Certain doctrinal positions anger people. One of the top doctrines is God’s sovereignty over one’s salvation - or Free Will opposed to Sovereign Election. The second, and I may be off, but I am pretty sure accurate, is that of women serving as officers in the Christian Church. Many have taken on the hermeneutic position that the Lord desires egalitarian government within the church. They will attempt to pull arguments from various passages to support their positions of women serving and headship over men. Examples of this are Debrah (Read Judges 5) and Priscilla (Acts 18). Many will take Galatians 3, when Paul declares there is neither Jew or Greek, slave or free or male or female (Gal 3:28), as a proof text. Sadly when one does such a thing, they take these verses out of context because that verse from Galatians is regarding God saving all without distinction (not acception). Those who study carefully and understand such arguments do not stand through careful exegesis, but regardless, more and more churches are caving to what the Bible says, to what society demands. In fact, almost all major denominations are now bringing in women pastors, either lead pastors or others. Baptist denominations are no different. In the USA, the SBC is currently dealing with the entire Rick Warren and Saddleback issue, among other congregations violating the 2000 Baptist Faith and Message. In Canada, there is the CBOQ and even the Fellowship that have churches listing females as pastors.
Some may think, “Do we need to cause more division here? Is this not a tertiary issue?” Well, no. Anytime Scripture is deemed insufficient or not to be obeyed in one area, it has serious consequences in another. Now granted, many men have catastrophically failed in their roles as heads of the house - and in the church. Naturally, women stepped up and stepped in, but this does not mean Scripture permits egalitarianism; women in leadership in the church is just a more visible sign of judgment (Isaiah 3:12).
When Paul wrote his young apprentice Timothy in Ephesus, his first letter highlights what overseers are to exemplify certain character traits (Please Read 1 Timothy 3 here ). This was an important aspect of the early church, as it is in the current church age. Elders are to be appointed in every church (Acts 14:23; Titus 1:5) and are to pay careful attention to themselves and the flock, in which the Holy Spirit made men overseers of Christ's flock, which He obtained by his very own blood (Acts 20:28). Watching includes making sure what is being done is Biblical. Many men were not on watch nor stood their ground when feminism infiltrated the Christian Church. Coming back to the matter at -hand. Is there Scripture proof for egalitarianism in the Church?
Many translations have moved towards changing man references in the text to accommodate the changing tides. Sadly this has provided fuel to the fire. The Lockman Foundation, in their recent 2020 release, made comments in their preface of the revised version towards gender accuracy (according to their hermanuetic) of Scripture. LF expresses that anthropoi was never intended to be gender exclusive when women were included in the context.
Example:
All Scripture is inspired by God and beneficial for teaching, for rebuke, for correction and training in righteousness; so that the man or woman of God may be fully capable, equipped for every good work (2 Tim 3:16-17 NASB 2020).
Some have looked at this since the verse is within a pastoral epistle, meaning that women can preach the word of God. In fact, it is simply stating that Scripture is sufficient for all. Even if some wanted the new revision to include egalitarian leadership in church polity, the 2020 NASB remains accurate with gender of Elders and Deacons in 1 Timothy 3 (If you did not read this chapter, please go back and do so now).
Understanding this, let us take a look at some verses from the 1995 NASB.
It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. (1 Tim 3:1)
πιστὸς ὁ λόγος
Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ
Some may recognize the word Logos with the Divine utterance of Scripture. It carries with it also as an utterance, speech or discourse. This is why it appears as ὁ λόγος, spoken by the mouth. What Paul is saying here is reliable, and Christians should pay attention.
An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach (1 Tim 3:2).
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον σώφρονα κόσμιον φιλόξενον διδακτικόν,
Now we come to what the position actually is. We read overseer - Episkopos, this is a leader who watches over the church. Directs and cares for the assembly of believers. This is pastoral oversight, where the term Bishop finds its use. The word for elder has differences, such as the use in Titus 1:5. That word is πρεσβύτερος (Presbyteros). This may be an actual individual who is older in age or an elder of a congregation which it is being used in Titus 1:5.
