Men and Women in Church Order: A Study of

Paul’s Use of Representative Statements

Copyright © 2015 by Martin Hanna, Ph.D.

This chapter reports on my study of the Apostle Paul’s use of “representative statements”

to present the participation of men and women in church order. He uses such statements to refer

to specific genders (masculine and/or feminine) while communicating principles of church order

that apply to both men and women.1

Sometimes Paul uses masculine generic language to refer to men and women. For

example, he writes: “Brethren [and sisters], I do not want you to be unaware that all our fathers

[and mothers] were under the cloud, all passed through the sea” (1 Cor 10:1).2 Here Paul follows

an Old Testament precedent that is strikingly illustrated in the representative statement in

Deuteronomy about “your brother, a Hebrew man, or a Hebrew woman” (Deut 15:12).3

At other times, the principles taught by Paul apply to both men and women, even when

he addresses only men or only women (without using generic language). For example, Paul is

addressing only women when he writes that “the young women are to love their husbands”

(Titus 2:4). Nevertheless, the principle of his teaching applies also to men because in another

letter he addresses only men when he writes that “husbands ought to love their own wives” (Eph

5:25).

1
See Vern Sheridan Poythress, “Gender in Bible Translation: Exploring a Connection
with Male Representatives,” Westminster Theological Journal 60/2 (1998) 225-253; Rosa Shand
Turner, “The Increasingly Visible Female and the Need for Generic Terms,” Christian Century
(March 16, 1977): 248. Also see Grant Osbourne, “Hermeneutics and Women in the Church,”
Journal of the Evangelical Theological Society 20:4 (1977): 337-352.
2
I frequently indicate a representative word or phrase by providing a qualifier in brackets
as I have done above. Also, except otherwise indicated, all Bible quotations are taken from the
New King James Version.
3
See Reidar Aasgaard, ‘My Beloved Brothers and Sisters: Christian Siblingship in Paul
(New York: T & T Clark, 2004); Verna J. Dozer and James R. Adams, Sisters and Brothers:
Reclaiming a Biblical Ideal of Community (Cambridge, MA: Cowley, 1993).
1
 This leads me to propose that Paul’s use of masculine language in his teachings on

church order does not preclude the application of those teachings to women; and similarly, his

use of feminine language in his teachings on church order does not preclude the application of

those teachings to men. The remainder of this chapter presents additional biblical evidence to

support my proposal.

1. Order in All the Churches

(1 Cor 7:17; 9:14)

In First Corinthians, Paul uses representative statements to present a general principle of

church order as follows. “As God has distributed (merizo)4 to each one (hekastos) [representative

masculine], as the Lord has called each one, so let him [or her] walk. And so I ordain (diatasso)

in all the churches” (1 Cor 7:17).5 The representative nature of this statement is demonstrated

when Paul takes care to explicitly mention both men and women in seven applications of this

teaching concerning order in the marriage relationship (7:2, 3, 4, 10-11, 12-16, 25-28, 32-34).

Especially significant is Paul’s emphasis on mutual affection and mutual authority among

husbands and wives when he instructs: “Let the husband render to his wife the affection due her,

and likewise also the wife to her husband. The wife does not have authority over her own body,

but the husband does. And likewise the husband does not have authority over his own body, but

the wife does” (1 Cor 7:3-4).

4
The term merizo is used elsewhere in Paul’s writings in Rom 12:3; 1 Cor 1:13; 7:17, 34;
2 Cor 10:13.
5
In the biblical study presented in this chapter, the term “ordain” is not a reference to the
ceremony of ordination for church leaders since there is no single biblical word to describe such
a ceremony. However, the concept of ordination is implicit in biblical references such as: “laying
on of hands” (1 Tim 4:14; 2 Tim 1:6; Heb 6:2), “set in order,” and “appoint” (Titus 1:5). See
“Ordination, Ordain,” in The Concise Holman Bible Dictionary (Nashville, TN: Brodman &
Holman Publishing, 2011), 467.
2
 Representative statements are also used to teach what God has ordained concerning the

male and female leaders of the church. With reference to the “work” (1 Cor 9:1) of Paul and

Barnabas and the other apostles (9:1-6), Paul writes: “The Lord has commanded [ordained]

(diatasso) that those (tois) [representative masculine] who preach the gospel should live from the

gospel” (9:14). This statement is representative because Paul’s “authority in the gospel” (9:18)6

to receive financial support (9:14) is not connected with the fact that he is a man. Rather, his

authority is “the authority of the gospel itself”7 and is therefore also available to those whom he

referred to as the “women who labored with me in the gospel” (Phil 4:3).8 The significance of

Paul’s reference to female coworkers will be explored further in subsequent sections of this

chapter.

