We are going to continue in our conversation tonight in our J term course about women in pastoral ministry. And tonight is really part two of our conversation that we started last week in the book of first Timothy. We completed the last portion of first Timothy, chapter two, and we're going to pick up right where we left off last week in one Timothy, chapter three. But before you turn that direction in your Bibles over to one Timothy, I'd like to invite you to join me in the book of Exodus, chapter 20. Exodus, chapter 20. We are going to read together a very familiar passage of scripture known as the Ten Commandments. Now, while you turn to the Ten Commandments, I would like to ask you a question, and we'll do a little survey by showing of hands. Okay, how many of you, before we read this list together, believe that all ten commandments apply to both men and women? By show of hands, all ten commandments, do you believe they apply equally to men and women? All right, anybody disagree that one of the commandments maybe only applies to one gender? All right, we all seem to be in agreeance that the Ten Commandments are written and given by God unto all people, both men and women. Now, I promise I'm not setting us up for a trap here, but let's read this passage of scripture together. It says in Exodus, chapter 20 in verse one. And God spoke all these words, I am the Lord your God, whom brought you out of Egypt, out of the land of slavery. You shall have no other gods before me. You shall not make for yourself an idol or an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them. For I am the Lord your God. Elm. A jealous God punishing the children for the sins of their parents. To the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments. You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name. Remember the Sabbath by keeping it holy. Six days you shall labor and do all your work. But the 7th day is the Sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or your female servant, nor your animals, nor any foreigners residing in your town. For in six days the Lord made the heavens and the earth and the sea and all that is in them. But he rested on the 7th day. Therefore, the Lord blessed the Sabbath and made it holy. Honor your father and mother so that you may live long in the land the Lord your God is giving to you. You shall not murder, you shall not commit adultery. You shall not steal, and you shall not give false testimony against your neighbor. Verse 17, the 10th and final commandment. You shall not covet your neighbor's house. You shall not covet your neighbor's wife or his male or female servant or his ox or donkey, or anything that belongs to your neighbor. Okay, listening to the Ten Commandments, look again at the 10th and final, verse 17. You shall not covet your neighbor's house. You shall not covet your neighbor's wife. Okay, men, we understand very clearly in scripture that it is wrong for you to covet your neighbor's wife. Scripture has been very clear, very literal, and very plain. You shall not covet your neighbor's wife. Now let me ask you, ladies, is it appropriate for you then to covet your neighbor's husband? It doesn't say that. It says to us, you shall not covet your neighbor's house. You shall not covet your neighbor's wife or his male or female servant, his ox or his donkey, or anything that belongs to your neighbor. Now, I know I'm being a little bit silly here. We understand that scripture is quite clear here that coveting for both men and women is not appropriate. We know that scripture is saying that men should not covet their neighbor's wife, and women should not covet their neighbor's husband. But how do we know that? As we look at this passage of scripture? For after all, it is written in a very specific way and using a very specific personal pronoun that is masculine in its nature. We know that the Ten Commandments apply to everyone because God's intent was to give ten commandments that would apply for all people, not just men and not just women. God has clearly spoken a word, and as we read it in its context, in its entirety, we understand that it is inclusive of both genders. Now, what we need to understand about this moment in scripture, and really the point that I want to make before we move to one Timothy, chapter three, is to recognize that scripture generally, from beginning to end, is generally written from a masculine perspective. There's an overarching approach in scripture that you will find that is generally favoring a masculine perspective. Now, to make certain there are some passages of scripture that are written exclusively and specifically to women, there are some passages of scripture that are written generally that are not exclusive to women, but are exclusive to men. But there are also some passages, scripture that will use a masculine word that does not necessarily apply only to men, but applies to all people. May I give you an example of such a situation? I'm going to read to you from the English Standard version, and I want to read to you from Ephesians, chapter four. And I want you to listen to this passage of scripture, and I want you to tell me, is it to men, is it to women, or is it to both? I, therefore, as a prisoner for the Lord, urge you to walk in a manner worthy of your calling, which you have been called with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the