Why Women Should Not Be Pastors

7/27/2019 Why Women Should Not Be Pastors

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More women are seeking to train, and enter into, the pastoral ministry than in any other

time in the history of the church. This fact is particularly true within the mainline

denominations, which tend to be more liberal and contemporary. The reaction to thisrange from bitter outrage to hearty endorsement. Quite often, the discussions and debates

over the propriety of a woman pastor are quite heated, especially in Evangelical and

Reformed circles. Such passion, of course, is inevitable when the issue is reduced to acommitment to the Scriptures themselves as the very truth of God for all life and

practice of faith. And as such, naturally result in a sense of obligation and necessity to

achieve an accurate interpretation of the Scriptures, as well as to promote the faithfulpractice of the same.

Compelling sociological factors, which have been engendered by the feminist movement,

have pressed the church (Liberal, Evangelical, and Reformed) to address and rethink the

general issue of the role of women in the church, as well as the specific concern of thepropriety of women becoming pastors in the church. The objective should be simply to

present a Biblical view on the pastoral ministry, with the specific question of concern

being: Should women be elders or pastors in the church? In discussing such acontroversial and potentially explosive issue, the watchword surely must be: "Speaking

the truth in love."

A Biblical Exegesis Pertaining to the Eldership

The predominant term used for the spiritual leaders in the church is elder (presbuteros). It

occurs 14 times in this capacity, as opposed to the more frequently used term 'pastor'(poimne) which occurs only once in this same capacity. The other term, which is used for

the spiritual leader, is 'overseer' (episkopos) which occurs 4 times in this capacity. These

three designations are used interchangeably in the New Testament for the same official

ecclesiastical office (cf. Acts 20:28; 1 Pet. 5:1,2). An elder is a bishop (overseer) is apastor. Elders (bishops, pastors) are representatives and ambassadors of Jesus Christ for

the church (cf. 2 Cor. 5:18-21). In addition, they are stewards, for they have beenentrusted with the welfare of the church (Tit. 1:7). Their primary responsibility is to care

for (epimeleomai) the members of the spiritual body of Christ (1 Tim. 3:5), for which

they will have to render an account (Jas. 3:1; Heb. 13:17).

Elders have two main duties or functions in the exercise of their care for the church. First,they are to oversee the membership. The apostle Peter exhorts the elders to "exercise

oversight" (episkopeo) over the flock of God (1 Pet. 5:2). That is, elders are to

superintend the affairs and activities of the church. This duty can be compared to that of a

landlord of an apartment building. The landlord ensures that the building is secure, thatthe facilities are adequate and functional, that the residential needs are satisfied. He is

responsible for the management of the building, which involves the authority to make

decisions. Similarly, elders are to manage the church (cf. 1 Tim. 3:5). They are theguardians of Christ for His heritage. They are to protect the whole membership from false

doctrine and heresy (Acts 20:28); they are to direct church procedures and activities (Acts

6:1ff.); they are to determine and define church policies (Acts 15:1ff.). Elders are toexercise this management or rule in an attitude of readiness, eagerness, and humility,


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without "lording it over those allotted to [their] charge, but proving to be examples to the

flock" (1 Pet. 5:3). They are to rule or 'lead' (proistemi) with diligence (Rm. 12:8).

The second duty or function of elders is to shepherd the membership. The apostle Paulexhorts the Ephesian elders "to shepherd [poimaino] the church of God which He

purchased with His own blood" (Acts 20:28). That is, elders are to attend or minister tothe (spiritual) needs of the body of Christ. This duty can be compared to that of a

sheepherder who tends a flock of sheep. The sheepherder guides the sheep to water andpasture; he shelters and guards them; he grooms and shears them. Jesus Christ likens His

people to a flock of sheep (John. 10:7-16). As sheep, believers require guidance and

nourishment. Christ Himself is the chief Shepherd (1 Pet. 2:25) who "shall guide [Hiselect] to springs of the water of life" (Rev. 7:17). Elders, who are the under shepherds of

the chief Shepherd, have a similar responsibility.

This figurative tending or shepherding of the sheep is literally and primarily identified

with the teaching and instruction of spiritual truth. Elders tend to the needs of the flock of

Christ by preaching and ministering the Word of God. Mark records, "And when He[Jesus] went ashore, He saw a great multitude, and He felt compassion for them because

they were like sheep without a shepherd; and He began to teach them many things" (Mk.6:34). Accordingly, Christ has provided "pastors [poimne] and teachers [didaskalos]" for

His spiritual sheep (Eph. 4:11). Christ has not provided pastors in addition to teachers,

but pastors who are teachers. In Ephesians 4:11, Paul is speaking of only one office. ThusPaul instructs Timothy that elders must be "able to teach" (1 Tim. 3:2). All elders must

have the ability or gift to teach, though some are set aside, and financially provided for,

to be resident teachers. So, Paul writes, "Let the elders who rule well be considered

worthy of double honor, especially those who work hard at preaching and teaching" (1Tim. 5:17).

