Are Women Leaders Biblical?
Take Heed
I’ve engaged in this discussion numerous times online, as it’s clear that many individuals read the scriptures but fail to live by their teachings, which is the fundamental issue. They aspire to be born again, yet refuse to obey the principles outlined. They seek a new life in Yeshua but are unwilling to relinquish their old ways and traditions, often attempting to integrate the world’s perspective into their faith.
When we study the scriptures, we swiftly recognize that they present an entirely distinct realm-a unique way of living governed by a different set of principles. This is why the scriptures call us to renew our minds in accordance with their teachings. There can be no renewal of the mind without a transformation in our lives that aligns with scripture. There is no renewal if we read the scriptures yet fail to obey them. Without embracing and honoring Elohim’s commands, there is no shift in thinking, no cleansing of sin, no spiritual growth, and no attainment of wisdom. The true Holy Spirit will not dwell within us if we are disobedient to the Ten Commandments-not merely nine-regardless of what any pastor may claim. The truth is straightforward.
Let’s start:
Debrah
Some argue that Deborah, as seen in Judges 4-5, was a leader because she judged Israel and accompanied Barak to battle, claiming this proves women can preach or lead Elohim’s people as shepherds. They point to her role as a prophetess and judge as evidence of authority to teach or lead a congregation. This argument doesn’t hold. Deborah was a prophetess, a role Elohim gave to women (Judges 4:4; 2 Kings 22:14), but being a prophetess doesn’t mean she was a teacher or shepherd of a congregation, as those are distinct gifts of the Spirit listed in 1 Corinthians 12:28, where apostles and teachers are separate roles. In Judges 4:6-9, she delivered Elohim’s message to Barak, who fought with spears and an army (Judges 4:15-16), but she didn’t gear up in armor or fight as a warrior; she went for prophetic support.
Judges 4:9 indicates it seemed like a rebuke to Barak when Elohim gave victory to Jael, a woman who killed Sisera (Judges 4:21), not a sign of Deborah’s leadership. In contrast, Yeshua’s ministry in John 10:11 focused on teaching, not violent battle, and His apostles, all men, continued this work of teaching and spreading the word (Matthew 10:1-7). Judges 5:7 calls her a mother in Israel, emphasizing a nurturing role, not a shepherd like Moses (Exodus 3:10) or Yeshua. If Elohim wanted Deborah to lead or teach His people as a shepherd, He would have appointed her as such, but He never did.
Miriam
Some argue that Miriam, as seen in Exodus 15:20, was a leader because she guided women in celebration with tambourines and dancing, claiming this shows women can preach or lead Elohim’s people. They point to her title as a prophetess as evidence of authority to teach in a congregational setting. This argument doesn’t hold. Miriam was a prophetess, a role Elohim gave to women, as seen in Exodus 15:20 and with Huldah in 2 Kings 22:14. In Exodus 15:20-21, scripture clearly states that Miriam took a tambourine, and all the women of Israel, not men, followed her with tambourines and dancing, leading only the women in a song of worship, aligning with Elohim’s design for women to lead other women, as seen in Titus 2:3-5. In Numbers 12:1-15, Miriam and Aaron criticized Moses for marrying a Cushite woman and challenged his unique leadership, saying, Has the Lord spoken only through Moses? Has he not spoken through us also? (Numbers 12:2). Elohim Himself spoke, rebuking them and declaring that He chose Moses as His leader, speaking to him face to face, unlike Miriam or Aaron (Numbers 12:6-8). Only Miriam was struck with leprosy, indicating a stronger judgment because she overstepped her role. Elohim gave Aaron a specific role as Moses’ helper and spokesman (Exodus 4:14-16), but never appointed Miriam to lead or teach the congregation as a shepherd, unlike Moses, whom He explicitly chose.
