No, Women Can’t Preach - by SCOTT ANIOL

Found here. Our comments in bold.

------------------------------

The author makes an attempt to explain his doctrine, and does so with more depth than we accustomed to seeing from these internet Bible teachers. Plus he actually quotes some Scripture, again, something we rarely see.

However, he leaves some pretty substantial logical gaps, and he also makes some assumptions based on his tradition, not the Bible.

Further, he completely botches his explanation of women teaching men. We think we can safely deem this article to be bad Bible teaching.

We also commented on another of the author's articles, where he made a poor attempt to explain why there are no apostles today.

--------------------------------

(...)

The Gift and Office of Pastor Are the Same

It has become increasingly common for some to argue that though a woman may not hold the office of elder within the church, she may have been given the gift of pastor-teacher, (There is no hyphenated gift.)

and therefore she may exercise that gift within the church, even with men present.

Often Ephesians 4:11 will be quoted to argue that pastor-teacher (There is no hyphenated gift.)

is a gift given without qualification to both men and women within the church, which is different from the office of elder.

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ. Eph 4:11–12

The key problem with this line of thinking is that this passage does not describe abilities given to individuals but rather offices given to churches. (The author makes this assertion based on the translation he chose, the ESV. However, other translations like the NIV render the verse slightly differently:

Ep. 4:11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers...

This translation refers to "some" who are given to these offices. That is, certain people are given who have the office.

The author will go on to make a big deal out of this distinction between God giving the office to the Church rather than ability to the individual who occupies the office, but ultimately the distinction is artificial. For even if the author is correct, those offices are occupied by individuals with ability. 

An office that is not occupied, or is occupied by a person without the ability, is an empty gift to the Church.

The reader may wish to slide down to the next subheading, since the author will hammer away at this "key problem" for a few more paragraphs.)

In other words, Paul is not describing certain giftedness (Now the author tries to slip in a word, "giftedness." This changes the nature of the argument, and he doesn't explain this addition.)

that God gives to particular individuals; rather the gifts that God gives are particular offices within the church.

Paul does not say that God gave individuals the ability (Back to "ability." Again unexplained.)

to be an apostle, the ability to prophesy, the ability to evangelize, or the ability to shepherd and teach. No, Paul says that God gave the apostles, the prophets, the evangelists, the shepherds and teachers to the church for the purpose of equipping saints for the work of ministry, for building up the body of Christ. Paul’s argument is that God gave individuals to the church, not abilities to individuals. (Yes, yes, yes. We understand. Why is this important? Oddly, he will never explain. 

More importantly, what about apostles and prophets? He will he explain how although there are offices given as gifts to the Church, he believes apostles are not for today's Church, and prophecy has ceased.)

Now, of course, God did give these individuals whom he gifted to the church abilities requisite with their offices, (The author immediately concedes. So they are gifted. Hmm.)

but that is not the primary point of the text. Ephesians 4:11–12 describes offices within the church, not giftedness of individuals. (Yes, yes, yes. We understand. Why is this important? Please explain.)

Therefore, “pastor-teacher” is an office gifted to the church. (There is no hyphenated gift.)

In light of this clear understanding of what Paul is saying in Ephesians 4, the next question must therefore be, who qualifies for the office of pastor (poimēn)? (If "God gave individuals to the church, not abilities to individuals," then why would there be qualifications? Qualifications would be an assessment of ability, wouldn't it?)

Only Men May Serve as Overseers/Elders

Scripture is clear that only men may serve in the office of overseer, if for no other reason than one of the qualifications for overseer (episkopos) given in 1 Timothy 3:1–7 is that he must be “the husband of one wife.” Let's quote a bit more of the passage: 

1Ti. 3:1-2 Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. 2 Now the overseer must be above reproach, the husband of but one wife...

Let's note for the record that being an overseer is something that can be desired. Previously the author argued strenuously that the offices of Eph. 4:11 are given by God.

Why is this important? Because later the author will argue that pastor, overseer, and elder are the same thing, but he previously asserted that the offices are gifts to the Church. It seems odd that the occupant of the office could be there by desiring it.)

Likewise, in Titus 1, Paul gives as a qualification for elder (presbyteros) that he must be “the husband of one wife.” Once again, it would be impossible to argue from these two key passages regarding qualifications for overseers and elders that these can be held by women. (We agree that elders must be men.) 

Pastor, Overseer, and Elder Refer to the Same Office

On the other hand, Ephesians 4 does not say that overseers or elders have been given as gifts to churches, it says that pastors have been given to churches. (**Sigh** The author had previously made a big deal that the office is the gift to the church, not the ability to the person in the office. Now he says that "pastors have been given to the churches." That is, people with certain abilities. 