At this point, two words sound familiar and in which are used in different types of church oversight. Episcapalean and Presbyterian. Some have said, “since the overseers are that of the entire denomination, women pastors are still acceptable.” Not so fast because elders and overseers are to be established over the churches, over the local flocks of Christ, and the matter remains - denominational leadership, church leadership, elders are male.
After the qualification of being above reproach, the overseer is to be μιᾶς γυναικὸς ἄνδρα, or the husband of one wife. The accusative, masculine singular noun ἄνδρα, from ἀνήρ refers to a male husband. The disqualification is already set in place for any female. Regardless of the headship issues at home or the pride issues female faces, there is no provision. Granted, some women feel they are called to preach - but feelings are not Scripture, and it is up to sisters to take those feelings and ensure they are in line with Scripture.
Moving down the verses of 1 Timothy 3, it continues. With the following qualifications, he must be a man that manages his household well (verses 4-5). This is going beyond soft Complementarianism - this is Patriarchalism. Men are to lead. They are to lead in their homes with Biblical headship (1 Corinthians 11:3, Ephesians 5:22-25, 1 Corinthians 11:8-9). Perhaps one of the greasest failures of the Christian church today is men unqualified to lead because they have never truly led, simply and unbiblically handed over headship to their wives and the consequences felt in congregations across the globe. There is a reason Paul uses the house model for the church. It is worth reading strong commentaries on the book of 1 Timothy on this point. Moving into the Deacon qualifications, we see the same qualifications list. Likewise, this is male-oriented.
Two matters to deal with. First, verse 11. Many have taken the “woman likewise be dignified” as permission or proof that females may serve in this capacity. Granted, there are times when we see the word for serving, which connects to deacon - one cannot just jump to conclusions. This is not permission. Calvin makes a clear interpretation of this in his work on 1 Timothy by stating.,
Likewise the wives. He means the wives both of deacons and of bishops, for they must be aids to their husbands in their office, which cannot be unless their behaviour excels that of others. Let the deacons be. Since he mentioned wives, he lays down the same injunction about deacons as he had formerly laid down about bishops; namely, that each of them—satisfied with having but one wife—shall set an example of a chaste and honourable father of a family, and shall keep his children and his whole house under holy discipline. And this refutes the error of those who understand this passage as referring to domestic servants
The second matter is the one aspect office Overseers hold that Deacons do not, which is found in 1 Timothy 3:2, able to teach. An overseer is to teach skillfully the Word as taught. We find this charge in Titus 1 as well. Verse nine states the elder is to hold firm to the trustworthy word as taught so that he may be able to give instruction in sound doctrine and also rebuke those who contradict it. Now, if a church was to feel female deacons could serve - a dangerous president is set if they teach - because this teaching (or preaching) is for the male-only.
In closing, it is pretty clear elders or pastoral roles within the Christian church are male oriented. This is extended to serving as a deacon. This does not minimize our sister's roles and functions in life or the church. No, it glorifies God in all of our obedience to His word. One last word. For a woman to preach and take on pastoral roles in any church is perverted. Regardless of what one says in their words, their attitude towards God is that they know better and will have it their way, not God’s way. This is not a good place to be. Granted, we all mess up. No one has all their doctrinal positions tight and 100% correct in all areas. However, some areas are more clear than others. If a church ignores this area, they are likely open to ignoring Scripture in other areas. Remember those words of John McArthur when asked, "What should someone do if they attend a church with a female pastor?" To which John replied, "That church has no pastor." If this is you, you need to find a church that has proper headship. A healthy plurality of elders which finds their qualifications in Scripture, not culture or feelings.
In His Grace,
Pastor Steve
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A) New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995),
B) Alexander Souter, A Pocket Lexicon to the Greek New Testament (Oxford: Clarendon Press, 1917),
C) John Calvin and William Pringle, Commentaries on the Epistles to Timothy, Titus, and Philemon (Bellingham, WA: Logos Bible Software, 2010),
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