Women in Ministry
What role does a woman play in ministry?
Can a woman be a pastor or elder?
By Gene and Christi Williams
What role does a woman play in ministry?
Can a woman be a pastor or elder?
By Gene and Christi Williams
We hold a complementarian position not an egalitarian position. In the context of our discussion of women pastors and elders, complementarianism is the position that the man and the woman in the church complement each other with their different callings and giftings. The complementarian position states that though there may be gifts of both women and men that overlap, there are biblically designated roles that do not. The complementarian position would say that a woman is not to be an elder or pastor because those positions are prohibited to women by scripture.
The egalitarian position, on the other hand, teaches equality in every area of service within the church including being an elder and pastor. Therefore, a woman is fully qualified as a man would be to hold the office of elder, bishop/overseer, pastor, and deacon. The egalitarians would interpret scriptures dealing with male headship in a cultural context and assert that these are not universal requirements.
We believe women cannot hold the office of a bishop/overseer, a pastor, an elder, a deacon, and are not to teach authority over a man or exercise authority over a man. We do believe a woman can be a woman and/or youth group minister/deaconess, missionary, prophetesses, teacher, and an evangelist. We believe since a woman can be a minster/deaconess she can be an Ordained Minister with the strict limitations of not teaching authority or excising authority over a man as stated in scripture. This is discussed in detail in this article. This may be controversial but we believe this is supported in the biblical text. We believe we have done thorough hermeneutical study and believe if you do a proper exegesis and not eisegesis of scripture you will come to the same conclusion. This does not diminish the role of women in the church. God had a reason for establishing this order and as Christians we must honor this. If a church makes exceptions in one area it will be easier to make an exception in other areas.
The first step is to define the words addressed in this article. This is necessary for clarity. The biblical authors may say apostle but we today use missionary. To keep down confusion the clear definitions used in this article will be listed. Bracket [..] is what I added and is not directly reflected in the Strongs Concordance.
The egalitarian position, on the other hand, teaches equality in every area of service within the church including being an elder and pastor. Therefore, a woman is fully qualified as a man would be to hold the office of elder, bishop/overseer, pastor, and deacon. The egalitarians would interpret scriptures dealing with male headship in a cultural context and assert that these are not universal requirements.
We believe women cannot hold the office of a bishop/overseer, a pastor, an elder, a deacon, and are not to teach authority over a man or exercise authority over a man. We do believe a woman can be a woman and/or youth group minister/deaconess, missionary, prophetesses, teacher, and an evangelist. We believe since a woman can be a minster/deaconess she can be an Ordained Minister with the strict limitations of not teaching authority or excising authority over a man as stated in scripture. This is discussed in detail in this article. This may be controversial but we believe this is supported in the biblical text. We believe we have done thorough hermeneutical study and believe if you do a proper exegesis and not eisegesis of scripture you will come to the same conclusion. This does not diminish the role of women in the church. God had a reason for establishing this order and as Christians we must honor this. If a church makes exceptions in one area it will be easier to make an exception in other areas.
The first step is to define the words addressed in this article. This is necessary for clarity. The biblical authors may say apostle but we today use missionary. To keep down confusion the clear definitions used in this article will be listed. Bracket [..] is what I added and is not directly reflected in the Strongs Concordance.
Definitions
according to the Strong’s NASB:
Apostle: G652, ἀπόστολος (apostolos), masculine noun, aka one who was sent, apostles, messengers
[In my opinion an apostle is what we call a missionary today. An apostle is someone sent with a special message or commission.]
Bishop: KJV translates bishop but NASB translated overseer. See overseer definition.
Deacon: G1249 διάκονος diakonos, masculine/feminine noun. Aka servant, minister
[Someone who serves within the church. The word is used as an office as well as general service.]
Elder: G4245, πρεσβύτερος (presbyteros), adjective, aka older, older man, men of old, eldest
[An older man. A man appointed to oversee the congregation.]
