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Tuesday, February 25, 2025

Only Men May be Pastors - by Tom Hicks

Found here. Our comments in bold.
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This is a more detailed explanation of women's roles in the church than we're accustomed to seeing. The author quotes and discusses Scripture, which gladdens our heart. However, he bases his presentation on premises which we think are false, then on the basis of these premises rejects what we think is the most obvious explanation.
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In spite of the fact that it seems more and more fashionable in our day to say that women may be pastors, the Bible is clear that pastoral leadership is restricted to biblically qualified men. (False premise #1, pastors are leaders. However, the author will never tell us where the Bible describes pastors as leaders.)

This post will examine 1 Timothy 2:12-14, one of the key biblical texts on male-only pastoral leadership, and it will respond to some of the most popular Evangelical Feminist efforts to undermine the teaching of these verses.

The Scriptural Teaching

In 1 Timothy 2:12-14 Paul says:

“I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor.”

Paul writes these words in the context of a pastoral epistle. (False premise #2. This is not a pastoral epistle, though traditionally it is regarded this way. We would assert that Timothy in no way was the pastor. He had been sent to do a job. In fact, Paul's purpose for writing was to 
  • give Timothy personal instruction and exhortation (1:18, 4:11). 
  • tell Timothy to work to set things right until Paul came (3:15, 4:13). 
  • address problems (1:3). 
  • watch out for certain blasphemers (1:20)
  • teach Timothy doctrine (4:13), and 
  • provide structure for the leadership of the church Timothy was to install (chapter 3).
This means first, Paul was encouraging Timothy to stay true to the faith. Second, Paul was providing guidance on the conduct of Christians. Third, he was instructing Timothy on how to handle situations in this church. We mustn't confuse these three things with being the pastor.

So, if Timothy wasn't pastor, what was he? Timothy was actually a valued associate of Paul (Ac. 19:22), who labored alongside him (Ro. 16:21), accompanied him on missionary trips (Ac. 16), went to various churches on assignment, and generally did his bidding.

Timothy was Paul's fellow-worker:
Ro. 16:21 Timothy, my fellow-worker, sends his greetings to you, as do Lucius, Jason and Sosipater, my relatives. 
Ph. 2:22 But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel.

 He was an itinerant preacher of the Gospel:

2Co. 1:19 For the Son of God, Jesus Christ, who was preached among you by me and Silas and Timothy, was not “Yes” and “No”, but in him it has always been “Yes.” 
Ac. 17:15: The men who escorted Paul brought him to Athens and then left with instructions for Silas and Timothy to join him as soon as possible.
Timothy traveled to various churches:
  • Corinth:
1Co. 4:17: For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church. 
1Co. 16:10 If Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am.

  • Philippi:

Ph. 2:19 I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you.

  • Thessalonica:

1Th. 3:2 We sent Timothy, who is our brother and God’s fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith...

  • The Hebrew church: 

He. 13:23 I want you to know that our brother Timothy has been released. If he arrives soon, I will come with him to see you. 

 Some of Paul’s epistles were co-written with Timothy:
2Co. 1:1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother...
Ph. 1:1 Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi…
Col. 1:1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother...

Phile. 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow-worker... 

2Th. 1:1 Paul, Silas and Timothy, To the church of the Thessalonians

It should seem pretty clear that Timothy was one of Paul's company who traveled all over the Mideast as missionaries and problem-fixers.)

He’s writing Timothy to teach him about pastoral ministry in the church, (False premise #3: the epistle contains pastoral instruction to the pastor [combines false premise #1 and #2].)

which means these verses need to be read in that light. They apply to church leadership, (False premise #4, that Paul was writing about leadership.)

specifically to pastoral leadership.

Two Prohibitions

Paul says that women are forbidden to teach or exercise authority over men in the church. (No, Paul wrote about "a woman" [gynē, singular] teaching "a man" [andros, singular]. The author dishonestly makes the words plural.

The author will use the phrase "men in the church" nine times even though Paul doesn't start to discuss church organization until chapter three of 1 Timothy.)

It’s important to understand that Paul does not prohibit women from teaching in all contexts (Titus 2:3; Acts 18:25-26), only from teaching the Bible to men in the church. ("Men in the church." The reader can no doubt see how these false premises have already led us dangerously astray.)

Notice that Paul prohibits women ("A woman.")

from doing two distinct things. First, women may not teach the Bible to men in the church. (He repeats himself.)

Second, women may not exercise authority over men in the church. (False premise #5, that Paul was writing about women exercising authority over men in the church.)

Teaching and exercising authority in the church are the two primary responsibilities of elders, pastors, or bishops. (The author slips in "pastors," but there is nothing in the Bible about pastors teaching or exercising authority. A local church is governed by elders: 
1Pe. 5:1 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...
Astonishingly Paul directly told Timothy who runs the local church, agreeing with Peter's appeal to the elders:

1Ti. 5:17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.