Esther
Some argue that Esther’s role as queen in the Book of Esther, where she influenced King Ahasuerus to save the Jews from Haman’s plot (Esther 7:1-6), proves women can lead or preach over Elohim’s people. They point to her bold actions and influence as evidence of a leadership role akin to teaching or shepherding a congregation. This argument doesn’t hold. Esther was faithful and obedient to her uncle Mordecai, who raised her (Esther 2:7, 20), following his guidance to approach the king. She didn’t usurp the king’s authority, even as queen, but used the gift Elohim gave her to humbly petition her husband, the head, as seen in Esther 5:1-8 and 7:3-4. The king, not Esther, issued the orders to impale Haman (Esther 7:9-10), allow the Jews to defend themselves (Esther 8:11), and honor Mordecai with a public parade (Esther 6:10-11). Esther remained within her area of authority as a wife and queen, influencing through submission, not taking a teaching or leadership role over Elohim’s people. This aligns with Elohim’s design for women, as seen in Titus 2:3-5, and contrasts with the male leadership pattern of shepherds like Moses (Exodus 3:10).
Mary Magdalene
Some argue that Mary Magdalene preached because she told others about seeing the resurrected Yeshua in John 20:18, claiming this makes her a preacher or leader of Elohim’s people. They point to her sharing the news as evidence that women can teach and lead congregations. This argument falls apart. Mary Magdalene’s role in John 20:17-18 was to report what she witnessed-seeing Yeshua alive-not to preach or teach doctrine with authority over a congregation. Sharing an account as a witness doesn’t equate to the role of a shepherd or teacher, as Elohim appointed men like the apostles for those roles, as seen in Matthew 10:1-7. If simply sharing an experience makes someone a preacher, then anyone, believer or not, could claim that role, which weakens their argument. Furthermore, her actions don’t show her leading a congregation or being appointed by Elohim to teach His people, unlike Yeshua in John 10:11 or Peter in Acts 2:14.
Woman at the Well
Some argue that the Samaritan woman in John 4 preached because she told people about Yeshua after He revealed Himself to her, claiming this shows women can preach or lead Elohim’s people. They point to John 4:28-29, where she tells her townspeople about Yeshua, saying, Come, see a man who told me all that I ever did. Can this be the Christ? and many believed because of her testimony, as evidence of her teaching or leading. This argument doesn’t hold. The woman was sharing her encounter with Yeshua, not preaching or teaching with authority over a congregation. John 4:16-18 shows she had five husbands and was living in adultery with a man she wasn’t married to, indicating she was in transgression. Yeshua, as a Torah teacher, spoke of living water, symbolizing the Holy Spirit in John 4:10-14, but there’s no evidence He gave her this gift, as she remained in sin. Her question, Can this be the Christ? in John 4:29, shows she was in unbelief, still questioning if Yeshua was the Messiah, not filled with faith. People in unbelief, lacking faith, cannot be appointed to teach or lead Elohim’s people, unlike men like Peter, chosen in Acts 2:14 to teach as a shepherd. Again, If simply sharing an encounter makes someone a preacher, anyone could claim that role, believer or not, which is not what scripture supports.
Phoebe
In Romans 16:1, some argue Phoebe was a leader or preacher because newer Western translations call her a deacon or deaconess, suggesting she held a teaching or authoritative role in the church. They point to her being described in Romans 16:2 as a benefactor of many, including Paul, as evidence she could lead or preach to Elohim’s people. This argument doesn’t stand. In the oldest Greek manuscripts, like Codex Sinaiticus and Codex Vaticanus, Phoebe is called diakonos, meaning servant, as translated in older versions like the King James and Geneva Bibles. Diakonos refers to service, not necessarily a formal office like overseer or elder. There’s no evidence she taught or led a congregation. Her role likely involved serving, possibly teaching women, as instructed in Titus 2:3-5, where older women are to teach younger women to love their husbands and children. Teaching men would contradict Apostle Paul’s command in 1 Timothy 2:12, which forbids women from teaching or usurping authority over men, where usurp means to take by force what Elohim gave to men. Phoebe’s service, while vital, was not a shepherd or teaching role over Elohim’s people.
