The Shipwreck
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The book of Acts is the second longest book in the NT. Second to what book? Luke. Taken together, this means that Luke wrote 27% of the NT. Only Moses and Ezra wrote more than Luke.
When you are studying the Bible, try to remember the human author. Luke wrote Acts to Theophilus and he intended to do something: teach, encourage, reassure, inspire, etc. Always remember to think about why the author of a book would include something in his writing. Why did Luke select the events he selected?
The Purpose for Acts
The Purpose for Acts
In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
What does Luke mean by the first account?
What do we know about Theophilus?
This takes us back to the first account, the Gospel according to Luke:
Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.
Luke 1:1-
What can we infer from Luke’s remarks?
An account of Christ had already been collected, organized, and handed down.
The account involved eyewitnesses.
Luke investigated everything carefully.
Luke’s account was very organized, purposeful.
His purpose was so that Theophilus would know the “exact truth” about the things which he had been taught.
The Promises in Acts
The Promises in Acts
Now He said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
Then He opened their minds to understand the Scriptures,
Luke 24:4
Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.
Luke deliberately picks up where he left off with Theophilus.
The birth of the church in the New Covenant: The Holy Spirit is given, supernatural languages are dispersed, and Peter proclaims that this is that which was spoken by the prophet Joel.
Luke reassures Theophilus concerning God’s sovereign plan:
“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.
Acts 2:22
What should we think about God’s predetermined plan and the evil that was the murder of Jesus Christ by these ungodly men?
Anther significant theme in Acts is Israel’s rejection of the Messiah:
records the arrest of Peter and John.
witnesses the stoning of Peter.
records the reception of the gospel by the Samaritans.
the conversion of Saul.
the gospel goes to the Gentiles.
we see Herod’s violent persecution against the church. Martyrs James.
the Jerusalem Conference.
The rest of Acts is devoted to Paul’s ministry and the theme of the Jewish rejection of the gospel and their Messiah.
Paul’s Journey to Rome: The Beginning of the End
Paul’s Journey to Rome: The Beginning of the End
But on the night immediately following, the Lord stood at his side and said, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.”
When a moderate south wind came up, supposing that they had attained their purpose, they weighed anchor and began sailing along Crete, close inshore.
But before very long there rushed down from the land a violent wind, called Euraquilo;
1. Cling to God’s promises when the mission seems threatened
1. Cling to God’s promises when the mission seems threatened
Euraquilo: a Northeaster
The storm was significantly violent.
Have you ever experienced life-change in the blink of an eye? How do you think about and respond to those changes?
When a moderate south wind came up, supposing that they had attained their purpose, they weighed anchor and began sailing along Crete, close inshore. But before very long there rushed down from the land a violent wind, called Euraquilo;
How should Paul think about the storm that has overtaken the ship?
Can Women Teach in the Church?
Can Women Teach in the Church?
Our elders have been working on a statement explaining the roles God has given to women in the ministries of our church. (The short answer…
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Can Women Teach in the Church?
Can Women Teach in the Church?
LEADERSHIPPASTOR J.D.MAY 25, 2015FacebookTwitterEmailMore683
Our elders have been working on a statement explaining the roles God has given to women in the ministries of our church. (The short answer is, “Many!”) That statement is still in the works, but our recent invitation to have Elyse Fitzpatrick share during weekend services has led some to ask whether we believe a woman can preach and teach in the mixed-gender gathering of the church. While we are working on the more comprehensive statement, we thought it prudent to take a moment to address that particular question.
Introduction of the Issue
Introduction of the Issue
In 1 Timothy 2:12 the Apostle Paul commands that a woman is forbidden to “teach or to exercise authority over a man” in the church. Some suggest that Paul only had one situation in one church in mind, where the women were unruly. But the reasoning Paul uses—that man was created first, then Eve, and that she was deceived first while he overtly rebelled first—excludes such a possibility. Paul bases his rule for Timothy’s church in the created order, which means it applies to all churches.
The grammar Paul uses indicates that he has in mind two things he wishes to forbid, teaching and authority (We find Andreas Köstenberger’s grammatical analysis compelling here). In other words, Paul was not only saying that a woman could not rule as an elder, but that there is a certain kind of teaching she must not do in the assembled church.
But it is clear, however, that women are given the gift and responsibility to teach in God’s kingdom. Certainly, as Paul commands in Titus, they are to teach other women (Titus 2:3–5). Throughout the Bible, however, we see women instructing and exhorting mixed audiences also, both publicly and privately. In the Old Testament, Deborah dispensed wisdom to Israel by her tree (Judges 4:4), and both Miriam’s and Deborah’s songs were given publicly to instruct and edify Israel (Exodus 15; Judges 5). In the New Testament, Priscilla, together with her husband, tutored Apollos (Acts 18:26). Women prophesied publicly in the New Testament church (Acts 2:11, 17; 1 Corinthians 11:5; 14:26), and the whole congregation, men included, learned from those prophecies (1 Cor 14:31; Romans 15:14). Furthermore, Paul commands the congregation to admonish and teach one another, and these “one another” commands are given without gender distinction (Col 3:16; Eph 5:19–20;[1] 1 Cor 14:28).
Thus, almost all complementarians concede that women can and should “teach” in the church in some way—that is, if “teach” is defined as the explanation of gospel content or exhortations to believe and obey it. It is only a certain kind of teaching that is forbidden to women. For example, John Piper, who is among the most conservative of complementarians, says, “In context, I think [1 Tim 2:12] means that women shouldn’t be the authoritative teachers of the church, i.e. they shouldn’t be elders.” Piper goes on to say, however, that women like Beth Moore and Elisabeth Elliot should be free to write, speak and teach publicly, and that men can and should learn from them—he himself has. About the ministry of Elisabeth Elliot, whom he calls the “Beth Moore” of his generation, he says, “I love it! Sock it to them Elisabeth! She was so in your face about laying your life down and being radically obedient and totally committed.”
