Introduction
In recent years, the discussion of gender and gender roles has been hotly debated in society. In a world that seems to have a difficult time even defining what a woman is, the concept of a woman’s God-given design and role is foreign to many. Unfortunately, the confusion about gender roles has even infiltrated the body of Christ. Not only are some believers having difficulties understanding and comprehending gender roles when it comes to marriage and parenting, but there seems to be much confusion as it relates to gender roles in ministry. While there are many opinions on the issue, the important thing is to find out what the Scriptures say about the subject and follow God’s plan for these areas.
Purpose and Thesis
Believers have adopted two major views on gender roles in ministry and life in general: egalitarianism and complementarianism. This work aims to explore these two views in greater detail. As these views are defined, explained, and explored, it will become clear that the complementarian viewpoint of women in ministry is more closely aligned with Scripture than an egalitarian view.
Brief Overview of Key Points
It will be important to unpack each viewpoint honestly. The author of this work will seek to explore egalitarianism and complementarianism from a biblical perspective and clearly demonstrate why the complementarian view is based upon a proper understanding and reading of Scripture. There will also be an attempt to dismiss misunderstandings of the complementarian view and complementarianism taken to an unbiblical extreme. Scripture clarifies that God has roles for both men and women in ministry; however, those roles differ. Scriptural examples from both the Old and New Testaments will be used to demonstrate these roles.
Understanding the Egalitarian Perspective of Women in Ministry
Egalitarianism Defined
The most basic definition of egalitarian (used as an adjective) is: “believing in or based on the principle that all people are equal and deserve equal rights and opportunities.”[1] The Lexham Bible Dictionary defines egalitarianism in the realm of faith as “a major Christian view on gender roles that holds that women and men properly have equal and interchangeable roles in the home, church, and wider society.”[2] As a result, egalitarians believe that women and men can hold the same roles within church leadership and have equal authority in the home.[3]
Egalitarianism Explored
Societal egalitarianism can be traced back, at least, to the Greco-Roman world. In this context, it mainly referred to equal access to vote, governmental leadership, and property ownership.[1] In the Protestant movement, women began to advocate for the right to preach and minister publicly as early as the seventeenth century.[2] Among evangelicals, the egalitarian movement gained footing in 1975 with Paul Jewett’s work Man as Male and Female. According to A Theology for the Church, Jewett’s influence called for the repudiation of male headship and female submission.[3]
Understanding the Complementarian Perspective of Women in Ministry
Complementarianism Defined
The Lexham Bible Dictionary defines complementarianism as “a major Christian view on gender roles that holds that women and men are spiritually equal but have distinct and complementary roles in the home, church, and wider society.”[4] Both complementarians and egalitarians view the sexes as equal; however, complementarians believe Scripture teaches differing but complementary roles for the sexes.[5] They are equal but have differing responsibilities.[6] Douglas Mangum encapsulates the concept this way, “The position toward gender roles in the church that argues men and women were created to serve the church and each other in different but complementary ministry capacities…”[7]
Complementarianism Explored
Throughout church history, God has chosen men to lead the way. Jesus chose twelve men as His disciples. They were not Israel’s best and brightest. They were not standing in line, eager to volunteer. However, they were men chosen by the Master. As one moves to the Book of Acts, it is interesting that the church chooses male leaders as missionaries and church planters. While some push back and say Jesus and the church leaders did not want to violate the cultural norms, Jesus did it often by touching lepers, women of ill repute, and Sabbath traditions. If that were the case, why wouldn’t He violate the culture by disposing of these complementary gender roles if they weren’t to become the new normal?[8] While numerous women led in the early church (Lydia, Priscilla, and the daughters of Philip), they were never described as overseers of a congregation.[9]
Foundational Support for Complementarianism
Equal Worth
As indicated above, biblical complementarianism understands the supreme worth and value of every human being, regardless of gender. Unfortunately, human beings tend to be people of extremes. Max Anders notes this in his commentary on the book of Proverbs. He says,
On the one extreme, there are some who hold to an antiquated, backwoods stereotype that women should be kept ignorant, barefoot, and in the kitchen. On the other extreme, there are those who think that women should be men … that they are the same as men with incidental anatomical variations, and that therefore, their jobs should be the same as men, their responsibilities should be the same as men, and even their restrooms should be the same as men.[10]
Biblical complementarianism does not embrace the “backwoods stereotype” described above. Rather, it looks at women through the lens of Scripture and sees them as invaluable creations of our Heavenly Father. R. T. Kendall comments on Genesis 1:27, 2:7, and 1 Timothy 2:13; he notes that men and women are equally valuable to God, equally valuable to His church, equal in value as individuals, and equal in access to all of God’s blessings in and through salvation.[11]
Distinct Roles and Responsibilities
While men and women have equal worth, God has given them distinct responsibilities. One example is Titus 2:4, where Paul instructs the older women to teach the younger women and serve as mentors for them.[12] Certainly, a man could verbally teach the same things to these women, but God has called the older women to work with the younger women on familial issues. This does not make men less valuable than women, but God, in His sovereignty, knows that He has designed a woman to pass down these important truths to other women.
