Women in Church Leadership - a Series of Study Papers
The following study papers were commissioned by Grace Communion International as part of its consideration of whether women may be ordained.
6. Women in the Four Gospels
6.3. Why Were All the Apostles Male?
Scholars are generally agreed that Jesus treated women with respect, as people of the same spiritual significance as men. On this point, scholars who favor women’s ordination are agreed with those who oppose it. There is one significant aspect of Jesus’ ministry on which they do not agree, and that is the implications of the fact that Jesus chose only men to be among the Twelve. For example, James Borland writes that Jesus
demonstrated a clear role distinction between men and women. Nowhere is this issue seen more clearly than in Jesus’ selection of only men for the role of apostle…. When moral issues were at stake, Jesus did not bend to cultural pressure. It was not social custom or cultural pressure that caused Jesus to appoint an all-male group of apostles. Had He so desired, He could easily have appointed six men and their wives as apostles….
Jewish culture did accept women into positions of leadership. Just three decades before Herod the Great took over as king, Israel was ruled for years by Queen Alexandra. The fact that an occasional judge (Deborah, Judges 4-5), or ruler (Athaliah, 2 Kings 11:3) was a woman also demonstrates that female leadership was possible.
Since Jesus was willing to break social customs, and Jewish culture sometimes allowed female leaders, Jesus must have had a good reason to choose only men—and that reason, Borland argues, is because church leaders should all be men. “Even though many women have excellent leadership qualities, God still has clear role distinctions in mind when apostleship and eldership are considered.”
However, egalitarians respond that not only were the apostles all men, they were also all Jewish, and that indicates a cultural limitation that does not apply to church leadership today. Jesus did not pick any Samaritan men to be apostles, either, because of the cultural limitations he worked in.
The Jewishness of the disciples was necessitated by a theological fact: Jesus was sent only to the Jews (Matt. 15:24), and we have good biblical reasons for understanding that to be a temporary limitation. The Bible shows that the church began as all Jewish; it is no surprise that the leaders were all Jewish.
However, Borland points out an important fact: “The church did not start as all male and then later become both male and female. Christ’s followers were both male and female from the beginning,” and yet women were not chosen as leaders. Second, unlike the all-Jewish leadership, “male leadership was perpetuated by those whom Christ initially taught, trained, and to whom He committed the future leadership of His church.”
Twelve Jewish men
When Jesus chose only men as apostles, was he reflecting a permanent restriction on leadership within the church, or was it due to a temporary need? Jesus was willing to teach women in public and in private, and women were among his disciples, but he did not include them in the Twelve. There are good reasons not to have a Gentile in the Twelve, but why not any women?
Some egalitarians have answered that Jesus was limited by his culture, but as Borland noted, it seems unlikely that Jesus, who broke many religious conventions, was that limited by his culture.
However, Jesus did not challenge all the imperfect social customs of his day. He did not attack the Roman government, nor the custom of slavery. Instead, he used slaves in some of his parables without even a hint that such a custom was anything less than what God wanted. Yes, Jesus was willing to challenge culture on certain points, but we cannot assume that he agreed with everything that he let stand. Nevertheless, we must agree that when it came to choosing disciples, Jesus had an opportunity to challenge culture, but did not. He treated women as equals in other respects, but not for being in the Twelve.
Egalitarians often argue that equal worth requires equal access to all roles, but that does not seem to be a valid assumption. The Christian who has the gift of leadership is not more valuable to God than a Christian with the gift of service. One gift is more valuable for certain functions of the church than the other gift is, but the persons are of equal value even though the same roles are not open to both. The example of Jesus shows that at least in certain situations it is not a sin to discriminate on the basis of gender when choosing church leaders.
Borland summarizes the argument: “We can conclude that in the choice of the twelve apostles…in the pattern of male leadership followed by those whom Jesus taught most closely, and even in the twelve names inscribed on the foundations of the heavenly city, Jesus clearly affirmed an abiding role distinction between men and women and an abiding leadership role for men.”
John Piper and Wayne Grudem write, “We would not argue that merely because Jesus chose twelve men to be His authoritative apostles, Jesus must have favored an eldership of only men in the church. But this argument would be at least as valid as arguing that anything else Jesus did means He would oppose an eldership of all men.” In other words, Jesus didn’t directly talk about eldership, but what he did supports the conservative conclusion. Schreiner writes, “A male apostolate does not prove that women should not serve as leaders, but when combined with the other evidence, it does serve as confirmatory evidence for the complementarian view.”
