ARE WOMEN LIMITED AS LEADERS?

Phil Sanders
Whether women should be limited in leadership roles within the
church remains a hot topic. The clash of Biblical teaching with cultural
demands challenges us to look once again into the question whether
women are limited in what they can do as leaders in the Lord’s church.

SOME UNIVERSAL PRINCIPLES REGARDING MALES AND FEMALES

First, God created both male and female (Gen. 1:27). He created the
male first and then the female (Gen. 2:18; 1 Cor. 11:7-9). God created the
male and female different (Gen. 2:18). She was created to be a helper
suitable to him. She was to complement him and was by no means an
afterthought. In fact, she is indispensable and there is no other creature
like her. (1 Cor. 11:12-13).

Second, from the time of the fall, the husband is to rule over his wife
(Gen. 3:16; Eph. 5:23-24). Some today argue for mutual submission, but
the Scriptures are clear that the relationship of a husband to his wife is like
that of Christ to the church. There is no evidence that Christ is mutually
submissive to the church.
Whereas a sensible man always will listen to his wife and at times
change his mind (Gen. 21:12), he is not God’s man if he simply
listens to and obeys “the voice of your wife” (Gen. 3:17). The first
woman, Eve, did not consult her husband; she was not in subjection,
and she ruined her home.

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 Third, God is the head of Christ, who is the head of man, who is the
head of woman (1 Cor. 11:3). The relationship between Christ and the
Father is like the relationship of woman to man; consequently, to be in
subjection is not the same as being less than equal (Phil. 2:5-8). Just
because a woman is to be in subjection to a man does not mean she is
less than his equal. With respect to salvation, both men and women are
heirs of God (Gal. 3:28; 1 Pet. 3:7).

Fourth, Christ chose men to have places of authority in the church:

the twelve apostles were all men, not six men and six women. The seven
servers of Acts 6 were all men; elders and deacons are required to be
husbands (1 Tim. 3:1-14; Tit. 1:5-9).

Fifth, women in the New Testament are given various, praiseworthy

roles of teaching and ministry. (Acts 18:37; Rom. 16:2; Phil. 4:2; Tit. 2:3-4).
These roles however do not place them in a teaching or authority role over
a man (1 Tim. 2:10-14).

SILENT IN THE CHURCHES

As in all the churches of the saints, 34the women should keep silent in the
churches. For they are not permitted to speak, but should be in submission,
as the Law also says. 35If 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.
36
Or was it from you that the word of God came? Or are you the only ones
it has reached? 37If anyone thinks that he is a prophet, or spiritual, he
should acknowledge that the things I am writing to you are a command of
the Lord. 38If anyone does not recognize this, he is not recognized. (1 Cor.
14:33-38)

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 This controversial passage in a chapter dealing with the abuses of
spiritual gifts is often questioned, since spiritual gifts are no longer available
today. The word for speak, however, is a broad term, referring to more than
mere praying or prophesying (11:5). It specifically limits the asking of
questions in the assembly of the church, so the instruction must be wider
than merely a limitation on spiritual gifts.

Paul gives four reasons for this restriction on women. First, the Law
says this. While most scholars point to Genesis 3:16 (“Yet your desire will
be for your husband, and he will rule over you”), no one knows for sure
where Paul is pointing. Everett Ferguson suggests that Paul is referring to
Genesis 2:22, “God fashioned into a woman the rib which He had taken
from the man, and brought her to the man” (19). To him the subordination
could arise out of creation, not the fall.
“In the synagogue women were not allowed to speak in public
and took no active part in the conduct of the divine service.”
In Numbers 30:3-12 a woman’s vow must be approved either
by her father or by her husband. If he opposes the vow, her pledge
will not stand.

Second, it is improper for a woman to speak in church. “Church” here

refers to the assembled body as in 1 Corinthians 11:18. The word
“improper” (aischron) refers to that which is “shameful” or “disgraceful.”
While some would limit this to a cultural shame arising out of the
Mediterranean world, it may mean that the shame instead arises from
“God” and his Law.

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 Third, women are to keep silent in the churches. This practice was
not merely one to be met in Corinthian but in all the churches (14:33). The
fourth edition of United Bible Society’s Greek New Testament places the
phrase, “as in all the churches,” found in verse 33 with verse 34,
emphasizing that this instruction was to be followed everywhere. It was the
practice of the churches, having come from the apostles (cf. 1 Cor. 11:2)
and applicable beyond the social structure of the day.