God’s order also clarifies that men and women have distinct roles and responsibilities. A biological male is without a womb to carry his progeny for nine months. He is unable to lactate and nurse his newborn baby. The woman is unable to produce spermatozoa to impregnate herself. This is basic biology. It is the way God chose to create men and women. It is obvious that distinct roles and responsibilities exist between males and females, which do not invalidate either’s worth or contributions. Complementarianism teaches that the distinct roles and responsibilities are true not only when it comes to biology but also when it comes to the home and Christ’s church.
One example of this regarding husband-and-wife relationships is found in 1 Corinthians 11:3. Paul says, “But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God” (English Standard Version). Paul argues that the husband-and-wife relationship should reflect the relationship between the Father and the Son regarding submission. The ESV Expository Commentary explains that the word “head” is used metaphorically to denote authority. The authors say, “God the Son submits to God the Father while still being equal in essence and value; the Son is not inferior just because he submits to the Father. Similarly, a wife who submits to her husband is still equal in essence and value; a wife is not inferior just because she submits to her husband.”[13]
Regarding submission, it is also important to remember that all believers, not just women, are called on to submit to God’s ordained authority. Again, this has nothing to do with equality. For instance, Jesus submitted to His earthly parents (even though He was their creator; Luke 2:51), citizens are called to submit to governmental authority (Romans 13:1, 1 Peter 2:13), church members are to submit to those in church leadership (Hebrews 13:17), younger are to submit to the older (1 Peter 5:5), and believers are called to submit to each other (Ephesians 5:21).[14]
Biblical Opportunities for Women in Ministry
Some may assume that complementarians believe women have no role in ministry. However, biblical complementarians do not believe this. Biblical complementarians acknowledge there are roles for women in ministry, just as there are roles for men in ministry. Just as a mother and father have complementary roles in the home, so do men and women have complementary roles in the ministry of the church. Women have always played a role in the things of God. Before looking at the time of the early church, it will be important to review some women’s roles in the Old Testament.
Examples in the Old Testament
The Old Testament lists at least three women known as prophetesses: Miriam, Deborah, and Huldah.[15] Although women were not allowed to serve as priests, Deborah served as a prophetess and a judge. In one sense, she was also a political leader.[16] She knew her role and fulfilled it well. She was also known as a “mother in Israel” (Judges 5:7), and people often came to her for advice. God used her to help inspire Barak, and as a result, the Israelites defeated the Canaanites in the plain of Esdraelon (Judges 4:15).[17]
Another aspect of ministry that women flourished in during the Old Testament was the ministry of hospitality:
In several OT stories, women had important roles as hosts. Rahab offered protection and lodging to Israelite spies (Josh. 2), demonstrating her loyalty to Israel’s God. Abigail, despite her ill-mannered husband, provided hospitality for David and his men (1 Sam. 25). The widow of Zarephath provided hospitality for Elijah when facing starvation herself, and God, through Elijah, provided her household with food until the drought passed (1 Kgs. 17:8–16). Elisha received the hospitality of a Shunammite woman who provided him with a furnished guest room to use whenever he passed by (2 Kgs. 4:8–10).[18]
Although other Old Testament examples are available, those listed above will demonstrate some examples of women’s ministry in the Old Testament.
