What does the Bible say about women as elders?

Definition and Significance of Elders

In Scripture, “elder” (Greek: presbuteros) generally refers to a leader or overseer in a local congregation, often used interchangeably with terms like “overseer” (Greek: episkopos) and “pastor/shepherd” (Greek: poimēn). The role carries the responsibility of teaching, shepherding, and governing the Christian community. As such, the question arises as to whether women may serve in this capacity.

Key New Testament Passages

Several passages in the New Testament address the qualifications and responsibilities of elders. While these passages do not explicitly use the term “elder” for women, some argue for broader applications of other texts that highlight women’s roles in ministry. Below are the main Scriptures that are frequently referenced when considering the question of women serving as elders:

1. 1 Timothy 3:1–7:

“This is a trustworthy saying: If anyone aspires to be an overseer, he desires a noble task. An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not dependent on wine, not violent but gentle, peaceable, and free from the love of money. He must manage his own household well and keep his children under control, with complete dignity. For if someone does not know how to manage his own household, how can he care for the church of God? He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil. Furthermore, he must have a good reputation with outsiders, so that he will not fall into disgrace and into the snare of the devil.”

This passage is often cited because of its references to an overseer as “the husband of but one wife” and managing “his own household.” Many conclude that the plain reading indicates a male orientation to this office. Others suggest that references to “husband” or “he” might be descriptive of the cultural situation rather than prescriptive for all time. However, a traditional reading holds that the text prescribes qualified men for this role.

2. Titus 1:5–9:

“The reason I left you in Crete was that you would set in order what was unfinished and appoint elders in every town, as I directed you. An elder must be blameless, the husband of but one wife, having children who believe and are not open to the charge of being wild or disobedient. As God’s steward, an overseer must be above reproach—not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money. Instead, he must be hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firmly to the trustworthy message as it was taught, so that by sound teaching he will be able to encourage others and refute those who contradict it.”

Similarly to 1 Timothy, Titus reinforces male pronouns and the phrase “husband of but one wife” (literally in Greek, “man of one woman”), which has traditionally been seen as pointing to male leadership in the role of elder.

3. 1 Timothy 2:11–14:

“A woman must learn in quietness and full submissiveness. I do not permit a woman to teach or exercise authority over a man; she is to remain quiet. For Adam was formed first, and then Eve. And it was not Adam who was deceived, but the woman who was deceived and fell into transgression.”

While this passage does not use the term “elder,” it strongly influences discussions on whether women can serve in authoritative, teaching positions within the church, such as eldership. Its direct mention of authority and teaching is often linked to the function of elders.

Examples of Women in Ministry

Biblical narratives do include women serving in various capacities. These examples form an important counterpoint to the discussion:

- Deborah (Judges 4–5): A prophetess and judge in Israel, Deborah provided leadership in both civil and, in some sense, spiritual matters. While “judge” is not equivalent to “elder,” Deborah’s role displays that God has used women in positions of significant leadership.

- Priscilla (Acts 18:24–26): Alongside her husband Aquila, Priscilla taught Apollos “the way of God more accurately.” She participated in theological teaching, although the text does not designate her as an elder.

- Phoebe (Romans 16:1–2): Called a “servant” (Greek: diakonos) of the church at Cenchreae. Some translations use “deacon,” implying a recognized leadership role. Still, this does not necessarily equate to “elder/overseer.”

Proponents of women elders sometimes highlight the significance of these examples to argue that restricting the office of elder to men might overlook God’s broader pattern of using both men and women. However, others note that the explicit New Testament office descriptions for “elder” or “overseer” usually specify qualifications in male terms to assume the governance of the local church.

Contextual and Cultural Considerations

Cultural historians and theologians have noted that first-century congregations functioned in a male-dominated culture where men customarily took official leadership roles. Some argue that the apostolic instructions simply align with the norms of the era rather than establish a timeless blueprint. Others see these instructions as transcultural, rooted in the creation order (as suggested by references to Adam and Eve in 1 Timothy 2).

Archaeological and Early Church Witness

Early church writings (e.g., letters from Clement of Rome, the Didache, and subsequent church fathers) consistently appear to place men in the office of bishop/elder. Archaeological and inscriptional evidence about church governance is less extensive, but surviving documents describe formal leadership roles mostly held by men, reinforcing that the earliest Christian communities concentrated the function of eldership in male leaders. While some debate may exist over the existence of women who held influential positions, there is no widely accepted evidence of an ordained female eldership mirroring the patterns of the men named in these records.

Historical and Modern Discussions

Through church history, the role of women in ministry has varied. This topic continues to be debated among denominations. Some continue the longstanding interpretation that the biblical text restricts eldership to qualified men, while others contend that the biblical record makes room for women, based on broader principles of life in the Spirit (e.g., Galatians 3:28).

In modern discussions, a significant point remains: the New Testament specifically provides qualifications for “overseer” or “elder” in masculine terms, consistently referencing the role as one restricted to men. Those who assert that women are barred from eldership point to a straightforward reading of these passages. Those who believe women can serve as elders tend to understand these texts as situational regulations or emphasize other texts highlighting women in leadership.

Theological Foundations and Interpretations

1. Creation Order Argument: Some advocate that Paul’s reminder of Adam’s formation before Eve (1 Timothy 2:13) signifies a created distinction in responsibility.

2. Redemptive Trend Argument: Others respond that while creation establishes patterns, Christ’s redemptive work leads believers toward an era in which established roles are transformed and there is “neither Jew nor Greek… male nor female” (Galatians 3:28).

3. Practical Church Function: Elders bear responsibility for doctrinal integrity (Titus 1:9). Those who limit eldership to men suggest that Scripture explicitly harnesses men to lead as a safeguard for familial and congregational structure.

Pastoral Care and Behavioral Considerations

From a practical standpoint, elders not only teach but also offer pastoral care. Proponents of male-only eldership assert that Scripture consistently envisions men modeling a particular way of leading God’s family, reflecting a household dynamic spelled out in passages like Ephesians 5 and 1 Timothy 3. Others note that wise female leadership has also been indispensable throughout biblical history (e.g., Huldah’s prophetic counsel in 2 Kings 22:14–20) and argue that pastoral care includes women in leadership roles to effectively address and support the entire congregation.

Conclusion

In summary, the New Testament passages most directly addressing eldership (1 Timothy 3:1–7, Titus 1:5–9) refer to qualified men. Tradition and many conservative interpreters therefore see the office of elder/overseer as reserved for men. Alternative interpretations maintain that these injunctions were culturally bound, pointing to the broader biblical examples of women leading and teaching in varied capacities.

While the church universal has not fully agreed on the application, there is clear biblical precedent for honoring and including the service and wisdom of both men and women in the body of Christ. Nonetheless, on the specific question of women serving as elders, these often-cited texts and long-standing practice guide numerous congregations to reserve the elder role for men who meet the biblical qualifications.