The term biblical womanhood refers to theological interpretations of Scripture regarding the identity, roles, and calling of women in relation to men, the church, and society. Modern debates over biblical womanhood are not new interpretations but rather the result of long historical development within church tradition, biblical interpretation, and cultural context.
This concept is often discussed through two major interpretive frameworks that emerged in the 19th and 21st centuries; these include, but are not limited to:
- Complementarianism: Men and women are equal in dignity but have distinct, divinely designed roles, often including male leadership in the home and the church.
- Egalitarianism: Men and women are equal in both essence and function, and leadership roles are not restricted by gender.
Complementarians believe that role distinctions reflect a divinely designed order rather than inequality. They often compare these distinctions to the distinct yet equal roles within the Trinity. This view draws on the scripture found in 1 Timothy 2:12, “And I do not permit a woman to teach or to have authority over a man, but to be in silence.” Complementarians also cite Ephesians 5:22, “Wives, submit to your own husbands, as unto the Lord.” They believe gender roles are part of God’s created order found in Genesis chapters 2-3. Men and women reflect different aspects of God’s design.
Egalitarians believe the gospel restores the full partnership between men and women intended from the beginning. They hold that men and women are created equal in value and should have equal roles and opportunities, including leadership, with no gender-based role restrictions. They adhere to mutual submission to one another, as in Ephesians 5:21: “Submitting to one another.” Galatians 3:28 is central to their egalitarian interpretation: “There is neither male nor female for you are all one in Christ.” Egalitarians do not ignore verses like 1 Timothy 2 or Ephesians 5; they reinterpret them. They often argue that these passages address a specific local issue. They also believe that the Greek word for “authority” may imply domineering or abusive authority rather than healthy leadership; therefore, it does not universally ban women from teaching.
Early biblical texts present women as image-bearers of God. We find this view in Genesis 1:26-27, “God said, ‘Let Us make man in Our image, according to Our likeness.’” Women are also active participants in God’s covenant purposes. Women such as Sarah, Mariam, Deborah, Ruth, and Esther demonstrate leadership, a prophetic voice, and covenant faithfulness. These women and their stories in scripture establish that, from the beginning, biblical anthropology affirms shared dignity and responsibility in the imago Dei (image of God). In the book Worthy by Elyse Fitzpatrick and Eric Schumacher, they explain further, “To be made in the image of God means to rule as God’s representatives.” They also explain, “The title ‘image of God’ was reserved for royalty; it would not be given to a common laborer.”[1] We see the value of women and men being created in the likeness of God and in His image. Being created in the image of God is what separates humanity from all other creation. Males and females are equally created in God’s image; both share dominion and stewardship responsibilities.
Looking at both the complementarian and egalitarian views, one cannot overlook the passages in Titus 2:3-5, where Paul instructs older women to teach younger women to be busy at home. In addition, it is imperative to look to the example of the Proverbs 31 woman. In the book Biblical Womanhood, Nancy Leigh Demoss explains further, “These and other Scriptures make it clear that while it is the man’s responsibility to be the provider at home, it is a woman’s responsibility to be the caretaker of the home. Domesticity devotion is an essential facet of femininity.” When one gazes upon the egalitarian view as stated above, “The gospel restores the partnership between man and woman intended from the beginning,”[2] one cannot help but notice that the apostle Paul’s biblical guidelines for women align with those in Titus 2 and Ephesians 5. If the gospel had come to restore the partnership of men and women, then Paul would not have needed to redefine the biblical order of creation in Ephesians 5 or to honor the teaching of Titus 2.
A biblical woman’s priority is to draw from the fountain of God’s word. By doing so, she establishes her first priority: being in a relationship with her heavenly Father and allowing Him to pour into her so she can pour out upon others, first in her home and then beyond. Jesus modeled this with His disciples in Mark 3:14, “Jesus appointed twelve that they might be with Him and that He might send them out to preach.” When a woman spends time with Jesus, He fills her and sends her out into her home first and then into the outer parts of the world. Spending time with Jesus models the first principle in Titus 2: “Live reverently and be devoted to the Lord,” as the Apostle Paul instructs. In her book, A Woman After God’s Own Heart, Elizabeth George writes, “If God is going to be first in our hearts and the ‘Ultimate Priority’ of our lives, we must develop a root system anchored deep with Him. Just like a plant with roots hidden underground, you and I, out of public view and alone with God, are to draw from Him all that we need to live the abundant life He has promised to His children (John 10:10). We must seek to live our lives near to God, indeed hidden in Him! As we seek a deeper life in Christ, we do well to consider facts about roots.”[3]
In Titus 2, Paul further explains what a woman is to teach. He goes into great detail about a woman’s role in other women’s lives as well as in her own. Biblical women are to teach younger women to love their husbands, practice self-control and purity, manage their households well, and be kind to others. A Biblical woman is to live in a way that publicly reflects her faith to those around her.