“Keep silent” is from the word sigao, which means to hold one’s
peace, to control the tongue.
The instruction to “keep silent” is actually given three times in this
passage. To keep silence is not to speak to the assembled church, to hush.
 an inspired tongue speaker (even if male) is to “keep silent” if there is
no interpreter present. (14:28) “let him speak to himself and to God.”
 “Let two or three prophets speak, and let the others pass
judgment. But if a revelation is made to another who is seated, the
first one must keep silent” (14:29-30)
 “The women are to keep silent in the churches” (14:34) for they are
not permitted to speak, but are to subject themselves (speaking here
is a general term which would apply to all kinds of talk in the public
sense: leading prayer, preaching, prophesying, tongue-speaking or
interpreting)

Fourth, Paul says this is a command of the Lord (14:37). It is

probable some of the gifted objected to Paul’s instructions (14:36), so Paul
makes it clear that the source of this “command” is the Lord himself.

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Ferguson rightly observes, “There is no cultural conditioning or relativity
about a ‘command’ of the Lord” (21).

What of the women, however, who have no husbands at home? It is

possible that the word andras in 1 Corinthians 14:35 refers to the general
term “men” and not merely to husbands. Unmarried women who have men
in their home have as much opportunity to ask as wives. What of women
who have no “man” in their homes? I suppose they would ask an elder or a
prophet in private.

What of the women who were praying and prophesying (1 Cor. 11:4-
5)? The primary subject of chapter 11 has to do with wearing veils and not
speaking in church. The “custom” or practice (11:16) of the day was for
women to have long hair and wear a veil. The break from this custom of not
covering the head was “disgraceful.”
The women may have thought that their spiritual gifts gave them the
right to speak in the assembled church.
If the women were speaking in church, Paul is telling them to stop in
14:33-37.
1 Cor. 11:5 “every woman who has her head uncovered while praying
or prophesying disgraces her head” is descriptive of what is happening.
1 Cor. 14:34 “The women are to keep silent in the churches” is
prescriptive and is telling what the Lord commands. They are not even to
ask questions in church.

It could be, however, that the women were not speaking in the
assembly of the church but in other settings, such as gatherings of women

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or in homes. Whatever the case, the command of the Lord was to end the
practice of women speaking in the churches.

REMAIN QUIET
I desire then that in every place the men should pray, lifting holy hands
without anger or quarreling; 9likewise also that women should adorn
themselves in respectable apparel, with modesty and self-control, not with
braided hair and gold or pearls or costly attire, 10but with what is proper for
women who profess godliness—with good works. 11Let a woman learn
quietly with all submissiveness. 12I do not permit a woman to teach or to
exercise authority over a man; rather, she is to remain quiet. 13For Adam
was formed first, then Eve; 14and Adam was not deceived, but the woman
was deceived and became a transgressor. 15Yet she will be saved through
childbearing—if they continue in faith and love and holiness, with self-
control. (1 Tim. 2:11-15)

This view agrees with Paul’s instruction to Corinth, “A woman must

quietly receive instruction with entire submissiveness. But I do not allow a
woman to teach or exercise authority over a man, but to remain quiet” (1
Tim. 2:11-12).
The context of this passage arises from verse 8, where Paul wants
“men [males] in every place to pray.” The phrase “in every place” is a
technical term speaking of a place of worship (1 Cor. 1:2; Acts 16:13), the
place where the church assembled. (Moffatt: “at any meeting of the
church”)
Moffatt’s phrase is not a literal translation but I believe it is a true
interpretation. The word “place” in Hebrew and Greek alike was
sometimes given a special significance among Jews as a place of
meeting for divine service; in the present passage there may be an
echo of Malachi 1:11, where “in every place” probably refers to the

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 Jewish synagogues in Gentile lands. Some have suggested that “in
every place” in 1 Cor. 1:2 similarly means “in every place where
Christians meet.” (F. F. Bruce)1

It is clear from this passage men were to take the lead in prayer and
worship and that women were to receive instruction with entire
submissiveness. Women were not to be public teachers of men or to
exercise authority over a man.
She is not to teach (as a teacher to a group) of men, that is to
assume a role of authority as a teacher in doctrinal matters.
She is not to rule or have a place that subjugates men to her
will or to her authority. She is not to take to herself an authority which
God does not grant (whether with or without the consent of her
peers). Paul (by inspiration) does not permit her to take these roles,
even if elders, preachers, and other men do. No person has a right to
ask any female to do what is contrary to God’s instructions.

To be quiet here means to be at rest, a spirit and an attitude of

tranquility arising from within and causing no disturbance. It does not mean
silence as sigao does, but it does reflect a spirit of quietness.
“Entire submissiveness,” is a complete, voluntary surrender of one’s
rights or will. It is to give precedence to others. As the BAGD says she is to
be “subordinating herself in every respect.” This is not speaking merely of
subjection to her husband; this is speaking broadly of women subjecting
themselves to the leadership of men in the functions of the church.

