One of the most controversial topics in modern Western Christianity is women pastors/elders. Does the Bible allow women to be pastors/elders? If it does not, should modern churches ignore the biblical command and allow women to be pastors/elders in the church?
Women are not allowed to be pastors or elders in the modern Church because Paul forbids women from teaching and exercising authority over men (1 Tim 2:12), which is the function of a pastor and elder. Paul is clear that his commands apply to every church of every generation (1 Tim 3:15).
I will first define what a pastor/elder is. Second, I will look at key biblical texts to determine what the Bible says about women pastors/elders. Third, I will answer the question whether or not modern churches and Christians should apply the biblical texts and why. Finally, I will respond to a few counter arguments to my position that women are not allowed to be pastors/elders. The article will then conclude with a summary. Feel free to click on the hyperlinks above to jump to the section you most desire to read; however, I encourage you to read the whole article. For those who desire to know in which ministries women can participate, click HERE to see that article.
What Is a Pastor/Elder?
There are three terms that are used in the New Testament to refer to those who lead the church under Jesus: “pastor” or “shepherd” (ποιμήν), “elder” (πρεσβύτερος), and “overseer” or “bishop” (ἐπίσκοπος). Although some have argued that these represent three distinct offices in the church, it is more likely that they are different terms used to describe the one office because they are frequently found together in describing a single office or person. Note the following three important passages:
“Now from Miletus he sent to Ephesus and called the elders (πρεσβύτερος) of the church to come to him. And when they came to him, he said to them . . . . ‘Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers (ἐπίσκοπος), to shepherd (ποιμαίνω) the church of God, which he obtained with his own blood.’”
ACTS 20:17–18, 28, emphasis added
“This is why I left you in Crete, so that you might put what remained into order, and appoint elders (πρεσβύτερος) in every town as I directed you— if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer (ἐπίσκοπος), as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain.”
TITUS 1:5–7, emphasis added
“So I exhort the elders (πρεσβύτερος) among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd (ποιμαίνω) the flock of God that is among you, exercising oversight (ἐπισκοπέω), not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly.”
1 PETER 5:1–2, emphasis added
Understanding that the leader of the church can be called a “shepherd/pastor,” “elder,” or “overseer” helps us understand the role of the church leader under Jesus. Shepherds guide and protect. Elders exhibit maturity, impart wisdom, and are an example to follow. Overseers lead and have authority over others.
How do pastors/elders/overseers guide, protect, impart wisdom, and lead with authority? One of the ways is by teaching sound doctrine based on the Word of God. In the list of qualifications for overseers and elders found in the New Testament, the ability to teach is listed, suggesting that this is one of the main functions of a pastor/elder/overseer:
“He [the elder/overseer] must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.”
TITUS 1:9; also see 1 Tim 3:2
Based on the very brief survey above, we can declare that a pastor/elder/overseer is someone who exercises authority over the church and who teaches correct doctrine. From this point onward, I will refer to the leaders of the church who are under Jesus as elders since that is the term most frequently used in the New Testament.
Key Biblical Texts on Whether Women Can be Elders
There are three passages that indicate women are not permitted to be elders, and that only men are permitted: (1) 1 Timothy 2:11–15; 3:14–15; (2) 1 Corinthians 14:33–35; and (3) 1 Timothy 3:2; Titus 1:6.
Women Do Not Have Permission to Teach or Exercise Authority over a Man (1 Tim 2:11–15; 3:14–15)
The most conclusive passage on the issue of who is allowed to be an elder is found in 1 Timothy 2:11–15:
“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.”
1 TIMOTHY 2:11–15, emphasis added
Let’s first look briefly at the context of 1 Timothy 2:11–15. Paul begins chapter 2 by addressing all Christians (2:1–7). He then moves to address all Christian men (2:8–10). Finally, he addresses all Christian women (2:11–15). Because verses 8–10 are about men, not husbands, verses 11–15 are most likely about women, not wives. After his exhortation to Christian women not to teach or exercise authority over a man (2:11–15), Paul then lists the qualifications for those desiring to be elders (3:1–7) and deacons (3:8–13), before he concludes with the claim “I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth” (1 Tim 3:14–15, emphasis added).