Other conservative complementarians permit a woman to give a testimony in church, even during the Sunday service, and even if her address is filled with the explanation of gospel content and exhortations to obey to that content. However, as one pastor told me recently, she should not do so “in or as the sermon.” Women can, and should, however, he says, admonish others in church–even other men–to obey (Romans 15:14).
What Kind of Teaching is Reserved Only for Men in the Church?
What Kind of Teaching is Reserved Only for Men in the Church?
What kind of teaching, then, is forbidden to women? Here are three possible answers:
Answer 1: Any Public Teaching in the Church
Answer 1: Any Public Teaching in the Church
In this view, women can teach informally, as Priscilla did with Apollos, or in the context of group discussion (as might occur in a small group). Her “teaching” must never, however, happen in the formal setting of the church assembled or in the public ministry of the church.
The problem with this answer is that Scripture presents us with so many women publicly explaining, exhorting, and edifying God’s people. The substance of what they shared can only be called “teaching.” Their public addresses were filled with explanations of content and exhortations to repent and believe. For example, both Miriam and Deborah instructed and exhorted through prophetic lyric. The women in the Corinthian church gave prophecies, hymns, lessons, or revelations in worship services from which men could learn (1 Cor 11:4–5; 14:26–32).
Some complementarians (like Wayne Grudem) insist that the public prophecies Paul permits to women in 1 Cor 11 and 14 consist only of spontaneous revelations. Paul’s allowance would not, he contends, include her preparing in advance remarks on a passage of Scripture. While we respect Grudem’s interpretation and find his exegesis illuminating, we believe that this perspective on prophecy fails to adequately account for the fullness of its occurrence in the New Testament. Evangelicals have long recognized that “prophecy” includes both “foretelling” (Agabus’ prediction of Paul’s looming troubles, Acts 21:10) and “forthtelling” (declaring the mighty works of God, as clearly practiced in Acts 2:11, 16). The latter includes proclaiming what God has done, explaining its significance, and admonishing the hearers to live differently in light of it.
Furthermore, not every prophetic utterance in the Corinthian church appears to be spontaneous. Paul expects believers to come to the worship service with a “hymn, lesson or revelation,” indicating that God may have put it on their heart throughout the week (1 Cor 14:26). In each sermon I prepare I ask God to help me speak “prophetically,” which includes trusting him both to bring ideas to mind spontaneously while I preach the sermon, and also to guide me during my study to specific and timely words of testimony and application for our congregation. Thus, we believe 1 Corinthians 11 means that women can be given “words” of instruction and exhortation for the church at large in their personal study as well. And they must be given space to share those words with the body of Christ.
A blanket prohibition on women teaching publicly would also, we believe, have to extend to a small group or Sunday School class. These may not be an assembly of the entire church, but they are official, instructive assemblies of the church. If Paul’s intention was to disallow women from any public teaching in the church, it is hard to see how his prohibition would not extend to any gathering done in the name of the church. This would mean that they should not share insights into Scripture or admonitions to obey it in any mixed gathering of the church.
Other generally accepted practices become problematic by this view, too. If it is true that women should not teach or preach to men in any public capacity in the church, then it must follow that a pastor should never recommend a book to his entire church written by a woman. Nor should a woman be allowed to give a testimony in church that includes explanation of scriptural content or exhorts the hearers to obey, if some of those hearers are men. If she is forthtelling of the mighty works of God (as in Acts 2), and along the way she intentionally explains gospel content, she has sinned. Neither should a woman ever lead in song in church, since song lyrics too have both teaching and exhorting capacity.
Finally, by this rubric, it is difficult to understand why God appointed the songs of certain women (Miriam and Deborah) to publicly edify Israel during the Exodus and the time of the Judges. Even in extraordinary times, would God overturn his created order?
Answer 2: The “Sermon”
Answer 2: The “Sermon”
Some complementarians are comfortable with a woman explaining and admonishing in the public gathering of the church, so long as her “teaching” does not take the place during “the sermon.” A stark distinction exists, they believe, between what Paul commands of Timothy, “Preach the word (2 Tim 4:2)” and what he encourages for the whole church, “able to instruct one another” (Romans 15:14).
The challenge here is that “the sermon” as such is never defined for us in the Bible. If anything, 1 Corinthians 14:26–32 seems to imply a number of speakers in a New Testament worship service, not an official, specific single-voice slot that occupies the last half of the service in which one man teaches through a given passage. The book of Acts records several of the Apostles’ messages, but we are never given an example of one given in the space of a worship service. Furthermore, nothing in the context of Paul’s admonition to Timothy in 2 Tim 4:2 suggests that he has in mind only the 30 minute exposition occurring in the latter half of our worship services, or that 2 Tim 4:2 has no applications for women.
This is not to downplay the importance of the sermon in the church, or to suggest that the kind of teaching Paul has in mind in 1 Tim 2:12 does not occur most naturally during what we call “the sermon.” The sermon is the centerpiece of our worship services at The Summit Church, and we see it as the most crucial component in fulfilling Jesus’ admonition to “teach all things he has commanded” and Paul’s to “preach the word.” We agree with John Piper that “preaching (i.e. the sermon) is the heart of church leadership.” But because the Bible never gives a proper definition of a sermon (or even uses the word), or formally distinguishes “preaching” from “teaching” (i.e. when does exhortation, which women can do, become preaching, which they cannot?) we believe that there is a better way to classify the kind of teaching Paul forbids to women. (For example, if a woman shares a five-minute reflection on Scripture with admonishments to hear and obey between worship songs, what keeps that from qualifying as “preaching?” If it lasts 50 minutes would it become “preaching”?)
