B. Biblical Perspective on Pastor
1. Terminology
a. Presbuteros (presbuteroV)-elder
or an elderly person (Acts 20:17-30; 1 Peter 5:1; Acts 14:23).
b. Episkopos (episkopoV)-Overseer
or Bishop (Acts 20:28; 1 Peter 5:2; 1 Tim. 3:1,2; Phil. 1:1).
c.
Poimen (poimhn)-Pastor
or shepherd (Acts 20:28; 1 Peter 5:2,4).
The
administration of the local church rested in the office of the
"elders" whose functions are to oversee and to feed the flock. All
three terms-elders, overseers and pastors are interchangeably used. The term
elder refers to their office, bishop
refers to their function and the term pastor
refers to their spiritual gift.
It
appears that the oversight of the local church was always in the plural-the
singular reserved only for the Lord Jesus Christ, the Head of the church (Acts
20:17; Phil. 1:1; Tit. 1:5).
It
is also clear from the N.T. that local church is autonomous or self-governing.
The N.T. does not teach diocesan episcopacy or one pastor or bishop governing
one church or several churches together. Every local church is supposed to have
a body of elders in charge of the administration. In spite of differences in
pattern and in titles the main thing is that every member of the church must
have an opportunity to exercise his or her priesthood in the church (1 Cor.
14:26; 1 Peter 2:5,9; Rev. 1:6). This does not mean that women could audibly
worship the Lord.
2. Explanation
Elders,
in the N.T. sense are mature Christian men of sterling character who provide
spiritual leadership in a local assembly. The name elder, which refers to the
spiritual maturity of the man, is translated from the Greek word presbuteros.
The Greek word episkopos translated
"Bishop," "Overseer" is also used in reference to elders
along with poimen (Eph. 4:11) which
means "pastor" or "shepherd" for describing their function
as under shepherds of God's flock.
The
names "elders," "bishops" and "pastors" are
referring to the same persons for the following reasons. In Acts 20:17, Paul
called for the "elders" (presbuteros)
from Ephesus; In verse 28 he addressed them as "overseers" (episkopos)
and their function is "to shepherd" (poimainein
poimainein)
the church of God.
Similarly
in 1 Peter 5:1,2 Peter uses the terms interchangeably. Also see 1 Tim. 3:1 cf.
Tit. 1:5,7.
In
modern usage, "Bishops" has come to mean a prelate who supervises a
diocese or a group of churches in a district. But the word never means this in
the N. T. The scriptural pattern is to have several bishops in one church rather
than one bishop over several churches. Nor should an elder be confused with the
modern "pastor" who is primarily responsible for preaching, teaching
and administering the sacraments in a local church. We prefer to use the term
"Elder" because this word is more frequently used in the New Testament
to refer to this office.
3. No Woman Pastors in the Bible
a. Proof from the Greek words.
A careful examination of the New Testament makes it clear that church leadership
is given only to the gifted male
believers. All the three terms used to refer church leadership (Presbuteros-presbuteroV-elder; Episkopos- episkopoV-Overseer or Bishop; Poimen-poimhn-Pastor
or shepherd) are in masculine gender.
The
word "deacon" is the Greek diakonos (diakonoV) which means "servant." The administrators of the local church
are the elders. The Deacons are servants or those who matter to the material
need of the believers in the Assembly (Acts 6:1-7). It was a specific office
rather than just people who were serving. In Phil 1:1 they are linked with
elders, "with the bishops and deacons."
In
Rom. 16:1 Phoebe is introduced as "servant" of the church in Cenchrea.
We need not think of her as belonging to some special church office. Any sister
who serves in connection with a local assembly can be a "deaconess."
The Greek word for "deaconess" is diakonissa
(diakonissa).
The feminine form "diakonissa"
would probably have been used if a specific office for women had been
meant.
b.
Proof from the qualifications of the elders.
1 Timothy 3:1-7 outlines for us the spiritual qualifications of elders. The
examinations of these qualifications would prove that only male are intended to
be the elders of the assembly. The statement like "if any man aspires to
the office of bishop (v.1)," "the husband of one wife (v.2 cf. Titus
1:6)," and "if a man does not know how to manage his own household (v.
5)" would prove that only male believers are expected to be the elders of
the assembly.