2. The Head-Body Order

(1 Cor 11:1-12)

Again in his first letter to the Corinthians, Paul makes representative statements in

connection with a head-body metaphor for church order that illustrates the interrelationships of

men, women, Christ, and God. He writes: “(1) the head of every man is Christ, (2) the head of

6
Paul states that he does not always use this authority (1 Cor 9:14-15, 18; cf. 2 Cor 11:7-
10) because he desires “to be all things to all men [and women]” (9:22) “that they may be saved”
(10:32-33). Then he appeals: “Imitate me, just as I also imitate Christ” (10:32-33; 11:1). Paul’s
method is the method of Christ. As Ellen White comments: “Christ ministered to people’s needs
before inviting them to follow Him—Christ’s method alone will give true success in reaching the
people. The Saviour mingled with men [and women] as one who desired their good. He showed
His sympathy for them, ministered to their needs, and won their confidence. Then He bade them,
‘Follow Me.’” Pastoral Ministry (Silver Spring, MD: Ministerial Association, 1995), 117.
7
Ernest Best, “Paul’s Apostolic Authority?” Journal for the Study of the New Testament,
27 (1986), 21.
8
See Mark Husbands and Timothy Larson, eds., Women in Ministry and the Gospel:
Exploring New Paradigms (Downers Grove, IL: 2007); Jeanene Reese, “Co-workers in the Lord:
A Biblical Theology of Partnership,” Restoration Quarterly, 45:1-2 (2003): 106-114. The
concepts of preaching and working are synonymous in Paul’s writing. “We preach . . . . [And] to
this end I also labor, striving according to His working which works in me mightily” (Col 1:28-
29). “Preach the word. . . . Do the work of an evangelist” (2 Tim 4:2, 5).
3
woman is man, and (3) the head of Christ is God” (1 Cor 11:3).9 Some Bible students view the

word “man” as referring only to male persons; others view it as referring only to husbands.10

Some view the term “head” as a metaphor for authority; others view it as a metaphor for

source.11 Either way, Paul is presenting representative principles that apply to men and women as

will be demonstrated in the next several paragraphs.

In the statement that “the head of every man is Christ” (1 Cor 11:3), the term “every

man” is representative of men and women. Christ is “head” of “all the body” (Col 2:19; cf. 1 Cor

12:27). The church has “one husband” (2 Cor 11:2). Christ is not just the head of the men; he is

the head of the whole church. Peter Coertzen correctly states: “That Jesus Christ is the only Head

and Lord of his church and also must be, is indisputable.”12 Ellen White emphasizes the same

point: "God has never given a hint in his Word that he has appointed any man [other than the

divine-human Christ] to be the head of the church."13 “Christ, not the minister, is the head of the

church.”14

In a similar way, when Paul refers to God (the Father) as the head of Christ (1 Cor 11:3),

Christ (Who is the embodiment of God) is representative of all the men and women in the church

(which is the embodiment of Christ). Therefore, women do not depend on the headship of men in

9
Paul does not want the Corinthians to regard him as their head. In connection with
praising them for imitating him (1 Cor 11:2), Paul interjects “But I want you to know that the
head of every man [and every woman] is Christ” (11:3). The true imitation of Paul is to imitate
Christ, whom Paul also imitates (11:1).
10
See Craig Keener, Paul Women and Wives: Marriage and Women’s Ministry in the
Letters of Paul (Grand Rapids, MI: Baker, 1992).
11
See Alan F. Johnson, “A Review of the Scholarly Debate on the Meaning of ‘Head’
(kephale) in Paul’s Writings,” Ashland Theological Journal 41 (2009): 35-57.
12
Pieter Coertzen, “Decently and In Oder,” 92. Just as every man includes every woman,
so the woman represents the church, which includes men and women. The relationship between
men and women is not unilateral so that women are the body of Christ only through men. Neither
is Christ the head of women only through men.
13
Ellen White, The Great Controversy (Napa, ID: Pacific Press, 2012), 51.
14
Ellen White, Signs of the Times, Jan. 27, 1890.
4
order to be represented in Christ. Paul teaches that “in Him [Christ] dwells the fullness of the

Godhead bodily; and you [men and women] are complete in Him, who is the head” (Col 2:9-10).

As a result, men and women “may grow up in all things into Him [Christ] who is the head” (Eph

4:15). Therefore, the authority of Christ as head of every man (1 Cor 11:3) is representative of

the authority of every man and woman through “our authority which the Lord gave us” (2 Cor

10:8; cf. 13:10).15

Paul also identifies representative principles when he writes that “every man praying or

prophesying, having his head covered, dishonors his head” (1 Cor 11:4). The principles that

apply equally to women are evident in that he goes on to state that “every woman who prays or

prophesies with her head uncovered dishonors her head” (11:5). The first principle is that just as

men can pray and prophesy, so women can pray and prophesy. The second principle is that just

as men should show honor to their head, so should women—though the specific way in which

honor is shown is different. The third principle is that the flow of honor from the body to the

head (from woman and man to Christ) is representative of the flow of honor from the head to the

body (from Christ to man and woman). Paul does not explicitly mention this double flow of

honor. But the author of Hebrews uses representative language to describe how “the grace of

God”—through Jesus (Heb 2:9-10)—crowns “man” [and woman] “with glory and honor” (2:6-

7), “bringing many sons [and daughters] to glory” (2:10). In addition, Peter refers to “husbands”

“giving honor to the wife” as “heirs together of the grace of life” (1 Pet 3:7).

Paul also makes representative statements when he writes that “a man . . . is the image

and glory of God; but woman is the glory of man” (1 Cor 11:7). Here again, Paul does not

explain the representative nature of his statement. However, based on Paul’s high view of what is

15
At the same time, Christ’s gift of authority to the church does not diminish His own
possession of authority since “the church is subject (hupotasso) to Christ” (Eph 5:24).
5
written in the Old Testament (1 Cor 10:7, 11),16 he should be interpreted in light of the biblical

teaching that women are also in the image of God (Gen 1:26-27; 5:1-2). In addition, since

woman is the glory of man (1 Cor 11:7)—then man is not the glory of God without the glory of

the woman. Paul’s own teaching about the interdependence of man and woman in the order of

creation (11:11) is discussed further below.