The Elder's Role

Thus the role of an elder in the church, which is patterned on the role of the Lord Jesus

(see 1 Pet 2:25 - poimne; episkopos), is basically that of an overseer and shepherd (orteacher). He has an administrative duty and function to perform, as well as a didactic one.

The Scriptural witness to this fact is conclusive. For instance, Paul addressed the

Ephesians Elders and reminded them, "the Holy Spirit [had] made [them] overseers, toshepherd the church of God" (Acts 20:28). Further, he requested of the Thessalonian

believers to "appreciate those who diligently labor among [them], and have charge over

[them] in the Lord and give [them] instruction" (1 Th. 5:12). Peter exhorts elders to

"shepherd the flock of God...exercising oversight" (1 Pet. 5:2). Even the writer to theJewish Christians exhorted, "Remember those who led you, who spoke the word of God

to you; and considering the result of their conduct, imitate their faith" (Heb. 13:7).

Subsequently, this same writer instructs this Jewish Christian congregation as to whattheir appropriate response should be to eldership management or rule and teaching. The

rule (in the Lord) should be obeyed; and the teaching (in the Lord) should be submitted

to. The Scripture reads, "Obey your leaders and submit to them; for they keep watch overyour souls, as those who will give an account" (Heb. 13:17).


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Reasons Against Women Being Pastors

With this background exegetical teaching pertaining to the pastorate, the issue of the

propriety of woman pastors or elders may now be addressed. The Scripturesunquestionably teach that women are not to be elders. At least three reasons support this

contention. The first reason concerns the matter of the specific qualifications outlined forentering the office of an elder or overseer; the second reason concerns the direct

prohibition against women becoming elders; and the third reason concerns the practiceand procedure of ordination to the pastoral office.

1. Eldership Qualifications

First, then, the specific qualifications outlined for those aspiring to the pastorate or

eldership strongly imply that such candidates are to be men (1 Tim. 3:1-7; Tit. 1:5-9).The overseer or elder is required to be the "husband of one wife" (1 Tim. 3:2; Tit. 1:6).

Furthermore, he must be a person who "manages [proistemi] his own household well

[kalos]," which is prerequisite for taking care of the church (1 Tim. 3:4,5). Themanagement of the household, according to the Scriptures, is primarily the man's, rather

than the woman's, responsibility. The man is considered to be the 'head' in the home

under Christ (cf. 1 Cor. 11:3). This fact that the man is to manage the household is further

substantiated when the statement of the similar qualification for deacons is examined. Itreads, "Let deacons be husbands of only one wife, and good managers (lit.- managing

well - kalos proistemi] of their children and their households" (1 Tim. 3:12). This

statement leaves no doubt as to who is to manage the household. Consistency, therefore,demands that the similar qualification for those aspiring to be pastors must also refer to

men and not women. Paul subsequently instructs (implying the link between the

household and the church), "Let the elders who rule well [kalos proistemi] be considered

worthy of double honor, especially those who work hard at preaching and teaching" (1Tim. 5:17).

2. Women Prohibited

The second reason why women are not to be pastors or elders is because the Scriptures

specifically prohibit such action. The apostle Paul, in communicating to Timothy thepolicies, practices, and principles which are to govern "how one ought to conduct himself

in the household of God, which is the church of the living God" (1 Tim. 3:15) states:

But I do not allow a woman to teach or exercise authority over a man but to remain quiet. For it was Adam

who was first created, and then Eve. And it was not Adam who was deceived, but the woman being quite

deceived, fell into transgression. But women shall be preserved through the bearing of children if theycontinue in faith and love and sanctity with self-restraint (1 Tim. 2:12-15).

This prohibition is not directed against teaching or exercising authority (i.e., having rule)

in the abstract or universal sense, but rather teaching and exercising authority within the

specific context of the church. Paul is simply stating that women are not to assume thefunctions or duties of an elder; or simply, women are not to be pastors. The apostle Paul,

in forbidding women to rule and teach, provides the rationale for such a prohibition. The


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first reason for such a prohibition is a cosmological one; the second reason is a juridical

one.

