A Brighter Day Begins with His Word.

BIBLE QUESTION DOSSIER

Can women preach or be pastors according to the Bible?

Short answer

The New Testament contains both prominent women serving, teaching, prophesying and laboring in ministry and passages that restrict women’s teaching or authority in particular church settings. Christians disagree about whether those restrictions are universal church-order rules or responses to local circumstances.

A serious study has to hold Romans 16, Acts 18, 1 Corinthians 11 and Galatians 3 together with 1 Corinthians 14 and 1 Timothy 2. It also has to examine debated terms such as authenteō rather than settling the issue by an English slogan.

1. What do the English translations actually say?

The five translations below are stored locally on Born Again Daily, so you can see the wording before anyone tells you what to think about it.

Acts 18:24-26

Priscilla and Aquila explain the way of God more accurately to Apollos.

KJV

24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto [them], and expounded unto him the way of God more perfectly.

BSB

24 Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the Scriptures. 25 He had been instructed in the way of the Lord and was fervent in spirit. He spoke and taught accurately about Jesus, though he knew only the baptism of John. 26 And he began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.

WEB

24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 26 He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.

ASV

24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John: 26 and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately.

YLT

24 And a certain Jew, Apollos by name, an Alexandrian by birth, a man of eloquence, being mighty in the Writings, came to Ephesus, 25 this one was instructed in the way of the Lord, and being fervent in the Spirit, was speaking and teaching exactly the things about the Lord, knowing only the baptism of John; 26 this one also began to speak boldly in the synagogue, and Aquilas and Priscilla having heard of him, took him to them, and did more exactly expound to him the way of God,

Romans 16:1-7

Phoebe, Priscilla, Junia and other women are commended in ministry.

KJV

1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. 3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise [greet] the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.

BSB

1 I commend to you our sister Phoebe, a servant of the church in Cenchrea. 2 Welcome her in the Lord in a manner worthy of the saints, and assist her with anything she may need from you. For she has been a great help to many people, including me. 3 Greet Prisca and Aquila, my fellow workers in Christ Jesus, 4 who have risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. 5 Greet also the church that meets at their house. Greet my beloved Epenetus, who was the first convert to Christ in the province of Asia. 6 Greet Mary, who has worked very hard for you. 7 Greet Andronicus and Junia, my fellow countrymen and fellow prisoners. They are outstanding among the apostles, and they were in Christ before I was.

WEB

1 I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, 2 that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 3 Greet Prisca and Aquila, my fellow workers in Christ Jesus, 4 who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 5 Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 6 Greet Mary, who labored much for us. 7 Greet Andronicus and Junia, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me.

ASV

1 I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae: 2 that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self. 3 Salute Prisca and Aquila my fellow-workers in Christ Jesus, 4 who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: 5 and salute the church that is in their house. Salute Epænetus my beloved, who is the first-fruits of Asia unto Christ. 6 Salute Mary, who bestowed much labor on you. 7 Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me.

YLT

1 And I commend you to Phebe our sister—being a ministrant of the assembly that is in Cenchrea— 2 that ye may receive her in the Lord, as doth become saints, and may assist her in whatever matter she may have need of you—for she also became a leader of many, and of myself. 3 Salute Priscilla and Aquilas, my fellow-workmen in Christ Jesus— 4 who for my life their own neck did lay down, to whom not only I give thanks, but also all the assemblies of the nations— 5 and the assembly at their house; salute Epaenetus, my beloved, who is first-fruit of Achaia to Christ. 6 Salute Mary, who did labour much for us; 7 salute Andronicus and Junias, my kindred, and my fellow-captives, who are of note among the apostles, who also have been in Christ before me.

1 Corinthians 11:5

Women are described praying and prophesying.

KJV

But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: for that is even all one as if she were shaven.

BSB

And every woman who prays or prophesies with her head uncovered dishonors her head, for it is just as if her head were shaved.

WEB

But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved.

ASV

But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven.

YLT

and every woman praying or prophesying with the head uncovered, doth dishonour her own head, for it is one and the same thing with her being shaven,

1 Corinthians 14:34-35

A debated instruction for women to be silent in the churches.

KJV

34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law. 35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

BSB

34 Women are to be silent in the churches. They are not permitted to speak, but must be in submission, as the law says. 35 If they wish to inquire about something, they are to ask their own husbands at home; for it is dishonorable for a woman to speak in the church.

WEB

34 let your wives keep silent in the assemblies, for it has not been permitted for them to speak; but let them be in subjection, as the law also says. 35 If they desire to learn anything, let them ask their own husbands at home, for it is shameful for a woman to chatter in the assembly.

ASV

34 let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. 35 And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church.

YLT

34 Your women in the assemblies let them be silent, for it hath not been permitted to them to speak, but to be subject, as also the law saith; 35 and if they wish to learn anything, at home their own husbands let them question, for it is a shame to women to speak in an assembly.

1 Timothy 2:11-15

A key debated passage about teaching and authority.

KJV

11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

BSB

11 A woman must learn in quietness and full submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; she is to remain quiet. 13 For Adam was formed first, and then Eve. 14 And it was not Adam who was deceived, but the woman who was deceived and fell into transgression. 15 Women, however, will be saved through childbearing, if they continue in faith, love, and holiness, with self-control.