Paul’s command not permitting women to teach or exercise authority over a man (1 Tim 2:12) is the clearest evidence that women are not permitted to be elders for three reasons. First, Paul is issuing a clear command, not a suggestion: “I do not permit . . . .” (2:12).
Second, teaching and exercising authority are the two main functions of an elder as seen in the above section of this article. If a woman is forbidden from teaching or exercising authority over half the congregation (i.e., the men), then she is not able to fulfill the role of elder, meaning Paul is not allowing women to be elders. That Paul has elders in mind seems clear because he immediately goes into the qualifications of an elder after forbidding women to teach and exercise authority over men (1 Tim 3:1–7). In fact, Paul uses the term “overseer” (ἐπίσκοπος) in 3:1, which refers to a person who exercises authority over others, and says overseers must be “able to teach” (3:2). Thus, the context of 1 Timothy 2–3 is quite clear that when Paul forbids women from teaching and exercising authority over men (2:11–12), he is barring them from holding the office of elder/pastor/overseer.
Third, Paul claims that his instructions in 1 Timothy 2:1–3:13 are so that Timothy (and all who read the letter) “may know how one ought to behave in the household of God, which is the church of the living God” (3:15). Because modern churches are part of the household of God, which is the church of the living God, what Paul says about women applies today. I will go into this in more detail in the following section on application, but this should be noted now.
Finally, Paul gives a rationale for his command forbidding women to teach and exercise authority over men: “For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor” (1 Tim 2:13–14). Paul’s rationale is based in creation, not his own culture. Because man was formed first and Eve was first deceived by the serpent, men are to exercise authority over the church and teach the church. It is true that some of what Paul says in 2:13–15 is confusing, especially verse 15. However, what is clear is that Paul’s foundation for his command for women not to teach or exercise authority over men is the creation order and the deception order.
Women Must Be Silent in the Churches (1 Cor 14:33b–35)
The second most prominent passage in the debate surrounding women elders is 1 Corinthians 14:33b–35:
“As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.”
1 CORINTHIANS 14:33b–35, emphasis added
As with the passage above, let’s first look briefly at the context of 1 Corinthians 14:33–35. Our passage comes at the end of Paul’s instructions regarding spiritual gifts, which runs from 12:1–14:40. In chapter 14, Paul speaks about using one’s spiritual gift for the edification of the church and the conviction of unbelievers. In the passage just before ours, Paul speaks about how believers should take turns speaking in tongues, interpreting, prophesying, singing, teaching, etc. (14:26–33b). Paul concludes his exhortation that everything should be done in an orderly fashion because God is a God of order: “For God is not a God of confusion but of peace” (14:33a).
The immediate context of our passage (14:33b–35) is the orderliness of worship. That is, the orderliness of God’s people when they come together as church. As such, what do we make of Paul’s command for women to keep silent?
Some have suggested that 1 Corinthians 14:33b–35 be interpreted like 1 Timothy 2:11–12 above, that women are not to teach men or exercise authority over them. However, as will be demonstrated below, I don’t think this is what Paul is saying because leadership is not in view.
Others have suggested that Paul is prohibiting women from publicly evaluating prophesies: “Let two or three prophets speak, and let the others weigh what is said” (1 Cor 14:29). However, 14:29 does not state the evaluation is a public debate. It is quite possible, and more likely in my opinion, that Paul wants everyone in the congregation to have the time to evaluate what is being said, which can be done privately rather than in a public forum. Paul is trying to curb multiple successive prophesies in a row. If too many are given, then no one has time to think about and digest what is being said.
What is most likely is that Paul still has orderliness in mind. Paul first speaks about the orderliness of presenting what the Lord has given a person (a hymn, tongue, or prophecy, etc.). Women could participate in this as is clear from 1 Corinthians 11:2–16 where Paul permits women to pray and prophesy as long as their heads are covered. Now, however, Paul is attempting to maintain order by reminding the church of the divine authority structure he outlined in 1 Cor 11:2–16 and how that works to maintain orderliness when God’s people are gathered together as church: women are not to ask questions because it is shameful for them to do so; rather, they must ask “their man.”