A. The Cosmological Reason

First, women are not to be pastors or elders because "Adam was first created, and thenEve." God created the world with a particular design and structure. He imposed a certain

order and form on His creation. He created the cosmos with particular operative

principles and laws; and in His wisdom and plan, the man was created first. Thispeculiarity of God's cosmos had significant and determinative consequences. Man, being

first in the creation order of rational, earthly existence (i.e., made in the image of God),

stood as the natural head. He, in virtue of the creational precedence and status, assumed aleadership role and function. The man immediately exercised this headship or rule in the

naming of the other creatures. God brought to the man all His creatures "to see what he

would call them; and whatever the man called a living creature, that was its name." (Gen.

2:19) The woman was created after the man to fulfill the role of "a helper suitable for

him" (Gen. 2:18,20). The woman was created under (not unequal or inferior to) the man.Priority in creation, according to the divine design, naturally entailed leadership (cf. 1

Cor. 11:3, 7ff.). The man's creation involved the endowment of leadership; the woman'screation involved the endowment of support to that leadership, though both the man and

the woman, as the image-bearers of God, have "rule over the fish of the sea and over the

birds of the sky and over the cattle and over all the earth, and over every creeping thingthat creeps on the earth" (Gen. 1:26). Even the source of the woman's creation symbolizes

this leadership-follower creational principle. Woman was created from a rib taken from

man's side, which suggests a dependent relationship.

Accordingly, the nature of the creation order (i.e., the inherent structures and principles

of this particular cosmos) presumably remains universal and unalterable. Indeed, thisvery fact provides the basis for Paul's argument for the propriety of head coverings in his

address to the Corinthian church. He states, "For man does not originate from woman, butwoman from man; for indeed man was not created for the woman's sake, but woman for

the man's sake. Therefore the woman ought to have a symbol of authority on her head,

because of the angels" (1 Cor. 11:8-10). It is interesting that when Paul teaches on topics

that pertain to man-woman relationships, his basis is usually the creation order, theoriginal design and structure of the cosmos, and not cultural peculiarities or trends. Paul

advances his various arguments in reference to universal or absolute foundations.

Accordingly, the original creation, prior to the intrusion of sin, provides the cosmological

basis for the regenerative creation (at least that which precedes the consummation). Thelaws, principles, and structures of creation, which God deemed "very good," have been

neither altered nor modified. In fact, they are to be consciously reaffirmed and

reinstituted by those who comprise the church of Jesus Christ. Grace permits and enablesone to conform and submit to God's wise designs for His creation by beginning to reverse

the effects of sin in actual experience. So, when Paul instructs Timothy on proper

administration in the church, acknowledging the preeminence and the necessity ofconformity to God's original design (which still bears a universal character), he reasons,


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"For it was Adam who was first created, and then Eve." In the church, the echoes of the

original (sinless) creation must resound as the recreation is in progress, though in the

consummation of all things, the original creation will be supremely surpassed.

B. The Juridical Reason

The second reason for Paul's prohibition of women entering the pastoral ministry or

eldership, as stated in 1 Timothy 2:14, concerns the divine pronouncement of judgment.

The rule of the man and the submission of the woman have a juridical basis. "It was notAdam who was deceived, but the woman being quite deceived, fell into transgression."

The woman listened to the serpent (i.e., the devil) and disobeyed the commandment of

God to refrain from eating the fruit of the knowledge of good and evil (Gen. 2:16,17;3:2,3). The whole creation, through Eve's lead, became corrupt, though the structures and

inherent principles of the creation remained intact. Yet, the man, as the natural head, was

held ultimately responsible. It was when he ate of the forbidden fruit that "the eyes of

both of them were opened, and they knew that they were naked" (Gen. 3:7). Hence, Paul

posits that "through one man sin entered into the world, and death through sin" (Rm.5:12). Both the man and the woman received divine judgment for their rebellion. In

addition to death, they were destined to live out their earthly lives in suffering and pain.The creation was now under the divine curse (cf. Rm. 8:20-22).

