The role of women in the church

For the first time, a major political party has a woman, Hillary Clinton, as the front runner for President of the United States. Gains in educational achievement and advances in the economic and social standing of women have been noticeable over the past 50 years. Their changing roles and status has an impact on the family, the church and society.

This blogpost is a survey of what some key passages in the Bible teach about the role of women in the church. These passages are commonly used to determine whether there are any limits to this role. After looking at what they meant in the first century, we present the range of meanings taken to apply today. These notes relate to a church meeting when men are present. So they don’t apply to an activity where men are absent, such as women’s ministries or children’s ministries.

1. Galatians 3:28 (written AD 50)

ESV: “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus”.
HCSB: “There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus”.
NET: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus”.
NIV: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus”.

Context

The letter to the Galatians is about the contrast between the law of Moses and faith in Christ and whether new Christians needed to follow Jewish practises such as male circumcision.

The paragraph (3:26-29) is about all Christians about being children (or “sons” in ESV, HCSB, NET) of God through faith in Christ. Paul describes how it happens (v.26), when it happens (v.27), what is changed from being under the law of Moses (v.28) and the resultant inheritance (v.29). Consequently, they share a kind of unity and the inheritance promised to Abraham which was fulfilled in Christ.

Meaning then

In Christianity there is a unity between people that was absent under the law of Moses. The diverse believers in Galatia were united in oneness in Christ. Regardless of race, social class or gender, now they all had the same spiritual status before God.

Note that as human role distinctions have nothing to do with our spiritual significance before God, these aren’t being addressed in this verse. However, because of belief in gender equality, today some people include gender roles in the scope of this verse.

Universal principle

Because they are united through their common relationship with Christ, God does not recognize human distinctions amongst true believers. All true Christians are equal with regard to salvation, our position before God and our inheritance. Every Christian, regardless of race, social class or gender, has the same spiritual status before God.

Those passionate about gender equality, extend the spiritual unity to equality in gender roles in the church.

Meaning now

The following options have been suggested as to how this verse applies in the church today.

• Accept all fellow Christians without showing bias, discrimination or favoritism. “Accept one another, then, just as Christ accepted you, in order to bring praise to God” (Rom. 15:7NIV). In this case, the role of women in the church is outside the scope of this verse.
• Or, a more recent application is that women can take the same roles in the church as men. This assumes that women and men are equal in all respects, including participation in all church meetings.

Link to more detailed article
https://georgesjournal.net/2016/03/02/what-does-galatians-328-mean/

2. 1 Corinthians 11:5 (written AD 55)

ESV: “but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven”.
HCSB: “But every woman who prays or prophesies with her head uncovered dishonors her head, since that is one and the same as having her head shaved”.
NET: “For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head”.
NIV: “But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved.”

Context

The letter of 1 Corinthians addresses the problems in the church in Corinth and answers their questions. It addresses topics such as factions, sexual immorality, marital difficulties, lawsuits, abuse of the Lord’s Supper, and misuse of spiritual gifts.

The section (11:2-16) is about whether the head should be covered or not during prayer or prophesy (See Appendix). Paul describes their practice (v.2-5), and the reasons for it (v.6-16). He begins with a biblical principle (v.3) and then applies it to men (v.4) and women (v.5).

Many assume that the context is a church meeting, but this isn’t clear. Maybe “prayer and prophesy” imply a church meeting. The next section deals with the meeting of the Lord’s Supper (11:17-34). And a church meeting involving singing, teaching, prophesy, speaking in other languages and interpretation of these is addressed in 14:23-39.

Meaning then

When they pray or prophesy (see Appendix), women were to honor their man by having their head covered (11:5). In those days the man could be their husband or father or head of the household. To not do this would be to dishonor (disrespect or disgrace) him. It indicated that she respected the man’s authority over her.

The corollary for men was that when they pray or prophesy, they were to honor Christ by having their head uncovered (11:4).

Some say that the covering is long hair. But the covering in v.15 (Strongs #4018) is a different word to that in v.6-7 (#2619). If the covering was long hair, then v.6a wouldn’t make sense, “For if a woman does not cover her head, she might as well have her hair cut off”.

Universal principle

The principle behind the practice of head-coverings is said to be, “the head of every man is Christ, and the head of the woman is man, and the head of Christ is God” (11:3NIV). This means that a man is the head (in terms of leadership and authority) of a woman as God the Father is the head of Christ.

Verse 5 addresses the need to show respect to leaders and those with authority while engaged in spiritual activities.

The Greek words used in v.5 may mean man/husband or woman/wife, with the translation being chosen from the context. The ESV uses “wife” in verses that deal with wearing a veil, because they say it was a sign of being married in first-century culture. So their translation is “the head of a wife is her husband” (11:5).