However, there is another factor to consider: the disciples were not only all Jewish, there were exactly 12. When there were only 11, Peter said that it was necessary to bring the number back to 12 (Acts 1:22). Jesus was forming a new people of God, and the 12 disciples represented the 12 tribes of Israel, and for that reason they had to be 12 men. For the symbolism of this group, it was necessary for Jesus to discriminate against Gentiles and women. One of the discriminating factors is now obsolete, so it is possible for the other to be obsolete, too. The example set by Jesus in this matter is therefore of uncertain significance.
Belleville comments on the biblical symbolism:
Twelve Jewish males…represent the twelve tribes and their patriarchal heads. It is the twelve apostles who will sit on thrones, judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30). The new Jerusalem will have twelve gates, twelve angels, twelve foundations, and on them the names of the twelve apostles (Rev. 21:12, 14). It is important not to make a leap from the twelve apostles to male leadership in the church. The leap, instead, should be from twelve apostles to the [entire] church of Jesus Christ. It is not male leaders who will serve as judges in the future, nor, for that matter, is it female leaders. “Do you not know,” Paul says, “that the saints will judge the world?… Do you not know that we will judge angels?” (1 Cor. 6:2-3).
Further, the 12 apostles do not set a pattern for future church leadership. After James was killed, there was no effort to bring the number back to 12. We should not assume that the choice of 12 male Jewish apostles constituted a pattern for future church leaders—we know that it did not establish a pattern in its number or its ethnicity, so we should be open to the possibility that it did not establish a pattern in gender, either. We need to see what the church actually taught about leadership, and what women actually did in the early church.
In scholarly debates about the ordination of women, scholars on both sides of the question often try to argue that every bit of evidence supports their particular view, and in some cases it seems that they try to make particular scriptures say something they do not clearly say.
Instead, it seems better to acknowledge that some aspects of the argument lean one way, and some lean the other, and we hope that this admission allows us to look at the evidence more objectively, allowing each verse or passage to convey its own message. Here we can summarize some of what we have found in this and previous studies:
- In Genesis 1, men and women alike are made in the image of God, thus favoring but not proving the egalitarian view.
- In Genesis 2, conservatives have a reasonable (although not conclusive) argument that the man was created before the woman and therefore may have authority.
- In Genesis 3, man’s dominance over woman is presented as part of the consequence of sin, suggesting that such dominance was not God’s original intent.
- In the Old Testament in general, women sometimes shouldered civil leadership roles and sometimes spoke the word of God, which by definition is authoritative. This favors the egalitarian view. However, women were never in the priesthood, supporting the conservative view that God does not allow females to have certain religious roles.
- The example of Jesus challenges the view that women are subordinate, but it does not specifically address gender roles in the church. Conservatives are supported by the fact that Jesus did make gender distinctions in selecting only males as apostles, but as conservative scholars admit, this does not conclusively prove their view that women may not serve as elders, for other explanations are possible as to why Jesus chose 12 Jewish men as apostles.
In coming papers, we will turn our attention to what actually happened in the early church, and what the rest of the New Testament says about women in the church.
 Borland, 120-21.
 Borland, 120-21.
 Borland, 121. Here he cites Acts 1:21; and 6:3, both of which specify males. We also note that Acts 6:3 calls for males even though the immediate need was for people to minister to women.
 Borland, 122.
 John Piper and Wayne Grudem, “An Overview of Central Concerns,” 67-68, italics added.
 Schreiner, 196.
 Davidson, 176, citing Evelyn and Frank Stagg, Women in the World of Jesus (Philadelphia: Westminster, 1978), 123. The weakness in this explanation is that the disciples were not one from each tribe, and if they did not accurately represent the 12 patriarchs in genealogy, then it could be argued that they did not have to be accurate in gender, either. But the conclusion is still the same: Since one factor is obsolete, the other may be as well. To discern whether it is, we must turn to the epistles.
 Belleville, 149.
 “The Twelve did not constitute or provide the model or framework for leadership or authority in the early church, apart from the very earliest days in the Jerusalem church” (David Scholer, “Women,” in Dictionary of Jesus and the Gospels [ed. Joel Green et al.; InterVarsity, 1992], 886).