spirit in the bond of peace. There is one body and one spirit, just as you were called to one hope that belongs to your call. One Lord, one faith, one baptism, one God and father of all, who is over all and through all and in all but grace, was given to each one of us according to the measure of Christ's gift. Here's the key verse. Therefore, it says, when he ascended on high, he led a host of captives and he gave gifts to men. This is, of course, a passage that's teaching about the work of Jesus Christ that he accomplished in his resurrection. And following his resurrection, he unites us all together through the Holy Spirit. There is one Lord, one God, and one spirit who unites us all. And it says that when he ascended, then he gave gifts to all men. Let me ask you, did Jesus only give gifts to males, or did he also, through the Holy Spirit, give gifts to females as well? To both. But what we see in scripture is that there is a leaning where it is written using a masculine undertone, even though it is not always exclusive unto men or exclusive unto women. There are other examples we could point to. But the idea for you to lay ahold of is to recognize that while scripture is not gender neutral, it is certainly upon the reader to carry the burden to discern whom a passage is being written to in order to appropriately apply it. There is a burden that we carry when we read scripture in understanding if it's written to men and women or exclusively to one or the other. And the only way in which we'll properly discern that is if we will be diligent in studying the passage of scripture. If you look specifically at the Ten Commandments and you notice their context, the verse just preceding and the verse just following, you will find that it's addressing all people. Listen to Exodus, chapter 19, verse 25. So Moses went down to the people and told them. And then as he reads the list of the Ten Commandments, he's speaking to all people. And then at the end of the list of the Ten Commandments, in verse 18, it says, when the people saw the thunder and lightning and heard the trumpet, and saw the mountain and smoke, they trembled with fear. Both verses on either end of the Ten Commandments help us understand that the law is given to all people. He's speaking to men. He's speaking to women. And the application of it then falls upon all people. In a similar way, in which we have done with verse 17, in which we have had to discern its application based on its use of a pronoun, we also have to do in other places in scripture. And just as we afforded verse 17 of the Ten Commandments the opportunity to apply to both genders, we also then need to afford other passages of scripture, when appropriate, the opportunity to apply to both genders. So, with this concept in mind, I invite you to first Timothy, chapter three, and let's continue our conversation from last week as we walk through this key passage for women in pastoral ministry. One Timothy, chapter three, verse one. Here is a trustworthy saying. Whoever aspires to be an overseer desires a noble task. Now, the overseer is to be above reproach, faithful to his wife, temperate, self controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent, but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. If anyone does not know how to manage his own family, how can he take care of God's church? He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders so that he will not fall into disgrace and into the devil's trap. In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine and not pursuing dishonest gain. They must keep ahold of the deep truths of the faith with a clear conscience. They must first be tested, and then, if there is nothing against them, let them serve as deacons. In the same way the women are to be worthy of respect, not malicious talkers, but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. Although I hope to come to you soon I am writing you these instructions so that if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth. Beyond all question, the mystery from which true godliness springs is great. He appeared in the flesh, was vindicated by the spirit, was seen by angels, was preached among the nations, was believed on in the world, and was taken up in glory. I couldn't help but finish the chapter. Such a wonderful description of the work and life of Christ Jesus. Obviously, for us tonight, our conversation is going to center primarily on verses one through eight, in which Paul lists the qualifications for an overseer. Now, what we must recognize here in this passage of scripture is that Paul teaches us that there are two offices that are tasked with leadership within the church. The first is the overseer that's described in verses one through eight or one through seven. And then beginning in verse eight is the office of the deacon. Both of these offices are given both responsibilities as well as expectations. These lists are descriptive of what a deacon and an overseer should be doing, as well as the traits or the characteristics of an overseer and a deacon. Now we're going to primarily focus on the overseer, and as we begin, let me start by giving a qualification for the term here. In one timothy three, Paul uses the word overseer. But what we know in the study of the New Testament is there are really a couple of words that refer to