The author, so inured to his doctrine, cannot see the plain statements of Scripture.)

Thus, women ("A woman.")

are not to hold the office of pastor, ("Office" of pastor? What is this?)

but neither are they to perform these particular functions of a pastor over men in the church. (Sigh. Perhaps the author might cite some Bible verses that describe the functions of a pastor?)

A Positive Command

In addition to Paul’s two prohibitions, he gives a positive command to women in the church. He says in verse 12 that women are “to remain quiet.” Paul is not telling women that they may never speak in church at all. Rather, his words must be understood in context. He means that when it comes to teaching and exercising authority over men in the church, women must “remain quiet” (1 Tim 2:12). This is similar to Paul’s teaching in 1 Corinthians 14:34-35, where he says:

“The women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.”

Many have misunderstood these verses to say that women shouldn’t speak in church at all. But the context of 1 Corinthians 14 is about speaking in prophetic tongues and the need to interpret them in the worship service of the church. In verses 34-35, Paul is saying that women should not be involved in prophecy or the interpretation of prophecy in the worship service of the church. In these matters, they should “keep silent.” (We are pretty sure the author is a cessationist and doesn't believe in the spiritual gift of prophecy.)

In other words, they are not to be a part of the church’s teaching ministry, (Whoa. Quite a swerve there. The author correctly points out that women were prophesying in church [1Co. 11:5], so they weren't absolutely silent, but then veers back to teaching. How did this happen?

In actual fact, Paul had been engaging in an extensive explanation of church order starting in 1 Corinthians chapter 11, and by the time we get to chapter 14 we find him turning to a problem with some women speaking up in church asking questions of their husbands. [incidentally, these were not generic women, these were wives.]

This obviously is a very specific situation and does not in any way relate to Paul's instruction to Timothy.)

nor are they to exercise authority over men, when the church is assembled. (Where does the Bible anywhere tell this that this is "when the church is assembled?")

Paul is saying the same thing in 1 Corinthians 14 that he says in 1 Timothy 2. (This is quite wrong.)

The Two Logical Grounds of the Command

Paul provides two distinct grounds for his command to women ("A woman.")

to remain quiet when it comes to teaching and exercising authority over men in the church. ("Men in the church...")

The word “for” in verse 13 means that if we want to know the reasons Paul is arguing the way he is, we must continue reading. The creation order is the first reason Paul gives for prohibiting women ("A woman.")

from teaching or exercising authority in the church. ("In the church.")

Paul doesn’t ground his command in cultural considerations or a particular problem with the women in the Ephesian church. (Which means the author has just negated his comparison with the Corinthian church issue. Hmm.)

Rather, he grounds his command in creation. He says that the reason women ("A woman.") 

are not to teach or exercise authority over men in the church is that, “Adam was formed first, then Eve” (1 Tim 2:13). Paul means that God established Adam as the head and authority of his wife, Eve. (The obvious question is, was Paul commanding all women to submit to all men in the church? No, of course not. Paul used the singular "a woman" and "a man." There is nothing in the Bible about all women submitting to all men in the church, yet this is the inescapable conclusion of the author's logic.)

God designed men to lead (1 Cor 11:3, 8-9). (Let's quote: 

1Co. 11:3 Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.

1Co. 11:8-9 For man did not come from woman, but woman from man; 9 neither was man created for woman, but woman for man.

Notice how ridiculous this would be if these commands were changed to the plural. And clearly this is about wives and husbands, not generic women and generic women.

But this is how the author manipulates Paul's command to Timothy.)

The nature of women is the second reason Paul gives for prohibiting them from teaching or exercising authority in the church. Paul says, “Adam was not deceived, but the woman was deceived and became a transgressor” (1 Tim 2:14). Paul is saying something about the natural constitution of men and women, that men as a class are naturally more fitted to teach and have authority in the church, but women are not. Wayne Grudem says, “This is by far the most common viewpoint in the history of the interpretation of this passage” (Evangelical Feminism & Biblical Truth 70).

But why are women naturally more likely to be deceived than men? It’s true that not all women are more likely to be deceived than all men. And it’s true that some men are more likely to be deceived than some women. But most interpreters in the history of the church have understood this passage to teach that, in general, women are more likely to be deceived than men. In “A History of the Interpretation of 1 Timothy 2,” Dan Doriani says:

“Both sides [feminists and traditionalists] note women tend toward enmeshment, which entails an unwillingness to see and condemn harsh truths about loved ones. Mindful of many individual exceptions to the rule, they [both feminists and traditionalists] sometimes say that women generally have more interest in persons and less interest in detached rational analysis of ideas. But the capacity for detached, critical assessment is absolutely essential for discerning and rooting out heresy, for carrying out discipline in the church. . . . We can also recognize variety in human nature, without labeling anything inferior or superior. In this view, because women generally focus on relationships more than abstract rational analysis, enmeshment in relationships could compromise a woman’s willingness to uproot heresy in the church” (264-265).