The key to understanding 1 Corinthians 14:33b–35 is the phrase “let them ask their husbands (ἀνήρ) at home” (14:35). The Greek term ἀνήρ can mean either “husband” or “man” (I go into greater detail about this in my article on 1 Cor 11:2–16, click here to see). Because 1 Corinthians 14:33b–35 is about women, not wives (most scholars agree it is about women, not wives), the term ἀνήρ most likely refers to men, not husbands. This makes sense because most women in the first century were under the authority of a man, either one’s father, the family patriarch, or a husband. As such, Paul is telling women they need to ask the man under whose authority they are any questions they might have when God’s people are gathered together as church. This reinforces the divine headship order of 1 Corinthians 11:3: God–>Christ–>man–>woman. Living out the divine headship order will promote orderliness when God’s people are gathered together as church.
The reason Paul forbids women to ask questions while gathered as church is because “it is shameful for a woman to speak in church” (1 Cor 14:35). The shame most likely comes from the woman breaking out of the divine headship order and taking on the role of the head of household by speaking and asking questions.
What does 1 Corinthians 14:33b–35 have to do with women being elders? Well, it is not possible for a woman to teach and exercise authority over an entire congregation (especially the men) if she is not allowed to speak and ask questions when God’s people are gathered as church. Further, the divine headship order of 1 Corinthians 11:3 that is assumed in 14:33b–35 also prevents a woman from exercising authority over a man, because it would distort the divine headship order. As such, Paul’s command in 14:33b–35 and the rationale behind it prevents a woman from fulfilling the role of elder and, thus, being an elder.
It should also be noted that Paul’s instructions in 1 Corinthians 14:33b–35 are for “all the churches of the saints” (14:33b). Since all modern churches are “churches of the saints,” Paul’s instructions are applicable to all modern churches.
Elders Must be a “One Woman Man” (1 Tim 3:2; Tit 1:6)
The final passage on the topic of women elders that I want to cover is the qualification that elders/overseers must be a “one woman man” (μιᾶς γυναικὸς ἄνδρα; 1 Tim 3:2; Tit 1:6). The qualification to be a “one woman man” is not saying elders must be men. Rather, it is saying that elders must be married to only one woman, not multiple women. It is against polygamy.
However, it is likely that Paul has in mind only men to be elders because the two passages on elder qualifications speak toward men (1 Tim 3:2; Tit 1:6). This argument is strengthened when one remembers that the passage directly before 1 Timothy 3:2 is the one where Paul forbids women from teaching and exercising authority over men (1 Tim 2:11–15). As with that passage, 1 Timothy 3:14–15 is clear that Paul’s qualifications for elders are for “the household of God, which is the church of the living God.”
Do the Passages Forbidding Women Elders Apply to the Modern Church?
Now that we have analysed three of the more prominent passages related to women elders, we need to discern whether or not they apply to the modern church and modern Christians. For this section of the article, I will be employing the salvation-historical application method as presented in my article on biblical application and is well worth a read (click here to read).
Before we begin, it should be noted that the Salvation-Historical Application Method assumes the Bible is written by God and has authority over the lives of modern Christians.
What is the Text’s Place in Salvation History?
Although 1 Timothy was written by Paul to Timothy, his instructions about women and elders is for the Church of God, which encompasses all local churches (1 Tim 3:14–15). Further, although 1 Corinthians was written to the church at Corinth in the first century, Paul applies his instructions about women keeping silent in the church and asking their man any question they might have to “all the churches of the saints” (1 Cor 14:33b; also see verse 35b).
Further, Paul is an apostle of Jesus who expounds the ways of Jesus to disciples of Jesus, who are under the New Covenant, members of the church, and citizens of the Kingdom of God (1 Cor 1:1–2).
What is My Place in Salvation History?
I am (a) a disciple of Jesus, (b) under the New Covenant, (c) a member of the church, and (d) a citizen of the Kingdom of God (as are all Christians). Further, the church of which I am a member is a church of God, which is important because Paul says his instructions in 1 Cor 14 are for “all the churches of the saints” (14:33) and his instructions in 1 Timothy 2–3 are so that one “may know how one ought to behave in the household of God, which is the church of the living God” (3:15).
Does the Text Align with My Place in Salvation History?
Yes, 1 Timothy 2:11–15, 1 Corinthians 14:33–35, 1 Timothy 3:2, and Titus 1:6 align with my place in salvation history. This should be quite clear based on points 1 and 2 above. Paul is writing to disciples of Jesus, who are under the New Covenant, members of the church, and citizens of the Kingdom of God, which is exactly what I am and what all Christians are.