Galatians 3:28 (Galatiyim)
Some argue that Galatians 3:28 from the Scriptures 2009, which says,
“There is not Yehuḏi nor Greek, there is not slave nor free, there is not male and female, for you are all one in Messiah יהושע.”
(Galatiyim Galatians 3:28 TS2009)
allows women to preach or lead, claiming it erases distinctions and bypasses Elohim’s order for leadership. This interpretation is absurd. Galatians 3:28 echoes the spiritual unity seen in Deuteronomy 29:10-12, where all Israel-men, women, children, and foreigners-stood united in covenant with Elohim, yet distinct roles, like male priests and leaders, remained. Similarly, Yeshua said, I and the Father are one in John 10:30, showing unity in purpose, worship, and obedience to Elohim’s commandments, not erasing roles. To interpret Galatians 3:28 as eliminating distinctions leads to absurd outcomes: it would mean there are no slaves in Messiah, nullifying verses like Ephesians 6:5, where slaves are addressed in Christ, or no freedom from sin, contradicting Romans 6:18, which says believers are freed from sin. We must carefully translate and think through these verses, as they speak to spiritual equality in salvation, not giving women authority to preach or lead over men, which contradicts Elohim’s order in 1 Timothy 2:12.
The Building Up
Adam
Elohim set a pattern of male leadership from creation. In Genesis 2:19-20, Adam was given the authority to name the animals, a sign of dominion and responsibility entrusted to him alone. In Genesis 2:23, Adam named the woman, calling her woman, and later named her Eve in Genesis 3:20, further showing his role as the head. Genesis 3:16 confirms this order, where Elohim told Eve her husband would rule over her after the fall. This is likely what Paul referred to in 1 Timothy 2:13, when he pointed to Adam being formed first, before Eve, establishing him as the male leader and figure. Elohim addressed Adam directly in Genesis 2:16-17, giving him the command about the tree before Eve was created, showing his primary responsibility.
Apostle Paul
In 1 Timothy 2:12, Apostle Paul restricts women from teaching or having authority over men in the congregation, stating, I do not permit a woman to teach or to assume authority over a man; she must be quiet. The word translated as assume authority means to usurp, which is to take by force or unlawfully the authority Elohim specifically gave to men. This prohibition is grounded in the creation order, as Paul explains in 1 Timothy 2:13, pointing to Adam being formed first, then Eve, aligning with Genesis 2:7 and 2:22. This reinforces that only men were appointed to lead and teach Elohim’s people as shepherds, consistent with the pattern seen in leaders like Moses in Exodus 3:10.
Choose Seven Men
In Acts 6:1, the Bible describes a complaint from the Hellenistic Jews that their widows were being overlooked in the daily distribution of food. To address this, the apostles instructed the congregation to choose seven men, not seven women, of good repute, full of the Spirit and wisdom, to handle this task. Stephen, described in Acts 6:5 as a man full of faith and the Holy Spirit, was one of these seven men chosen. This selection highlights Elohim’s pattern of appointing men to leadership roles within the congregation, as these men were tasked with serving and overseeing the needs of the early church, a responsibility tied to spiritual leadership. Unlike prophets or witnesses, these roles involved authority and service over Elohim’s people, aligning with the male shepherd pattern seen in leaders like Moses in Exodus 3:10.
Matthias
After Judas hung himself, as recorded in Matthew 27:5 and Acts 1:18-19, the apostles sought to replace him with another to restore the twelve, as described in Acts 1:21-26. Some might argue that a woman could have been considered, given the presence of faithful women like Mary Magdalene who followed Yeshua. However, this argument falls apart. Acts 1:21-22 specifies that the replacement had to be a man who had been with them from Yeshua’s baptism to His ascension, witnessing His miracles and teachings. From two men, Joseph called Barsabbas and Matthias, the apostles chose Matthias by lot (Acts 1:26). No woman was considered or mentioned for this apostolic role, which involved teaching and leading Elohim’s people. This reinforces the pattern of male leadership, as the apostles, all men, were appointed by Yeshua Himself (Matthew 10:1-7) to shepherd His congregation, consistent with Elohim’s design seen in 1 Timothy 2:12.