Part of the divine pronouncement of judgment for Eve (and thus for all women) was:

"Yet your desire shall be for your husband, and he shall rule over you" (Gen. 3:16). As

long as the curse of sin is upon the creation, the judgment remains in force. The judgmentapplies to this earthly existence until the establishment of the new creation order. Even

those who comprise the church of Jesus Christ remain subject to this judgment because

they continue to live and function in this fallen and accursed world, and thus remain

subject to its natural laws and conditions. The Spirit's regenerative and renewing work inthe believer is not perfected while he or she remains part of this fallen creation. The

physical body is yet to undergo such a spiritual transformation. Thus, while the bodyremains identified with this corrupt creation, it remains subject to the divine judgment on

creation. The work of the Spirit has begun to reverse the effects of sin in the believer, but

complete eradication will not be "until the period of restoration of all things." (Acts 3:21)

Thus, Paul informs,

"For the creation was subjected to futility, not of its own will, but because of Him who

subjected it...For we know that the whole creation groans and suffers the pains of

childbirth together until now...we ourselves groan within ourselves, waiting eagerly for

our adoption as sons, the redemption of our body" (Rm. 8:20,22,23). If the curse remainsupon the earth, then the divine judgment remains in force. The curse and the judgment

are self-evidently inseparable. Though, the believer has been ultimately delivered from

the curse (of decay and death), he or she nevertheless remains affected by it while he orshe remains in this world. The woman, therefore, through divine juridical

pronouncement, must submit to the rule of the man and not usurp authority, particularly

in the Christian home and church, where God's Word, whether pronounced at creation oron the isle of Patmos, should be willingly obeyed.


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Paul understood and appreciated the universal and inflexible applicability of this juridical

pronouncement or edict, as evidenced in his reference to it as the ground for the

justification of the exclusion of women from the pastorate. In addition to this particularinjunction given to Timothy, he similarly enjoins this church practice on the Corinthian

congregation. He commands, "Let the women keep silent in the churches; for they are not

permitted to speak, but let them subject themselves just as the Law [i.e., the five books ofMoses] also says. And if they desire to learn anything, let them ask their own husbands at

home; for it is improper for a woman to speak in church" (1 Cor. 14:34,35). Paul's basis

of argument is the juridical pronouncement or edict of God, which is still in force duringthis present age. The woman is not to be an elder or pastor in the church because Adam

was not deceived, "but the woman being quite deceived, fell into transgression."

Notwithstanding, though Christians are still affected by the curse and divine judgment

while remaining in this world, God has made special provision in this period of grace forChristians in order to curtail the effects of that judgment. For instance, the divine juridical

pronouncement to the woman included personal pain and suffering. God declared, "I will

greatly multiply your pain in childbirth, in pain you shall bring forth children" (Gen.

3:16). In 1 Timothy 2:15, Paul conveys the divine counter and compensating promise(which seems to substantiate the fact that this passage should indeed be interpreted and

understood within the orbit of Genesis 1 to 3 as presented), which states, "But womenshall be preserved through the bearing of children if they continue in faith and love and

sanctity with self-restraint." Hence, this apostolic prohibition or regulation constitutes

normative church practice.

C. The Question of Women Prophesying

This prohibition is neither undermined nor contradicted when Paul suggests that womendo prophesy (1 Cor. 11:5). In response, the Scripture distinguishes between the office of

an elder and the office of a prophet (ess) (Eph. 4:11). The gift of teaching (typicallyassociated with elders) and the gift of prophecy (associated with prophets orprophetesses) are essentially different (cf. Rm.12: 6,7). Prophesying was the direct

communication of divine revelation from God (see 1 Cor. 14:30,31). Therefore, the actual

content of communication was (pre-) determined. The prophet or prophetess never spokeindependently, but was directly "moved by the Holy Spirit" (2 Pet. 1:21). Personal

freedom in actual communication of the truth was precluded. The analytical and

reflective powers of the mind became virtually obsolete. So, for instance, the injunctionfor the early church was: "And let two or three prophets speak, and let the others pass

judgment. But if a revelation is made to another who is seated, let the first keep silent" (1

Cor. 14:29,30). The elder or pastor, on the other hand, has a degree of personal freedom

in actual communication, though the essential content must remain unalterable. He mustharness and direct his analytical and reflective powers of mind. Thus, the possibility of

error or heresy continually looms.

Furthermore, in accordance with the progressive revelation of God, this gift of prophecy

was initially an extraordinary and temporary spiritual gift associated with theinauguration of the dispensation of the Spirit and the universal thrust of the Gospel. Both

men and women were to participate in the initiation of the new era in fulfillment of Old


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Testament prophecy (Joel 2:28-32; cf. Acts 2:17-21). With the coming of the age of the

Spirit and grace, there is spiritual egalitarianism. In Christ, "there is neither Jew nor

Greek, there is neither slave nor free man, there is neither male nor female" (Gal. 3:28).There is equality in status and position, but diversity in functions and roles (Rm. 12:4ff; 1

Cor. 12:4ff.). So the appearance of the extraordinary spiritual gifts was a unique

phenomenon, which marked the commencement of the new spiritual age. Such gifts arenot now a part of normative church practice and ministry.