Paul’s representative strategy is very evident when he teaches on authority and the

woman (1 Cor 11:10) by presenting the initial creation order (11:8-9) and then qualifying it by

presenting the additional creation order of childbirth (11:11-12) as follows. “[Initial creation

order:] Man is not from woman, but woman from man. Nor was man created for the woman, but

woman for the man. For this reason, the woman ought to have [a symbol of] authority (exousia)

on her head . . . . Nevertheless, neither is man independent of woman, nor woman independent of

man, in the Lord. For as woman came from man [initial creation order], even so man also comes

through woman [procreation order]; but all things are from God” (11:8-12).17 For Paul, the place

of the procreation order within the creation order illustrates how man and woman are the source

each other in different ways and how they both represent God, Who is the source of all things.18

16
Cf. 1 Cor 1:19, 31; 2:9; 3:19; 4:6; 9:9-10; 14:21; 15:45; 54.
17
I have supplied the brackets in v. 10 to point to the value of the more literal translation
of the Common English Bible: “have authority over her head.” Paul recognizes a woman’s right
to decide how to adorn her head. At the same time, he recommends that she adorn her head in a
way that honors her head. “The word authority (exousia) is always, in Greek, the person’s own
authority, not someone else’s. The phrase ‘have authority over’ always means having power,
freedom, or authority over something. . . . exousia never means—and indeed simply cannot
mean—having a symbol [sign] of someone else’s authority”; namely, the woman’s covering as a
symbol/sign of a man’s authority. Alan Padgett, As Christ Submits to the Church (Grand Rapids,
MI: Baker, 2011), 112. See also Walter Bauer, Frederick Danker, A Greek-English Lexicon of
the New Testament and Other Early Christian Literature, 3rd ed. (BDAG) (Chicago, IL:
University of Chicago, 2000), 114, 353, 3; 365, 9a.
18
Like Paul, Ellen White illustrates the ministry of men and women in terms of various
complementary orders. She writes: “In the mind of God [the divine order], the ministry of men
and women existed before the world was created [the creation order]. He determined that His
6
 Later in the same letter, Paul expands on the concept that “all things are from God” (1

Cor 11:12) in relation to the mutual submission between the Father and the Son. The Father has

put (hupotasso, submitted) all things under Christ’s feet (1 Cor 15:27). Christ also submits

“when He delivers the kingdom to God the Father” (15:24).19 Therefore, “When all things are

made subject (hupotasso) to Him, then the Son Himself will also be subject (hupotasso) to Him

who put (hupotasso) all things under Him, that God may be all in all” (15:28).20 As stated in the

letter to the Romans: “of Him . . . and to Him are all things” (Rom 11:36).

The mutual submission of the Father and the Son illuminates Paul’s statement that, like

the man, “the woman ought to have authority” (1 Cor 11:10). A woman’s authority is

representative of a man’s authority and complements it. As Paul writes earlier in his letter: “the

ministers should have a perfect exemplification of Himself and His purposes. No human career
could do this work; for God gave Christ in humanity [the order of salvation] to work out His
ideal of what humanity [men and women] may become . . . . Christ not only held a theory of
genuine ministry, but in His humanity He wrought out an illustration of the ministry that God
approves.” Manuscript Releases (Washington, DC: Ellen White Estate, 1981-1993), 18:380.
19
The submission of the Father is complete, but He is not in submission under the feet of
Christ as an enemy. “For He [the Son] must reign till He has put all enemies under His feet. The
last enemy that will be destroyed is death. For ‘He [the Father] has put [submitted] (hupotasso)
all things under (hupo) His [the Son’s] feet.’ But . . . it is evident that He who put (hupotasso) all
things under Him is excepted” (in that the Father is not an enemy) (1 Cor 15:25-27). Similarly,
women are not to be placed under the feet of men as enemies. “God Himself gave Adam a
companion. He provided ‘an help meet for him’—a helper corresponding to him—one who was
fitted to be his companion, and who could be one with him in love and sympathy. Eve was
created from a rib taken from the side of Adam, signifying that she was not to control him as the
head, nor to be trampled under his feet as an inferior, but to stand by his side as an equal, to be
loved and protected by him. A part of man, bone of his bone, and flesh of his flesh, she was his
second self.” Ellen White, The Adventist Home (Hagerstown, MD: Review and Herald, 2001),
25.
20
“We note that υπότασσειν also carried the meaning ‘to classify under.’ To be
subordinated in this sense does not mean to take commands but to participate in the reality of
something else and to have one's identity established from that participation.” David
Fredrickson, “God, Christ, and All Things in 1 Corinthians 15:28,” Word and World 18:3
(Summer 1998): 260. “See the entries in Liddell and Scott, Greek-English Lexicon. BAGD
(Bauer/Arndt/Gingrich/Danker, A Greek-English Lexicon of the New Testament) indicates this
only obliquely” (Fredrickson, 260, n. 28).
7
wife does not have authority over her own body, but the husband does. And likewise the husband

does not have authority over his own body, but the wife does” (7:4). The other side of the coin of

shared authority is mutual submission—“submitting to one another” (Eph 5:21). In fact, the act

of self-submission is an act of authority in that the one who submits exercises personal authority

in choosing to submit.21

This mutuality of authority and submission is wonderfully illustrated when Paul makes

the following appeal, again using representative statements. “I urge you, brethren [and sisters]—

you know the household of Stephanas . . . . have devoted (etaxan, derived from tasso)