Evangelist: G2099, εὐαγγελιστής (euaggelistēs), masculine noun, aka evangelists
Overseer: G1985, ἐπίσκοπος (episkopos), feminine noun, aka visitation,
Pastor: G4166 ποιμήν (poimēn), aka shepherd, a herdsman, esp. a shepherd
[A pastor is someone who has spiritual care over a congregation.]
Prophet: G4396, προφήτης (prophētēs), masculine noun, aka prophets
[Someone who is the mouthpiece of God. He stands between God and man to communicate to man the word of God. When the prophet spoke as the mouthpiece he was inspired and without error.]
Teacher: G1320 διδάσκαλος (didaskalos), masculine noun , aka teachers
Apostle: G652, ἀπόστολος (apostolos), masculine noun, aka one who was sent, apostles, messengers
[In my opinion an apostle is what we call a missionary today. An apostle is someone sent with a special message or commission.]
- a delegate, messenger, one sent forth with orders
- specifically applied to the twelve apostles of Christ and Paul of Tarsus
- Judas Barnabas called Barsabbas
- Timothy and Silvanus (Silas)
- Andronicus and Junias (woman)
Bishop: KJV translates bishop but NASB translated overseer. See overseer definition.
Deacon: G1249 διάκονος diakonos, masculine/feminine noun. Aka servant, minister
[Someone who serves within the church. The word is used as an office as well as general service.]
- one who executes the commands of another, esp. of a master, a servant, attendant, minister
- the servant of a king
- a deacon, one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use
- a waiter, one who serves food and drink
Elder: G4245, πρεσβύτερος (presbyteros), adjective, aka older, older man, men of old, eldest
[An older man. A man appointed to oversee the congregation.]
- elder, of age
- the elder of two people
- advanced in life, an elder, a senior
- forefathers
- a term of rank or office
- among the Jews
- members of the great council or Sanhedrin (because in early times the rulers of the people, judges, etc., were selected from elderly men)
- of those who in separate cities managed public affairs and administered justice
- among the Christians, those who presided over the assemblies (or churches) The NT uses the term bishop, elders, and presbyters interchangeably
- the twenty four members of the heavenly Sanhedrin or court seated on thrones around the throne of God
Evangelist: G2099, εὐαγγελιστής (euaggelistēs), masculine noun, aka evangelists
- a bringer of good tidings, an evangelist
- the name given to the NT heralds of salvation through Christ who are not apostles
Overseer: G1985, ἐπίσκοπος (episkopos), feminine noun, aka visitation,
- a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian or superintendent
- the superintendent, elder, or overseer of a Christian church
Pastor: G4166 ποιμήν (poimēn), aka shepherd, a herdsman, esp. a shepherd
[A pastor is someone who has spiritual care over a congregation.]
- in the parable, he to whose care and control others have committed themselves, and whose precepts they follow
- the presiding officer, manager, director, of any assembly: so of Christ the Head of the church
- the overseers of the Christian assemblies
- kings and princes
Prophet: G4396, προφήτης (prophētēs), masculine noun, aka prophets
[Someone who is the mouthpiece of God. He stands between God and man to communicate to man the word of God. When the prophet spoke as the mouthpiece he was inspired and without error.]
- in Greek writings, an interpreter of oracles or of other hidden things
- one who, moved by the Spirit of God and hence his organ or spokesman, solemnly declares to men what he has received by inspiration, especially concerning future events, and in particular such as relate to the cause and kingdom of God and to human salvation
- the OT prophets, having foretold the kingdom, deeds and death, of Jesus the Messiah.