4. Does Bible Teach Ordination of Elders?
Bible
does not teach the ordination of the elders. We can not formulate the so-called
doctrine of ordination from the biblical records. Few verses like I Timothy 4:
14, II Timothy 1:6, and Acts 13: 3 are usually quoted in support of ordination.
In
considering I Timothy 4: 14 one should understand that the
spiritual gift was given along with or by prophecy. This simply means
that a prophet in a local assembly at one time stood up and announced that the
Spirit of God had imparted some gift to Timothy. The prophet did not confer the
gift, but announced it. This was accompanied by the laying on of hands of the
elders. One should remember that the elders did not have the power to bestow the
gift on Timothy. Rather, by laying their hands on him, they signified public
recognition of what the Holy Spirit had already done.
II
Timothy 1:6 teaches that a special gift was in Timothy through the laying on of
Paul's hands. This is not to be confused with the ordination service which is
practiced in denominational churches today. The gift was actually given to
Timothy at the moment of his conversion. Through laying on of hands Paul simply
recognized that spiritual gift Holy Spirit had given to Timothy (I Cor. 12:11).
In
Acts 13:2 the Holy Spirit directed the church at Antioch to separate Paul and
Barnabas for the specific work which he had in mind. Then the elders, after
fasting and prayer, laid their hands on them. This was not an official act of
ordination such as is practised in the denominational churches. It was simply an
expression of their fellowship with these two men for the work to which the Holy
Spirit had called them. It should be remembered that Paul and Barnabas had
already been in the work for about eight years before this time.
The
appointment of elders in the local assembly is the work of the Holy Spirit. If
the people are found exercising the gifts which the Holy Spirit has endowed
them, they are merely pointed out or recognised by the other members of the
assembly (1 Thess. 5:12). Appointment takes place before recognition (Acts
20:28). It is not a question of our electing them but of recognising those whom
God has raised up for this work.
[Back
to Top]
C. The Place of women in
the assembly
1.
Principle of Submission and Silence
First
Timothy 2:9-15 is a key passage in understanding the New Testament's teaching on
the role of women in the assembly. Paul affirms that the women, rather than
dressing pretentiously, should adorn themselves with modest clothing and
attitudes and with deeds worthy of reward
(vv. 9-10). Women should learn with an attitude of quiet submissiveness, rather
than be involved improperly in teaching and leading men in worship in the
assembly (vv. 11-15). More
specifically, Paul directed women to learn with a quiet and submissive attitude
rather than to teach or have authority over a man in that context.
Paul
says the same in I Cor. 14: "let the women keep silence in the churches:
for it is not permitted unto them to speak; but let them be in subjection, as
also says the law. And if they would learn anything, let them ask their own
husbands at home: for it is shameful for a woman to speak in the church"
(vv. 34,35). Bible gives following reasons
for this directive.
a.
Evidence from the fact of creation and headship. The
pattern of male headship was established in creation (I Timothy 2: 13) and Paul
wanted to see this principle affirmed in the church. Adam was formed first, then Eve. The one formed first is to
have the responsibility of authority. The one formed after is to follow and be
in subjection.
b.
Evidence from the fact of fall. Apostle
Paul says "and it was not Adam who was deceived, but the woman being quite
deceived, fell into transgression" (I Timothy 2:14). The Apostle here
appeals to the fall as the basis of the requirement for women's silence. This is
basic ground and therefore the requirement is binding for us today.
The
principle of male headship was violated through the reversal of authority roles
in the fall with devastating consequences, and Paul wanted the believers to
avoid such a reversal of role and its consequences in the church.
Despite the results of this reversal of roles in the Garden of Eden,
women who fulfil their God-ordained roles as women and who have the inner
adornment of a godly character may expect to receive future perfection of
salvation with its accompanying rewards.
c.
Evidence from the veiling of the head. The
apostle wrote that the woman should cover her head when prophesying or praying,
whereas the man is bound not to do so (I Cor. 11: 3-16). Man is the image and
glory of God, while woman is the glory of man. Woman brings honour to the man by
fulfilling her role of functional subordination with him, while man brings glory
to God by fulfilling the functional role of leader in God's creation. But why is woman not viewed as being the image of God?
The
woman is referred to the man because, says Paul, it is not the man who comes
from the woman, but the woman who comes from the man; moreover man was not
created because of the woman, but the woman because of the man, an evident
allusion to Gen. 2. One must without doubt deduce from this that for the man to
be able to render to God a proper worship, for him to be the glory of God, it is
necessary that he be without shame and therefore that the woman do him honour.
