Can women serve as elders in the church?

As with public ministry, we also understand that women did not have a place in the administration of a local assembly or in the order of things in the assembly. There were two types of local responsibilities: elders (or overseers) and deacons. Elders (or overseers) and deacons had to be married men, husbands of one wife. It explicitly and exclusively mentions men in this context.

Besides assembling for worship and edification, believers met for prayer. What place had the women in the general prayer meetings? That women might pray, 1 Cor. 11 tells; but that women must be silent in the general prayer meetings, 1 Tim. 2 makes clear. For as 1 Cor. 14 gives us the assembly met for edification, 1 Tim. 2 gives us saints met for prayer. For whom they might pray outside the range of the Church, and their perfect freedom in prayer having been first mentioned, we have next stated who should lead in prayer, and who are to be silent. “I will therefore that the men pray everywhere.” And as to public teaching before men he is equally explicit. “Let the woman learn in quietness, with all subjection. But I suffer not a woman to teach, nor to usurp authority (or, to have dominion) over the man, but to be in quietness.” (1 Tim. 2:8, 11-12.) In the assembly she was to be silent; elsewhere, before men, to be in quietness. In such terms does he regulate such meetings. And from such we learn, that he would have regarded a female leading in prayer before men as usurping, or exercising authority over the man. How differently he viewed this from what some do in these days! But he goes further, and assigns reasons for what he has said, carrying us backward in thought to the creation, and then leading us onward to the fall. “For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.” The very order of creation forbids her acting in such a way, as well as what took place at the fall. We should learn from the fall her unfitness for such a place; we should see from the history of creation that it never was her place.

As in public ministry, so in the ruling of a local assembly, or the ordering of things in the Church, we gather women had no place. Of local charges there were two kinds — eldership and deaconship. Both elders and deacons were to be married men, husbands of one wife. The qualifications of an elder are stated in 1 Tim. 3, and the character of such as should be appointed to the office in Titus 1. In neither passage have we any mention of their wives; yet, when the qualifications of a deacon are enumerated in 1 Tim. 3, the fitting demeanour of their wives is described. Why this difference, this silence in the one case, and the mention of them in the other? Was it not because in ruling the Church the elders’ wives could not take part, but in the duties of a deacon, caring for the temporal wants of the saints, she could help her husband, and find herself quite at home in that work.

It will be noticed that the apostle speaks of the wives of deacons, and not those of bishops (except to say that these must be the husbands of one wife only). Bishops had a charge, in which they were occupied with souls and exercised authority in the church, in which women were not to act. Deacons were necessarily occupied with family details and circumstances. In these women might well be concerned and often very useful. In the spiritual cares of elders they had nothing to do. It was requisite therefore that the wives of deacons should possess qualities which would cause their husbands to be respected, and at the same time guard themselves from becoming busybodies and tale-bearers.

If before we have seen personal conduct that is to be consistent with assembly character, this chapter, while dealing with personal character still, connects it directly with the order of the assembly. The work of the overseer, or elder, is a good work. It is not actually an "office" one is to desire here, but the work. The bishop is simply the overseer, one who cares for the state of the assembly, and watches over its spiritual interests and conditions. Acts 20 shows these men as "the elders of the assembly" (v. 17, 28); and Titus 1 confirms this also. "Overseer" indicates the work he was given: "elder" describes the person; for he must be a man of experience. Never is one said to be "the overseer" or "the elder" of an assembly; for this was not a place one person was allowed to take exclusively. Philippians 1:1 is addressed to the saints, and to the bishops (overseers) and deacons; and the appointment of elders (not an elder) is seen to be "in every assembly" (Acts 14:23; Ti. 1:5). This appointment in the various Gentile assemblies established by Paul was under­taken by Paul and Barnabas, and in Crete was delegated to Titus by Paul. Never was this left to the assembly to do. It is possible Paul also gave Timothy the authority to make such appointments, though this is not directly stated here; but the important matter here is rather the qualifications of the overseer. No apostle is here now to delegate authority for appointing elders, and therefore the official appointment is scripturally impossible. But the work of the elder is still to be done, and where there are proper qualifications, and willingness to do this work, the saints must certainly be prepared to recognize and respect men of such character.