[submitted] themselves to the ministry [service] of the saints—that you also submit (hupotasso)

to such, and to everyone who works and labors with us” (1 Cor 16:15-16). Brethren are

representative of sisters; and Stephanas is representative of Paul’s fellow workers, including the

“women who labored with me in the gospel” (Phil 4:3).22

In summary, Paul makes representative statements in connection with his head-body

metaphor of the mutuality of men, women, Christ, and God in church order. The principles

communicated in these representative statements apply to men and women. The head and the

body represent each other. Therefore, Christ is representative of God and of every man—that is,

every human being. Also, in Christ, man represents woman, Christ, and God. In addition, all

things are from God, man and woman are interdependent, woman is from man and man is from

21
See Narry F. Santos, Slave of All: The Paradox of Authority and Servanthood in the
Gospel of Mark (New York, NY: Sheffield, 2003).
22
The term “fellow worker” is used to “identify a person who is active with and like Paul
as a representative of God.” The fellow worker is not simply “Paul’s ‘helper,’ ‘companion,’ or
‘servant’ . . . . Paul is himself only a ‘fellow worker . . .’ (2 Cor 1:24 . . . 6:1), i.e., as one
standing along with and not over the women and men working together with him.” W. H. Ollrog,
in Evangelical Dictionary of the New Testament, vol 3, eds., Horst Balz and Gerhard Schneider
(Grand Rapids, MI: Eerdmans, 1993), 304.
8
women. As a result, men and women share in the image of God and share with each other honor

and glory, authority and submission.

3. The Need for Decency, Order, Silence,

and Submission (1 Cor 14:27-35)

Paul’s teaching on mutual self-submission is repeated in his teaching on decency, order,

silence, and submission. This teaching is presented in the following series of representative

statements concerning tongues and prophecy. First, “If anyone (tis, man or woman) speaks in a

tongue . . . but if there is no interpreter, let him [or her] keep silent in church” (1 Cor 14:27-28).

The representative nature of this statement is highlighted by the significance of the word

“anyone” in relation to masculine pronouns in Greek grammar. As Vern Poythress points out,

“The subsequent uses of ‘he’ and ‘him’ do not narrow the scope of the [representative] principle,

but are to be understood [as representative] in the light of the initial general word ‘anyone.’”23

Second, Paul makes a representative statement when he gives similar instruction on the

behavior of prophets. He writes: “Let two or three prophets [or prophetesses] speak . . . . But if

anything is revealed to another . . . , let the first keep silent. For you can all prophesy one by one,

that all may learn and all may be encouraged. And the spirits of the prophets are subject

(hupotasso, submitted) to the prophets.24 For God is not the author of confusion but of peace, as

in all the churches of the saints” (14:29-33). These statements are representative, since (as

discussed in section 2) Paul expects men and women to prophesy (11:4-5). In addition, it is

important to note that Paul is recommending—not absolute silence—but the submission of self-

23
Vern Poythress, “Male Meaning in Generic Masculines in Koine Greek,” Weslyean
Theological Journal 66 (2004): 326.
24
Here submission is self-control; we are to submit ourselves—exercise authority over
ourselves (Eph 5:21-22, 24; Col 3:18; Titus 2:5, 9; 3:1; Jas 4:7; 1 Pet 2:13, 18; 3:1, 5, 22; 5:5).
9
control. Instead of speaking continuously, we are to practice self-control by allowing others to

speak so that we may learn from what they have to say.25

Third, Paul makes representative statements when he applies the above mentioned

principles (of silence and submission) to the behavior of women as follows. “Let your women

keep silent in the churches, for they are not permitted to speak; but they are to be submissive

(hupotasso), as the law also says. And if they want to learn something, let them ask their own

husbands at home; for it is shameful for women to speak in church. . . . brethren [and sisters],

desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done

decently and in order” (1 Cor 14:34-35, 39-40).26

In summary, the principles of silence and submission are representative and, therefore,

apply to men and women who participate in ministry that is in harmony with proper church

order. Paul has written earlier in his letter about “every man” and “every woman who prays or

prophesies” (1 Cor 11:4-5). He has also implied that women and men need to be silenced if they

are adorned in ways that cause shame and dishonor (11:4-5; cf. 1 Tim 2:9-10). Therefore, Paul’s

words about women are representative so that they are also applicable to men who are engaged

in speech that is unruly, shameful, indecent, and disorderly (1 Cor 14:34-35, 40).27 Paul presents

similar teachings in his first letter to Timothy which will be discussed in the next section.