Thus, building a hard and fast distinction between “preaching” and “teaching,” or between the 30-minute exposition in the latter half of our worship service and every other explanation and admonition moment in the church, is to impose a category on Scripture not introduced by Scripture.
We believe it is unwise to build a rule entirely off of something never defined in Scripture. Thus, we need a more consistent, and more biblical, classification of the kind of teaching forbidden to women in the church.
Answer 3: The “Special Office” of Teaching in the Church
Answer 3: The “Special Office” of Teaching in the Church
By this view, the kind of teaching Paul has in mind in 1 Timothy 2:12, which he restricts to men, is the official, specially recognized office of teaching in church, which bears the authority of the church and fulfills the church’s official responsibility to preserve and pass on the faith from generation to generation (Jude 3).
John Frame and Vern Poythress explain that Reformed churches have long recognized a distinction between “general” and “special” teaching in the church. General teaching is explanation of content and exhortations to obey, and they believe that women can—and should—do this kind of teaching even during formal, public worship services or in mixed audiences of the church (like a Sunday School class). “Special” teaching is that teaching in a local church that bears the authority of the church, fulfills its responsibility to preserve the faith, and which God calls people to submit to or be removed from that church (Hebrews 3:7, 17).
When Paul says that women are not to teach or have authority over a man in the church (1 Tim 2:12), or that they should be silent in the worship services (1 Cor 14:34), it is this “special” or official teaching capacity he has in mind. He couldn’t be speaking of the general capacity for teaching, because Scripture encourages—commands—women in too many other places to teach in those ways.
While we believe that “teach” and “have authority” are two separate ideas for Paul, the context of Paul’s statement makes clear that the kind of teaching he is forbidding is the teaching that most naturally accords with the office of elder. Consider this: What exactly is “authority” in the church? It cannot mean unquestioned allegiance to what is taught, since Scripture encourages the congregation to evaluate any teaching in the church, even that done by elders, in light of other Scriptures (Acts 17:11). “Authoritative teaching” in a church is (1) teaching that is binding for that particular congregation and (2) the teaching body that comprises that church’s fulfillment of its responsibility to pass on the faith to the next generation. The elders have the “authority” to remove from that local covenant community (under the consent of the congregation as a whole) those that reject this official teaching of the church (Titus 3:10–11).
This is why “teaching” and “authority” come together most formally in the office of elder. Paul’s instruction about elders in 1 Tim 3:1–7 is the natural outflow of Paul’s command in 2:12 (especially considering that there was no “chapter break” in Paul’s original letter; these sections were part of the same instructive unit). The elders bear the responsibility to preserve the integrity of the faith in the congregation, as well as to propagate it into the world.
Women are not to occupy that special, authoritative role of teacher in the church, either formally or functionally. That’s why Paul’s distinction of “teaching” and “authority” as two distinct things in 1 Tim 2:12 is significant. He is not saying that women can be the primary teachers in the church, so long as they do so as non-elders. He is saying they should not teach as elders or in elder-like ways. To teach like an elder, even if not officially an elder, is to go against the spirit of the order Paul expounds in 1 Tim 2:12-14.
Admittedly, “not teaching in an elder-like way” creates a gray area. But if we are committed to go no further in our restrictions than the Bible does, we must be willing to insist on the principle and allow each congregation to determine how best to apply it. We don’t believe it honors God to erect hedges about the law, however well intentioned these hedges may be. We want to be clear where the Bible is clear, and leave undefined what it leaves undefined.
We at The Summit Church believe this rubric to be the most consistent with biblical, and in particular, evangelical, history. Throughout history God has raised up women with incredible teaching and prophetic gifts—in recent years, women like Elisabeth Elliot, Elyse Fitzpatrick, and Beth Moore—who have contributed much to the body of Christ. While these women should never teach as elders or in elder-like ways in the church, their public ministries should be encouraged.
Based on this conclusion, three practical question present themselves:
1. At The Summit Church, can a woman teach in a formal church setting, like a large Sunday School class or an evening Bible study?
1. At The Summit Church, can a woman teach in a formal church setting, like a large Sunday School class or an evening Bible study?
Yes, but not if she does so in a way that “mimics” the teaching authority of an elder. Perceptions are important, and if some in the church begin to look to a woman-teacher as their primary shepherd-leader, both she and they have gone into error. Thus, where small groups and Sunday School classes mimic the pastoral functions of the church (responsibility for shepherding, the beginning stages of discipline), we believed mixed-gender groups should be led (or at least co-led) by men.
2. Can a woman teach during the time traditionally called “the sermon” at one of our weekend services?
2. Can a woman teach during the time traditionally called “the sermon” at one of our weekend services?
Yes and No. As we have said, we believe a woman should not teach in a way that mimics the authority of an elder, and we believe that the sermon is the heart of church leadership. Thus, we have chosen not to allow the women to supply, by herself, the primary teaching component of a weekend service. While we have had women explain and exhort from the “pulpit” during the “sermon” time, we have always done it in a way that communicates that she does not bear the official teaching responsibility of the church. Because of the importance of the sermon in our worship services, we believe having a woman occupy the prime teaching slot (in the way that I do each weekend) would have her teaching in an elder-like way, even if she isn’t technically an elder.