- John the Baptist, the herald of Jesus the Messiah
- the illustrious prophet, the Jews expected before the advent of the Messiah
- the Messiah
- men filled with the Spirit of God, who by God's authority and command in words of weight pleads the cause of God and urges salvation of men
- prophets that appeared in the apostolic age among Christians
- they are associated with the apostles
- they discerned and did what is best for the Christian cause, foretelling certain future events (Acts 11:27)
- in the religious assemblies of the Christians, they were moved by the Holy Spirit to speak, having power to instruct, comfort, encourage, rebuke, convict, and stimulate, their hearers
- a poet (because poets were believed to sing under divine inspiration)
- Epimenides (Tit. 1:12)
Teacher: G1320 διδάσκαλος (didaskalos), masculine noun , aka teachers
- in the NT one who teaches concerning the things of God, and the duties of man
- one who is fitted to teach, or thinks himself so
- the teachers of the Jewish religion
- those who by their great power as teachers draw crowds around them i.e. John the Baptist, Jesus
- by preeminence used of Jesus by himself, as one who showed men the way of salvation
- the apostles, and of Paul
- those who in the religious assemblies of the Christians, undertook the work of teaching, with the special assistance of the Holy Spirit
- false teachers among Christians
Why allow women pastors and elders in light of what the Bible says:
In 1 Tim. 3:15 we are told this is how we are to conduct ourselves in the household of God. When a woman is a pastor and/or elder, she is in a place of authority over men. Paul clearly tells us this authority in the church structure is not the place for a woman because Adam was made first. This is not a cultural issue. Remember, Eve sinned first, but sin entered the world through Adam, not Eve (Rom. 5:12), because Adam was in the position of authority. This is why husbands are the head of the wife even as Christ is head of the church (Eph. 5:23). The place of authority in the church and family is not the place of the woman.
In Titus 1:5-6 it says that the elder must be “the husband of one wife.” The Greek is literally “man of one woman." This same phrase is used of the Bishop/Overseer in 1 Tim. 3:2 and the Deacon in 1 Tim. 3:12. Remember, Paul is speaking of church officers, not servants (diakonos) in homes (Rom. 16:1,27). So, the pastor/elder is to be a man of one woman.
1 Tim. 5:17 tells us that the elders are to receive honor, especially those who preach and teach. Therefore, the pastor is an elder by definition and the elder is to be a “man of one woman.” The word “elders” here is masculine in the Greek. So, Paul is telling us how the church is to operate (1 Tim. 3:15), and that the place of ecclesiastical authority is based on male eldership because Adam was created first (1 Tim. 2:12-13). This is doctrine, not culture.
Some say that women pastors and elders is not an essential issue so we should not worry about it. If that is the case, then why did God tell us women are not to teach or exercise authority over men (1 Tim. 2:12-13) in the church (1 Tim. 3:15)? Why did he tell us that an elder is to be a “man of one woman” (Titus 1:5-6) if we are not to worry about it?
What about equality and verses with women in leadership?
This is not an exhaustive list but you will see these women were used by God for his glory but were not New Testament pastors/elders. It is improper to assume, for example, since God used a woman as a prophetesses she then Biblically qualifies as a pastor/elder.
Gal. 3:28, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” This verse is not about women pastors and elders. It is about salvation in Christ, not church eldership, so it doesn’t apply.
Deborah (Judges 4:5) was an Old Testament Judge, not a New Testament pastor/elder.
Miriam (Ex 15:20) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Huldah (2 Kings 22:14) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Noadiah (Neh 6:14) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Isaiah’s Wife (Isaiah 8:3) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Anna (Luke 2:36) was a prophetesses but not pastor/elder.
Lydia (Acts 16:40) hosted a home church, it does not say she was the pastor/elder.
Priscilla and Aquila (Rom. 16:3,4), were fellow workers in Christ and hosted a home church, not said to be pastors/elders although Aquila could have been the pastor.
Phoebe (Rom. 16:1) was a servant or deaconess (diakonos) of the church, not an elder/pastor. More on this later. Note that Jesus came not to be served, but to serve (diakonos) (Mark 10:45). The government is called a minister (diakonos) of God (Rom. 13:4).
Junia (Rom. 16:7,) may have been a female apostle (not one of the 12), though this is debated. Still, even if she were, an apostle is not a pastor/elder.