25
“The Spirit’s authority is obeyed as it actually comes to be; this leads to an order that
conforms itself afterwards to the ‘event’ of the Spirit; and its only purpose is to make room for
the Spirit.” E. Schweizer, Church Order in the New Testament (London: SCM, 1963), 102. There
is “no fundamental organization of superior or subordinate ranks, because the gift of the Spirit is
adapted to every church member.” Ibid., 99.
26
Cf. Col 2:5. See Pieter Coertzen, “Decently and In Order” A Theological Reflection on
the Order for, and the Order in, the Church, (Dudley, MA: Peeters, 2004), 79-123.
27
“Paul told three groups to keep silent: tongues-speakers, prophets, and women.
Everyone understands Paul’s injunctions against the first two groups as situational in nature; they
were not meant to become universal declarations. We must ask why the analysis should be any
10
 4. Learning, Teaching and Submitting
to Order (1 Tim 1-2)

Paul continues to use representative statements concerning church order when he gives

instruction to Timothy about the qualifications of those who are “desiring to be teachers” (1 Tim

1:7). Timothy, a “true son in the faith” (1:2), is to “charge some (tis) [men and women] that they

teach no other doctrine” (1:3) contrary to the principles of faith and love (1:4-5) and contrary to

sound doctrine (1:10).28 To encourage Timothy, Paul presents himself representatively (1:12-16)

as “a pattern to those [men and women] who are going to believe” (1:15-16) through “the grace

of our Lord” “with faith and love” (1:14). This representative pattern includes Paul’s call to

ministry since he writes: “I thank Christ . . . who has enabled me, . . . putting me into the

ministry, although I was formerly a blasphemer . . . ignorantly in unbelief [lacking faith]” (1:12-

13). After being converted from blasphemy, Paul “was appointed a preacher and an apostle,” and

“a teacher” “in faith and truth” (2:7).

Just as Paul presents himself as a pattern for men and women (1 Tim 1:15-16), so he

presents certain unlearned men as representative examples of other men and women who are

unlearned. He mentions “Hymenaeus and Alexander, whom I delivered to Satan that they may

learn not to blaspheme [blasphemeo, speak evil]” (1 Tim 1:20). These unlearned men “rejected”

and “shipwrecked” the principles of Christian “faith” (1:19) by an unloving blasphemy that

speaks evil of authorities and of non-Christians—causing persecution and undermining the

preaching of the gospel of salvation. In contrast, Christians should learn to pray “for all men [and

different for the third group.” T. Scott Womble, Beyond Reasonable Doubt (Maitland, FL:
Xulon, 2008), 219.
28
Some have turned to “idle talk” (1:6) that misinterprets the law (1:7-10), and is
contrary to “sound doctrine” (1:10). Paul’s charge is repeated in his second letter to Timothy as
follows. “Remind them of these things, charging them before the Lord not to strive about words
to no profit, to the ruin of the hearers” (2 Tim 2:14).
11
women], for kings and all who are in authority, that we [men and women] may lead a quiet and

peaceable (hesuchion) life” (2:1-2) in harmony with God’s desire that everyone [men and

women] be saved (2:4-5).

Paul’s instruction is then applied specifically to men and then to women. Men are to pray

in public worship with “holy hands” and “without wrath” (1 Tim 2:8). “In like manner also that

the women adorn themselves in modest apparel” and with “good works” that are “proper for

women professing godliness” (2:9-10). Though addressed differently to men and women, these

instructions are representative. As Paul indicated in 1 Corinthians, both men and women may

pray and prophecy in public worship if they are modestly adorned (1 Cor 11:4-5; cf. Titus 2:10).

This representative strategy is also evident in the writings of the apostle Peter, who gives similar

instruction to women (1 Pet 3:1-6), then instructs the husbands to do likewise (3:7), and finally

applies the instruction to the entire church (3:8-17).

For Paul, the unlearned male blasphemers who need to pray for peace (hesuchios) (1 Tim

1:20-2:2) are representative of similarly unlearned women. Therefore, Paul writes: “Let a woman

learn in silence (in peace, hesuchia) with all submission (hupotage). And I do not permit a

woman to teach nor to usurp authority over a man, but to be in silence (hesuchia, in peace)”

(2:11-12).29 In this statement, Paul is not prohibiting the proper exercise of authority by

women,30 since he writes to the Corinthians about the mutual authority of husbands and wives

over each other’s body (1 Cor 7:4). Neither is Paul prohibiting women teachers, since he writes,

as “sound doctrine,” that elder men and elder women should be “teachers of good things,”

29
This translation includes elements from the King James Version and the New King
James Version.
30
See Bruce Barron, “Putting Women in Their Place: 1 Timothy 2 and Evangelical
Views of Women in Church Leadership,” Journal of the Evangelical Theological Society 33:4
(Dec 1990): 451-459.
12
including the principles of “faith” and “love,” so “that the word of God may not be blasphemed”

(Titus 2:1-5).31

Instead, Paul prohibits a behavior indicated by the relationship between the two parts of

his statement that women are “[1] not . . . to teach [2] nor to usurp authority (authentein)”32 (1

Tim 2:12). This “not . . . nor” statement presents two parts of a single disorderly speech-act that

Paul silences—that is, teaching that involves the usurping of authority.33 Earlier in the same

letter, He makes a similar “neither . . . nor” statement about those who are “desiring to be

teachers” while “understanding [1] neither what they say, [2] nor the things which they affirm”

(1:7). Here again Paul identifies two parts of a single compound speech-act—that is, to speak in

order to affirm.34 Paul silences those who teach in order to usurp authority (2:12), and he silences

those who teach without understanding what they say or affirm (1:7). In both cases, his

statements are representative in that he silences teaching that is contrary to faith and love and is

therefore improper for both women and men (1:5; cf. 1:3-6).

