Summary: Women and men are spiritually equal before the Lord; however, women are debarred from occupying the role of elder within the congregation of the Lord.
“Women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” 
Almost a year ago, I delivered a message bearing the identical title to the message this day.  I knew at the time that the message would be considered controversial, and it did prove to be so. The message was not well-received in some quarters; however, I have never preached to obtain the accolades and praise from those who listen to the message. Disapproval of women functioning as elders, or even filling the pulpit, is controversial in great measure, because of the insinuation of feminist ideology into the life of Christ’s Zion. Unquestionably, the churches of this day have been feminised to a dismaying extent.
The adoption of attitudes that are antithetical and even hostile to the Word of God has ensured the elevation of women to the eldership and the diaconate among modern churches. Increasingly, evangelical churches view these services to the saints as positions of power. According to this novel worldview, if women were proscribed from functioning in these roles, they were excluded from power. Exclusion from power for any identifiable group is strictly verboten in contemporary culture. Thus, women were said to be discriminated against and kept from realising their full potential within God’s work if they could not serve as elders and/or deacons. In order to accommodate this novel desire for power among the churches it was necessary to discount two millennia of church practise and impose a radical reinterpretation of the Scriptures.
Novel concepts were advanced to support the new push to feminise the face of the Faith. Scholars “discovered” new evidence for a female apostle and dismissed much of the apostolic literature as misogynistic and culture-bound by Jewish concepts that were no longer applicable to the churches of the Master. Perhaps the most vigorous push for reinterpretation was mounted against Paul’s First Letter to Timothy. In this letter, the Apostle to the Gentiles has written: “Women again must dress in becoming manner, modestly and soberly, not with elaborate hair-styles, not decked out with gold or pearls or expensive clothes, but with good deeds, as befits women who claim to be religious. A woman must be a learner, listening quietly and with due submission. I do not permit a woman to be a teacher, nor must woman domineer over man; she should be quiet. For Adam was created first, and Eve afterwards; and it was not Adam who was deceived; it was the woman who, yielding to deception, fell into sin” [1 TIMOTHY 2:9-14].