Examples in the New Testament
Numerous examples in the New Testament concern women who served in the early church’s ministry. One example comes from Paul’s conclusion in the book of Romans. Women, including Phoebe (Romans 16:1) and Prisca/Priscilla (Romans 16:3), are mentioned as playing a role within the church. Pheobe was known as a servant, and Priscilla, mentioned also in the Book of Acts, is referred to as a co-worker of Paul.[19] Women also played an important role in the church at Philippi. Lydia, the slave girl, Euodia, and Syntyche were all identified as women who labored with Paul in ministry.[20]
Lea and Griffin comment that the New Testament envisions
a broad role for women in ministry. The New Testament presents women who prophesied (Acts 21:9; 1 Cor 11:5) and some who served undefined roles as helpers (1 Tim 3:11). Paul commended two women as his fellow workers (Phil 4:1–3) and explained that Phoebe was a “servant” (diakonos) of the church in Cenchrea (Rom 16:1) and a “help” (prostatis) to many, including Paul himself. Paul presented women as teachers in 2 Tim 1:5 and Titus 2:3, and Luke presented Priscilla in a teaching role (Acts 18:26).[21]
Both the Old and New Testaments clearly demonstrate that women have a role in ministry. Neither complementarians nor egalitarians disagree with this. The disagreement often concerns whether God has placed parameters on those roles. Complementarians recognize that God Himself has created differing roles for the sexes, while egalitarians promote interchangeable roles between the sexes.
Biblical Limitations for Women in Ministry
Just as the Old Testament priesthood was limited to the male gender, so was the New Testament pastor’s role. Paul says in I Timothy 2:11 that a woman is not permitted to teach in the church. John MacArthur expands upon Paul’s use of the word “teach” by saying,
Paul used a verbal form of this Greek word that indicates a condition or process and is better translated “to be a teacher.” This was an important, official function in the church. Thus Paul is forbidding women from filling the office and role of the pastor or teacher. He is not prohibiting them from teaching in other appropriate conditions and circumstances.[22]
In verse 12 of this passage, Paul also indicates that a woman should not have authority over a man in the church. The prohibitions in verse 12 regarding teaching and authority are most likely mutual prohibitions. In other words, Paul does not say a woman cannot teach or never teach a man but cannot do so authoritatively.[23] An elder/pastor is an authoritative position, which would disqualify a woman from holding this office. Ryrie agrees and notates that 1 Timothy 3:2, 12 indicates that women are excluded from serving in the office of a pastor.[24]
A Healthy Criticism of the Egalitarian Perspective
Some who hold the egalitarian worldview say their approach was God’s intention before the Fall (Genesis 1-2). The Fall tainted God’s good creation, including the total equality of gender roles, but those who are in Christ have been restored to His original intent. Therefore, they would say there is no delineation in the roles of husband and wife or male and female.[25] However, Scripture clarifies that God created Eve (before the Fall) as Adam’s helper. Hammett notes,
God’s creation of Eve as a helper suitable to or corresponding to Adam implies a differentiation of role, which places man in the role of initiator or leader and the female in the role of supporting, assisting, and adapting to his need. This difference cannot be taken to indicate an inferiority in Eve, for the word for “helper” is most often used for God in the Old Testament. Nevertheless, there does seem to be a different role.[26]
It is vitally important to note the above quote, especially the part regarding the idea of a “helper” being an inferior position. As repeatedly said, varying roles among the sexes have nothing to do with equality or inferiority; they have everything to do with God’s design.