31
Tertullian (ca. 160-225) mentions female elders (Testament of the Lord, 1.23), and the
Council of Laodicea (364) seeks to prohibit women from the office of elder. See R. C. Kroeger
and C. C. Kroeger, “Women in the Church,” in Evangelical Dictionary of Theology, ed., Walter
A. Elwell (Grand Rapids, MI: Baker, 2001), 1290.
32
“[T]here is a virtually unbroken tradition, stemming from the oldest versions and
running down to the twenty-first century, that translates authentein as ‘to dominate’ rather than
as ‘to exercise authority over.’” [Old Latin (2nd-4th Cent, A.D.), Vulgate (4th-5th), Geneva (1560
ed.), Casiodoro de Reina (1569), Bishops (1589), KJV (1611), L. Segond (1910), Goodspeed
(1923), La Sainte (1938), NEB (1961), JBSerf (1973), REB (1989), New Translation (1990),
CEV (1991), The Message (1993)]. Linda L. Belleville, “Teaching and Usurping Authority: 1
Timothy 2:11-15,” in Discovering Biblical Equality: Complementarity Without Hierarchy, eds.,
Ronald Pierce, Rebecca Groothuis, Gordon Fee (Downers Grove, IL: InterVarsity Press, 2005),
209-210.
33
The “not-nor” construct involves infinitives as verbal nouns modifying the direct object
of Paul’s sentence, indicating an action with “a related purpose or goal” that he does not permit
(Belleville, 218; cf. 217-218).
34
In the writings of Paul, there are a number of “not . . . nor” constructs that involve two
parts of one compound action (1 Tim 6:16; 1 Cor 2:6; 2 Cor 4:2; 1 Thess 5:5; 2 Thess 2:2).
13
 Representative statements continue when Paul uses the orders of creation, sin, and

salvation to illustrate his teaching on the principles of faith and love in church order as follows.

“Adam was formed first, then Eve [creation order].35 And Adam was not deceived, but the

woman being deceived, fell into transgression [sin order]. Nevertheless, she will be saved

[salvation order] in childbearing [procreation order] if they continue in faith, love, and holiness,

with self-control” (1 Tim 2:13-15).36 The ways in which Paul uses these orders as representative

illustrations is discussed in the next few paragraphs.37

First, the fact that Adam was created before Eve illustrates the principle that the authority

of men is to be respected (1 Cor 7:4; 11:10). At the same time, this illustration is representative

because the authority of women is also to be respected. Neither men nor women are to teach in

order to usurp authority. As Ellen White states, “Neither husband nor wife is to make a plea for

rulership.”38

Second, the fact that Eve was deceived into transgression illustrates the principle that

women need to learn in silence (peace) and self-control. This illustration is also representative

since men need to learn in the same way as do women. This is evident when, in a letter to the

Corinthians, Paul uses Eve as an illustration applicable to both men and women in the following

way. “I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be

corrupted from the simplicity that is in Christ” (2 Cor 11:3).

35
See Mary Hayter, The New Eve in Christ (Grand Rapids, MI: Eerdmans, 1987).
36
A third interpretative option is proposed by Kenneth L. Waters, “Saved Through
Childbearing: Virtues as Children in 1 Timothy 2:11-15,” Journal of Biblical Literature, 123:4
(2004): 703-735.
37
Paul’s similar illustrative use of these orders is presented in section three of this
chapter.
38
Ellen White, Adventist Home (Hagerstown, MD: Review and Herald, 2001), 106.
14
 Third, Bible students interpret being “saved in [the] childbearing (tes tecnogonias)” (1

Tim 2:15) in different ways. If this is a reference to salvation of women from childbearing risks

resulting from the curse of sin, then it illustrates the fact that men are also saved from risks

resulting from sin. Alternatively, if “the childbearing” is a reference to salvation in Christ—who

is born from Eve (Gen 3:15), then it illustrates the fact that men are also saved through Christ.

In summary, Paul’s use of representative statements indicates that, like unlearned men,

unlearned women who teach in order to usurp authority (1 Tim 2:11-12) may be saved from this

disorder and may continue in faith, love, holiness, and self-control (2:15). This salvation

qualifies them to teach the Christian doctrine of faith and love (1:3-5). In this way they fit the

“pattern” of Paul (1:16), who was “ignorantly” “a blasphemer” (1:13) but was saved “with faith

and love” (1:14) and then was called “into the ministry” (1:12). In the next section, I will

investigate Paul’s representative statements about elder men and elder women in church order.

5. Elders and Church Order

(Titus 1:5-7; 1 Tim 3-5)

Paul makes similar representative statements in his teaching on church offices when he

commands Titus to “Set in order the things that are lacking, and appoint elders in every city as I

commanded you.” (Titus 1:5). Here the use of the masculine term “elder” does not in principle

exclude women. Rather, the principle expressed in the masculine gender may be applied equally

to women. This proposal may be supported by the following six points.

Point One: The author of the book of Hebrews makes a representative statement in

describing “the elders [who] obtained a good testimony” (Heb 11:2) as including Sarah (11:11),

Rahab (11:31), and other women (11:35). These elders were part of the general order of the

people of God and were not necessarily officeholders. Nevertheless, with or without offices,

15
women are included among these elders. Similarly, the fact that the term “elder” does not

exclude women is evident in Paul’s reference to male and female elders (1 Tim 5:1-2; Titus 2:1-

3). Whether the female elders may hold the office of elder is explored in the remainder of this

section.

