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The Biblical Position on Women Church Officers (1)


Women:
The biblical position
on church officers (1)

As we are in the midst of an officer election cycle, we
often hear questions about why we do not have female church officers at
First Presbyterian Church. Sometimes these questions are asked critically by
friends at other churches who do ordain women to office. Sometimes, these
questions are raised inquisitively by congregation members who simply want
to know whether our practice is based on principle and Scripture, or simply
on human tradition. I addressed this issue in a sermon on Romans 16:1-2,
several weeks ago. But I revisit the matter again here.

Why do we have only qualified male church officers at
First Presbyterian Church? The simple answer is: “because that is what the
Bible teaches.” The New Testament consistently teaches that the ministry
of the word and rule in the church is to be exercised only by qualified male
leadership
(see, for example, 1 Timothy 2:8-15, 3:1-2, 12; 1 Corinthians
14:34-35; Acts 6:3).

Paul says in 1 Timothy 2:11-14 “A woman must quietly
receive instruction with entire submissiveness. 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
deceived, fell into transgression.” Paul makes two things crystal clear
here: (1) Women are to receive instruction in a submissive manner in the
public assembly
(11) He says: “A woman must quietly receive instruction
with entire submissiveness.” That means that the headship of men, and the
authority of the elders is never to be tested or challenged by Christian
women in the public assembly, instead they are to receive teaching
submissively, rather than give it (as will be made clear by the next verse).
(2) Women are not to teach or exercise authority over men in the public
assembly
(12-15). He makes it unmistakably clear: “I do not allow a
woman to teach or exercise authority over a man… ” That is, according to
Paul, women are neither to teach men in the public assembly or to hold
authority over men in the church. Thus, Paul explicitly restricts the
teaching and ruling ministry of the church to qualified and called men.
Note that Paul’s proscription is functional, not official (that is, a matter
of status or title)! That is, they are denied the function, not merely the
title or office. Here is his rationale [13-15]: (1) Adam’s priority in
creation [13], (2) The deception of woman in the fall: the results of the
role reversal in the original sin [14], and (3) the well-being of women
[15]. Paul establishes here that there are to be role distinctions in the
ministry activity of the Christian church.

In 1 Corinthians 14:34-35, he says “The women are to keep
silent in the churches; for they are not permitted to speak, but are to
subject themselves, just as the Law also says. 35 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.” Note Paul’s reiteration of his main principle,
even in a context in which women were exercising prophetic gifts! Note also
that Paul says this is an OT, that is, biblical principle (“just as the Law
says”) and it is binding on the churches. Paul’s language “keep silent” and
“improper to speak” is not a universal gag order, rather it is a restriction
against women engaging in authoritative didactic speech in the assembly of
the Lord’s people. Women are not to preach/teach. Paul reiterates here that
there are to be role distinctions in the ministry activity of the Christian
church.

Those who argue against this interpretation of Paul say one of three
things: (1) Paul does not mean what he seems to say here. He’s not giving a
generally applicable rule but rather speaking to a specific situation in
Ephesus that doesn’t apply anywhere else. But the whole context of 1 Timothy
is apostolic rule for church life everywhere and in particular in 1 Timothy
3:15, Paul makes it clear this these directives are for the whole church!
(2) Some will argue that Paul’s overall ethic is egalitarian, and that he
contradicts himself in 1 Timothy and 1 Corinthians. But once we start
interpreting Scripture by pitting Scripture versus Scripture or Paul versus
Paul, we are left utterly to our own subjective opinions. (3) Some, boldly
declare that Paul is just wrong on this issue. He was culturally bound and
theologically confused, they say. But such a view is fundamentally
incompatible with the inerrancy, inspiration and authority of Scripture.
I’ll make some concluding remarks about this next week