The Chosen Lady (2 John 1) was an honored woman, not a pastor/elder. Basically, the standard verses cited by people to support women being pastors and elders do no such thing.
Philip’s four daughters (Acts 21:9) were prophetesses but not pastors/elders.
What about a woman who is called by God to minister as pastors and elders? Essentially, this is making doctrine based on a woman’s experience. Just because a woman “says” she is called by God or feels she is doesn’t mean she is, because it isn't biblical. God’s word is the standard, not our feelings and experiences.
Why is this important? This is important because compromise in one area often leads to compromise in other areas. Even if the biblical position is not popular or politically correct, it is biblically correct. As Christians, we must never let compromise seep into the Christian church and weaken it. If Christians refuse to submit to the teaching of God’s word in this matter, can they be trusted to rightly deliver God’s word to us in other matters?
Do you disagree? If so, then please answer two questions. 1) How can an elder/pastor who is a woman be “the husband of one wife," lit. “a man of one woman," (Titus 1:6)? 2) How can a woman be in a place of authority as a pastor/elder and not violate 1 Tim. 2:12-13 where Paul clearly says he does “not allow a woman to teach or exercise authority over a man?" This is what it says, and there aren't any qualifications to it. What do you do with it?
Can a woman assist her husband and teach in a Bible study?
Women are not to be elders and pastors as the Scriptures teach since those positions automatically have authority in the church and elders are to be male, the husbands of one wife. I do not see how assisting your husband in a Bible study is exercising any authority over people who might be present. So, I would think that a woman would be free to expound on Scripture the same as anyone else would be in a Bible study just as like Priscilla assisted her husband Aquila.
When I have taught Bible studies and my wife has been present, she has often added excellent insight into the Scriptures - as have other women. Her female perspective is often helpful and I enjoy hearing what she has to say. But she is not exercising authority and/or teaching men (authoritatively) when explaining what she thinks a scripture means. She is not acting as an elder or pastor.
Now, I believe that in 1 Tim. 2:12 when Paul says, "But I do not allow a woman to teach or exercise authority over a man, but to remain quiet," Paul is referring to the church context in the church office of elder. After all, 1 Tim. 3:15 says to Timothy, "...I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth." Paul is teaching us how the church is to be run and the teaching issue deals with the authority structure in the church. Therefore, I see them related as does Paul: teach or exercise authority.
Of course, if we were to take the phrase "not allow a woman to teach or excise authority over a man" and remove it from the context of elder and pastor, we would then need to require that all women never even express an opinion about Scripture whenever men are present. This would be, of course, ridiculous.
There were deaconesses, so there can be female elders and pastors.
Another argument raised by the egalitarians is to say that since there were female deacons, i.e., deaconesses as was Phoebe in Rom. 16:1, then it is possible to have been elders and pastors as women also. Some even cite early church literature which has various women deacons mentioned in different contexts. Let's take a look at both of these arguments.
First of all, the word "deacon" διάκονος (diakonos) and its cognates (masculine/feminine nouns) occur 29 times in the NT and are used in many different ways. Paul calls himself a minister (diakonos) of the gospel in Col. 1:23, 25. Paul went to Jerusalem to serve (diakonos) the saints, (Rom. 15:25). Mary spoke to the servants (diakonos) at the wedding in Cana (John 2:5). It is used of serving tables (Luke 17:8 and Acts 6:2). Jesus came not to be served, but to serve (diakonos), (Mark 10:45). The government is called a minister (diakonos) of God (Rom. 13:4). Tychicus is a minister (diakonos) of the Lord (Col. 4:7) as is Timotheus (1 Thess. 3:2).