this same office within the church. One is overseer. Another word that is used is the word elder. Another word that is used primarily in the King James translation is bishop. And still a fourth word that's used to describe this office is the word of shepherd, what we often call as a pastor. These four words are used with great interchangeability. They frequently flip back and forth to reference the same office within the church. Let me give you an example of the change or interchangeability of these terms. If you turn to the right to the Book of Titus chapter one, you will find a similar list of qualifications for elders and overseers. But notice the use of these multiple terms to describe the same office. He says in one Titus chapter one, or titus chapter one, verse five. The reason I left you in Crete was that you might put in order what was left unfinished and appoint in every town as I directed you. An elder must be blameless, faithful to his wife, a man whose children believe and are not open to charge of being wild and disobedient. Since an overseer manages God's household, he must be blameless, not overbearing, not quick tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self controlled, upright, holy, and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can courage others by sound doctrine and refute those who oppose it. Notice here a very similar list that we just read in one Timothy three, but see the two different terms being used interchangeably. You'll find a similar thing occurring in the Book of Acts, chapter 20, but this time you'll find the term overseer and shepherd used interchangeably. So what we know is that there are really four terms to describe the same office. And in both one, Timothy three and Titus, chapter one, he is giving a list of qualifications and a list that describes the work and the function of an overseer, an elder, a shepherd, or a bishop. Now, for our context here at First Baptist Church of Alexandria, we function as the pastor, or pastors, being the overseer, elder, or bishop. So when we read this passage of scripture in one Timothy three and Titus, chapter one, the responsibilities and the requirements are applied to our pastors. They have been tasked with fulfilling this work and this role within the life of First Baptist Church. So when we read tonight about an elder or an overseer, please think, pastor, for our context, because that is, in fact, how we function as a body. So go back to first Timothy, chapter three, and let's look again at this list of qualifications. Let's start which we'll properly discern that is if we will be diligent in studying the passage of scripture. If you look specifically at the Ten Commandments and you notice their context, the verse just preceding and the verse just following, you will find that it's addressing all people. Listen to Exodus, chapter 19, verse 25. So Moses went down to the people and told them. And then as he reads the list of the Ten Commandments, he's speaking to all people. And then at the end of the list of the Ten Commandments, in verse 18, it says, when the people saw the thunder and lightning and heard the trumpet, and saw the mountain and smoke, they trembled with fear. Both verses on either end of the Ten Commandments help us understand that the law is given to all people. He's speaking to men. He's speaking to women. And the application of it then falls upon all people. In a similar way, in which we have done with verse 17, in which we have had to discern its application based on its use of a pronoun, we also have to do in other places in scripture. And just as we afforded verse 17 of the Ten Commandments the opportunity to apply to both genders, we also then need to afford other passages of scripture, when appropriate, the opportunity to apply to both genders. So, with this concept in mind, I invite you to first Timothy, chapter three, and let's continue our conversation from last week as we walk through this key passage for women in pastoral ministry. One Timothy, chapter three, verse one. Here is a trustworthy saying. Whoever aspires to be an overseer desires a noble task. Now, the overseer is to be above reproach, faithful to his wife, temperate, self controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent, but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. If anyone does not know how to manage his own family, how can he take care of God's church? He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders so that he will not fall into disgrace and into the devil's trap. In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine and not pursuing dishonest gain. They must keep ahold of the deep truths of the faith with a clear conscience. They must first be tested, and then, if there is nothing against them, let them serve as deacons. In the same way the women are to be worthy of respect, not malicious talkers, but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. Although I hope to come to you soon I am writing you these instructions so that if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth. Beyond all question, the mystery from which true godliness springs is great. He appeared in the flesh, was vindicated by the spirit, was seen by angels, was preached among the nations, was believed on in the world, and was taken up in glory. I couldn't help but finish the chapter. Such a wonderful