All Scripture quotations are taken from the New American Standard Bible 1995 Ed. (NASB95)

As you probably well know, the Southern Baptist Convention recently decided that it would amend its standards for membership, strengthening its prohibitions against female pastors, elders, and overseers. This biblical stance raises an even more basic question about the qualifications and qualities needed to be a public Christian teacher. And when I say a “teacher,” I mean a Christian teacher in any setting or capacity, not just in the public, official, pastoral, role. Who should we be allowing to teach Sunday school classes, Bible studies, and children’s lessons? What are the biblical qualifications for someone divinely called and authorized to regularly teach the saints in an open setting?

To answer these questions, we must examine the New Testament standards and practices, so that we can be sure we’re following the apostolic instruction and example. If we’re not, then we’re being disobedient, deceived, and even dangerous. The fact is that the Lord gave us standards not arbitrarily, but based on His good design for our learning, encouragement, and growth in relationships. He’s given us a perfect recipe to make the best possible banquet for our souls, and for His joy and pleasure.

The fact is that the teaching role’s requirements for the New Testament assemblies was much stricter, but even less stringent, than ours are today. While the apostles and their followers limited this role to mature men with a measure of respect among their congregation, we often require someone to have some formal, accredited, education, for public teaching. Yet at the same time, too many churches and ministries have compromised on the biblical standard for masculine, fatherly, teachers, and often allow women to fill teaching roles that serve men, as well as other women. This should not be.

At the same time, since we have a biblically deficient understanding of what “preaching” is, we’ve unduly restricted this ministry to formally trained men. In reality, the New Testament version of preaching is a ministry that all believers in general are called to fulfill. As I’ve argued in previous articles, the Greek terms translated “preach” and “preaching” all convey the idea of sharing the gospel with unbelievers. And since Scripture is clear that all Christians are responsible to share the gospel, it follows that we’re all called to “preach” in this sense.

However, the “preaching” and teaching done in the context of local Christian fellowships is clearly restricted to men, and men only. I’m emphasizing this because, even among Christians claiming to hold to male-only leadership for Christ’s body, the allowance of female Bible and spiritual teachers abounds. This is even true among very Reformed and conservative organizations, such as Crossway and The Gospel Coalition. Too often, women are platformed as if they have an official teaching role for the body of Christ. But this goes against what conservative believers profess is true about gender roles.

Our first task will be to show how the New Testament describes those who serve in a public, official, teaching role among the redeemed. Second, we’ll see how these qualifications have no room for allowing women to serve as public teachers. Finally, I’ll note that these limits in no way forbid women, or any believer, from instructing people in private, informal, ways, or from preaching the gospel appropriately. In sum, the lesson will be that only some men are called as teachers, but all are called to instruct and preach the gospel.

New Testament Teachers are Men

The overwhelming weight of the instructions and qualifications for the official teachers of Christ’s body limits their character to that of relatively mature men. Let’s examine the clearest Scriptures on this subject. In this survey, I’m specifically pointing out those passages that use some form of the word “teach” or “teacher.” First of all, take Ephesians 4:11-12, which reads,
“And He [Christ] gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service . . .”

In this classic passage, Paul is clearly listing certain special categories of Christians, since he says that the Lord gave them to us to equip “the saints”. In distinguishing between the listed people and “the saints,” he isn’t making a separation in character, but in class or function. Since he heads the list with “apostles,” we can be sure that these categories are among those that serve in some leadership capacity. Specifically, this leadership is carried out through the communication of God’s revelation. All of these roles served as mediators of God’s revelation: the apostles spoke on behalf of Christ; the prophets received direct revelation; the evangelists declared the gospel; and the “shepherds” and teachers led their flock through teaching. Hence, the last group – the “shepherds and teachers” – must be official leaders of Christ’s Assembly. But these aren’t just any leaders; they are leaders with a distinct calling and separation, such as the apostles and prophets received. They are people marked with the spiritual giftedness of shepherding God’s people through teaching. And this is the key point.

The teaching role he has in mind can’t be the ordinary instruction that all believers are sometimes called to administer. Rather, it’s pastoral teaching, which serves to shepherd Christians so they’re more equipped to do their diverse ministries. And since all the apostles were men, most of the New Testament prophets were men (ignoring the fact that women with that gift are never called “prophets”), and everyone described as an evangelist is a man, we can be confident that Paul is assuming that the “pastors and teachers” here are men. Now let’s look at the use of the term, “teacher.”