As to his character, an overseer is simply to be thoroughly Christian: these same characteristics ought to be seen in all saints. But added to this, he must be an elder man, a man of some experience, the husband of one wife, and apt to teach.

The word for "vigilant" here is more correctly sober or circumspect, while that for "sober" in the Authorized Version has the force of "a sound mind." His behavior is to be orderly, and in his home he is to practice hospitality. Having one wife would evidently indicate that he must be proven in family life. Doubtless many were converted in those days who had more than one wife. This would disqualify them from the place of an overseer, even though the grace of God had wrought mightily in their souls. For there had been a basic character displayed of insensibility to God's order even in creation. This was not to be ignored even after conversion, as to governmental matters. In such cases problems would no doubt arise that would call for real exercise of soul, as to what must be done, but Scripture gives no instruction as to what a man must do who had already married two wives.

These verses apply to a wider sphere than that of the gathered Assembly. They speak of proper conduct as between man and woman and would include any public testimony where both sexes are present. They refer to public teaching of mixed audiences, for exercising authority over man is spoken of. Woman is never to set herself up as a teacher or to teach in meetings of mixed sexes, for then man is at her feet as a learner, which is reversing God's order.

Man was first formed and is God's representative and head and should maintain his rightful position as leader and teacher. Because Eve took the lead in transgressing and was deceived by Satan (manifesting that she was a poor leader), in God's government women are barred from taking the place of authority and teaching. They are to learn in silence and subjection. A woman, then, is never to take a public place as a recognized teacher of God's Word or to teach in the Assembly or anywhere in mixed audiences where she takes a place of equality with or is set over men, for then she is usurping authority over man.

We find, however, that Titus 2:3, 4 instructs elder women to be "teachers of good things," and "That they may teach the young women," etc. Here elder women are given the right to teach, but the sphere is defined to young women and the teaching is rather of an informal character on practical subjects pertaining more to the home and family (v. 3-5). Helping ignorant women on Scripture and free intercourse with them on the Word is quite proper. One would encourage sisters to labor diligently for the Lord in such spheres. Even the quiet communication of the Gospel in conversation with men is proper for a woman, if done in a modest becoming way Such work, of course, may slip into formal teaching, and then a woman is out of her place. If she sets up a regular public teaching lecture on Scripture, even if only women were present, we believe it would be taking the place of a teacher and a violation of I Timothy 2:12" I suffer not a woman to teach."

The Christian woman must bear a testimony in an outward manner that she is separated from these things. Then he gives the charge about the teaching authority of women. "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." This is and belongs to the wholesome, sound doctrine. Woman has her sphere of service, of laboring in the gospel and also teaching the truth, among her own sex and children. But the place of authority does not belong to her; she is not to usurp authority, nor to exercise it. This is the divine order, that the authority to teach is vested in the man. (See 1 Corinthians 11 and 14). "For Adam was first formed, then Eve." This is creation's order, which must be maintained on the ground of redemption.

And the fall teaches another lesson. "And Adam was not deceived, but the woman being deceived was in the transgression." The able expositor Bengel wrote on this: "More easily deceived, she more easily deceives." When she leaves the place given her according to this apostolic charge, she is easily deceived, and then in turn easily deceives others. The second epistle speaks of "silly women laden with sins, led away with divers lusts." Women rejecting sound doctrine, usurping authority, have become instruments of the enemy, by inventing Satanic doctrines and perverting the truth of God.

