the church.

THE ROLES OF WOMEN IN GOD’S PLAN:

The Bible is clear that the primary role of women is as godly wives and mothers. Older Christian women have the responsibility to instruct younger women (Titus 2:3-6). Women are not supposed to teach or exercise authority over a man (1 Timothy 2:12).

Women also have roles in church ministry, evangelism, and missions. Paul commended several women with whom he ministered. He called Phoebe “a servant of the church” and “a helper of many, and of myself as well” (Romans 16:1-2). He called Prisca his fellow worker (Romans 16:3) and said Mary “worked hard for you (Romans 16:6). He called Persis “the beloved, who has worked hard in the Lord” (Romans 16:12). He said that Euodia and Syntyche shared his struggle in the cause of the Gospel (Philippians 4:2-3).