The recent teaching of Elyse Fitzpatrick is a good example of how we attempt to accomplish this. A teaching elder set the context, invited Elyse up to ask her a series of questions, and then wrapped up the service by applying her words specifically to The Summit Church. The elder’s introduction, presence on stage, and application at the end “officialized” the explanation and exhortation given by her for The Summit Church, and made clear she was not teaching as an elder of our church. She explained the content, but we, the Summit elders, bore the weight of responsibility for teaching.
3. Can a man work for a woman within the church?
3. Can a man work for a woman within the church?
Yes. We do not believe that Paul’s prohibition forbids women from supervising men in certain departments in our church. Such departments work under the authority of the elders, and the elders bear the responsibilities of pastoral authority in those departments.
We also do not believe Paul’s instructions mean that women are to be submissive to all men everywhere, or that Paul’s prohibition in 1 Tim 2:12 prohibits women being authorities over men in the workplace, classroom, or political office. We believe Paul’s admonition in 1 Tim 2:12 only applies to the church. While the creative order exists outside the church, we must stop where Scripture stops.
Concluding Thoughts
Concluding Thoughts
The Summit Church is unashamedly and uncompromisingly complementarian. We affirm without qualification the Danvers Statement on gender roles in the kingdom of God.
We are concerned to avoid two errors in regards to women’s role in ministry. On the one hand, we do not want to encourage women to do what God has forbidden to them (1 Tim 2:15; Titus 2:3–6). On the other, we must not discourage women from legitimate opportunities God has opened to them in the kingdom of God. Many complementarians seem only concerned about the former. They want to ensure that women do not do something they shouldn’t do, but do not seem concerned with discouraging women from what they can and should do. As Jen Wilkin says, many women in the church are “fighting to be seen as necessary beyond children’s ministry and women’s ministry. They are fighting to contribute more than hospitality or a soft voice on the praise team. They are looking for leadership trajectories for women in the local church and finding virtually nothing. They watch their brothers receive advocacy and wonder who will invite them and equip them to lead well.” Since more than half of professing believers are women, we want to see them unleashed and empowered to serve in the kingdom of God, while respecting a loving and wise God’s gracious boundaries.
When have you clung to God’s promise even when it didn’t make sense or when it felt like the world was falling apart?
Finally, we want to champion the importance of the role that God has given only to women: mother. Those women whom God has blessed with this role find themselves at the very heart of God’s plan of redemption, fulfilling a role that no man has been given the privilege to share, a role with greater impact on the kingdom of God than perhaps any other (1 Tim 2:13). My mother, a college biology professor, chose to stay home with my sister and me during our grade school years, and she was the most significant factor in the shaping of my faith from childhood. My own wife, who graduated with honors from the University of Virginia, has chosen to stay home with our four children. We have never regretted that decision. We know that by exalting motherhood and teaching a distinction of roles we put ourselves starkly out of step with our culture, but we believe God’s Word is true, given for our good, and to be trusted in every generation.
As a dad of three very capable daughters, and as a pastor of a church where the majority are women (and the single largest demographic breakdown is single women), I long to see women raised up to serve in the body of Christ and unleashed in the mission of God to their full potential. We believe God gives to women every spiritual gift, endows them with their own spiritual authority, and makes them equal partners in the progress of the mission of God into the world.
As in all things, we believe that a disposition of charity toward those who parse these distinctions differently than we do is in order. On this issue, we can agree on principles even where we differ in applications. Above all, we believe that God’s Word is good and trustworthy, and that his design for the church will stand throughout time and prosper the church, now and always.
[1] In Eph 5, Paul is about to go into one of the clearest explanations of gender distinction in the Bible. His admonition to address one another is vv. 19–20 comes before he makes that distinction.
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26 Comments
26 Comments
📷 on May 25, 2015 at 8:56 am
Great article. Have been batting this one around in my mind forever and some light is definitely shining into the dark corners with this post.
Since “prophecy” has been brought up: have you/are you going to get into some clarifications on how we can allow room for public prophecy during the “official meetings”. It seems in the NT there is more a limitation given (only 2 or 3) rather than an “exceptional case” (if you happen to have a prophecy, come see the pastor). Is this something that Summit has an official stance on? As is, I think it is great to have prophecy coming from the pulpit and “one on one” in the congregation, but it doesn’t seem to fulfill the picture of what was going on in the NT.
📷 on May 25, 2015 at 7:47 pm
Anthony, great question. In our church, there are occasional times when people have a spontaneous word for the church that they give to everyone at their campus. In large part, however, we look to that (the spontaneity and ‘open mic’ moments of 1 Cor 11 and 14) to happen on the small group level. We think many of Paul’s admonitions best apply in that context–a small group is not the whole church, of course, but it is still a gathering of local church believers. ‘Open mic night’ in an audience of several thousand can lead to a very bad place, and is not, we believe, what Paul had in mind in 1 Cor 11 and 14!
I know that’s a short answer, but hopefully gives you a little bit of how we are processing through that. We have learned much on that in recent years, and have more to learn!
📷 on May 25, 2015 at 10:05 pm
JD,
Thanks for laying this out and making a strong stand for Biblically-burdened complementarianism that recognizes the value of women within the church. Being married to a godly woman has taught me a great deal about the role of both genders in building up the body of Christ.
Thanks for your service and leadership. We will be moving back to Durham in July and can’t wait to get plugged-in at Summit again.
📷 on May 26, 2015 at 11:26 am
This is extremely helpful, thanks so much, JD!
📷 on May 27, 2015 at 11:16 am
Pastor JD, thanks for addressing this topic. A few questions came to mind regarding 1 Timothy 2 –
“For Adam was formed first, then Eve” – This suggests male leadership because Adam was born first, but there are examples of non-firstborns (e.g. Joseph, David) taking leadership.