Teachers are “Few” and Judged Strictly

The only passage where a group of believers is referred to as “teachers” is in James 3:1-2, where James warns,
“Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.”

The first point to be noted is that the apostolic leader expressly forbids that there be an abundance of teachers among the assemblies. And based on the greeting of the letter, he was writing to many churches, as his audience consists of “the twelve tribes who are dispersed abroad” (1:1). Thus, even while addressing perhaps several hundred Christians, he tells them that they shouldn’t allow a large proportion of this number fill the role of “teacher”.

Next, it’s important to recognize why he calls these people “teachers.” It’s clearly because they have a regular, public, teaching ministry among the brethren. And because they are recognized, respected, and listened to often, they will be judged more strictly than those who aren’t teachers. Thus, this group must be a select few Christians who are relied on for most of the formal and public teaching of the congregations.

Finally, James also gives us an indication of the character expected and required of these teachers by his reference to “stumbling” in what we say. By “stumbling,” he means morally falling from a godly walk, or sinning. Hence, to “stumble in what he says,” means that a person is speaking sinfully. Some take his assertion that a person avoiding his stumbling in his speech is hypothetical, as if it’s impossible to avoid sinning in speech. But if this is the case, what hope would there be for people whose job it is to speak authoritatively and publicly, so that they could rightly represent God’s Word?

I propose the positive and encouraging view of James’ words. He’s giving a qualification for those who would endeavor to serve as official teachers of the Assembly. Thus, a teacher should be someone who consistently and habitually avoids sinning in his public speech, since he’s a “perfect man,” and able to rein in, or “bridle,” his body as well as his mouth. The term “perfect” is often used in the New Testament to refer not to sinless perfectionism, but to “completeness” or “maturity.” In other words, it seems most likely that James is calling for anyone who would “aspire” to the public role of teacher to be “mature” or “complete” in their use of self-control and wisdom.

This interpretation lines up with several descriptions of qualified Christian leaders in the New Testament, but especially this injunction to Paul’s apostolic representative:

“. . . in all things show yourself to be an example of good deeds, with purity in doctrine, dignified, sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us.” – Tit. 2:7-8

For speech to be “sound” and “beyond reproach” is nothing less than to be without error or evident sinfulness. This is also the ideal standard that Paul gives to all believers:

“Let no unwholesome word proceed from your mouth, but only such a word as is good for edification . . .” – Eph. 4:29

It’s clear from a right understanding of the apostles’ intent in teaching, as well as their own example of Christlike obedience, that such commands aren’t merely hypothetical or theoretical, but actually possible. Thus, James’ requirements for “teachers” must include the ability to consistently avoid sinning in speech, but to habitually, and mostly, speak what is good, right, and true. Such people show that they’re “mature men” who have learned to discipline their bodies and mouths by God’s grace. That is, these are some of the most mature men of these assemblies, and as being few, must be most of their recognized and appointed leaders. In sum, James’ “teachers” are at least mostly synonymous to Paul’s “pastors and teachers” in Ephesians 4.

Again, the lesson to be learned from this is that official, public teachers of Christ’s flock must be mature, self-controlled, and beyond reproach. They must be among the most respected and admired men of their congregations, since they are teaching the brethren how to grow in obedience to the Lord.

Now, how do these requirements bar women brethren from serving in official, public, teaching capacities in the body of Christ? We must next turn to Paul’s controversial commandments for the sisters’ relationship to teaching men. We begin with 1 Timothy 2.

Women Aren’t Meant to Teach

After urging sisters in the Lord to focus on their good behavior, rather than their outlandish appearance, he continues by issuing these extensive warnings against teaching:

“A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into transgression.” – 1 Tim. 2:11-14

There are two main points we should take from this passage. First, the submissive, rather than authoritative, role of women is according to God’s original, and ongoing, design. And second, the teaching spoken of here is any public, authoritative, teaching among adult believers.

As for the first point, Paul explains the divine reasoning behind his instructions. Why should women submissively receive instruction, rather than commandingly give it to men? Because this is how God originally designed the relationship between Adam and Eve. There are two elements to this creational reasoning. First, Adam was created before Eve, rather than at the same time. As such, he was the original representative of God in the Garden. He was the one originally given the sole responsibility of ruling the creation for God, which he demonstrated through his naming of the animals. Therefore, Eve was created to support and help what he was already commissioned to do. This is why Genesis says that God made Eve to be his helper in his divine calling. And this implies that Adam was responsible for leading and teaching Eve what she should do to help him. Thus, from the beginning a man was given the role of teacher and leader over a woman, the prototypical hierarchy.