description of the work and life of Christ Jesus. Obviously, for us tonight, our conversation is going to center primarily on verses one through eight, in which Paul lists the qualifications for an overseer. Now, what we must recognize here in this passage of scripture is that Paul teaches us that there are two offices that are tasked with leadership within the church. The first is the overseer that's described in verses one through eight or one through seven. And then beginning in verse eight is the office of the deacon. Both of these offices are given both responsibilities as well as expectations. These lists are descriptive of what a deacon and an overseer should be doing, as well as the traits or the characteristics of an overseer and a deacon. Now we're going to primarily focus on the overseer, and as we begin, let me start by giving a qualification for the term here. In one timothy three, Paul uses the word overseer. But what we know in the study of the New Testament is there are really a couple of words that refer to this same office within the church. One is overseer. Another word that is used is the word elder. Another word that is used primarily in the King James translation is bishop. And still a fourth word that's used to describe this office is the word of shepherd, what we often call as a pastor. These four words are used with great interchangeability. They frequently flip back and forth to reference the same office within the church. Let me give you an example of the change or interchangeability of these terms. If you turn to the right to the Book of Titus chapter one, you will find a similar list of qualifications for elders and overseers. But notice the use of these multiple terms to describe the same office. He says in one Titus chapter one, or titus chapter one, verse five. The reason I left you in Crete was that you might put in order what was left unfinished and appoint in every town as I directed you. An elder must be blameless, faithful to his wife, a man whose children believe and are not open to charge of being wild and disobedient. Since an overseer manages God's household, he must be blameless, not overbearing, not quick tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self controlled, upright, holy, and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can courage others by sound doctrine and refute those who oppose it. Notice here a very similar list that we just read in one Timothy three, but see the two different terms being used interchangeably. You'll find a similar thing occurring in the Book of Acts, chapter 20, but this time you'll find the term overseer and shepherd used interchangeably. So what we know is that there are really four terms to describe the same office. And in both one, Timothy three and Titus, chapter one, he is giving a list of qualifications and a list that describes the work and the function of an overseer, an elder, a shepherd, or a bishop. Now, for our context here at First Baptist Church of Alexandria, we function as the pastor, or pastors, being the overseer, elder, or bishop. So when we read this passage of scripture in one Timothy three and Titus, chapter one, the responsibilities and the requirements are applied to our pastors. They have been tasked with fulfilling this work and this role within the life of First Baptist Church. So when we read tonight about an elder or an overseer, please think, pastor, for our context, because that is, in fact, how we function as a body. So go back to first Timothy, chapter three, and let's look again at this list of qualifications. Let's startwhich we'll properly discern that is if we will be diligent in studying the passage of scripture. If you look specifically at the Ten Commandments and you notice their context, the verse just preceding and the verse just following, you will find that it's addressing all people. Listen to Exodus, chapter 19, verse 25. So Moses went down to the people and told them. And then as he reads the list of the Ten Commandments, he's speaking to all people. And then at the end of the list of the Ten Commandments, in verse 18, it says, when the people saw the thunder and lightning and heard the trumpet, and saw the mountain and smoke, they trembled with fear. Both verses on either end of the Ten Commandments help us understand that the law is given to all people. He's speaking to men. He's speaking to women. And the application of it then falls upon all people. In a similar way, in which we have done with verse 17, in which we have had to discern its application based on its use of a pronoun, we also have to do in other places in scripture. And just as we afforded verse 17 of the Ten Commandments the opportunity to apply to both genders, we also then need to afford other passages of scripture, when appropriate, the opportunity to apply to both genders. So, with this concept in mind, I invite you to first Timothy, chapter three, and let's continue our conversation from last week as we walk through this key passage for women in pastoral ministry. One Timothy, chapter three, verse one. Here is a trustworthy saying. Whoever aspires to be an overseer desires a noble task. Now, the overseer is to be above reproach, faithful to his wife, temperate, self controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent, but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. If anyone does