“Adam was not deceived, but the woman was deceived and became a transgressor.” – Does he mean to imply that women are more prone to deception?
“Yet she will be saved through childbearing” – What then of single, infertile, or otherwise childless women? This brings to mind how Elyse Fitzpatrick discussed finding our primary identity in flawed ways, whether in secular society (workplace achievement) or in church culture (marriage, motherhood).
In summary, given that there are many other examples of men and women serving the kingdom, it’s interesting to me that Paul chooses the example of the fall of Adam and Eve (without addressing e.g. Deborah or Miriam) to draw conclusions for the roles that men and women should take in the church of that era – especially because this passage is so often cited for determining gender roles in the church today. I don’t mean to be petulant, but I would like to understand and see women empowered to serve Christ’s kingdom. Thoughts? Again, thanks for discussing this.
📷 on July 1, 2015 at 12:22 am
This indeed a big blessing to me as I am searching for a clear scriptural basis regarding the roles of women in the church especially in the pulpit. Thank you very much.
📷 on July 22, 2015 at 12:49 am
This is discouraging to me. I almost read the article without commenting, but it was reading the comments that compelled me to respond. I’m frustrated with men in the church. I’m afraid to have men lead in any aspect of my life at all. Women have always been there for me. I understand that in this post you are simply repeating the words of the Bible. This is God’s law for women to not have as much importance in the Church as men–that they should not be leaders, but it breaks my heart. This is one of those rules in the Bible I will never understand. It is easier for men to accept these rules, and they are quick to teach it. This is proven by the existing commentary, men like to lead, and they don’t like it when women get in their way. When women do get in their way, men pick from their arsenal of Bible verses about being in charge and shove them down a woman’s throat to shut her up. I’ve seen a lot of men fail to be the God-fearing leaders that they think they are, and it struck me that a lot of men will fail when they lead–it’s a huge responsibility. I’m not saying I don’t think men should lead, I’m saying that the pressure it brings and their eagerness to hold control often corrupts them. But they don’t get that. Men understand women can’t lead because men were “made first.” This doesn’t affect a man the same way it affects a women. It makes me question my value. What do I not have that a man does? The people that shaped my life have not brought the slightest encouragement that men are supposed to be more capable of leadership than a woman. I acknowledge that my perception of this is biased off personal experience. But I just can’t understand it.
📷 on April 10, 2017 at 6:23 pm
Here is another website about Deborah, prophet and judge.
https://bible.org/seriespage/8-prophetess-deborah-judges-4-5
📷 on June 9, 2017 at 12:26 pm
I believe your frustration comes from the fact that these edicts that the church propagates is not scripturally sound.
Responding to the following quote, perhaps there is a solid gray area because the interpretation of ONE VERSE is not accurate and has been carried out as truth because of the unjust patriarchal society that predates Christianity, not because of God’s will for us to love and further His truths from a changed heart.
The message you’re given is that there’s something inherently wrong with you, even dangerous, simply because you’re a woman.
Jesus gave women status and respect equal to men. Not only did he break with the anti-female culture of his era, but he set a standard for Christ-followers. Peter and Paul both rose to the challenge in what they wrote in the New Testament.
In a culture that feared the power of a woman’s external beauty and feminine influence, Peter encouraged women to see themselves as valuable because God saw them as valuable. His call to aspire to the inner beauty of a trusting and tranquil spirit is staggeringly counter-cultural. He writes, “Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to make themselves beautiful.”
The structure of the church is what is creating hardship and heartache, not God Himself. Perhaps there is a gray area because it is not truth, JD Greear… :
“But because the Bible never gives a proper definition of a sermon (or even uses the word), or formally distinguishes “preaching” from “teaching” (i.e. when does exhortation, which women can do, become preaching, which they cannot?) we believe that there is a better way to classify the kind of teaching Paul forbids to women. (For example, if a woman shares a five-minute reflection on Scripture with admonishments to hear and obey between worship songs, what keeps that from qualifying as “preaching?” If it lasts 50 minutes would it become “preaching”?) By this view, the kind of teaching Paul has in mind in 1 Timothy 2:12, which he restricts to men, is the official, specially recognized office of teaching in church, which bears the authority of the church and fulfills the church’s official responsibility to preserve and pass on the faith from generation to generation (Jude 3). To teach like an elder, even if not officially an elder, is to go against the spirit of the order Paul expounds in 1 Tim 2:12-14.
Admittedly, “not teaching in an elder-like way” creates a gray area.”
📷 on October 7, 2015 at 9:33 am
Hey J.D., thanks so much for this insightful article. You broke it down so well and I really understood a rather ambiguous topic these days. My follow-up question to this would be regarding the role of teaching in a student ministries environment. The sermon in a worship gathering to high school students isn’t the highest authority teaching in the church, so one could argue not conflicting with elder-like teaching, but what would you say? Can a woman give a sermon to high school students on a normal sunday morning worship gathering? Thanks
📷 on November 5, 2015 at 12:10 pm
Good to hear the perspective you all have on this. I don’t agree with it in its entirety but what are the odds of that?
It is encouraging to see summit church take great effort to hammer this out.
As a parting jab, I think the stance y’all have mapped out will be hard to maintain. Maybe not, what do I know? But may the Lord bless you as you attempt to do so.