Is the Text Indicative or Imperative?
All the texts are imperative. 1 Corinthians 14:33–35 and 1 Tim 2:11–15 are clear commands in the imperative mood. The qualifications for elders in 1 Timothy 3 and Titus 1 are not in the imperative mood, but are instructions on who is allowed to be and elder and who is not. As such, the qualifications are considered imperatival.
Applying the Imperative: Is There Anything in the Text that Limits Them to a Specific Person, Time, or Place?
Yes, 1 Corinthians 14:33b–25 and 1 Timothy 1:11–15 are limited to women. 1 Timothy 3:2 and Titus 1:6 are limited to those who desire to be elders, which we have concluded are men.
All of the passages also limit the commands and instructions to the church. Women only need to remain silent while gathered as church and women are not allowed to be church elders.
However, there is nothing in the text that limits Paul’s commands and instructions to a specific time.
Applying the Imperative: Is There Anything in the Text that Limits It to the Greco-Roman Culture, Jewish Culture, or First-Century Mediterranean Culture?
No, there is nothing in the texts or the letters that indicate Paul’s commands regarding women being silent, not teaching men, exercising authority over men, or the qualifications for elders is cultural or limited to any particular culture.
Because of Paul’s divine headship rationale in 1 Corinthians and his creation rationale in 1 Timothy, we can confidently say that Paul is not making a cultural argument. In short, there is nothing in the text itself that suggests Paul’s prohibition on women being elders (specifically remaining silent, not teaching, and not exercising authority over men) is limited to the Greco-Roman culture, the Jewish culture, or the first-century Mediterranean culture. Therefore, the cultural argument does not apply.
As you can tell, I put a lot of burden upon the biblical text and take my application cues from the biblical text. It is up to the biblical text to tell Christians whether something is limited to a particular time, place, or culture. If the text does not state or suggest any limitations, then Christians should not impose any limitations.
Should We Apply 1 Cor 14:33b–35, 1 Tim 2:11–15, and 1 Tim 3:2 to Ourselves and the Modern Church?
Yes, 1 Cor 14:33b–35, 1 Tim 2:11–15, and 1 Tim 3:2 should be applied to modern Christians and the modern church. Because the texts align with our place in salvation history and do not have any cultural or temporal limiters, women are not permitted to be elders. Only men are allowed to be elders.
Apply at a 1:1 Ratio
Men, you must be the elders of the church. Women, you are not permitted to be elders in any church. Further, women may not teach men or exercise authority over men in the church.
A Response to Those Who Say Women MAY Be Elders in the Modern Church
I am well aware that my position regarding women elders is the minority position amongst Western Evangelical Christians today. Because of that, I would like to briefly respond to the more prominent arguments that conclude women may be elders in the modern church.
There are three prominent arguments as to why Christians do not need apply Paul’s instructions regarding women being elders. Let’s briefly look at each one.
The Prohibition against Women Elders is Cultural
The most prominent argument that I hear against my position and for women elders is that the prohibition against women elders is cultural; it is a reflection of the first-century Greco-Roman-Jewish world. The main problem with this argument (as I mentioned above) is that there is no biblical support for this claim. The cultural argument can only be applied if it is warranted by the biblical text, which it is not in this instance. Those who use the cultural argument usually base it on their own personal feelings and beliefs, not the Word of God. I have not encountered a person to-date who has a fully worked out a consistent method for applying the cultural argument when Scripture does not demand it.
Women in the Bible Have Exercised Leadership Roles
The argument here is that because some women in the Bible have had leadership roles, they are allowed to be elders in the church. It is true that women have been judges and prophets. However, each case of a woman exercising leadership over a man in the Bible is from a different period in salvation history. As such, these women, such as Deborah or Athaliah, were not elders in the church. Rather, Deborah was a Judge and Athaliah was Queen (because she murdered the entire royal family, except for the baby Joash [see 2 Kgs 11]). Further, being a prophet or a servant is not the same being an elder over a church. The reality is that there is zero evidence that a woman ever was an elder over the church or that the Bible permits a woman to be an elder over the church, which began at Pentecost.