Another argument that some egalitarians make is based on Galatians 3:28. In this passage, Paul mentions, “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” (ESV). As mentioned earlier, some egalitarians look at this passage as a reminder of the effects of the Fall being removed, and therefore, gender roles no longer exist. However, Ephesians and Colossians, both of whom speak of women submitting to their husbands, were written approximately ten years after Paul’s statement in Galatians. Whatever Paul had in mind in the Galatians passage, it certainly was not doing away with gender roles.[27]
A Word of Warning
A Warning to the Complementarian Extremists
As with any worldview, there are unhealthy extremes. Unfortunately, many men have abused their leadership roles in the home and church. There is a vast difference in the belief between male dominance and male headship. Just because someone abuses their leadership role does not mean that gender roles should be done away with. On the contrary, the husband should learn to lovingly and sacrificially love His wife as Christ loves the church.[28]
The same passages discussing wives’ submission often discuss the love husbands are to display to their spouses. This love is to be sacrificial, unselfish, and Christlike. The love commanded in the New Testament leaves no room for abuse, bitterness, pride, or self-centeredness. For a man to excuse sinful behavior and say he is fulfilling God’s will as a leader must be a putrid odor in the nostrils of the Heavenly Father. Much more needs to be said to men about this issue, and the reminder needs to be given often that they will one day give an account to God Almighty for how they treated His daughters.
A Word of Warning to the Egalitarian Extremists
Some in the extremes of this movement have undermined the authority of Scripture to make their points. If one abandons the authority of Scripture about gender and gender roles, the authority of Scripture in every other area will logically follow. As a result, all kinds of things are being embraced as good and holy, which God has called sinful. In society today, masculinity is mocked and, in some extremes, abolished.
Wayne Grudem gives a solemn warning in his work on the topic:
Egalitarianism is heading toward an androgynous Adam who is neither male nor female, and a Jesus whose manhood is not important. It is heading toward a God who is both Father and Mother, and then only Mother. And soon the methods of evading the teachings of Scripture on manhood and womanhood will be used again and again by those who advocate the moral legitimacy of homosexuality.
The common denominator in all of this is a persistent undermining of the authority of Scripture in our lives. My conclusion at the end of this study is that we must choose either evangelical feminism or biblical truth. We cannot have both.[29]
Conclusion
When one examines nature and, most importantly, the entire Canon of Scripture, it is clear that God created males and females differently. Their chromosomes are different, their DNA is different, they are anatomically different, their muscular and skeletal systems are different, their levels of estrogen and testosterone are different, and their design is different. God clarified this at the very beginning of Creation, before the Fall. Scripture reiterates this truth throughout both Covenants. It is clear in the early church and should be clear to any honest student of Scripture today. May no one seek to change God’s word to fit culture but embrace God’s Word and design, even if it contradicts culture. It is not the culture believers will one day give an account to, but God Himself! God the Father truly knows best, and society and the church can best flourish by following His design.
[1] John S. Hammett, “Human Nature,” in A Theology for the Church (Nashville, TN: B&H Academic, 2014), 296.
[2] Jessica Parks, “Women’s Ordination Is Established in Many Protestant Denominations,” in Church History Themes, ed. Zachariah Carter (Bellingham, WA: Faithlife, 2022).
[3] Hammett, “Human Nature,” 312.
[4] Barry, Bomar, et al., eds., “Complementarianism,” The Lexham Bible Dictionary.
[5] Hammett, “Human Nature,” 295.
[6] Douglas Mangum and E. Tod Twist, 1 Timothy, ed. Douglas Mangum and Derek R. Brown, Lexham Research Commentaries (Bellingham, WA: Lexham Press, 2013), 1 Ti 2:11–15.
[7] Douglas Mangum, The Lexham Glossary of Theology (Bellingham, WA: Lexham Press, 2014).
[8] Daniel M. Doriani, “Matthew,” in Matthew–Luke, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. VIII, ESV Expository Commentary (Wheaton, IL: Crossway, 2021), 160.