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 The key to understanding “submission” is not inferior value or worth
but the recognition of one’s role in a relationship. Jesus was not inferior to
God (Phil. 2:5-8) but willfully subjected him to his Father.

The theological basis for this teaching again arises from the
beginning with Adam and Eve. “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). This is not cultural but God’s order of life.

A letter came to G. C. Brewer from a Christian woman saying that in

her little congregation were six women and two men. Neither man
would lead a prayer or wait on the Lord’s table. She asked what she
should do. He replied, “You ladies lead the prayer and wait on the
Lord’s table; you have no men present—though some wear trousers.”

ASSUMING UNAUTHORIZED ROLES

People sin greatly by assuming a role God has not authorized. No
one can rightly set aside God’s order of life.

Though Korah was a Kohathite and a cousin to Moses, he led a

conspiracy against the authority of Moses and Aaron. God’s wrath stirred
because of their rebellion, and He punished them (Numbers 16).
King Saul sinned against God by presumptuously making an offering
at Gilgal (1 Sam. 13:8-14).
David learned moving the ark with an ox and cart, rather than moving
it through the sons of Kohath (Num. 4:2-15) led to the destruction of Uzzah
(1 Chron. 15:13-15). The LORD set apart the tribe of Levi to carry the ark of

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the covenant of the LORD (Deut 10:8). God struck Uzzah for his
irreverence (2 Sam. 6:7).

When God sets apart a class or group for a ministry or service, this
excludes all others. While the original instructions state who is to carry the
ark in a positive form, David came to understand, “No one is to carry the
ark of God but the Levites; for the LORD chose them to carry the ark of
God and to minister to Him forever” (1 Chron. 15:2). Perhaps this is why
the psalmist declared, “Keep back your servant also from presumptuous
sins; let them not have dominion over me! Then I shall be blameless, and
innocent of great transgression” (Psalm 19:13).

King Uzziah of Judah, though successful and faithful in his early

reign, became proud, acted corruptly, and was unfaithful to the LORD his
God, “for he entered the temple of the LORD to burn incense on the altar of
incense” (2 Chron. 16:16). Uzziah was not a Levite and had no business
offering incense. Azariah the priest and eighty others rightly withstood him.

When Simon the Sorcerer sought to purchase the ability to lay on

hands and impart the Holy Spirit, Peter said, “You have neither part nor lot
in this matter” (Acts 8:21-23). No one has the right to overstep his bounds.

Even Jesus, as the Son of God and High Priest of the new covenant,
because he was of the tribe of Judah, could not serve as a Levitical priest
(Heb. 7:14; cf. 4:14-16).

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 When people allow pride in their own ability or their desire to
convince them they can break God’s order, they are opposing God not
human tradition. Presumptuously assuming a role God has not given is
“great transgression” (Psalm 19:13). Neither the abuses of the past nor the
supposed capability of the present sets aside God’s order of things.

All Christians are limited in leadership. Preachers and deacons are

subject to elders; an elder is subject to the eldership; and an eldership is
subject to the Lord.

God has not suppressed women any more than He has picked on
men. A single or childless male may not serve as a deacon or an elder.
However spiritual, moral, wise, or capable he may be, God’s instructions do
not qualify him for service in these roles. Should such a man rise up in
pride, disappointed with God, and demand a position, he is still not qualified
in God’s eyes. This does not mean he cannot serve faithfully and
meaningfully in other roles. He will have to be satisfied with the place God
gives him (Rom. 12:3). Greatness in God’s eyes is not measured by office
but by humility and by service (Matt. 18:1-4; 20:24-28). Let us all aspire to
that kind of greatness.

The devil always seems to be whispering in our ears that God has
cheated us by not allowing us the roles we desire. This is what he said to
Eve, “God knows that in the day you eat thereof, your eyes will be opened,
and you will be like God, knowing good and evil” (Gen. 3:5).

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 The devil loves to lie to people and present his “alternative.” The
devil’s alternative will always be in rebellion to the will of God. “Alternates”
are just that—something humanly suggested taking the place of that which
is divine.
Interestingly, the same cultural, “alternate” arguments used to support
women in roles of leadership in the church parallel those arguments used
to support “alternative” lifestyles—“that was then, this is now.” The devil
loves to use culture to put down God and raise up his alternate.

Much of this movement to put women in roles of leadership—

preaching and elders—arises from the feeling of being cheated by God and
looking at the devil’s alternatives.

Works Cited
Ferguson, Everett, Women in the Church. Chickasha, Okla.: Yeoman Press, 2003.

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1
F. F. Bruce, Answers to Questions, Zondervan, 1972, p. 114.