Paul Was Responding to a Unique Local Situation in Corinth and Ephesus
The final popular argument that I hear is that Paul’s commands and instructions are his response to unique situations in that place and time; as such, the commands do not apply to the modern church or modern Christians. Let’s take Paul’s command to Timothy in Ephesus in 1 Timothy 2:11–12 as an example. Some scholars and pastors argue the following,
Women from a nearby cult (the cult of Artemis) became Christians and brought their cultic beliefs with them, such as women are worth more than men. As such, Paul’s prohibition on women teaching men or having authority over men in 1 Timothy 2:11–12 is really a prohibition on women not to teach men until they have had Christian training and the command not to exercise authority over men is really a command not to usurp male authority, which is really a command not to demean men. Because modern Christian women have had Christian training, believe men and women are equal, and do not demean men, modern Christian women may teach men, have authority over men, and be elders. Fun Fact: I actually heard this preached from the pulpit of a very large church in 2021.
There are five problems with the above of argument. First, there is absolutely nothing in the biblical text to support the story of women from the cult of Artemis becoming Christians and wreaking havoc in the church (there is also no extra-biblical evidence of this either). Second, the biblical text does not say anything about the problem being some in the church thought women were of greater worth than men or that women were demeaning men. Third, Paul gives a rationale for his prohibition against women teaching and exercising authority over men in 1 Timothy 2:13–15 and it is nothing like the made-up historical situation described above. Fourth, regardless of whether the story of Artemis followers wreaking havoc in the church is true or not, the biblical text is clear that Paul’s command is for all the churches of all time. Finally, the above interpretation is dangerous because it takes biblical interpretation out of the hands of God’s people and into the hands of the elite who have “the key” to interpretation. Notice that the above argument rests solely on a made-up story, not the biblical text.
The bottom line for me (and it should be for you as well) is what the biblical text says. None of the above arguments can be supported from the biblical text. There simply is not a passage that even hints that women can be elders. This office is reserved for men by the God who has infinite wisdom, the God of the Bible.
Summary and Concluding Thoughts
Elders, pastors/shepherds, and overseers/bishops refer to the same office. Under Jesus, elders exercise authority over the church by leading it in the ways of Jesus and teaching sound doctrine. Women cannot be elders because Paul forbids them from teaching men (1 Tim 2:12), exercising authority over men (1 Tim 2:12), and from usurping the divine headship model where women are under the authority of their man (father, husband, patriarch) by asking questions in church (1 Cor 14:33b–35). Finally, Paul assumes that men are the only ones who are allowed to be elders when he lists the qualification that all elders must be a “one woman man” (1 Tim 3:2; Tit 1:6). These passages apply directly to the modern church because Paul is clear that his commands and instructions are for “the household of God, which is the church of the living God” and for “all the churches of the saints” (1 Tim 3:15; 1 Cor 14:33, 35).
The application of “no women elders” should be relatively simple, but it is not. The modern church has caused itself a world of problems by going away from the biblical model of church government. According to the Bible, there are elders who lead and teach and the deacons who serve the congregation. That’s it! Unfortunately, the church has decided to create all kinds of new offices with their own made-up qualifications and their own made-up role descriptions. Problems, then, arise when churches arbitrarily apply passages like 1 Timothy 2:12 to these made-up offices.
Further problems arise when churches distinguish between pastors and elders. Baptists (my denomination) in both the USA and Australia do this. They have the office of elder and the different office of pastor and use the qualifications of 1 Tim 3 and Titus 1 for both. The churches then limit the office of pastor to men, but allow women to be elders or they do the reverse and limit the office of elder to men, but allow women to be pastors. This makes no sense and is frustrating for women and the church and is rightly called out as arbitrary.
Further, some denominations here in Australia will accredit women as pastors and allow them to lead the church, but will not ordain them! I think it is terrible for a denomination to effectively tell a woman, ‘we believe you are able to lead a church and should lead a church, so we will allow you to lead a church, but we won’t ordain you because we also know that God does not approve of you leading a church.’
My point is simply this. Because most modern churches and denominations have gone away from biblical polity, it makes applying what the Bible says about elders and women being elders extremely difficult. I believe the modern church should return to a biblical polity that is grounded in Scripture and stop creating their own unnecessary offices. But this is a topic and article for another time.