Meaning now

The following options have been suggested as to how this verse applies in the church today with regard to prayer and prophesy.

• Whether women can pray and preach and teach (modern equivalent of prophesy) in church meetings when men are present is determined by other passages such as 1 Corinthians 14:34-35 and 1 Timothy 2:12.
• Or, assuming the context is a church meeting, women can pray and preach and teach (modern equivalent of prophesy) in all church meetings

The following options have been suggested as to how this verse applies in the church today with regard to head-coverings.

• Because of the range of interpretations of this verse, whether a women wear head-coverings whenever they pray or preach or teach (or there is prayer or preaching or teaching) is best left up to each woman’s personal conscience/conviction.
• Or, because head-coverings are no longer related to dishonor or shame, the application in the first century can’t be transferred to our modern world.
• Or, the principle of respect and honor is essential when people are involved in spiritual activities such as praying, preaching or teaching but because the culture is different, the way this is shown can be different to the first century.
• Or, women should wear head-coverings whenever they pray or preach or teach (or there is prayer or preaching or teaching) as the application is universal because some of the reasons are universal (v.7-9).
• Or, some say that the covering is long hair. But the covering in v.15 (#4018) is a different word to that in v.6-7 (#2619). If the covering was long hair, then v.6a wouldn’t make sense, “For if a woman does not cover her head, she might as well have her hair cut off”.

Link to more detailed article
https://georgesjournal.net/2015/12/09/how-do-we-show-respect-for-authority/

3. 1 Corinthians 14:34-35 (written AD 55)

ESV: “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”.
HCSB: “the women should be silent in the churches, for they are not permitted to speak, but should be submissive, as the law also says. And if they want to learn something, they should ask their own husbands at home, for it is disgraceful for a woman to speak in the church meeting”.
NET: “the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says. If they want to find out about something, they should ask their husbands”.
NIV: “Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.”

Context

The letter of 1 Corinthians addresses the problems in the church in Corinth and answers their questions. It addresses topics such as factions, sexual immorality, marital difficulties, lawsuits, abuse of the Lord’s Supper, and misuse of spiritual gifts.

The section (14:26-40) is about correcting disorder in their church meetings. In this case the meeting involved singing, teaching, prophesy (see Appendix), speaking in other languages and interpretation of these (14:23-39).

Paul addresses speaking in foreign languages (v.27-28, 39), prophesy (v.29-33, 39), and women (v.34-35). Then he emphasises that these were God’s commands (v.36-38).

Meaning then

As the “silence” in v.28 and v.30 is conditional and temporary, so the “silence” in v.34 is also conditional and temporary. What is prohibited? From the context, some say critiquing (judging) prophecies (v.29), or it could be the main topic of speaking in other languages (v.27-28, 39) and prophesy (v.29, 39). And not disrupting the meeting by asking questions (v.35).

As the speaking in v.27, 28, 29 and v.30 was public speaking, the speaking in v.34 was public speaking, not chatting (or conversation).

“The law” may mean Adam’s leadership over Eve (Gen. 2:18), which Paul quoted in 11:8-9.

Universal principle

The passage placed some conditional and temporary restrictions on women’s participation in church meetings so as to keep the meetings orderly. Several options have been suggested as to what was restricted.

Meaning now

The following options have been suggested as to how these verses apply to church meetings today when men are present.

• Women shouldn’t preach and teach (modern equivalent of prophesy) in these church meetings. This is similar to the meaning of 1 Timothy 2:12, which was written at another time to another place.
• Or, women shouldn’t speak during the evaluation of prophecies at these church meetings
• Or, wives shouldn’t ask questions at these church meetings
• Or women shouldn’t speak authoritatively at these church meetings.
• Or, women shouldn’t speak publicly at these church meetings.
• Or, women shouldn’t chatter in these church meetings.
• Or, the passage had a particular meaning in Corinth that can’t be applied today. This interpretation relies on extra-biblical sources, such as the nature of pagan worship in Corinth.
• Or, because 11:5 overrides 14:34-35, women can pray and preach and teach (modern equivalent of prophesy) in all church meetings.
• Or, because Galatians 3:28 overrides 14:34-35, there should be no restrictions on women’s participation in church meetings.

Link to more detailed article
https://georgesjournal.net/2015/12/11/order-and-disorder-in-the-church/

4. Acts 2:17-18

ESV: “And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy.”
HCSB: “And it will be in the last days, says God, that I will pour out My Spirit on all humanity; then your sons and your daughters will prophesy, your young men will see visions, and your old men will dream dreams. I will even pour out My Spirit on My male and female slaves in those days, and they will prophesy.”
NET: “‘And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.”
NIV: “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.  Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy”.

Date written 

AD 63. But reports an event that occurred on the day of Pentecost about AD 30.