Rom. 16:1 says, "I commend to you our sister Phoebe, who is a servant (diakonos) of the church which is at Cenchrea." Many argue that since Pheobe is called a deacon, then it means women are eligible to hold the formal office of deacon. But this is not conclusive at all. Phoebe is simply called a servant (diakonos) which can be rendered differently in different Bibles: "minister" (Darby, YLT), "servant" (ASV, ESV, HCSB, ISV, KJV, NASB, NIV, NKJV), "helper" (NCV), "deacon" (NLT, NRSV), and "deaconess" (RSV).
The term "diakonos" is used of an office with special requirements that women cannot meet. "Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain," (1 Tim. 3:8). And, "Let deacons be husbands of only one wife [lit. one woman man'] and good managers of their children and their own households," (1 Tim. 3:12). See also Phil. 1:1.
So, we can conclude that there is a broad sense of how the term is used regarding being a servant, a minister, a helper, etc. We can also conclude that there is a special requirement for the office of deacon that limits eligibility to men. This requirement is that deacons be the husband of one wife and good managers of their children and households. Also, we must note that we see the same criteria here as we do for elders and bishops. It is quite apparent that there is a special office of Deacon that is intended for men only.
Still, some egalitarians claim that early church writings show that women held the office of Deaconess within the first few centuries. Even if this is so, and we are not saying it is in any official church office position, each citation would have to be examined in context.
"Ecclesiastical usage institutionalized and narrowed the NT conception. Early non-canonical literature recognizes a class of deacons without specifying their functions (cf. 1 Clement 42; Ignatius, Magnesians 2.1; Trallians 2. 3; 7. 3). Later literature shows the deacons undertaking functions such as attending the sick, which must have been part of Christian diakonia in apostolic times."
If the early church did have deaconesses, how were the offices defined? Were they in places of authority and were they teaching? If women held the office, how were they husbands of one wife? Or, as the Scriptures show, were they servants of the church, helping to take care of the needs of God's people?
Again, even if the early churches actually had women in the office of Deacon, those same churches would have to deal with the issue of the scripture proclaiming the requirement of that office to include being men, the husband of one wife. It would make much more sense to say that deaconesses were seen as servants in the church and were not filling the specific, official church office with its requirement of being males.
In today's Christian setting, churches define the office of Deacon differently. Some see the deaconate as a service to God's people while others see it as an office having authority. It would seem that both could be supported in Scripture but the latter definition belongs to men who are the husbands of one wife.
"She is referred to as a ‘deacon’ (in the Greek, there is no distinction between the masculine and feminine forms) of the church in Cenchreae. Despite Phil. 1:1, it is unlikely that this term designates any official position, as in modern ecclesiastical organizations; it may be paraphrased as ‘co-worker in the missionary enterprise."2
One last thing to think about. It is the way of the world to impose its will upon the church and try to make God's people conform to its ways. This should never be the case with God's church. Christians should never wet their fingers, stick them into the air, and see which way the secular wind is blowing so as to appease those outside its doors. Rather, its job is to speak the truth no matter what the world says. We are to do it with gentleness (1 Pet. 3:15), but we are to defend the truth, not compromise its teachings. And, in this case, God has said what he has said. Let his word stand and may those who contradict it answer to God. The deacon is to be a man of dignity (1 Tim. 3:8) just as Paul has stated is the case in the operation of the household of God (1 Tim. 3:15).
- 1 Tim. 2:12-13, “But I do not allow a woman to teach or exercise authority over a man, but remain quiet. 13 For it was Adam who was first created, and then Eve.”
- Titus 1:5-6, “For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you, 6 namely, if any man be above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion.”
- 1 Tim. 5:17, “Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching.”
In 1 Tim. 3:15 we are told this is how we are to conduct ourselves in the household of God. When a woman is a pastor and/or elder, she is in a place of authority over men. Paul clearly tells us this authority in the church structure is not the place for a woman because Adam was made first. This is not a cultural issue. Remember, Eve sinned first, but sin entered the world through Adam, not Eve (Rom. 5:12), because Adam was in the position of authority. This is why husbands are the head of the wife even as Christ is head of the church (Eph. 5:23). The place of authority in the church and family is not the place of the woman.