Thus, Paul explains that women should not teach the Bible or exercise authority over men in the church ("In the church...")

for reasons of the creation order (The creation order of the prototypical marriage. Adam and Eve were a couple, not a church.)

and human nature. God created Adam first, and then Eve, establishing Adam as the head and authority over his wife. Also, Eve was deceived by the serpent, not Adam.

Some Evangelical Feminist Objections

Having briefly examined the meaning of the passage, let’s consider a few of the leading Feminist misinterpretations of 1 Timothy 2:12-14. These are mostly drawn from Wayne Grudem’s book, Countering the Claims of Evangelical Feminism, and the page references cited below are from that book.

Women were Teaching False Doctrine (161-167). 

(...)

Women were Not Educated (168-174).

(...)


(We skipped the specious arguments in order to address what we consider to be the correct view...)


Wives Shouldn’t Teach or Have Authority Over Their Own Husbands (175-178). Some have argued that Paul is only prohibiting wives from teaching or exercising authority over their own husbands in 1 Timothy 2:12-14. While the Greek words for “man” and “woman” can be translated “husband” and “wife,” that is highly unlikely in this passage for two reasons. First, the context of these verses is a pastoral epistle ("Highly unlikely?" The First reason is that Paul was writing a pastoral epistle, but reason one is false. He was not writing a pastoral epistle.)

in which Paul is explaining proper conduct within the churches, not marriages. (Within the churches? What? The major points of 1 Timothy chapter two: 
  • 1Ti. 2:1 Christians should pray, particularly for those in authority [not just within the churches, in every place...]
  • 1Ti. 2:8 Christians should pray without anger or fighting [not just within the churches]
  • 1Ti. 2:11 A woman should learn in quietness and submission [not just within churches]
  • 1Ti. 2:12 A woman may not teach or usurp authority over a man [not just within the churches]
None of these points make sense if viewed through the lens of what constitutes a proper church service. Clearly these instructions in chapter 2 are general instructions for Christian conduct everywhere. Indeed, should not women dress modestly all the time, and not just in church? Should not a wife be submissive to her husband always, and not just in church? Should not women continue in faith, love and holiness with propriety all of the time, and not just in church?)

The passage in question comes just before a discussion of officers in the local church; so, it makes the most sense to take 1 Timothy 2:12-14 as referring to church leadership. Second, when the Greek words for “man” and “woman” are to be translated “husband” and “wife,” context provides clues that indicate such a translation. This passage contains no such clues. (Reason two is also false because there are indeed clues. Many clues, particularly in the word tenses.
  • Clue #1:  1 Ti. 2:8 Men [andras, plural] are instructed to pray everywhere. This would not be just "husbands."
  • Clue #2: 1Ti. 2:9 Women (gynaikas, plural) should always dress modestly and do good deeds. This would not be just wives.
  • Clue #3: 1Ti. 2:11 [also v. 12 and 15] A woman [gynē, singular] should learn in quietness and full submission. This could indeed be translated "a wife" because we find the word coupled with the singular andros, correctly rendered "a man," which also makes perfect sense to be rendered "a husband."
  • Clue #4: Adam and Eve were a married couple. Eve was not a woman teaching Adam, a man, in church. Paul's reason for his command is to appeal to the first married couple.
  • Clue #5: 1Ti. 2:14 gynē [singular], the woman was deceived, not Adam. This woman was his wife, so the word more properly should have been rendered "his wife." 
  • Clue #6: 1Ti. 2:15 Women being saved in childbearing is clearly referring to wives, because marriage is a prerequisite to childbearing.
When we examine context apart from the author's preconceptions we find the topic in chapter 2 is regarding instructions about the general behavior of Christians, and not of leadership in the church.)

A Temporary Command (179-182). 

(...)

Nobody Forbids Jewelry or Braids (199-201). 

(...)

Women Were Not Respected as Religious Leaders.

(...)

The overarching problem with all of these Feminist misinterpretations is that they arise from speculation or subjective conjecture and lack any actual support from the text or from the historical background. In addition, all of these misinterpretations ignore the actual grounds Paul himself provides for the command he gives, which involve the fixed realities of the creation order and human nature.

In conclusion, the Bible is clear that only men should be pastors in a local church and only men should perform the duties of teaching the Bible to men and exercising authority over men within the church. The reasons for the Evangelical Feminist interpretations of 1 Timothy 2:12-14 do not arise from the text itself, but from foreign commitments not found within the passage.
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