📷 on February 2, 2016 at 3:00 pm
I find it interesting that when J.D. Greer instructs at the official gatherings of the summit church he is “teaching.” But when Elyse Fitzpatrick instructs at the official gatherings of the summit church she is only “sharing.” Rather than spending 95% of the article obfuscating the issue and muddying up the waters to the point where it seems like no one could possibly know where to draw the lines on this issue, why not walk through 1 Timothy 2:12-14 phrase by phrase and show how your practice as a church is in line with the clear teaching of this passage.
There is a major failure in this article in terms of hermeneutics. Good hermeneutic practice interprets unclear passages in light of clearer passages. 1 Timothy 2:12 is the clearest passage in the N.T. that addresses this issue and all other passages regarding this issue should be interpreted in light of it. If our interpretation of other pertinent passages is not in line with our interpretation of the clearer passage in 1 Timothy, then either God didn’t inspire scripture or we need to reassess our conclusion concerning the more unclear passage. Reformers referred to this as the analogia scriptura.
Furthermore there is a failure to distinguish between prescriptive and descriptive elements of scripture. The fact that Miriam sang after crossing the red sea is descriptive and fairly irrelevant to the issue of women’s roles in the N.T. Church. Paul’s teaching in 1 Timothy 2:12 is prescriptive and directly relevant to women’s roles in the N.T. church. Finally, J.D. misrepresents Kostenbergers grammatical analysis of 1 Timothy 2:12. J.D. says that Kostenberger sees this text as excluding women from the office of elder. However, Kostenberger says that the phrase “exercise authority” in 1 Timothy 2:12 should “be understood in terms of the exercise of any kind of authority, not just an inappropriate one.” See Faith and Mission Volume 14, 1996, p.31-32.
📷 on February 16, 2016 at 1:03 pm
This is interesting.Scripture is clear God doesn’t mind using women to lead men. He is God and He changes not so why would He change His mind about using women to lead? What it is is that people tend to confuse what Paul was saying either that or men don’t want women to tell them what to do at home or at church.Got to remember that in Paul’s time women were considered less than men and they were not allowed to learn Torah (the old testament) because they were not expected to teach it.In allowing women to learn Paul broke the traditions of men but then why allow them to learn if he wouldn’t allow them to teach?That sounds like rubbish to me. Paul knew that one day women would rise up and lead because he knew about Deborah.The church leaders in his day were men and I believe Paul wanted the women to respect their leaders .Remember they were just beginning to learn so they weren’t yet equipped to teach.We have to closely compare scripture and know that when Eve sinned she also had the ability to lead her husband into sin which tells us that even in bad things a woman can greatly influence a man.But to halt this God put enmity(animosity) between the woman and the serpent so that their seed (children) would continue to oppose each other and that redeemed humanity through the birth of Jesus Christ. Who also never placed restrictions on women from laboring in His Father’s work. Paul knew this and also colabored with women in the Gospel. One point I want to make is that Paul asked that those women be helped which should pretty much sum it up.
📷 on April 14, 2016 at 6:19 pm
This is the clearest and most concise argument for complementarianism that I have ever come across. Thank you, so much. It makes PERFECT sense at last!
📷 on August 22, 2016 at 5:37 pm
Two things I know for sure God does not show favoritism nor partiality. People do which is a sin in the sight of God. Second question who created the church was it not God. Jesus is the head of the church. Everyone else including leaders are the body of Christ. Can the body function without the head. Can the head function without the body.if the husband is the head of the woman can the head function without the body. Can the body function without the head. That is why the two become one flesh. Eve was not created like Adam she was made in a special way she was taken from the man so if that’s so tell me why do some man act as if they are more special or important. The woman and man are one both cannot do without each other. Marriage is the only order where men is above the woman. Nowhere in the Bible do we see men are over woman only in marriage. If it was not so then other men could rule over your wife. It’s not so. Woman came from man so they are one flesh only in marriage. If you are one flesh how can you say God uses men and nor woman. The order in the home is different in the church. The church belongs to Jesus he is the head. How then can man go and rule over another men house. The Church is not your house it’s the lord house which is a house of prayers.so Jesus as head chooses who he wants when he wants. Men have no authority over the things of God except he gives them. Men woman and children are his people in his sight they make up the body of Christ. In marriage man and woman make a whole. How can mere man made of dust tell the lord God who he can and cannot use in his house. He will use anyone even children for we are his children. We didn’t create ourselves so plz those men who are prideful and puff up please repent your gender don’t determine if God use you. It’s by his Grace we are his children. Everyone is call to submitt and to serve don’t matter who we are. Those verses being use against woman is incorrect interpretation. The woman where taking while prophecy and tongues where going on so they ask questions. Which was disruptive so it’s best they ask their husbands at home. The one about authority over men. Nobody has authority over anyone unless God annionted you to be given it over his people. If God annionted a woman to be a prophetess over his people did the authority come from her or was it given to her through the lord. It’s not her authority she’s functioning in but the lord authority.and who can fight against the living God. All of God people have purpose and destiny. If your husband is a prophet and you are one flesh one body heirs to life and grace through Jesus Christ together that means the anniontiing God give him it falls on you also because you are one and not 2 so what you see in many churches is husband’s and wife’s functioning in ministry together. With different gifts given to each in unity in Christ Jesus. Just an example. Trying to interpret scripture with your own understand will cause you trouble you need the holy spirit or else you may deceive other and they do the same through wrong interpretations. Lean not on your own understanding or be wise in your own eyes. Woman go forth with what God call you to do. Pray yourself for the interpretation of those 2 scriptures trying to keep you in bondage.