not know how to manage his own family, how can he take care of God's church? He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders so that he will not fall into disgrace and into the devil's trap. In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine and not pursuing dishonest gain. They must keep ahold of the deep truths of the faith with a clear conscience. They must first be tested, and then, if there is nothing against them, let them serve as deacons. In the same way the women are to be worthy of respect, not malicious talkers, but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. Although I hope to come to you soon I am writing you these instructions so that if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth. Beyond all question, the mystery from which true godliness springs is great. He appeared in the flesh, was vindicated by the spirit, was seen by angels, was preached among the nations, was believed on in the world, and was taken up in glory. I couldn't help but finish the chapter. Such a wonderful description of the work and life of Christ Jesus. Obviously, for us tonight, our conversation is going to center primarily on verses one through eight, in which Paul lists the qualifications for an overseer. Now, what we must recognize here in this passage of scripture is that Paul teaches us that there are two offices that are tasked with leadership within the church. The first is the overseer that's described in verses one through eight or one through seven. And then beginning in verse eight is the office of the deacon. Both of these offices are given both responsibilities as well as expectations. These lists are descriptive of what a deacon and an overseer should be doing, as well as the traits or the characteristics of an overseer and a deacon. Now we're going to primarily focus on the overseer, and as we begin, let me start by giving a qualification for the term here. In one timothy three, Paul uses the word overseer. But what we know in the study of the New Testament is there are really a couple of words that refer to this same office within the church. One is overseer. Another word that is used is the word elder. Another word that is used primarily in the King James translation is bishop. And still a fourth word that's used to describe this office is the word of shepherd, what we often call as a pastor. These four words are used with great interchangeability. They frequently flip back and forth to reference the same office within the church. Let me give you an example of the change or interchangeability of these terms. If you turn to the right to the Book of Titus chapter one, you will find a similar list of qualifications for elders and overseers. But notice the use of these multiple terms to describe the same office. He says in one Titus chapter one, or titus chapter one, verse five. The reason I left you in Crete was that you might put in order what was left unfinished and appoint in every town as I directed you. An elder must be blameless, faithful to his wife, a man whose children believe and are not open to charge of being wild and disobedient. Since an overseer manages God's household, he must be blameless, not overbearing, not quick tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self controlled, upright, holy, and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can courage others by sound doctrine and refute those who oppose it. Notice here a very similar list that we just read in one Timothy three, but see the two different terms being used interchangeably. You'll find a similar thing occurring in the Book of Acts, chapter 20, but this time you'll find the term overseer and shepherd used interchangeably. So what we know is that there are really four terms to describe the same office. And in both one, Timothy three and Titus, chapter one, he is giving a list of qualifications and a list that describes the work and the function of an overseer, an elder, a shepherd, or a bishop. Now, for our context here at First Baptist Church of Alexandria, we function as the pastor, or pastors, being the overseer, elder, or bishop. So when we read this passage of scripture in one Timothy three and Titus, chapter one, the responsibilities and the requirements are applied to our pastors. They have been tasked with fulfilling this work and this role within the life of First Baptist Church. So when we read tonight about an elder or an overseer, please think, pastor, for our context, because that is, in fact, how we function as a body. So go back to first Timothy, chapter three, and let's look again at this list of qualifications. Let's start at verse one. Here is a trustworthy saying. Whoever aspires to be an overseer desires a noble task. Now, the overseer is to be above reproach, faithful to his wife, temperate, self controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent, but gentle, not quarrelsome, not a lover of money. Stop there with me for just a moment. As I read this passage even now, and as I have studied this passage over the last several months, I continue to stand in awe of this passage of scripture. As a pastor reading this list of requirements and expectations, I somewhat step into it with great fear and trembling. And if you're a pastor in the room, either now or formally, or if you're a deacon in the room now, or formally, I would encourage you to read these