But there is more here. "I permit not a woman to teach, nor to exercise authority over a man, but to be in quietness." This clearly is not limited to the assembly; as the apostle traces the ground of it in the constitution and natural character of woman. "For Adam was first formed, then Eve." Her subsequent formation out of the man is never to be forgotten by such as fear God and believe His word. All other thoughts are presumptuous theory in forgetfulness of the truth which goes up to the beginning. An individual woman may be comparatively able and well-instructed; but under no circumstances is leave given for a woman to teach or to have dominion over a man; she is to be in quietness. Thus absolutely does the apostle guard against any reaction from the abject place of women in ancient times, specially among the heathen; or any imitation of the peculiar prominence given to her sometimes in oracular matters, as among the Greeks and especially the Germans of old.

Had then women no seemly or suited, no good and useful, place in Christianity? None can deny that they have, who see how honoured were some of them in caring for the Lord Himself in His ministry (Luke 8:1-3), who know how He vindicated Mary that anointed Him when the apostles found fault under evil influence. Certainly He put no slight on Mary of Magdala, if His resurrection interrupted the plan of those who brought their spices and ointments after His death. Not otherwise do we find the action of the Holy Ghost when the Lord went to heaven. Mary the mother of John Mark gives her house for the gathering together of many to pray; and the four daughters of Philip were not forbidden to prophesy at home, though even there authority could not be rightly exercised over a man. Lydia is a beautiful example of Christian simple-heartedness and zeal; her house too has honour put on it for the truth's sake. Nor was Priscilla out of place when she with her husband helped the learned Alexandrian, mighty in the scriptures, to know the way of God more thoroughly. Romans 16 pays no passing honour to many a sister, from Phoebe who served the church at Cenchreae, commended to the saints in Rome as a succourer of many and of Paul himself. Prisca or Priscilla again is coupled with her husband as his fellow-workers in Christ, who not only for his life laid down their own necks, but wherever they went opened their house for the assembly. But need we dwell on all the cases and the beautifully discriminating notice taken of them?

In general, Christian women understood their place better in these early days. Still, there might arise some such desire here or there. At any rate, the apostle found it necessary in his First Epistle to Timothy to write (1 Tim. 2:12), 'I permit not a woman to teach, nor to exercise authority over a man, but to be in quietness.' The word αὐθεντεῖν does not convey the sense of 'usurpation', but the possession or exercise of power, where it does not mean committing murder. The woman is not set in authority, nor is she to act as if she were. As to this, there can be no dispute for subject minds. 'If any one thinks himself to be a prophet or spiritual, let him recognize the things which I write to you, that it is the commandment of the Lord' (1 Cor. 14:37). The Lord's will for us is on record unmistakably, if indeed we respect scripture.

1 Corinthians 14 is clear that the woman is not to speak at all in the assembly. In our present chapter it is shown that teaching is not for her, whether in the assembly or elsewhere, if any public character of things is involved. At least, if men are present, it is not the woman's place to teach. The instructing of women or of children in less public circumstances could hardly come under the same restriction, but the woman must be careful that her teaching in any case does not put her in a place of any kind of prominence. It is in fact her glory to be in quietness. The reason for this given here is to be closely observed! Adam was first formed, then Eve. It is-simply order in God's creation, with no question of moral superiority or inferiority involved at all, nor any question of ability. It is God's order, and any infraction thereof is disorder.

Now, the positive teaching of Scripture regarding the woman is that "she is to be in subjection," to "learn in silence with all subjection;" "not to speak in the assembly." "For I suffer not a woman to teach nor to usurp authority over the man, but to be in silence (compare 1 Cor. 14:34-35; 1 Tim. 2:11).

From these Scriptures, then, it is very evident that (1) If the assembly be gathered as an assembly, in which teachers may teach, or exhorters may exhort, women are NOT to speak; (2) Whereas a teacher may invite saints to a meeting over which he may assume responsibility, and may instruct them as an authoritative teacher — the woman is not allowed to take such a place; and (3) It is equally contrary to the mind of the Lord for the woman to appear before the world as an authoritative evangelist.