Pronouns
In 1 Timothy 3:2, Apostle Paul lists the qualifications for overseers, saying, Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach. The term overseer is singular and uses male pronouns, referring to he throughout 1 Timothy 3:1-7, as in he must manage his own household well and he must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil (1 Timothy 3:6). The phrase the husband of one wife explicitly indicates a male leader, not a wife of one husband, showing Elohim’s design for men to hold this role. This pattern of male pronouns and roles is echoed in Titus 1:6, where an elder must be the husband of one wife, again using he, reinforcing that shepherds and teachers of Elohim’s people are men.
Summary of Male Leadership
Elohim’s design for leadership in His congregation consistently points to men as shepherds and teachers. From Adam’s authority in naming the animals (Genesis 2:19-20) and Eve (Genesis 2:23, 3:20), to the judgment in Genesis 3:16 where Elohim said the husband would rule over his wife, a clear pattern of male headship emerges. Apostle Paul reinforces this in 1 Timothy 2:12-13, prohibiting women from teaching or usurping authority over men-usurping meaning to take by force what Elohim gave to men-pointing to Adam’s creation first. In 1 Timothy 3:1-7, overseers are described with male pronouns, as in he must be the husband of one wife, not a wife of one husband, and he must not be a recent convert, lest he become puffed up and fall (1 Timothy 3:6). Titus 1:6 echoes this, requiring elders to be the husband of one wife, using he. In Acts 6:1-6, Stephen and six other men, not women, were chosen to serve and lead in the congregation, showing men in roles of spiritual oversight. After Judas’ death, Matthias, a man who witnessed Yeshua’s ministry from His baptism to ascension, was chosen to replace him (Acts 1:21-26), with no woman considered for this apostolic role of teaching and leading. Women have powerful ministries, as seen with Miriam leading women in worship (Exodus 15:20), and in Titus 2:3-5, older women are instructed to teach younger women to love their husbands and children, to be self-controlled, pure, and kind, keeping their homes. Likewise, Phoebe, called a servant in Romans 16:1 in older translations like the King James, likely served in supportive roles, not teaching or leading men, as that would contradict 1 Timothy 2:12. These roles are vital but distinct from teaching or leading men, as that would usurp male authority.
My Closing Remarks
The disorder in many churches today is evident and troubling, despite Elohim being a Elohim of order, as seen in 1 Corinthians 14:33. Scripture outlines clear roles for women, such as teaching younger women to love their husbands and children (Titus 2:3-5), but instead, women are placed in leadership roles over congregations, which contradicts 1 Timothy 2:12, where Apostle Paul forbids women from teaching or usurping male authority. This usurpation leads to problematic outcomes, as I’ve witnessed, creating confusion and disarray. Additionally, the practice of appointing youth pastors, whether male or female, is not biblical but a man-made tradition, adding to Elohim’s word, which is warned against in Deuteronomy 4:2. Placing untrained individuals, especially new believers, in roles like deacons or youth leaders (not biblical), without the years of training under elders as implied in 1 Timothy 3:6, results in pride and error, as they become puffed up and teach things they don’t fully understand. This lack of scriptural knowledge and premature leadership causes people to be taught incorrectly, leading to disputes and even legal issues, as seen in some churches. I’ve personally spoken to pastors who admit that leadership roles, according to scripture, are meant for men, yet they appoint women as deaconesses and leaders to follow popular trends. This shows cowardice and weakness, as these blind leaders knowingly ignore Elohim’s laws, like the Ten Commandments, and appoint women despite understanding scripture’s clear prohibition, all because they lack the authority, training, and courage to uphold Elohim’s order.
Shalom!