📷 on March 27, 2017 at 1:13 pm
While there is a lot to commend in this article, I think the designation for women “not teaching in an elder-like way” make it sounds like, “yea, sure, you ladies can teach a Sunday school class, but only speak softly, don’t speak with authority.” What that sounds like is, they can teach, but not be very good. Either women can teach a Sunday school class and lead a SG or they cant, I know you are trying to say there are rules with exceptions, but this distinction just creates confusion and IMO seems like a smack in the face. Remove the distinction, and you will have a better case. At the end of the day, non-elder men are call to “not teaching in an elder-like way” but leveraging this argument in this context when discussing women teaching is a poor argument. I think it would be better to simply say, women can do everything except be an elder, and if you need oversight from an elder during a SS or SM, clarify that… but for the sake of respect, if you are going to allow women to serve in these areas, let a women serve in these rolls unhindered.
📷 on March 27, 2017 at 1:37 pm
Joe,
Why is it so difficult for us to surrender totally and completely to God
Thanks for your comment! We’re always open to helpful correction, and want to ensure that this article both reflects the testimony of Scripture and offers helpful counsel for our people.
The distinction we were trying to make with the awkward phrase, “teach in an elder-like way” is our way of referring to situations in which someone may be following the letter of the law but violating its spirit. Someone may be leading a small group, which we don’t consider an elder role, but if that small group grows to the size of 100 and everyone in it refers to the leader as “pastor,” than it seems that an “elder-like role” has grown up. Teaching a Sunday School class or leading a small group are fuzzy enough situations that it’s not always clear if the person leading is acting like an elder or not. That’s why we introduced the idea of “teaching in an elder-like way.”
Is there a way we can talk about situations like this–the general rule as well as the possible exceptions–without it seeming like “a smack in the face,” as you mention? We’d love your help in sharpening this article in any way you can offer.
📷 on June 9, 2017 at 10:55 am
Interpretation should be consistent with the rest of the passage under study. As Groothuis notes “It is inconsistent to regard the dress code in 1 Tim 2:9 as culturally relative, and therefore temporary, but the restriction on women’s ministry as universal and permanent. These instructions were part of the same paragraph and flow of thought.” The church’s misconceptions and perpetuation of limitation towards women in all forms of ministry equate to gender inequality, do not the heart of the gospel, and is discrimination. When will the church see that Jesus came for ALL and he wants to utilize each unique individual in His image? This is why people don’t come to church; it is the church structure itself.
📷 on November 20, 2017 at 4:41 am
By initiating the brother-in-law rule in Deuteronomy 25, the author was ultimately telling women that if their husband dies without fathering a son, then the woman must have sex with a man she did not choose nor love. The question is whether God inspired such insanity just to keep a lineage alive or whether all Scripture is not really inspired by God or not. So when Paul tells wives they will be saved through childbirth (which has absolutely nothing to do with salvation- Paul was just grabbing at straws to try to help Timothy do something Paul couldn’t do himself: get gentile women to go along with Jewish customs), he was just beating gentiles over the head with Judaism, which, of course, was never going to work in Ephesus. As Acts 21 illustrates, Paul (nor James) ever jettisoned their Jewishness, even though Paul repeatedly said that he had died to the Law. That was not the case. Paul was a Jew when he was born, and evidenced by his remarks to Timothy before he died in II Timothy, he died a Jew, as he instructed Timothy to keep beating gentiles over the head with Judaism, instead of just demonstrating the power of God within him. Just because Paul taught that women were to be submissive to their husbands to gentile audiences, who didn’t care beans about Adam, Moses or Abraham, that doesn’t it is relevant. So please define whether Deuteronomy 25 was inspired by God which taught that women were to have sex with men they neither chose nor love, or not. That will define whether wives in the 21st century are to be submissive to their husbands or not. And if a woman is a better teacher or preacher than a man and you use the man instead, that would be like a football team playing its second string quarterback while the best one sits the bench. Imagine had Aquila gotten run over by a dump truck whether Priscilla would have been allowed to teach Apollos.
📷 on December 4, 2017 at 1:30 am
First off as a woman I have always been curious about this topic and what is Biblically said about it. I really enjoyed how elaborate you were with your description of what the Scripture says in regards to this topic. I never knew there were different types of teaching (general and special) but after reading through the text, I can see the differences and agree with the types. I think that your church’s structure of a complimentary system is one that we all should follow.
I believe that God has equipped both men and women in ways that allow them to teach and lead, but there are certain positions (elder) in the church that should be reserved for the men of the church. I know you explained in your text that you cannot define the word sermon Biblically because it is not used, but when you talk about your church’s sermons and how women cannot teach the primary portion of the service, how do you define what is the primary portion? Is it based on timing or content?
I think that women can offer a different yet authentic point of view when it comes to teaching, and sometimes they are able to explain things or have better insight than a man would. Do you when preparing for a sermon, as a woman’s point of view or input on it?
Thank you for your wonderful post, I was able to learn a lot about the role of women in the church setting.
📷 on December 4, 2017 at 10:20 am
Shelby,
These are great questions! We are actually engaged in many conversations among our staff and leaders to further clarify this article.
As for the “primary portion” phrase, that is admittedly ambiguous. Both timing and content are important, but it’s largely a matter of cultural expectation. We would encourage women to teach all of the things that Pastor J.D. says during any given sermon, so it’s not that we reserve that “content” for him alone. But the timing in our service gives that specific talk an air of authority. Now, we recognize that this is a little arbitrary…hence the need to revisit this document!
The other question (about women’s input) is a little easier. Pastor J.D. is excellent about eliciting feedback from a variety of sources, early and often. We always have *several* women involved from the earliest stages of sermon planning, research, editing, and writing. They speak into his sermon drafts throughout the week and offer feedback between services. And since this is a regular part of J.D.’s feedback loop, these women know that they aren’t just being asked to speak on the “women’s stuff” in any particular sermon. They are invited to add their perspective for the whole thing. This will often involve seeing what men will miss, but is quite a bit richer than that.