passages of scripture again and again. But to read them with great humility and recognize what we have been called to step into and fulfill within the life of the church, and recognize that only by God's grace are any of us ever able to step into either of these roles of leadership and responsibility within the church, we must approach this list with great humility. Now, the challenge that we face here in chapter three is to recognize that most of our english translations imply in this passage of scripture that the pastor must be a male. Let me show you where that implication comes from. Look back at your translation in the Bible. I'll start in verse two. Now, the overseer is to be above reproach, faithful to his wife. And then if you pick up in verse four, he must manage his own family well and see that his children obey him. He must do in a manner worthy of full respect. If anyone does not know how to manage his own family, how can he take care of God's church? He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders. Do you notice the emphasis on the use of the male pronoun he, him, and his? Now we're reading from the Niv, which is honestly one of the most inclusive translations when it comes to gender. But listen to a couple of other english translations and how they speak this same verse of scripture. Anytime the pastor brings five Bibles into the pulpit, you know we're in trouble. Listen to the King James, one Timothy, chapter three. This is a faithful saying. If a man desires the position of bishop, he desires a good work. A bishop then must be blameless. The husband of one wife, temperate, sober, minded, of good behavior, hospitable, able to teach, not given to whine, not violent, not greedy for money, but gentle, not quarrelsome, and not covetous. Did you notice? Verse one? If a man desires to be in the position of a bishop, let me read another. Listen to the English standard version in one Timothy, chapter three. This is a trustworthy saying. If anyone aspires to the office of overseer, he desires a noble task. Listen to the new American Standard Bible, one Timothy, three, one. It is a trustworthy statement. If any man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then must be above reproach. The husband of one wife, temperate, prudent, respectable, hospitable, and able to teach. Our english translations predominantly translate one Timothy, chapter three using the male pronoun. And when we read the english translation of the Bible, it is quite easy to assume then, that a qualification that Paul is giving is that in order for someone to be an overseer, elder, deacon, bishop, pastor, is that they then must be a male. But here's the problem with that assumption. In the original greek language, did you know that there is not one use of the male personal pronoun? Not one. In one Timothy, chapter three, verses one through seven, in original Greek, as close as we can get to the original manuscript, there is not one use of the male personal pronoun. And that's not only for one Timothy, chapter three, but that's also for Titus, chapter one, verses five through nine, as close as we can get to the original. There is not one use of the male personal pronoun in the original language. And it begs the question, why do our english translations then use the male personal pronoun when it is not true to the original language? The reason that our translations use the male personal pronoun is because of what you see in verse two. Now, the overseer is to be above reproach, faithful to his wife. This single phrase in verse two influences quite heavily how the remainder of chapter three is translated. Many translations will say in verse two that they are to be a husband of one wife, but literally in Greek, what it is saying is a man of one woman. But this single phrase or this single distinction has really caused all of the use of the male personal pronoun. And so the question that we need to ask of this passage of scripture is, are these qualifications limited to men only, or are they speaking inclusively to both men and women, like we see in other passages of scripture, such as Exodus, chapter 20, verse 17? If we follow the logic that this only speaks to men, then this means a couple of things. It means that anyone who has been divorced is excluded from the role of an overseer, elder pastor. As he writes in verse two, the overseer is to be above reproach, faithful to his wife, or a husband of one wife, or a man of one woman. If we're going to hold to a literal translation, it means a couple of things. One is that it means divorce would disqualify someone. If we're going to hold to a literal translation, it would mean that polygamists cannot be elders, pastors, overseers. Now, I'm sure nobody disagrees with that, but historically in church history, that has been a struggle. But in order to fulfill it, a husband of one wife or faithful to his wife, or a man of one woman, a polygamous would not qualify if we continue to hold to a literal translation, it would also exclude single men because a single man could not fulfill this requirement. In fact, if you continue to read, not only could he not fulfill the requirement of a wife, but he could not fulfill the requirements that include a family. And so what that would mean is that the apostle Paul would not even qualify to be an overseer, elder, bishop, or shepherd. What's