So which is it?)

So some may argue that while women clearly may not serve as overseers or elders, there are no biblical passages that clearly argue that only men may serve as pastors.

However, here is another truth that is unmistakably clear in Scripture: pastor, overseer, and elder refer to the same office. (Finally, we get to the key assertion. But the author just told us that overseers and elders have not been given as gifts, but pastors have. So how could they refer to the same office if elder and overseer are not offices?

The author is actually arguing that these three things apply to the same PERSON. He wants a PERSON to be all wrapped up with this, a singular presiding officer over the church, just as his tradition dictates: A pastor.

Yet he argued that the office has been given to the Church, not an ability to a person. He will never connect all these dots.)

Let me show you why this is unmistakably clear. First, in Titus 1:5–7, Paul clearly refers to the office of elder and the office of overseer interchangeably:

This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— 6 if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. 7 For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain.

Paul clearly describes one office using both the term elder (presbyteros) and overseer (episkopos).

Similarly, after Paul lists qualifications for an overseer (episkopos) in 1 Timothy 3, he uses the term “elder” (presbyteros) in the same context in 1 Timothy 5:17. Clearly, Paul considers “overseer” and “elder” to be two terms that describe the same office.

So what about “pastor” (poimēn)? Three additional texts clearly identify this term with the other two.

First, in 1 Peter 5:1–2, Peter admonishes elders to “shepherd the flock of God that is among you, exercising oversight.” In addressing elders, Peter uses verb forms of the terms for pastor (“shepherd”; poinaino) and overseer (episkopeo). He is describing one office of the church using three terms: elder, pastor, and overseer. (Interesting that the author manages only to quote a snippet of the passage. Let's do better: 

1Pe. 5:1-2 To the elders among you, I appeal as a fellow-elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: 2 Be shepherds of God’s flock that is under your care, serving as overseers — not because you must, but because you are willing...

First, Peter was exhorting these elders. He wanted them to be shepherds. He wanted them to be overseers. They weren't doing this. They were elders who were not being shepherds and overseers. 

Second, Peter wanted them to be willing, not that they must do this. Thus the possibility exists for an elder to not want to be a shepherd or overseer.

Third, Peter was addressing a group of men, not a single man. There is no such thing as one man presiding over a group of underlings.

Fourth, and most critically, Peter's command for them to shepherds is not the same thing as the office of pastor. There are pastors by office, and there are people with pastoral abilities who may not be occupying the office. Same with the office of prophet, also found in Eph. 4:11. We know that not all prophecy comes from the office, because there is the gift of prophecy: 

1Co. 14:1 Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.

Not all evangelism comes via the office of evangelist. Not all apostolic comes via the office of apostle. Not all teaching comes via the office of teacher. 

Therefore, not all pastoring comes via the office of pastor. By extension, not all pastors are elders, and not all pastors are overseers, and not all elders are pastors. The author presumes that Peter's exhortation to be a shepherd is synonymous with the office of pastor, and then lumps it all together into one man without considering the plurality of leadership in the church.

We are beginning to believe the author is not thinking clearly.)

Second, earlier in 1 Peter 2:25, Peter uses the terms shepherd (poimēn) and overseer (episkopos) interchangeably with reference to Jesus. (This is not evidence for the author's position. Jesus was the perfect embodiment of all these things, which does not speak to the position of individuals in the Church.)

Third, in Acts 20:17–38, Paul assembles the “elders” (plural of presbyteros) of the church at Ephesus, refers to them as “overseers” (plural of episkopos), and exhorts them to “shepherd” (verb form of poimēn) their “flock” (poimnion) (v 28). (The author misses the fact that the exhortation means these men were not properly shepherding. Also, there is no evidence that all these men should be all these things.)

What is clear from these texts taken together is that the terms overseer (episkopos), elder (presbyteros), and pastor (poimēn) refer to one singular office, a gift that has been given to churches by God for their spiritual benefit. (An errant conclusion based on errant logic, the flaws of which we have noted. 

There is no indication from Scripture that all elder/overseer/pastor is all one thing with one man occupying the position. This is clearly a matter of overlap rather than a singular category. 

This only seems reasonable, given that all men have strengths and weaknesses, which makes the body of leadership combine together to serve the church well as one elder takes up the slack of another elder.)

And, consequently, if Scripture is clear that only men may serve in the office of overseer/elder, then it follows also for the interchangeable term “pastor” mentioned in Ephesians 4:11. (The author has not demonstrated this interchangeability.)