When God created Eve, He acknowledged that it wasn’t good for man to be alone (Gen 2:18), so He created a helper suitable for him. In their book, Worthy Elyse Fitzpatrick and Eric Shumacher write, “Obviously, the word helper does not indicate a lower status or class, inferiority, or subordination. In fact, the word helper implies a deficiency in those being helped! (If they didn’t need help, they wouldn’t need a helper).” It is important that a biblical woman prioritize helping her husband. Focusing on her husband’s needs before any others is essential to God’s created order. When a woman comes alongside her husband as an equal heir and helper, the home functions as God intended and enables her husband to fulfill his godly calling. In many branches of Christianity, marriage and family are often described as the “first institution” established by God, based on interpretations of the creation story in Genesis, in which Adam and Eve form the first family unit. From that perspective, the family comes before other institutions like governments, churches, or schools, and is seen as the primary place where values, identity, and moral formation begin.
A biblical woman is to model purity of heart, be self-controlled, and manage her home. In Proverbs 31:27, the wise woman says, “She looks well to the ways of her household.” As a woman watches over her home and follows the example of the Proverbs 31 woman as God lays out in scripture, she again demonstrates the order God has placed in His first institution, marriage and family.
A biblical woman is to exhibit godly character and model Christlike character. She is to hold God in deep reverence. Proverbs 31:30 says, “Charm is deceitful, and beauty is vain, but a woman who fears the Lord shall be praised.” A godly woman speaks and acts with wisdom. Proverbs 31:26 says, “She opens her mouth with wisdom, and the teaching of kindness is on her tongue.” Her strength is expressed through tenderness and grace. 1 Peter 3:3-4 says, “A gentle and quiet spirit is precious in God’s sight.” She exercises discipline and lives with integrity. Titus 2:3-5 calls women to be self-controlled and pure. In addition, 1 Timothy 2:9-10 emphasizes modesty and good works. She is dependable and loyal. Proverbs 31:11 says, “Her husband safely trusts her.” She exhibits faithfulness in little, so the Lord entrusts her with much (Luke 16:10). Her identity is secure in God, not in circumstances. She models strength and dignity before others; she wears them like clothing (Proverbs 31:25). She doesn’t just hear God’s word; she is a doer of the Word, living out her faith through action and serving others. She allows her light to shine before others and doesn’t hide her lamp under a bushel (Matthew 5:16).
God has used women throughout His redemptive story and plan. He repeatedly works through women to advance His promises. God fulfills His promise through Sarah with the birth of Isaac. We see Him again use Rebekah as He speaks directly to her about the future nations. In addition to naming only a few, we see Him use Ruth, as God allows her circumstances to place her in the lineage of King David and ultimately Jesus. God’s use of women continues throughout the redemption story as He fulfills His promise of the coming Messiah, Jesus Christ, through Mary. The most pivotal moment in redemption comes through a woman. Women were never an afterthought in God’s plan; they are woven into every stage of redemption. For example:
- Creation = equal image bearers.
- Israel’s history = leaders, mothers of promise, and deliverers.
- Christ’s coming = central participants.
- Resurrection = first witnesses.
- Church = teachers, servants, patrons.
God consistently entrusts women with influence, responsibility, and spiritual significance.
In conclusion, from the beginning in Genesis, God established a structured order for His first institution: the marriage and family unit. God laid out in orderly form that men and women were created in His image as equals, yet they have distinct roles and responsibilities. Had this been replaced by the coming messiah, as egalitarians would suggest, the apostle Paul wouldn’t have had to instruct women about their callings and roles in the home and the church after Jesus’ birth. Paul laid the foundation for womanhood in Titus 2. Had God intended the woman’s role to be fulfilled through the covenant, perhaps Paul would have written, “Now women can do whatever they wish because the Messiah has come.” On the contrary, Paul is very clear about the role of women in Titus 2 and in Ephesians 5. God has used women since the beginning of creation to fulfill His plan through the family unit, and it is important that He continues to do so through women’s obedience. God’s Word is very clear about a woman’s role and responsibilities both before the Messiah’s birth and after.
[1] Elyse Fitzpatrick and Eric Schumacher, Worthy: Celebrating the Value of Women (Minneapolis: Bethany House Publishers, 2022), 31.
[2] Nancy Leigh DeMoss, Biblical Womanhood in the Home (Wheaton, IL: Crossway Books, 2002), 29.
[3] Elizabeth George, A Woman After God’s Own Heart (Eugene, OR: Harvest House Publishers, 2001), 31.
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