Paul's
reasoning is based on a theology of creation rather than on socio-cultural
considerations. He stated that
woman is from the substance of man and that woman was created to meet man's need
(1 Cor. 11:9). This clearly
reflects the narrative of Genesis 2. Man's
position of authority over woman resides in his priority and thus in his being
essentially the image of God. The
woman is the glory of her husband when she stands in proper relationship to him
within her created role.
Paul's
emphasis in verses 2-9 was on the issue of authority, which the Corinthians
apparently had cast aside. Paul
found it necessary to correct this error by demonstrating the need for these
Christians to maintain the order of creation even though they were equal in
Christ (Gal. 3:26-28).
d. Evidence from the Law. In First Corinthians 14: 34 Paul says "Let your women keep silence
in the churches: for it is not permitted unto them to speak; but they are
commanded to be under obedience as also says the law." The principle was first taught in the Old Testament and is
reaffirmed in the New Testament. Paul may be referring this statement of God
found in the law: "Unto the woman he said, I will greatly multiply your
pain and your conception; in pain you shall bring forth children; and your
desire shall be to your husband, and he shall rule over you" (Gen. 3: 16).
In reflection of this principle, no women were permitted to speak at the Jewish
synagogues.
One
of the designs of creation, as well as one of the consequences of the fall, was
the submission of women. (Gen. 3:16). Paul reflected that principle explicitly
in I Timothy 2: 11-12.
2. Does Bible Allow
Women to Pray in the Assembly?
Bible
does not allow women to pray or offer praise in public. Those who teach that
women can pray or offer praise in public usually take support from I Corinthians
11:5: "But every woman that prays or prophesies with her head uncovered
dishonours her head." Were women praying and prophesying in public? Is Paul
permitting public ministry for women in I Corinthians 11 and forbidding it in I
Corinthians 14? We need to know that the subject under consideration in chapter
11 is headship and subjection, and not church order. Paul is not dealing here
with the question of whether or not women should speak in public. When the
subject does come up, in the sections where he deals with the order in the
church (I Corinthians 14 and I Timothy 2), there can be no question as to his teaching;
he clearly commanded silence of women in the assembly. When a woman prays or
offers praise in the assembly, she is representing the assembly. Bible does not
permit women to do that. Bible does not give headship to women (I Cor. 11: 3).
When men are permitted to offer public prayer (I Timothy 2: 8), women are
exhorted to be silent in the assembly (I Timothy 2: 9-15).
What
then does he mean by this reference to women praying and prophesying in I
Corinthians 11? It was not the custom of the churches of God to permit women to
pray and prophesy in public (I Corinthians 11:16). Therefore, in I Corinthians
11:5 apostle Paul warns that even in private life "every woman that prays
or prophesies with her head uncovered dishonours her head." The principle
of silence clearly taught in I Corinthians 14 and I Timothy 2 is based
on the teaching of headship and subjection in I Corinthians 11, and we are not
permitted to alter the teachings of the Word of God.
Some
of the assemblies permit their women to pray in the cottage meeting because it
is not an assembly gathering. Even for such gatherings women should listen to
the decision taken by the elders of the assembly under whose auspices the
meeting is held.
3. The Role of Women
in Paul's Ministry
Socially
Paul recognised the intrinsic worth of woman as equal to that of man.
Arriving in Philippi and finding no synagogue there, he quite comfortably
preached to a crowd of women (Acts 16:13).
Lydia's invitation for him to stay at her house was accepted by the
apostle apparently without the slightest reservation (v. 15).
Whereas in rabbinical usage a woman was mentioned only as the wife of a
given man, Paul in Romans greeted women by name. Furthermore, Paul called Phoebe, who delivered the Epistle to
the Romans, a sister (Rom. 16:1).
In
proclaiming the gospel and giving biblical admonitions, the apostle made no
distinctions between men and women. The
first gospel appeal in Europe, as stated, was made to the women by the river at
Philippi. In his epistles he
directed his teachings to both men and women, as in 1 Timothy 3:11, where he
referred to the work and character of deacons and the wives of the deacons. Men and women alike were urged to be sober, patient, and holy
(Titus 2:2-3). Men and women were
equally condemned for their wickedness (Rom. 1:26-32).