In Titus 1:5-6 it says that the elder must be “the husband of one wife.” The Greek is literally “man of one woman." This same phrase is used of the Bishop/Overseer in 1 Tim. 3:2 and the Deacon in 1 Tim. 3:12. Remember, Paul is speaking of church officers, not servants (diakonos) in homes (Rom. 16:1,27). So, the pastor/elder is to be a man of one woman.
1 Tim. 5:17 tells us that the elders are to receive honor, especially those who preach and teach. Therefore, the pastor is an elder by definition and the elder is to be a “man of one woman.” The word “elders” here is masculine in the Greek. So, Paul is telling us how the church is to operate (1 Tim. 3:15), and that the place of ecclesiastical authority is based on male eldership because Adam was created first (1 Tim. 2:12-13). This is doctrine, not culture.
Some say that women pastors and elders is not an essential issue so we should not worry about it. If that is the case, then why did God tell us women are not to teach or exercise authority over men (1 Tim. 2:12-13) in the church (1 Tim. 3:15)? Why did he tell us that an elder is to be a “man of one woman” (Titus 1:5-6) if we are not to worry about it?
What about equality and verses with women in leadership?
This is not an exhaustive list but you will see these women were used by God for his glory but were not New Testament pastors/elders. It is improper to assume, for example, since God used a woman as a prophetesses she then Biblically qualifies as a pastor/elder.
Gal. 3:28, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” This verse is not about women pastors and elders. It is about salvation in Christ, not church eldership, so it doesn’t apply.
Deborah (Judges 4:5) was an Old Testament Judge, not a New Testament pastor/elder.
Miriam (Ex 15:20) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Huldah (2 Kings 22:14) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Noadiah (Neh 6:14) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Isaiah’s Wife (Isaiah 8:3) was an Old Testament prophetesses¸ not a New Testament pastor/elder.
Anna (Luke 2:36) was a prophetesses but not pastor/elder.
Lydia (Acts 16:40) hosted a home church, it does not say she was the pastor/elder.
Priscilla and Aquila (Rom. 16:3,4), were fellow workers in Christ and hosted a home church, not said to be pastors/elders although Aquila could have been the pastor.
Phoebe (Rom. 16:1) was a servant or deaconess (diakonos) of the church, not an elder/pastor. More on this later. Note that Jesus came not to be served, but to serve (diakonos) (Mark 10:45). The government is called a minister (diakonos) of God (Rom. 13:4).
Junia (Rom. 16:7,) may have been a female apostle (not one of the 12), though this is debated. Still, even if she were, an apostle is not a pastor/elder.
The Chosen Lady (2 John 1) was an honored woman, not a pastor/elder. Basically, the standard verses cited by people to support women being pastors and elders do no such thing.
Philip’s four daughters (Acts 21:9) were prophetesses but not pastors/elders.
What about a woman who is called by God to minister as pastors and elders? Essentially, this is making doctrine based on a woman’s experience. Just because a woman “says” she is called by God or feels she is doesn’t mean she is, because it isn't biblical. God’s word is the standard, not our feelings and experiences.
Why is this important? This is important because compromise in one area often leads to compromise in other areas. Even if the biblical position is not popular or politically correct, it is biblically correct. As Christians, we must never let compromise seep into the Christian church and weaken it. If Christians refuse to submit to the teaching of God’s word in this matter, can they be trusted to rightly deliver God’s word to us in other matters?
Do you disagree? If so, then please answer two questions. 1) How can an elder/pastor who is a woman be “the husband of one wife," lit. “a man of one woman," (Titus 1:6)? 2) How can a woman be in a place of authority as a pastor/elder and not violate 1 Tim. 2:12-13 where Paul clearly says he does “not allow a woman to teach or exercise authority over a man?" This is what it says, and there aren't any qualifications to it. What do you do with it?
Can a woman assist her husband and teach in a Bible study?