Context

This is part of Peter’s sermon given on the day of Pentecost after the disciples were indwelt by the Holy Spirit. On this occasion they miraculously spoke in other languages. As he was speaking to Jews (2:22), he used Joel 2:28-32 to explain what had happened. Then he told them that Jesus was the Messiah promised by David and that they needed to repent of their sins and over 3,000 people did this.

The book of Joel is about the restoration and blessing of Israel after judgement and repentance. God promises to judge their enemies (Joel 2:20) and bring prosperity (2:21-27) and pour out His Holy Spirit (2:28-29). Then the signs of the day of the Lord are given, when God intervenes in history (2:30-32).

Meaning then

Peter was applying a prediction in Joel to what happened on the day of Pentecost. The point of similarity was an outpouring of the Holy Spirit, resulting in unusual manifestations. This was only a partial fulfilment of Joel’s prophecy because there were no signs in the heavens and on the earth (Joel 2:30-31; Acts 2:18-19). The change concerned the Holy Spirit. In the Old Testament the Holy Spirit only came on particular people on a temporary basis. For example, the Holy Spirit came on prophets to enable them to bring messages from God (2 Chr. 15:1; Neh. 9:30; Joel 2:28; Mic. 3:8). But now the Holy Spirit came to permanently live in those who trusted in Christ to pay the penalty for their sinfulness. The main point is that the Holy Spirit indwells “all people” who trust in Christ, regardless of gender (“sons and daughters”), age (old and young), or social class (includes slaves) and maybe race (includes Gentile slaves).

Universal principle

The Holy Spirit indwells anyone who trusts in Christ.

Meaning now

The following options have been suggested as to how these verses apply in the church today.

• The role of women in the church is outside the scope of this verse.
• Or, women can preach or teach (modern equivalent of prophesy) in all church meetings like men.
• Or, women can participate in all church meetings like men.

Link to more detailed article
https://georgesjournal.net/2016/03/24/what-does-acts-217-18-mean/

5. 1 Timothy 2:11-12 (written AD 64)

ESV: “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”.
HCSB: “A woman should learn in silence with full submission. I do not allow a woman to teach or to have authority over a man; instead, she is to be silent”.
NET: “A woman must learn quietly with all submissiveness.  But I do not allow a woman to teach or exercise authority over a man. She must remain quiet”.
NIV: “A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet”.

Context

The letter of 1 Timothy was written to Timothy who was in Ephesus on a temporary mission to help correct problems in the church (1:3). The main topics addressed in the letter are false teachers (1:3-1; 4:1-16; 6:3-10) and Christian behavior. After urging evangelistic prayer (2:1-7), Paul looks at problems at Ephesus related to men (2:8) and women (2:9-10). Then he addresses women teaching and exercising authority over men (2:11-15). This is followed by instruction on church leadership by elders (3:1-7) and deacons (3:8-13).

Meaning then

A woman can learn Scripture (such learning is not restricted to the man) and when they do, they should be quiet and submissive. In this context it meant not teaching men and not leading men as an elder in the local church (v.12). Instead she was to be submissive/obedient to the teacher (and to the Scripture being taught) and to the elders in the same way she submits herself in marriage.

So, a woman was not to teach Scripture to a man or exercise authority over a man. From the context it’s clear that the authority mentioned here is that of an elder in the local church (eldership is the next topic in the letter). An elder is a male who can teach, and who exercises authority (3:1-7).

Universal principle

Christian women shouldn’t preach/teach men or lead the church, but respect the men that do this preaching/teaching and leading.

Women may be highly gifted teachers and leaders, but those gifts are not to be exercised over men in the context of the church. The reason isn’t because women are spiritually inferior to men, but because the Bible commands it.

Meaning now

The following options have been suggested as to how these verses apply in the church today.

• Women shouldn’t teach men or be elders of the church. This interpretation assumes that 1 Timothy 2:12 is addressing two activities (teaching and authority), not one activity (teaching). This is consistent with the meaning of 1 Corinthians 14:34-35, which was written at another time to another place.
• Or, women shouldn’t teach men or be elders of the church or take other leadership roles (including praying) in a church meeting.
• Or, the passage had a particular meaning in Ephesus that can’t be applied today. This interpretation relies on extra-biblical sources, such as the nature of pagan worship in Ephesus.
• Or, the passage had a particular meaning in Ephesus because the women had been deceived (v.14) by false teachers and were teaching heresy (1:3-7). However, this is speculative and the women were the victims and not the propagators of heresy (2 Tim. 3:6-7).
• Or, because “authentein” (authority) refers to abusive or destructive authority (but most Bible translations don’t accept this interpretation), women can preach and teach men, as long as they aren’t abusive or destructive. This interpretation assumes that 1 Timothy 2:12 is addressing one activity (teaching), not two (teaching and authority). But the insistence on being quiet seems to rule out this option.
• Or, because “authentein” (authority) has a sense of usurping authority, as long as a woman operates under a man’s (or elders’) authority, she can preach and teach men. This interpretation assumes that 1 Timothy 2:12 is addressing one activity (teaching), not two (teaching and authority). But the insistence on being quiet seems to rule out this option.
• Or, because 1 Corinthians 11:5 overrides 1 Timothy 2:11-12, women can pray and preach and teach (modern equivalent of prophesy) in all church meetings.
• Or, because Galatians 3:28 overrides 1 Timothy 2:11-12, there should be no restrictions on women’s preaching, teaching in the church or leading the church as an elder.