And he wrote that husbands and wives have reciprocal conjugal rights in
marriage (1 Cor. 7:1-5), which was not the normal perspective in Paul's day.
Women
are portrayed as being of considerable value to Paul in his ministry, supporting
him and labouring with him. At
Thessalonica many leading women in the city were attracted to Paul's teaching
(Acts 17:4). The same may have been the case at Berea (v. 12).
In addition to the financial work of highborn Greek women, there is the
clear statement in Philippians 4:2-3 that two women were co-laborers with Paul
in the work of the gospel, though their specific work is unknown.
Phoebe is specially commended for her work in the ministry (Rom. 16:1-2).
Priscilla, along with her husband, is seen as a fellow worker with the
apostle (v. 3). Also, women were
commended for their Christian service even though not specifically with Paul
(vv. 6, 12-13, 15).
4. Ministry of Women
The
teaching of the apostolic church was that women received a new status in the
church that they had rarely enjoyed in the ancient world.
Even with this recognition of equal worth with men, however, restrictions
were placed on women because of the apostolic understanding of the order of male
and female in Creation and in the Fall. Women
were not allowed to serve in a position of spiritual authority over men in the
life of the church. This included
the public proclamation of Scripture to men and
functions related to the Lord's Supper and baptism.
In
saying the former, there is no implication that women were not gifted equally
with men, even having the gift of teaching.
They were, however, to restrict that teaching to children (2 Tim. 3:15;
cf. 2 Tim. 1:5 and Acts 16:1) and to other women (Titus 2:3-5).
This
writer believes that qualified women should teach and counsel other women in the
assembly. Women may often counsel women better than can a male.
Having a woman help the women of the church better understand their roles
as wives, mothers, and servants of God, as well as helping them with specific
emotional concerns, would be a priority. Visitation and personal evangelism are
areas of responsibilities open to both men and women.
Sodari
Bhavan (Sister's House)-Kollam, Various sodari
samajam (Sister's Gathering) ministries, Rehoboath
Orphanage-Trichur, etc. can be used as an illustration for the various ways in
which women could serve the Lord.
[Back
to Top]
D.
Do We Have an Option in the Bible?
We are not given any option in the scriptures regarding the role of women
in the Assembly. When Bible clearly gives instructions on the role of women in
the assembly, we should
implicitly follow them without making any change in them. Remember God's
words to Joshua: "Only you be strong and very courageous, that you may
observe to do according to all the law, which Moses my servant commanded you: turn
not from it to the right hand or to the left, that you may prosper
withersoever you go. This book of the law shall not depart out of your mouth;
but you shall meditate therein day and night,
that you may observe to do according to
all that is written therein" (Joshua 1: 7,8). We need to simply obey
the Word of God. We should not find "a way around" the Biblical
teachings.
[Back
to Top]
E.
A Warning
There
is a great danger in circumventing the biblical facts on the role of women in
the Assembly. A practical fact concerning many of the contemporary cults is that
they have been founded by women or have women prominently connected with their
leadership. Examples are Mary Baker Eddy of Christian Science, Ellen G. White of
Seventh-Day Adventism, the Fox sisters of Spiritualism, Helena P. Blavatsky and
Annie Besant of Theosophy, the Brooks sisters of Divine Science, and Mrs.
Charles Ferguson of the School of Practical Christianity. This prominence of
women in the cults is understandable in the light of the Scriptural exhortation
to “let your women keep silence in the churches” (1 Cor. 14:34) and the
example of Paul that “I suffer not a woman to teach, nor to usurp authority
over the man, but to be in silence” (1 Tim. 2:12). In order to avoid the
development of such cult groups and disobedience to the Word of God, assemblies
should stick to ‘let the women keep silence’ teaching of the Bible.
[Back
to Top]
Conclusion
Bible
makes it clear that no woman was placed in the leadership position of the
assembly. The pastoral responsibilities are given only to the gifted male
believers. Women are exhorted to be silent in the assembly. The Word of God does
not allow women to pray or offer praise in public. Paul's instruction was not on
the basis of socio-cultural background of the Bible land; it was purely on
the basis of theological reasons.
All the discussed theological reasons are relevant and applicable even in this
21st century. When Bible clearly gives instructions on the role of
women in the assembly, we should
implicitly follow them without making any change in them. Let the women
keep silent in the assemblies.
[Back
to Top]
