Calvary has women in many leadership positions including pastors and elders. The question raised, points to particular passages that seem to restrict women from leadership in the church. To answer this question, we need to look to context, both within the specific passages and in the Bible as a whole.
Within the whole of Old Testament Scripture, we find men predominantly in positions of leadership. It was the culture of the people of Israel as well as surrounding nations. But we see in this context, a number of notable exceptions–where God gave women significant roles. Miriam was a prophet (Ex. 15:20). Deborah was both a prophet and a judge and led men into battle (Judges 4-5). Esther saved her people through bravery. Huldah was a prophet (2 Chron. 34:22-28).
In the New Testament, we find even more examples of women playing equally significant roles. Often noted are those such as the Samaritan woman who first brought the news of Jesus to her village. And those who were a part of Jesus’ inner circle; Mary mother of Jesus, Mary and her sister Martha, Mary Magdalene… those who were with Jesus at the cross and first to witness the resurrection.
And then there were those who served as leaders in the church. Phoebe was a deaconess (Rom. 16:1). Priscilla (Rom. 16:5), Chloe (1 Cor. 1:11), Nympha (Col.4:15), and Apphia (Phile. 1:2) were church house leaders. Junia was considered by Paul “outstanding among the apostles” (Rom. 16:7). Phillip had four daughters who were prophets.
God appointed both men and women to lead His people and His Church. But what of these verses that raise questions around women in church leadership?
"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 14:34-35
Considering the context of 1 Corinthians 14, Paul is addressing the unruly meetings taking place in the Corinthian church. Verse 23 the people were “all speak[ing] in tongues” so that it apparently sounded like madness. Paul works to correct this–to bring order to their meetings. In verses 27-28 Paul instructs men to keep silent [sigao] which can also be translated to keep quiet. In verses 29-30 one individual is told to “keep quiet” over another for the sake of order. Why? Verse 33 God is not a God of confusion, but of peace.
It is in this context women are told to “be quiet.” It is just three chapters earlier (1 Cor. 11:5) Paul is instructing women concerning prayer and prophesying (in the context of church). It would make no sense to then command them to be always silent. It is apparent, Paul, is addressing both men and the women in this matter. Scholars suggest because tradition had men and women seated separately, that women might have been calling out across the room to their husbands.
Paul references the law; “just as the Law also says…” (1 Cor. 14:34) but nowhere in Old Testament law are women told to keep silent. So, Paul must be referencing some other aspect of the law. The context clearly addresses maintaining order in meetings, commanding both men and women to keep quiet as a part of keeping things orderly.
"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
As it relates to context, this passage is less clear. We need to first consider the greater Biblical context where Paul does permit women to lead. We might assume that leadership includes teaching and must, by its nature, allow there was some authority over men.
The context of First Timothy is set in chapter 1 and addresses an issue of false doctrine and an interest in “fables and endless genealogies.” These seem to have their source in particular individuals responsible for this form of deception (1 Tim. 1:3-7). Paul names two of them in verse 20, Hymenaeus and Alexander.
Some scholars suggest that it is within this context of correcting… Paul sets out expectations in verses 8-10 for men and women. In Greek, this incorporates the plural usage for men and women. But then, in verse 11 Paul uses the singular term for woman suggesting he may be addressing one woman in particular, possibly the wife of one of the offenders.
Scholars go on, pointing to the heresies of the time, including the idea that the resurrection had already taken place. In light of that, people were being taught to remain abstinent. Their conclusion; that Paul is addressing a woman that has been a part of teaching this, and the use of the plural “they” refers to her husband. So, in effect Paul is saying; “let this woman learn quietly, I have not given her permission to teach or have authority.” The reference to childbearing is then a counter to the false teaching around abstinence.
Whether this is an accurate interpretation it is not possible to confirm, but that this is an alternative perspective that supports the greater teaching of Paul is intriguing.
What is clear in Scripture is that God does call women into His service. The greater consideration, for both men and women, may then be that they are sure in their calling from God. In Timothy, Paul goes on to speak to the required qualities and qualifications of overseers and deacons. James 3:1 effectively states, not many should be teachers, because teachers will be judged more strictly. Given the influence of leaders, the church and those who wish to lead, must seriously consider whether God is truly calling them and if they are living a life that qualifies them for this role.
About the Author
Jeff Morgan
Jeff’s vision is to see the Family of God embrace and live out its Scriptural calling, especially seeing the saints equipped for service in the Body of Christ. With over 40 years in ministry, Jeff has been privileged to serve as pastor, teacher, ministry developer, and musician. Jeff and his wife Cheryl enjoy spending time with their six children and nine young grandchildren.