Point Two: Paul’s instruction about elders may be accurately translated as follows:

“Appoint elders. . . . if anyone (tis)39 is blameless . . . . for a bishop must be blameless” (Titus

1:6-7; cf. 1 Tim 3:1-2).40 This use of the gender neutral term “anyone” fits with the fact that

Paul’s list of representative qualifications for these blameless elders is applied to both men and

women in his letters to Timothy and Titus. The elder man is to be blameless (1 Tim 3:2) in the

areas of sexual purity (3:2), hospitality (3:2), teaching (3:3), ruling at home (3:4-5), reputation

(3:7), experience (3:6). Similarly, the elder woman is to be blameless (5:7) in the areas of sexual

purity (5:9), hospitality (5:10), ruling at home (5:8), reputation (5:10), experience (5:12, 15), and

teaching (Tit 2:3).41

Point Three: Paul’s statement about the “blameless” elder or bishop being “the husband

of one wife” (Titus 1:6; 1 Tim 3:2)42 is representative, since it is complemented by his statement

that a “blameless” (5:7) elder-widow (5:1-3) is to be “the wife of one man” (5:9). The principle

39
See discussion of the indefinite pronoun “anyone” in Vern Poythress, (2004): 326; and
in section 4 of this chapter.
40
In the New Testament, “elder/presbyter” (presbuteros) and “overseer/bishop”
(episkopos) are overlapping terms (Acts 20:17, 28; Titus 1:5-7; 1 Pet 5:1-3). Elders and bishops
have the same qualifications (1 Tim 3:1-7; Titus 1:5-9) and functions as pastors or shepherds
(Acts 20: 17, 28; 1 Pet 5:1-4; 1 Thess 5:12).
41
See T. Scott Womble, 137-138; Philip B. Payne, Man and Woman, One in Christ: An
Exegetical and Theological Study of Paul’s Letters (Grand Rapids, MI: Zondervan, 2009), 449-
452. For another perspective see Joseph Fitzmyer, “The Structured Ministry of the Church in the
Pastoral Epistles,” The Catholic Biblical Quarterly 66 (2004): 582-596.
42
The noun “woman” is in the genitive case and could be translated possessively—a man
possessed by one wife; or relationally—a man who has one wife; or qualitatively—a one wife
kind of man. See Ed Glasscock, “’The Husband of One Wife’ Requirement in 1 Timothy 3:2,”
Bibliotheca Sacra (July-September 1983): 250-251.
16
Paul promotes is the sexual purity of the elder, not that the elder is a married man.43 Paul makes

similar representative statements concerning the qualifications for deacons. While a male deacon

is to be blameless as “husband of one wife” (1 Tim 3:12), the woman Phoebe has the same

blameless character and therefore serves as a deacon (Rom 16:1). This understanding of Paul’s

teaching is reflected in the Seventh-day Adventist church order as follows. “Elders and deacons

should be persons of experience, chosen wisely. . . . [B]oth men and women are eligible to serve

as elders and receive ordination to this position of service in the church.”44

Point Four: Representative statements are present in Paul’s teaching that: “A bishop then

must be . . . one who rules (proistemi) their own house well, having their children in submission

with all reverence; for if anyone [ei tis] does not know how to rule their own house, how will

they take care of the church of God?” (1 Tim 3:2-5).45 That this qualification is representative is

evident in Paul’s use of an even stronger Greek word to apply the qualification to women who

are to “rule their households (oikodespotein)” (5:14, Revised Standard Version).46 Therefore,

when Paul teaches about ruling, his emphasis is not on being a man; but on character traits that

43
Charlotte Methuen, “The ‘Virgin Widow’: A Problematic Social Role for the Early
Church?” Harvard Theological Review, 90:3 (1997) 285-298; Jouette M. Bassler, “The Widows’
Tale: A Fresh Look at 1 Tim 5:3-16, Journal of Biblical Literature, 103/1 (1984) 23-41; Bonnie
Bowman Thurston, The Widows: A Woman’s Ministry in the Early Church (Minneapolis, MN:
Fortress, 1989).
44
Seventh-day Adventist Minister's Handbook, (Silver Spring, MD: Ministerial
Association, 2009), 94.
45
See discussion of the indefinite pronoun “anyone” in Vern Poythress, (2004): 326; and
in section 4 of this chapter.
46
Paul regards the unmarried life as an advantage in ministry (1 Cor 7:32-35) and also
teaches that married life provides an opportunity for ministry (7:1-2, 7-9, 16-17). This explains
his teaching [about ruling the household (1 Tim 5:14)] to “younger widows” who “desire to
marry” and also “cast off their first faith” “learn to be idle, wandering about from house to
house,” and are “gossips and busybodies, saying things which they ought not” (5:11-12). Clearly
these women are not qualified to be elders, because they lack mature Christian character.
17
enable one to take care of the home and the church (3:4-5).47 Women who rule their households

well may share in servant-rule within the church order. For example, deacons are qualified by

ability to rule (3:12), and the woman Phoebe is a deacon who served or ruled over (postatis)

many (Rom 16:1-2). According to Jesus, Christian rule is servant leadership (Matt 20:25-28).48