[9] Craig L. Blomberg, From Pentecost to Patmos: Acts to Revelation, vol. 2, New Testament Introduction and Survey (Nottingham, England: Apollos: An imprint of Inter-Varsity Press, 2006), 79.
[10] Max Anders, Proverbs, vol. 13, Holman Old Testament Commentary (Nashville, TN: Holman Reference, 2005), 359.
[11] R. T. Kendall, Understanding Theology, Volume Two (Ross-shire, Great Britain: Christian Focus, 2000), 319.
[12] Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Tt 2:1–5.
[13] Andrew David Naselli, “1 Corinthians,” in Romans–Galatians, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. X, ESV Expository Commentary (Wheaton, IL: Crossway, 2020), 314–315.
[14] Hammett, “Human Nature,” 297.
[15] A. T. Robertson, Word Pictures in the New Testament, (Nashville, TN: Broadman Press, 1933), Acts 21:9.
[16] Craig L. Blomberg, “Woman,” in Evangelical Dictionary of Biblical Theology, electronic ed., Baker Reference Library (Grand Rapids: Baker Book House, 1996), 825.
[17] Walter A. Elwell and Barry J. Beitzel, “Deborah,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 605.
[18] C. D. Pohl, “Hospitality,” in New Dictionary of Biblical Theology, ed. T. Desmond Alexander and Brian S. Rosner, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 561.
[19] Robert Jones, “Women in Church Leadership,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).
[20] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 28.
[21] Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 104.
[22] John MacArthur, 1 & 2 Timothy: Encouragement for Church Leaders, MacArthur Bible Studies (Nashville, TN: W Publishing Group, 2001), 28.
[23] Blomberg, From Pentecost to Patmos, 363.
[24] Charles C. Ryrie, Biblical Answers to Tough Questions (Chicago, IL: Moody Press, 1991), 41.
[25] William W. Klein, Craig L. Blomberg, and Robert L. Hubbard Jr., Introduction to Biblical Interpretation, Third Edition. (Grand Rapids, MI: Zondervan, 2017), 156.
[26] Hammett, “Human Nature,” 297.
[27] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 191.
[28] Rob Lister, “J. Lee Grady’s 25 Tough Questions about Women and the Church: A Review Article,” Journal for Biblical Manhood and Womanhood 9, no. 1 (2004): 102.
[29] Wayne Grudem, “Is Evangelical Feminism the New Path to Liberalism? Some Disturbing Warning Signs,” Journal for Biblical Manhood and Womanhood 9, no. 1 (2004): 76.
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Blomberg, Craig L. “Woman.” In Evangelical Dictionary of Biblical Theology, 824–828. Electronic ed. Baker Reference Library. Grand Rapids: Baker Book House, 1996.
________________. From Pentecost to Patmos: Acts to Revelation. Vol. 2. New Testament Introduction and Survey. Nottingham, England: Apollos: An imprint of Inter-Varsity Press, 2006.
Doriani, Daniel M., Hans F. Bayer, and Thomas R. Schreiner. Matthew–Luke. Edited by Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar. Vol. VIII. ESV Expository Commentary. Wheaton, IL: Crossway, 2021.
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_______________. The Lexham Glossary of Theology. Bellingham, WA: Lexham Press, 2014.
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Osborne, Grant R. Ephesians: Verse by Verse. Osborne New Testament Commentaries. Bellingham, WA: Lexham Press, 2017.
Parks, Jessica. Church History Themes. Edited by Zachariah Carter. Bellingham, WA: Faithlife, 2022.
Pohl, C. D. “Hospitality.” In New Dictionary of Biblical Theology, edited by T. Desmond Alexander and Brian S. Rosner. Electronic ed. Downers Grove, IL: InterVarsity Press, 2000.
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Ryrie, Charles C. Biblical Answers to Tough Questions. Chicago, IL: Moody Press, 1991.
Soanes, Catherine, and Angus Stevenson, eds. Concise Oxford English Dictionary. Oxford: Oxford University Press, 2004.
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