Women in the Church, and God’s Blueprint for Church Leadership (1 Timothy 3)

Heart of a Shepherd

Jun 02, 2023



Wanita dalam Gereja, dan Rangka Tindakan Tuhan untuk Kepimpinan Gereja (1 Timotius 3)


Kababaihan sa Simbahan, at ang Blueprint ng Diyos para sa Pamumuno ng Simbahan (1 Timoteo 3)


Kvinnor i kyrkan och Guds plan för kyrkans ledarskap (1 Timoteus 3)


Vrouwen in de kerk en Gods blauwdruk voor kerkleiderschap (1 Timoteüs 3)

Chinese (Simplified)

教会中的女性,以及上帝对教会领袖的蓝图(提摩太前书 3)


Le donne nella Chiesa e il progetto di Dio per la guida della Chiesa (1 Timoteo 3)


Wanawake Kanisani, na Mpango wa Mungu wa Uongozi wa Kanisa (1 Timotheo 3)


Mulheres na Igreja e o Projeto de Deus para a Liderança da Igreja (1 Timóteo 3)


النساء في الكنيسة ، ومخطط الله للقيادة الكنسية (تيموثاوس الأولى 3)


Οι γυναίκες στην Εκκλησία και το σχέδιο του Θεού για την ηγεσία της Εκκλησίας (1 Τιμόθεο 3)

Haitian Creole

Fanm nan legliz la, ak plan Bondye pou lidèchip Legliz la (1 Timote 3)


Femeile în Biserică și planul lui Dumnezeu pentru conducerea bisericii (1 Timotei 3)


زنان در کلیسا و طرح خدا برای رهبری کلیسا (اول تیموتائوس 3)


Žene u Crkvi i Božji nacrt za crkveno vodstvo (1. Timoteju 3)


Phụ nữ trong Giáo hội, và Kế hoạch chi tiết của Đức Chúa Trời về Lãnh đạo Giáo hội (1 Ti-mô-thê 3)


Frauen in der Kirche und Gottes Plan für die Kirchenführung (1. Timotheus 3)


教会の女性と教会の指導者としての神の青写真 (1 テモテ 3)


สตรีในคริสตจักร และพิมพ์เขียวของพระเจ้าสำหรับการเป็นผู้นำคริสตจักร (1 ทิโมธี 3)


נשים בכנסייה והתוכנית של אלוהים למנהיגות הכנסייה (טימותיאוס א' 3)


Жінки в Церкві та Божий план для церковного керівництва (1 Тимофія 3)


Kvinder i kirken og Guds plan for kirkens lederskab (1 Timothy 3)

French (Canada)

Les femmes dans l'Église et le plan de Dieu pour le leadership de l'Église (1 Timothée 3)


Женщины в церкви и Божий план церковного руководства (1 Тимофею 3)


چرچ میں خواتین، اور چرچ کی قیادت کے لیے خدا کا نقشہ (1 تیمتھیس 3)

Chinese (Traditional)

教會中的女性,以及上帝對教會領袖的藍圖(提摩太前書 3)


Les femmes dans l'Église et le plan de Dieu pour le leadership de l'Église (1 Timothée 3)


चर्च में महिलाएं, और चर्च लीडरशिप के लिए भगवान का ब्लूप्रिंट (1 तीमुथियुस 3)


Las mujeres en la iglesia y el modelo de Dios para el liderazgo de la iglesia (1 Timoteo 3)


교회의 여성과 교회 리더십을 위한 하나님의 청사진(디모데전서 3장)

Women in the Church, and God’s Blueprint for Church Leadership (1 Timothy 2-3)

Scripture reading – 1 Timothy 3

1 Timothy 3 addresses two ministering offices of the church. The office of the bishop defines the function and qualifications of a pastor as overseer of a local congregation of believers (1 Timothy 3:1-7). The second church office is that of the deacons (meaning servant; 1 Timothy 3:8-13). Notice the bishop\pastor and deacons’ offices were defined by personal, spiritual, and family qualifications (1 Timothy 3:1-13). The focus of this devotion will be the office of the bishop\pastor; however, I will first set the context for our study by examining the role of women in the church.

The Women of the Congregation (1 Timothy 2:9-15)


While there are many controversies challenging the 21st century church, I suggest the role of the sexes, and leadership is the most hotly debated. Beginning with the conviction believers accept the authority of the Scriptures in faith and practice, the teachings regarding the role of women becomes simple and straightforward.


After writing regarding the importance of prayer (1 Timothy 2:8), Paul addressed the adorning and decorum of women in public worship. As he commanded men to “pray every where, lifting up holy hands, without wrath and doubting” (1 Timothy 2:8), the apostle commanded women to be adorned “in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 10 But (which becometh women professing godliness) with good works” (1 Timothy 2:9-10).

Dress Matters: A Principle for Women’s Dress and Decorum (1 Timothy 2:9-10)

Contrary to the “come as you are” invitation of many churches, Paul taught believers to dress in a manner that befits God’s holiness (1 Timothy 2:9a). With reverence and restraint, women are to dress in a manner that would not distract from public worship (1 Timothy 2:9b). Modeling godly character, a woman’s works (her outward deeds) are to be a reflection of her dedication to the Lord (1 Timothy 2:10).