WEB

11 Let a woman learn in quietness with all subjection. 12 But I don’t permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 13 For Adam was first formed, then Eve. 14 Adam wasn’t deceived, but the woman, being deceived, has fallen into disobedience; 15 but she will be saved through her childbearing, if they continue in faith, love, and sanctification with sobriety.

ASV

11 Let a woman learn in quietness with all subjection. 12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness. 13 For Adam was first formed, then Eve; 14 and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: 15 but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety.

YLT

11 Let a woman in quietness learn in all subjection, 12 and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness, 13 for Adam was first formed, then Eve, 14 and Adam was not deceived, but the woman, having been deceived, into transgression came, 15 and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety.

2. What do the Hebrew and Greek words say?

Important: a lexicon gives a word’s possible senses and usage; it does not magically choose the correct sense without context. “The true meaning” of a biblical word is the meaning it carries in its actual sentence and historical usage.

γυνή (gunē)

Woman/wife; context determines which sense is intended.

G1135 • γυνήgunē — woman

γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] 1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. 2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. 3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

αὐθεντέω (authenteō)

A rare verb in 1 Timothy 2:12 translated exercise authority, assume authority, or domineer in different discussions.

G831 • αὐθεντέωauthenteō — to domineer

αὐθεντέω, -ῶ (αὐθέντης, i.e. αὐτο- ἕντης, one who acts on his own authority, in π., an autocrat; cf. Wis.12:6; cf. -ία, 3Ma.2:29; -ικος is frequently in vernacular, MM, see word) to govern, exercise authority over: 1Ti.2:12.† (AS)

διάκονος (diakonos)

Servant/minister/deacon; used of Phoebe in Romans 16:1.

G1249 • διάκονοςdiakonos — servant

διάκονος, -ου, ὁ, ἡ (derivation unknown), [in LXX for נַעַר, שָׁרַת pi.: Est.6:3, 5, א B Est.1:10 2:2, Pro.10:4, 4Ma.9:17 * ;] 1. in general, a servant, attendant, minister: Mat.20:26 22:13 23:11, Mrk.9:35 10:43, Jhn.2:5, 9, 1Co.3:5, Gal.2:17, Eph.6:21, Col.4:7; δ. θεοῦ, Rom.13:4, 2Co.6:4, 1Th.3:2; δ. Χριστοῦ, 2Co.11:23, Col.1:7, 1Ti.4:6; cf. ὁ δ. ὁ ἐμός, Jhn.12:26; δ. περιτομῆς, Rom.15:8; δ. καινῆς διαθήκης, 2Co.3:6; δ. δικαιοσύνης, 2Co.11:15; δ. [εὐαγγελίου], Eph.3:7, Col.1:23; δ. [ἐκκλησίας], Col.1:25. 2. As technical term for Church officer (so in pre-Christian times, see M, Th., I, 32), a deacon: Php.1:1, 1Ti.3:8, 12; fem. (cf. Eccl. διακονίσσα), Rom.16:1 (cf. 1Ti.3:11, and CGT, in l., also M, Th., l.with).† SYN.: δοῦλος, bondman; θεράπων, servant acting voluntarily; ὑπηρέτης, servant, attendant, by etymol. suggesting subordination. All these imply relation to a person, in distinction from which δ. represents rather the servant in relation to his work. Cf. also λειτουργός, a public servant, in which the idea of service to the community is prominent; οἰκέτης, a house servant. (AS)

διδάσκω (didaskō)

To teach; central to the wording of 1 Timothy 2:12.

G1321 • διδάσκωdidaskō — to teach

διδάσκω [in LXX chiefly for למד pl., also for ידע hi., ירה hi., etc. ;] to teach (i.e. instruct) a person, teach a thing; 1. trans.: with accusative of person(s), Mat.5:2, Mrk.1:22, al.; before ὅτι, Mrk.8:31; περί, 1Jn.2:27; with inf., Luk.11:1; with accusative of thing(s), Mrk.6:30 12:14; with cogn. accusative, Mat.15:9 (LXX); with dupl. accusative, Mrk.4:2, Jhn.14:26; pass., Gal.1:12, 2Th.2:15; with dative of person(s) (like Heb., cf. Job.21:23, but prob. a vernac. usage, see Swete, in l.), Rev.2:14. 2. Absol., to teach, give instruction: Mat.4:23, Mrk.1:21, and often in Gosp., Rom.12:7, 1Co.4:17, 1Ti.2:12, al. SYN.: παιδεύω (cf. Westc., Heb., 402; Cremer, 180). (AS)

3. Where interpretation begins

Complementarian reading

Restricts the governing/authoritative teaching office of pastor/elder to qualified men while affirming many other ministries for women.

Egalitarian reading

Understands the restrictive passages as local or situational and sees the New Testament’s gifted women as evidence that teaching and pastoral leadership are open to women.

Tradition-specific approaches

Catholic, Orthodox, Anglican, Methodist, Baptist, Pentecostal and other communions apply these texts differently, especially regarding ordination and sacramental office.

4. A careful conclusion

The New Testament evidence is not exhausted by either “women never led” or “there are no restrictions.” Both sets of passages are real. The disagreement is chiefly about the scope and permanence of the restrictive texts and the offices to which they apply.

Further study

Compare historical commentaries on Acts 18:24-26 →

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