The charge that the apostle Paul is contradicting himself when he states, on the one hand,

that women do prophesy (1 Cor. 11:5) and, on the other hand, that women are to keep

silent in the church (1 Cor. 14:34,35) is virtually unfounded. There is no clear evidence tosuggest that women prophesied in the church itself. Paul's directive is that prophets (not

prophetesses) are to speak in the church (1 Cor. 14:29-33). Having issued this specific

directive, Paul immediately commands that women are to keep silent in the churches (1Cor. 14: 34,35). It seems highly unthinkable that a man of Paul's stature would glaringly

contradict himself within the space of three to five sentences of text.

3. Pastoral Ordination

The third, and final, reason why women are not to be elders or pastors in the church

concerns the matter of ordination to the pastoral office. The New Testament Greek verbwhich means 'to ordain' in reference to an official post or formal office is cathistemi. It

can also be translated 'to appoint' or 'to put in charge'. The ideas of managerial

responsibility and oversight seem to be implied in its usage. The verb occurs 21 times inthe New Testament, with 5 of its occurrences referring to a specifically

religious/ecclesiastical role or function. Three occurrences refer to the formal office of

the high priest under the rubric of the Levitical administration (Heb. 5:1; 7:28; 8:3). The

other two occurrences refer to the particular offices within New Testament ecclesiology(Acts 6:3; Tit.1: 5).

With respect to the Levitical administration, the high priest of Israel was always a man.

Old Testament Scriptures, tradition, and history indisputably establish this fact. The Lawstipulated that only men were to be ordained to the office, which pertains to religious

ministry (see Ex. 28,29; Lev. 8,9,21f; Num. 8,18). Accordingly, though diversity does

exist between the Old and a New dispensation, the organic unity is clearly evident. Thefirst occurrence of cathistemi in reference to New Testament ecclesiology concerns the

deaconate. In Acts 6, the formal office of the deaconate is created under apostolic

authority and oversight. The apostles themselves gave instruction on the procedure for

securing personnel to serve as deacons. The instruction was: "But select from among you,brethren, seven men [aner - male) of good reputation, full of the Spirit and of wisdom

whom we may put in charge [cathistemi] of this task [i.e., the daily serving of food]."

This instruction discloses who is to be a candidate for the formal office, as well as whatare to be his qualifications. When the candidates had been selected or elected by the

congregation, they were then ordained by the apostles (i.e., church leaders or elders).

Furthermore, this act of ordination was administered through prayer and the laying on of


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hands (Acts 6:6). Ordination is an official consecration unto God for religious service or

ministry.

The second, and final, occurrence of cathistemi in reference to New Testamentecclesiology concerns the pastorate or eldership. In Titus 1:5, this particular office is in

view. The apostle Paul had commissioned Titus, an apostolic representative, to "appoint[cathistemi] elders in every city." Paul proceeded to give the necessary, and normative,

qualifications of those who were to be ordained to this office. It becomes quite apparentthat the apostolic teaching pertaining to ordination is that a candidate must be a male. The

apostle states: "If any man is above reproach, the husband of one wife (mias gunaicos

aner; lit.- a male of one woman)" (Tit. 1:6; cf. 1 Tim. 3:2). Nowhere in the NewTestament is there a set of alternative qualifications, which suggests that the ordination of

women is certainly not founded on clear Biblical grounds.

Again, as with the diaconate, so with the pastorate, the candidates are selected or elected

by the congregation. Acts 14:23a reads: "And when they [Paul and Barnabas] had

appointed [cheirotoneo - elect by raising hands] elders for them in every church."Similarly, the candidates are ordained by the church leaders or elders through prayer and

the laying on of hands (cf. Acts 14:23b; 1 Tim. 4:14;5:22). Hence, the election to anecclesiastical office is through congregational recognition, and the ordination to that same

office is through pastoral or eldership confirmation. Election to the office naturally and

logically precedes ordination to it.

It is interesting that the New Testament teaches that there are only two formalecclesiastical offices, the deaconate and the pastorate (cf. Phil. 1:1), and the only two

textual occurrences to ecclesiastical ordination in the New Testament Scriptures refer to

these two offices respectively. The Scriptures provide sufficient information in order to

draw some sound conclusions about the nature of ecclesiastical ordination. The only twotextual witnesses to this religious, official act virtually agree in substance. Accordingly,

the plain conclusion of the Scriptures is that only men are to be ordained to anecclesiastical office. This teaching appears to be the normative Biblical pattern, and thus

is currently relevant.

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Why Women Should Not Be Pastors