This is the clear teaching of Scripture (This is truly an astounding claim.)

against which all other less clear passages must be interpreted. 

Women Are Not Permitted to Teach Men

One other matter must be addressed, however. Someone might agree that a woman may not serve in the office of overseer/elder/pastor, but she may be gifted in teaching and preaching and may therefore be permitted to preach in a church context as long as a church’s pastors permit her to do so.

On the contrary, another very clear biblical text prohibits such:

I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.1 Tim 2:12

Here again is a very clear text. A plain reading of this verse prohibits a woman from teaching Scripture (i.e., preaching) or in any other way exercising authority over men. (The author dishonestly switches and inserts terms:

• "A woman" - correct. 
• "Preaching" - incorrect. 
• "Men" - incorrect. 
• "Scripture" - incorrect. 
• "In any other way" - incorrect.

The author's doctrine requires him to make these unscriptural insertions.)

Some may argue that the passage only prohibits “authoritative teaching,” and therefore preaching under the authority of her pastors is permissible. But this argument fails both grammatically and logically. Grammatically, the “or” in this verse indicates that these are two separate activities that are prohibited. And logically, the preaching of God’s Word is always, by definition, authoritative. (Whoa. A key claim, undocumented. The author uses the word "logically" without engaging logic. Try to follow the author's "logic:"

• "A woman" cannot teach "a man," which means "women" cannot teach Scripture to "men;"
• "A woman" cannot exercise authority over "a man," which means "women" cannot lead "men;"
• Preaching God's word is always authoritative, which means a person cannot teach without also exercising authority; therefore
• Women cannot preach sermons to men, which is teaching which is exercising authority over them

The assumptions one must undertake to arrive at the author's conclusions are convoluted, arbitrary, and illogical, based on false assumptions.)

Further, this very prohibition leads into chapter 3 where Paul gives the qualifications for an overseer, inextricably connecting the activity of preaching to the office of overseer/elder/pastor. (The author is referring to 

1Ti. 3:2 Now the overseer must be... able to teach... 

Even a casual reader can see this is a required qualification, not an exclusive duty.)

Scripture is clear: women may not serve in the office of pastor, which embodies both the activities of pastoring and preaching. (??? When did the author demonstrate that the office of pastor "embodies" preaching?

There is no Scripture that tells us pastors teach or preach as an official duty. In fact, there is very little explanation of the office of pastor. Given this lack of explanation, it is truly odd to us that the pastor office has been expanded, elevated, and celebrated over the other four offices.)

Women Sharing the Gospel or Teaching Women and Children Is Not the Same as Preaching

One final point needs to be addressed. It is common for those who argue that women may either preach or serve in a pastoral function that to deny this is to deny a woman’s ability to share the gospel or teach other women or children. But this is simply not the case.

Scripture is clear, first, that all Christians are called to fulfill the Great Commission, not just pastors. (Where does the Bible say that pastors are called to fulfill the Great Commission?)

Christian women should indeed share the gospel with others; this is not at all the same as preaching or pastoring. (??? Undocumented claim. Why is sharing the Gospel not preaching or pastoring? Why is it ok for women to share the Gospel? What if they're sharing the Gospel with men present? What if they're sharing the Gospel in a Sunday morning church service?

By the way, "preaching" is kérussó, to herald. It is not teaching, It is the public proclaiming of the Gospel, not the teaching of faith principles in the gathering of the saints.

"Teach" (didaskó) nearly always refers to teaching the Scriptures (the written Word of God)...

Preaching and teaching need to be clearly delineated. For example:

Mt. 4:23 Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people.

Jesus spoke in two distinct ways here, preaching and teaching. He taught biblical knowledge (didaskó), and He preached the Gospel (kérussó). The two are not the same.)

Further, Scripture is also clear that women may and should teach Scripture to other women and children:

Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children. Titus 2:3–4

(Wow. Now the author lies to us. This verse does not tell us that women are to teach children. It specifically tells us that older women are to teach younger women to love their husbands and their children. 

Further, remember that the author cited 1 Tim 2:12, asserting that women cannot teach men? Well, "men" is aner, which means a man, a husband, a male human being. By the author's logic, women cannot teach boys [a boy is a male human being], which of course would include the woman's sons.

The author has a real problem.)

God certainly gifts Christian women with spiritual maturity, wisdom, insight, and teaching abilities so that they can teach other women and children to know and love God.

Praise God for how he gifts his people and his churches, and may we trust in how God has wisely chosen to do so.