Link to more detailed article
https://georgesjournal.net/2015/12/13/respect-and-disrespect-in-the-church/

6. Male leadership

Jesus selected and trained 12 disciples who were all male. He sent them out to preach to the Jews and heal the sick. Did Jesus only choose men to do this because He was following the cultural practices of that era? No! In fact, during His ministry He broke many social customs by mixing with tax collectors and prostitutes, speaking to women in public, eating without ceremonial hand washing, condemning Pharisees, and condemning merchandise at the temple. He also corrected teachings of the religious leaders on divorce and the Sabbath. So, Jesus was willing to break social customs.

The 12 apostles were the leaders of the early church in Jerusalem (Acts 6:2; 9:27). When churches were established in other places, elders were appointed to lead them (Acts 14:23). As the church grew in Jerusalem, elders were added to the leadership team (Acts 15:4, 6, 23). The qualifications of such an elder include being “a husband”, so women are excluded from this role (1 Tim. 3:2; Ti. 1:6)   So, the leaders of New Testament churches (called elders or overseers) were all men. This means that although Hillary Clinton is the front running Democratic candidate for the US presidency, as a woman she couldn’t be on the eldership team of a church that functioned according to biblical teaching.

7. Discussion

From the above summary it is evident that, according to various interpretations, some of these biblical passages seem to imply no restrictions on women in the church (Acts 2:17-18; Gal. 3:28), while others seem to imply some restrictions (1 Cor. 14:34-35; 1 Tim. 1:12). These two viewpoints are called “egalitarian” and “complementarian”, respectively.

Of course some people also use extra-biblical sources to develop their viewpoint on this topic. For example, feminists tend to reject bible passages that they claim are based on a patriarchal system. In this case, the biblical meaning can be modified and over-ruled according to tradition, reason, experience or post-biblical revelation. I don’t use this approach because of the dominant impact of the extra-biblical factors.

Because of the clear biblical instructions on male leadership in the church (1 Tim. 3:2; Ti. 1:6) and male leadership in the family/marriage (Eph. 5:22-24), I take a complementarian viewpoint. Here’s a link to more detailed article on this topic:
https://georgesjournal.net/2016/01/25/gender-roles-in-the-family-and-the-church/

But there are a range of options within the complementarian viewpoint. For example, in a church meeting where men are present, should a women be allowed to:

• Chair/Compere/Lead the meeting?
• Lead the singing?
• Preach and teach the sermon?
• Pray?
• Read Scripture?

The only one of these that is clearly prohibited in Scripture is preaching and teaching the sermon (1 Tim. 1:12). So there are plenty of other opportunities for women’s participation. What do you think?

8. Appendix – What about “prophesy”?

Prophesy is mentioned in the book of Acts up to AD 57 (Acts 21:9-10). Paul mentions prophesy in his books written in AD 55-60 but not his last six books (written AD 60-66). The only biblical record of prophesy after this time is the apostle John (Rev. 1:3; 10:7, 11; 19:10; 22:6, 9, 10, 18-19). He also mentions false prophets (1 Jn. 4:1). Therefore, it seems as though the prevalence of prophesy decreased significantly after AD 60. We now have the record of God’s revelation to the prophets in the early church in the New Testament. These truths are now communicated to us by preachers and teachers who also build up (strengthen), encourage and comfort believers and convict unbelievers. Therefore, today we apply the biblical principles for prophesy to preaching and teaching.

The revelation given to the writers of the New Testament finished in the first century AD (Jude 3, Rev. 22:18-19). Just as the close of the Old Testament canon was followed by a 400-year silence (no prophecies from God), so the close of the New Testament has been followed by a 1,900-year silence. Since the book of Revelation was completed, no new written or verbal prophecy has ever been universally recognized by Christians as divine truth from God. The Scriptures are final and complete. According to Scripture, God will speak again with new prophecies, visions and revelations after the rapture, during the tribulation and Christ’s millennial kingdom (Acts 2:16-21; Rev. 11:1-13).

Written, May 2016

Also see: What does Galatians 3:28 mean?
What does Acts 2:17-18 mean?
How do we show respect for authority?
Order and disorder in the church
Respect and disrespect in the church
Gender roles in the family and the church