Women are not to be elders and pastors as the Scriptures teach since those positions automatically have authority in the church and elders are to be male, the husbands of one wife. I do not see how assisting your husband in a Bible study is exercising any authority over people who might be present. So, I would think that a woman would be free to expound on Scripture the same as anyone else would be in a Bible study just as like Priscilla assisted her husband Aquila.
When I have taught Bible studies and my wife has been present, she has often added excellent insight into the Scriptures - as have other women. Her female perspective is often helpful and I enjoy hearing what she has to say. But she is not exercising authority and/or teaching men (authoritatively) when explaining what she thinks a scripture means. She is not acting as an elder or pastor.
Now, I believe that in 1 Tim. 2:12 when Paul says, "But I do not allow a woman to teach or exercise authority over a man, but to remain quiet," Paul is referring to the church context in the church office of elder. After all, 1 Tim. 3:15 says to Timothy, "...I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth." Paul is teaching us how the church is to be run and the teaching issue deals with the authority structure in the church. Therefore, I see them related as does Paul: teach or exercise authority.
Of course, if we were to take the phrase "not allow a woman to teach or excise authority over a man" and remove it from the context of elder and pastor, we would then need to require that all women never even express an opinion about Scripture whenever men are present. This would be, of course, ridiculous.
There were deaconesses, so there can be female elders and pastors.
Another argument raised by the egalitarians is to say that since there were female deacons, i.e., deaconesses as was Phoebe in Rom. 16:1, then it is possible to have been elders and pastors as women also. Some even cite early church literature which has various women deacons mentioned in different contexts. Let's take a look at both of these arguments.
First of all, the word "deacon" διάκονος (diakonos) and its cognates (masculine/feminine nouns) occur 29 times in the NT and are used in many different ways. Paul calls himself a minister (diakonos) of the gospel in Col. 1:23, 25. Paul went to Jerusalem to serve (diakonos) the saints, (Rom. 15:25). Mary spoke to the servants (diakonos) at the wedding in Cana (John 2:5). It is used of serving tables (Luke 17:8 and Acts 6:2). Jesus came not to be served, but to serve (diakonos), (Mark 10:45). The government is called a minister (diakonos) of God (Rom. 13:4). Tychicus is a minister (diakonos) of the Lord (Col. 4:7) as is Timotheus (1 Thess. 3:2).
Rom. 16:1 says, "I commend to you our sister Phoebe, who is a servant (diakonos) of the church which is at Cenchrea." Many argue that since Pheobe is called a deacon, then it means women are eligible to hold the formal office of deacon. But this is not conclusive at all. Phoebe is simply called a servant (diakonos) which can be rendered differently in different Bibles: "minister" (Darby, YLT), "servant" (ASV, ESV, HCSB, ISV, KJV, NASB, NIV, NKJV), "helper" (NCV), "deacon" (NLT, NRSV), and "deaconess" (RSV).
The term "diakonos" is used of an office with special requirements that women cannot meet. "Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain," (1 Tim. 3:8). And, "Let deacons be husbands of only one wife [lit. one woman man'] and good managers of their children and their own households," (1 Tim. 3:12). See also Phil. 1:1.
So, we can conclude that there is a broad sense of how the term is used regarding being a servant, a minister, a helper, etc. We can also conclude that there is a special requirement for the office of deacon that limits eligibility to men. This requirement is that deacons be the husband of one wife and good managers of their children and households. Also, we must note that we see the same criteria here as we do for elders and bishops. It is quite apparent that there is a special office of Deacon that is intended for men only.
Still, some egalitarians claim that early church writings show that women held the office of Deaconess within the first few centuries. Even if this is so, and we are not saying it is in any official church office position, each citation would have to be examined in context.
"Ecclesiastical usage institutionalized and narrowed the NT conception. Early non-canonical literature recognizes a class of deacons without specifying their functions (cf. 1 Clement 42; Ignatius, Magnesians 2.1; Trallians 2. 3; 7. 3). Later literature shows the deacons undertaking functions such as attending the sick, which must have been part of Christian diakonia in apostolic times."