interesting about this in scripture is that we have to begin to think about being fair with how we translate all of scripture. And if we use a skill or a technique on one passage of scripture, when appropriate, then we can continue to use that same skill on another passage of scripture. And I contend that despite what our english translations might say, in using the male personal pronoun repetitively, we can apply these principles to both men and women. The primary reason I draw that conclusion comes from verse one. Here is a trustworthy saying. Whoever aspires to be an overseer desires a noble task. The Niv, I think, does really well staying true to the original Greek, and it uses the word whoever aspires. The introduction to this list of qualifications is gender inclusive. The introduction to this list of qualifications says, whoever aspires then should meet the following expectations and the following requirements. And so I believe that what Paul begins to introduce in verse one is, in fact, encouraging both men and women to consider a description of what it looks like to be both qualified and what it looks like to both effectively serve within the role of overseer and deacon. The question for this passage of scripture is, does anything in this list prohibit or exclude women specifically from serving in pastoral ministry? And I contend the answer is no. What sets this passage somewhat unique from our conversation the two previous weeks is that they have been what are often referred to as prohibition passages. They specifically say, I do not permit, or thou shalt not to use our ten Commandment phrase. But what we see here in chapter three is a description. And what Paul is asking Timothy and the church leaders to do is to use this description to discern who is qualified. And when we call someone as a pastor, an elder, or an overseer, we use this passage of scripture as a means to discern whether or not they are both qualified and capable. I want to close by taking you to the final words of first Peter writing and speaking about Paul. Now I want you to listen just for a moment, to something that Peter said that I think will reign very true for you tonight as you think about chapter three. Excuse me, I said first Peter, but I meant to say second Peter. Second Peter, chapter three, verse 14. Peter says this. So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless, and at peace with him. Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote you with wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort as they do to the other scriptures, to their own destruction. Therefore, dear friends, since you have been forewarned, be on your guard so that you may not be carried away by the error of the lawless and fall from your secure position, but grow in grace and knowledge of our Lord and savior Jesus Christ. To him be glory, both now and forever. Amen. Did you listen to what Peter said to us specifically in verse 16, speaking about Paul? He says he writes the same way in all his letters, speaking to them of these matters. His letters contain some things that are hard to understand, which the ignorant and unstable people distort as they do other scriptures to their own destruction. When I read Peter's words here, it makes me smile, because I agree that his words are hard to understand. I want to say to you tonight, as a word of encouragement, we have come to the midpoint in our conversation. We have two more key passages of scripture to consider. We've covered three key passages at this point. One Corinthians 14, one Timothy two, and now one Timothy three. And I say this with all genuineness, and I don't say this in any way to bring flattery to you. I am so encouraged with how we are navigating this conversation. I have remarked to April and to other members of our staff that I don't think I would be able to have this conversation with any other congregation that I've ever shepherded with the same level of maturity. Even though we don't all agree on every passage of scripture, that may surprise you in the room. But even though, when we look at these passages, there is some disagreement amongst us, what has been beautiful over the last now three weeks is that even as we have dialogued about the struggle in these passages, we have not once broken fellowship. And what we see in scripture is that there is no reason for us to break fellowship. We can continue to press deeply into these passages of scripture and wrestle with these words. As Peter writes, his letters contain some things that are hard to understand, and it is okay for us to wrestle together with them. Let's pray together. Heavenly Father, we thank you for tonight and the time that we have in your word. Thank you for preserving your word and giving it to us. But, Father, we do come to you with great humility and great honesty that, Father, we need your help. It is our heart's desire to be faithful and to be obedient. And so, Father, help us rightfully discern. Help us rightfully read and do the hard work of studying your scriptures. For, Father, the fruit that comes out of studying together is great. And so, Father, help us fall in love with your word. Help us fall in love with reading your word in community. And, Father, help us continue to be faithful to all the things that you have spoken to us. We ask all these things. In Christ Jesus name we pray. Amen.