Thanks again! If you have any further questions, I’d love to hear from you.
Chris Pappalardo, Editor
chrisp@summitrdu.com
📷 on April 26, 2018 at 9:34 pm
do. As Jen Wilkin says, many women in the church are “fighting to be seen as necessary beyond children’s ministry and women’s ministry. They are fighting to contribute more than hospitality or a soft voice on the praise team. They are looking for leadership trajectories for women in the local church and finding virtually nothing. They watch their brothers receive advocacy and wonder who will invite them and equip them to lead well.”
Advocacy is an activity by an individual or group which aims to influence decisions within political, economic, and social systems and institutions.
Just curious but by trying to achieve advocacy are they trying influence decisions? And aren’t decisions the responsibility of the elder?
Therefore it seems a very fine line. If the end result is the fostering of love that is within the guidelines of the Bible then I don’t see any reason why they shouldn’t teach. If it is Spirit led and edifying I’m all for it because I’ve been taught many lessons by women about the Bible.
📷 on May 5, 2018 at 12:46 am
I listen to Joyce Meyers and think she breaks down Gods word wonderfully. So my question is should I not be listening to her and is she going against God?
📷 on May 10, 2018 at 3:52 pm
It is amazing to me that the Bible is often advertised to be simple to understand, and that it means what it says. If a verse agrees with your position, then it means exactly what it says. If a verse seems to disagree with your position, then it takes a dozen paragraphs to explain that it does not mean what it says.
📷 on May 11, 2018 at 6:38 pm
2. See the mission go forward through faithfulness in the storm (27:33-44)
2. See the mission go forward through faithfulness in the storm (27:33-44)
The head of the woman is man. The head of the man is Christ. God has an order. He does things decent and in order. His ways are not our ways. God’s ways are higher than our ways. If we are in God’s kingdom we submit to his will. Many people grew up in broken and disfunctional homes so they don’t see the beauty in God’s design for the church. The church was established In the NewTestament. God has a design for his New Testament church. Women are told what to teach and whom to teach in the New Testament. At no time in the church did a woman function as a doctrine teacher, preacher, pastor, etc ..The man and wife in the Bible who expounded the word took that person to themselves when they did it. They didn’t do it in the public church in a repetitive teaching capacity. When speaking of bishops and decons the Bible clearly says “he” consistently. Women can sing. Women can minister. Minister means serve. There are plenty of ways to serve in the church that does not require teaching the flock doctrine. A woman’s first priority is God, then her husband if she is married, and her children. I personally think women are out of place in about 90% of the churches. Who is teaching the younger women modesty, how to love their husbands, how to care for the home, how to be descreet, where is the quiet and gentle spirit teaching older women? I do think women can write books and include scripture examples in it. Women are not on their God ordained assignments because they are too busy trying to do the mens’ jobs in the church. Parents ,of course, are to teach their children God’s word.
📷 on May 11, 2018 at 6:50 pm
God said in his word for some people who have done many “wonderful” things He will say to them. “I NEVER knew you. There are many wonderful things done in Christ’s name. Rebellion against God’s word is as witchcraft according to scripture. I believe God has gently and repetitively corrected many of those in error, but the love of money, the lust of the eye, the lust of the flesh, and the pride of life has caused them to remain in rebellion in this area.
ABOUT J.D. GREEAR
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J.D. Greear is the pastor of The Summit Church in Raleigh-Durham, NC and author of several books including Gaining by Losing: Why the Future Belongs to Churches That Send.
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“Yet now I urge you to keep up your courage, for there will be no loss of life among you, but only of the ship. “For this very night an angel of the God to whom I belong and whom I serve stood before me, saying, ‘Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.’ “Therefore, keep up your courage, men, for I believe God that it will turn out exactly as I have been told.
Acts 27:22-25
Paul takes the opportunity to encourage the crew and passengers as well as express his full confidence in God. How should Paul think about the storm that has overtaken the ship?
How should Paul think about the storm that has overtaken the ship?
How should Paul think about the storm that has overtaken the ship?
How should Paul think about the storm that has overtaken the ship?
How are you encouraging your brothers and sisters to hold firm?
Why is it so difficult for us to surrender totally and completely to God?
What kind of temptations and trials present opportunities for us to encourage one another?
Canada just ruled that a law school could be denied accreditation because of its Christian stand on homosexuality.
Pressure on employees of large corporations to celebrate the homosexual lifestyle.
3. Take courage in the fulfillment of God’s Word (28:11-16)
3. Take courage in the fulfillment of God’s Word (28:11-16)
Paul arrives in Rome.
The End of Paul’s Ministry
The End of Paul’s Ministry
When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets. And some were convinced by what he said, but others disbelieved.
Acts
What sticks out to you about this text?
He was teaching from morning until evening!
How does that commitment stack up against our own or what we see in modern American Christianity?
Ektithemi: to convey information by careful elaboration, explain, expound.
He was attempting to persuade them.
He called on Moses and the Prophets.
Less than 1 in 5 read the Bible at least 4x week.
A low view on the importance of doctrine/theology is prevalent among Christians.
One prominent pastor from the southeast says you don’t have to believe in the virgin birth to be a Christian and that the OT should be decoupled from the New.
1. Luke closes out his work by calling Theophilus to remember Scripture
1. Luke closes out his work by calling Theophilus to remember Scripture
“ ‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’
Luke once again returns to the Scriptures and demonstrates that the Jewish rejection of the Messiah was already spoken by their own prophets.
Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” He lived there two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.