If the early church did have deaconesses, how were the offices defined? Were they in places of authority and were they teaching? If women held the office, how were they husbands of one wife? Or, as the Scriptures show, were they servants of the church, helping to take care of the needs of God's people?
Again, even if the early churches actually had women in the office of Deacon, those same churches would have to deal with the issue of the scripture proclaiming the requirement of that office to include being men, the husband of one wife. It would make much more sense to say that deaconesses were seen as servants in the church and were not filling the specific, official church office with its requirement of being males.
In today's Christian setting, churches define the office of Deacon differently. Some see the deaconate as a service to God's people while others see it as an office having authority. It would seem that both could be supported in Scripture but the latter definition belongs to men who are the husbands of one wife.
"She is referred to as a ‘deacon’ (in the Greek, there is no distinction between the masculine and feminine forms) of the church in Cenchreae. Despite Phil. 1:1, it is unlikely that this term designates any official position, as in modern ecclesiastical organizations; it may be paraphrased as ‘co-worker in the missionary enterprise."2
One last thing to think about. It is the way of the world to impose its will upon the church and try to make God's people conform to its ways. This should never be the case with God's church. Christians should never wet their fingers, stick them into the air, and see which way the secular wind is blowing so as to appease those outside its doors. Rather, its job is to speak the truth no matter what the world says. We are to do it with gentleness (1 Pet. 3:15), but we are to defend the truth, not compromise its teachings. And, in this case, God has said what he has said. Let his word stand and may those who contradict it answer to God. The deacon is to be a man of dignity (1 Tim. 3:8) just as Paul has stated is the case in the operation of the household of God (1 Tim. 3:15).
References
"1 Timothy 1 (New American Standard Bible)." Blue Letter Bible. Accessed 11 Nov, 2013. http://www.blueletterbible.org/Bible.cfm?b=1Ti&c=1&p=0&rl=0&ss=0&t=NASB
"Titus 1 (New American Standard Bible)." Blue Letter Bible. Accessed 11 Nov, 2013. http://www.blueletterbible.org/Bible.cfm?b=Tts&c=1&p=0&rl=0&ss=0&t=NASB
“Women in Ministry.” CARM. Accessed 11 Nov, 2013. http://carm.org/women-in-ministry
The New Bible Dictionary, Wheaton, IL: Tyndale House Publishers, 1962.
Achtemeier, Paul J., Harper’s Bible Dictionary, San Francisco: Harper and Row, 1985.
Walvoord, John F., and Roy B. Zuck, The Bible Knowledge Commentary, Wheaton, IL: Scripture Press Publications, 1983, 1985.
Hodge, A. A., Outlines of Theology, Escondido, CA: Ephesians Four Group, 1999.
"1 Timothy 1 (New American Standard Bible)." Blue Letter Bible. Accessed 11 Nov, 2013. http://www.blueletterbible.org/Bible.cfm?b=1Ti&c=1&p=0&rl=0&ss=0&t=NASB
"Titus 1 (New American Standard Bible)." Blue Letter Bible. Accessed 11 Nov, 2013. http://www.blueletterbible.org/Bible.cfm?b=Tts&c=1&p=0&rl=0&ss=0&t=NASB
“Women in Ministry.” CARM. Accessed 11 Nov, 2013. http://carm.org/women-in-ministry
The New Bible Dictionary, Wheaton, IL: Tyndale House Publishers, 1962.
Achtemeier, Paul J., Harper’s Bible Dictionary, San Francisco: Harper and Row, 1985.
Walvoord, John F., and Roy B. Zuck, The Bible Knowledge Commentary, Wheaton, IL: Scripture Press Publications, 1983, 1985.
Hodge, A. A., Outlines of Theology, Escondido, CA: Ephesians Four Group, 1999.