The second element of Paul’s argument is what the nature of Adam and Eve’s sin reveals about their character differences based on gender. He writes that Adam wasn’t deceived by the serpent, but that Eve was. The Genesis account seems to imply that Adam was present when Eve spoke to the serpent, which is implied here. There would be no reason to point out Adam’s lack of confusion about the devil’s words if he didn’t hear them. What this reveals is that Adam’s decision to eat the forbidden fruit was knowing and willful, whereas Eve’s decision was based on the lie she believed from the serpent. Hence, Eve had an intellectual vulnerability that Adam didn’t. In fact, we see this in the fact that she wrongly quotes the Lord as saying that they were forbidden to even touch the forbidden tree, while His actual instruction had only been to avoid eating from it (Gen. 3:3). Even apart from this, the facts are that the serpent targeted Eve specifically; that he lied to her about God, His command, and the fruit; and that Eve was persuaded see a goodness in disobeying that she didn’t see before. As for Adam, the passage only says that she gave a fruit to him, and he ate it.

What is Paul’s argument from these truths? It’s that just as Eve was dependent on Adam for protection against deception and error, so now women in general are more susceptible to conceding to fine-sounding arguments, but men have a certain skepticism and stubbornness that enables them to better withstand deception. As a result, women are unsuited for instructing men in righteousness, and speaking against error. They shouldn’t be leading in this way, but should instead serve in the role of followers and students.

Given this counter-cultural and patriarchal outlook, we then should emphasize exactly what kind of “teaching” Paul has authoritatively forbidden women from doing. From examples in Scripture, Paul can’t be forbidding any teaching whatsoever. We have the famous account of the couple Priscilla and Aquila teaching Apollos in Acts 18:

“. . . But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.” – Acts 18:26

Likewise, Paul instructs older women to teach younger women in some form or fashion in his letter to Titus:

“Older women likewise are to be . . . teaching what is good, so that they may encourage the young women to love their husbands . . .” — Tit. 2:3-4

However, Paul’s words to Timothy are more expansive and intrusive than what many scholars, teachers, and pastors, would like to admit. His words again are:
But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.” – 1 Tim. 2:12

From a plain reading of this verse, he’s clearly forbidding two things with relationship to “a man,” or adult men. Women are first not allowed to “teach” men. But in what context? Clearly, in the context of “receiving instruction” in an official, church-authorized way. That is, in the gathering of believers for fellowship, women shouldn’t be teaching in an official capacity. And this official capacity includes the second quality of their off-limits temptation. It’s to “exercise authority over a man”. In the biblical context, having authority over someone means that you’re issuing commands to them. Hence, women also must not command men to do things in the assembly of the saints, since this would wrongly imply that she has a ruling and leadership authority over men.

Both of these prohibitions are highlighted and countered by Paul’s positive command for women. Instead of teaching and commanding men, they are to “remain quiet.” This is the same type of “quietness” with which he characterizes the learning that he’s just urged women to engage in. But Paul makes this point crystal clear in his instructions to the Corinthians:

“The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.” – 1 Cor. 14:34-35

And there you have it! The apostolic and divine requirements for women among assembled believers (or the “assemblies”) are that they avoid teaching, but instead keep quiet in regards to public speaking. Obviously, he’s not forbidding any talking whatsoever, but only that which constitutes “teaching” or “exercising authority” in the fellowship of believers.

Nevertheless, from various places in Paul’s writings, all believers are called to preach the gospel, and to teach each other in personal relationships.

All Believers are Called to Preach and Counsel

It’s likely that you’ve been so conditioned by the standard evangelical views on preaching and preachers that you usually confine that work to official, ordained, appointed men. However, the work of preaching in the evangelistic sense is just as much the job of the average believer, as it is those who pastor and teach. Further, all believers are called to speak to each other in any way fitting to encourage, warn, correct, or advise. Let’s look at a few passages that encourage us to declare the gospel to unbelievers, and to discuss profitable things with our brethren.