Point Five: Following Paul’s discussion of elder widows (1 Tim 5:1-10) and younger

widows (5:11-16), he makes representative statements about the principle of financial honor for

ruling elders. He writes: “Let the elders who rule well be counted worthy of double honor,

especially those who labor in the word and doctrine; for . . . the laborer is worthy of his [or her]

wages” (1 Tim 5:17-20; cf. Gal 6:6).49 Ellen White interprets this principle representatively when

she writes: “make no mistake in neglecting to correct the error of giving ministers less than they

should receive. . . . The tithe should go to those who labor in word and doctrine, be they men or

women.”50

Point Six: Paul makes a representative statement about church order when he refers to the

“real” elder-widow as a person who “diligently followed every good work” (1 Tim 5:10). As

such, she is representative of “the man [or woman] of God” who is “thoroughly equipped for

47
An unmarried person who takes over the house after his father’s death might also
demonstrate these character traits. Similarly, these character traits may be manifested in different
situations outside of one’s own household. For example, a slave may demonstrate these character
traits when appointed as a steward over his master’s household.
48
“The rulers of the Gentiles lord it over them, and those who are great exercise authority
over them. Yet it shall not be so among you; but whoever desires to become great among you, let
him [or her] be your servant. And whoever desires to be first among you, let him [or her] be your
slave—just as the Son of Man did not come to be served, but to serve” (Matt 20:25-28).
49
See Benjamin L. Merkle, The Elder and Overseer: One Office in the Early Church
(New York: Peter Lang, 2003), 93-97. This discussion of elders begins with instructions on the
rebuking of male and female elders (1 Tim 5:1-2) and ends with instructions on the rebuking of
elders (5:19-20). Between these instructions on the rebuking of unqualified elders, Paul teaches
about the financial honor due to qualified elder-widows (5:3-16) and other elders (5:17-18).
50
Ellen White, Manuscript Releases, 1:263.
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every good work” (2 Tim 3:17).51 Since “anyone” can participate in “every good work” (2 Tim

2:21), men and women may be included in Paul’s representative statement that: “if anyone (tis)

[man or woman] desires the position of a bishop, they desire a good work” (1 Tim 3:1). This

parallels his statement that: “brethren [including sisters]” (1 Cor 12:1) may “covet [desire]

earnestly the best gifts” (12:31).52 Like Paul, Ellen White writes representatively about the

“special need of men and women who possess Christlike qualifications for service” and

“executive ability” and who “practice the words ‘All ye are brethren [and sisters].’”53

6. Summary and Conclusion

The biblical study presented in the various sections of this chapter may be summarized as

follows. 1. Attention to representative statements is helpful in interpreting Paul’s teaching on the

relations of men and women in Christian church order. 2. Paul ordains a church order according

to how God had distributed His gifts to men and women and called them into ministry (1 Cor

7:17; 9:14). 3. Men and women are to minister within church order in ways that demonstrate a

51
While, in principle, “anyone” can be “prepared for every good work” (2:21), no one can
literally accomplish every good work. Not every blameless elder woman will literally have done
the good works of being “a wife of one man” and having “brought up children” of her own (1
Tim 5:9-10). Alternatively, elder women [and elder men] may also be blameless through the
good works connected with an unmarried life of sexual purity and with ministry to children born
to others. If every elder/pastor/bishop is required to literally do all good works—including being
married and having children in a biological sense, then Christ would not be qualified to be “the
Shepherd [Pastor] and Bishop [Overseer] of your souls” (1 Pet 2:25).
52
Notice also that Paul lists the church offices of pastor and teacher among the gifts of
the Spirit (12:28-29; Eph 4:8-11). As expressed in Seventh-day Adventist Fundamental Belief
17: “the gifts provide all abilities and ministries needed by the church to fulfill its divinely
ordained functions,” including “pastoral, evangelistic, apostolic, and teaching ministries”
(http://www.adventist.org/beliefs/fundamental/index.html). Therefore, the Spirit of God may
place in the heart of Christian brothers and sisters the earnest desire for the gift/office of
pastor/teacher (4:8, 11) which overlaps with the office of elder/bishop (Acts 20:17, 28; 1 Pet
2:25; Tit 1:5-7). Elders and bishops are pastors or shepherds, since Paul instructed the elders to
take care of the flock and to feed the flock as overseers/bishops (Acts 20:17, 28).
53
Ellen White, Manuscript Releases, 2:88.
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bilateral sharing of honor, authority, and submission—as illustrated in various orders: divine,

head-body, creation, procreation, and salvation (1 Cor 11:1-12; 15:22-28). 4. The speech of men

and women in ministry should be characterized by decency, order, and silence—that is self-

controlled speech (1 Cor 14:27-35). 5. Unlearned men and women who teach in order to usurp

authority are to learn to pray for all people and to adorn themselves with silence and

submission—as illustrated in the orders of creation, sin, and salvation (1 Tim 1-2). 7. Elder men

and elder women are to be blameless persons who are able to do the good work of teaching and

servant-rule—that is, taking care of the church (Tit 1:5-7; 1 Tim 3-5).

In brief, Paul’s use of representative statements shows that men and women may be

qualified for servant-leadership within Christian church order. As stated in Seventh-day

Adventist Fundamental Belief 14: “In Christ we are a new creation; distinctions of . . . male and

female, must not be divisive among us. . . . we are to serve and be served without partiality or

reservation.”54 Men and women are to submit themselves to receive service from men and

women who have submitted themselves to the service of the church (1 Cor 16:15-16).

54
http://www.adventist.org/beliefs/fundamental/index.html
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