The Attitude and Demeanor of Women in the Church (2:11-12)


Then, Paul’s attention turned to the attitude and demeanor of women in public worship. The apostle wrote: “Let the woman learn in silence with all subjection” (1 Timothy 2:11).

The church is graced with women who are wonderful examples of spiritual piety and Biblical knowledge. Nevertheless, in public worship women are to be learners, and not teachers. Indeed, the role of women in the church is one of subjection (Paul had written the same to believers in Corinth, stating: “It is a shame for women to speak in the church,” 1 Corinthians 14:35). Paul taught the same principle in his letter to Timothy, stating, “I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (1 Timothy 2:12).


Two Spiritual Foundations for Paul’s Instructions Regarding the Role of Women (1 Timothy 2:13-15) 

The apostle Paul needed no justification for the limits he placed on the role of women in the church; nevertheless, he identified two principles for his instructions (1 Timothy 2:13-14). The first, God’s creative order: “For Adam was first formed, then Eve” (1 Timothy 2:13; 1 Corinthians 11:8-9). The second principle arose from the historical fact concerning the fall of the human race (1 Timothy 2:14). Adam and Eve disobeyed the Lord’s commands; however, it was the woman, not the man who was “deceived” and transgressed (1 Timothy 2:14; Genesis 3:1-6a). Adam sinned of his own volition, and disobeyed God. Eve, however, usurped her husband’s authority, and was deceived by the serpent (1 Timothy 2:14).


Having clearly, and unequivocally defined the role of women in the church (1 Timothy 2:9-15), Paul then set in order the leadership offices of the church (1 Timothy 3). For today’s study, the focus with be the office of the bishop\pastor (1 Timothy 3:1-7).

1 Timothy 3 – The Bishop\Pastor


The Person and Office of the Pastor (3:1)


Accepting the Scripture’s authority in both faith and practice, the Bible is clear: The office of bishop, meaning overseer, is to be occupied by a man. Of those who aspire to the calling of pastor, it is “a good work” (1 Timothy 3:1). The word “desire” indicates a strong urgency to pastor and oversee the work of the ministry. Such a calling is a “good,” and honorable work. Yet, desiring the office and work of the bishop is not enough; for a man must also be qualified to hold such a high calling.


The Qualifications of the Pastor (3:2-7)


I might suggest various outlines for the qualifications of the pastor, but I will limit myself to four categories. The first is a personal qualification: “A bishop then must be blameless” (1 Timothy 3:2a). That is not implying perfection (for I can ascertain no man would qualify). “Blameless” indicates the necessity of the pastor’s personal life passing scrutiny. The pastor’s moral character must be above reproach, and must not be chargeable with a moral offense (adultery, fornication, or any other reprehensible conduct disqualifies a man from the pastorate).


The second qualification of the pastor concerns his marriage and relationship with his wife (if married). He is to be “the husband of one wife” (1 Timothy 3:2b), in thought and deed (or as many have observed, he must be “a one-woman kind of man”). Other than death, which ends the covenant of marriage in the sight of God and man, a pastor is to be devoted to one-woman. A moral failure or divorce disqualifies a man from the pastorate.


Thirdly, notice the pastor’s character is an essential qualification, and he is to be “vigilant (watchful), sober (disciplined), of good behaviour (honest; well-behaved), given to hospitality, apt (qualified) to teach; 3 Not given to wine (not a drinker), no striker (violent or combative), not greedy of filthy lucre (lover of money); but patient (gracious), not a brawler (contentious), not covetous (lover of possessions)” (1 Timothy 3:2-3).


The fourth essential for the pastor is he is to demonstrate godly leadership in his home (1 Timothy 3:4-5). He is to be “one that ruleth well his own house, having his children in subjection with all gravity” (1 Timothy 3:4). Notice the essential nature of a pastor’s household leadership is stressed as the background for the following proposition: “For if a man know not how to rule his own house, how shall he take care of the church of God?” (1 Timothy 3:5)

To be spiritually qualified for overseeing the body of Christ, a pastor must not be a “novice, lest being lifted up with pride he fall into the condemnation of the devil” (1 Timothy 3:6). Regarding his public testimony, “he must have a good report of them which are without [secular society]; lest he fall into reproach and the snare of the devil” (1 Timothy 3:7).


Closing thoughts – With the Scriptures as my authority, I state unequivocally: Women are not to usurp men in teaching or preaching the Scriptures. Women have their place and role in teaching women (Titus 2:3-5); however, they should never exercise authority over men and aspire to teach or preach the Scriptures. To do so is a violates the clear teachings of Scripture.


A Personal Observation: Tragically, many spiritual leaders have accommodated the sins of their children and violated Paul’s instructions (1 Timothy 3:5). From my vantage, it seems every failed ministry (Bible-preaching church, Bible college, and Christian institution) has one thing in common:


Spiritual leaders have compromised the spiritual precepts of their institutions, and invited God’s judgment upon those ministries.


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Copyright © 2022 – Travis D. Smith

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