I’ll begin with one of the most forceful and vivid statements found in the New Testament:

“But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light . . .” – 1 Pet. 2:9

Here, the apostle Peter is addressing all stations of believers, and saying that we’re a part of God’s people for the direct purpose of proclaiming God’s “excellencies,” or perfect qualities. To whom are we to proclaim these truths? Clearly, to the people who are not among the “chosen race,” the “royal priesthood,” and the “holy nation” of Christ’s body. Therefore, the application for us is that we must be engaged in the work of explaining how God has revealed Himself in Christ’s life, death, and resurrection.

Paul makes this evangelistic responsibility more explicit in his instructions to the Colossians near the end of his letter to them:

“Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person.” – Col. 4:5-6

Of what are the “outsiders” outside? Clearly, they are outside of the body of Christ, the Assembly. Hence, he’s calling believers to act wisely in their interactions with non-Christians, so they can speak with “grace,” or literally “benefit.” And what’s the ultimate beneficial message any unbeliever can hear? The good news of Christ’s redemption, of course!

As a final example of the Christian call to preach the gospel, I can quote nothing clearer than Acts 8:1b, 4:

“And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria . . . Therefore, those who had been scattered went about preaching the word.”

There’s no way to argue that Luke isn’t saying that all the members of the Jerusalem assembly were “preaching the word.” This included both men and women, young and old, mature and immature. They were simply following the Spirit’s leading to make the Lord Jesus known to perishing sinners, and lost sheep. And this is what we should strive to do in our daily lives.

Encouraging Each Other

My final encouragement is that all believers in general are to use whatever knowledge and truth they have at their disposal to instruct, encourage, and counsel their brethren in Christ. Although only a few believers are called to the regular, official, teaching, ministry, we must all be eager and able to offer words of help and truth to our fellow members in the body.

I’ve already quoted Paul’s instruction for godly speech for all Christians, as they seek to use their words to benefit and help each other understand and obey the Lord’s will. But I’ll end on his commendation of the assembly in Rome, given to a community that was despising and belittling each other based on ethnic distinctions (chs. 14-15):

“And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.” – Rom. 15:14

Although most of these Christians were relatively immature and ignorant of the details of major Christian doctrines, and confused over how they should relate to the Old Testament Law, yet they were “filled with all knowledge” and “good.” Therefore, they were able to “admonish” each other. The Greek word behind this one literally means “to present to one’s mind,” and was used in different ways in ancient Greek literature. However, the main context for this action was pointing out someone’s fault and carefully explaining how to correct it. This is why this word is the basis for the Christian biblical counseling movement (originally “nouthetic counseling”) in higher education. It’s another word for “counsel.” Therefore, Paul thinks that all believers with goodness and knowledge are able to counsel each other in whatever way necessary. Not only are Christians able to speak truth to each other to encourage, admonish, correct, rebuke, and comfort, but the Lord Jesus wants us to. It’s through our truth-speaking that we build each other up in love (Eph. 4:11-16).

The Need for Qualified Teachers and Willing Preachers

Based on these teachings of our Lord, how are we respond? Sadly, the western body of Christ is hampered with droves of men and women that don’t meet the apostolic criteria for pastorally teaching Christ’s flock. Many, many congregations are in desperate need of mature, sober, wise, humble, and disciplined men to teach the brethren the Scriptures and how to apply them. We must pray for, prod others, and examine ourselves to seek and discern which of us are truly gifted and equipped to teach the Word of God. And this teaching shouldn’t only be in word, but in the powerful influence of a godly example (1 Pet. 5:1-4).

The second thing we should do in response is take diligent stock of our own stewardship of the gospel treasure in our hearts. Are we being the holy priests and ambassadors for Christ that we’ve called to? Are we boldly proclaiming the glorious message of salvation from sin and wrath? We must pray that we’d see where we’re sleeping in Zion or shirking back from warning sinners because of shame or cowardice. Much of the church in the West needs to repent of our self-absorption, laziness, cowardice, and pride, and reach out to the deceived, damned, and desperate souls that surround us constantly. Let us pray, open our mouths, and bring up the most important subject for us, and for them.

Finally, we also need to recognize our ability help our brethren with the truth, see their need for us, and reach out to them in love. Not all of us are called to be teachers, but we are called to be each other’s comforters, encouragers, and counselors. Let there be an able few who serve as teachers, but let there be many of us who spur others on to obey the Lord.