Gifts for the Office of Pastor: Examining the Gift vs. Office Debate in Church Leadership

Introduction

In a noteworthy event at the Southern Baptist Convention (SBC) annual meeting, Rick Warren, the prominent pastor of Saddleback Church, addressed the assembly with a memorable statement. While delivered with his characteristic wit, Warren’s words carried significant weight, acknowledging the ongoing scrutiny his church faces within the SBC. The point of contention? Saddleback Church’s decision to ordain women as pastors, a move that challenges the established doctrines of the SBC. This decision, alongside Warren’s announcement of a husband-and-wife pastoral team as his successors, has ignited discussions within and beyond the Southern Baptist community regarding the role of women in church leadership. These discussions are not merely about church governance; they delve into the heart of biblical interpretation and the very nature of pastoral ministry – questioning whether the qualifications for leadership are tied to specific offices or broader spiritual gifts that God bestows upon individuals, both men and women, for service within His church. Understanding these distinctions can be a true gift for the office, enriching our comprehension of ministry roles and responsibilities.

As many are aware, the SBC’s doctrinal stance, articulated in the Baptist Faith & Message (BF&M), explicitly restricts the office of pastor to men. The BF&M states:

…scriptural officers are pastors and deacons. While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture.

During the SBC proceedings, Pastor Warren was granted the platform to present his perspective to the SBC messengers, who were tasked with deciding Saddleback’s standing within the convention. While the intricacies of SBC politics are complex and detailed elsewhere, the core issue revolves around differing interpretations of scripture concerning women in pastoral roles.

This essay aims to engage with the substantive arguments raised during this debate, particularly focusing on the distinction Warren alluded to – the concept of pastoring as a gift rather than an office. While Warren himself did not explicitly defend his position in detail during his address, he touched upon this critical line of reasoning. This perspective, which suggests that the gift of pastoring is separate from the office of elder or bishop, has gained traction among some who advocate for female pastors. It is this very distinction, between Gifts For The Office and the office itself, that warrants careful biblical examination.

Before delving into this theological discussion, it is important to acknowledge Pastor Warren’s significant contributions to ministry. His long and impactful service is widely recognized and appreciated. This analysis is not intended to diminish his work or character. However, it is crucial to address what is believed to be a misinterpretation of scripture regarding the qualifications for pastoral leadership and the implications for church doctrine and practice.

Pastor as a Gift Versus the Office of Pastor

In his statement, Rick Warren briefly touched upon a crucial distinction, suggesting a framework for understanding female pastors:

I have most of you on my mailing list anyway, and I can write to you and tell you what I believe about the gift of pastoring as opposite from the office of pastoring.

This statement, though concise, points to a theological viewpoint that differentiates between the gift of pastoring and the office of pastor. This perspective, championed by theologians like the late Harold Hoehner, argues that recognizing this distinction is key to understanding the role of women in ministry.

Hoehner, in his influential article “Can a Woman Be a Pastor-Teacher?”, posits that the Southern Baptist Convention’s 1984 resolution on women in ministry faltered by overlooking the biblical separation between gift and office. He contends that “Scripture consistently maintains a distinction between the office and the gift. Eldership is an office, whereas pastor-teacher is gift” (p. 763). According to this view, the office of elder or bishop carries specific qualifications, including male gender, while the gift of pastoring, being a divinely bestowed ability, is not bound by such restrictions. Hoehner writes, “People are not given gifts based on observable qualifications but because of God’s sovereign gracious act” (p. 764). Therefore, the gift of pastoring, in this interpretation, can be given to anyone, including women.

Hoehner concludes:

“A woman may have the gift of pastor-teacher or even an apostle (as may have been the case for Junia/Junias in Rom 16:7), but she cannot be an elder” (p. 767).

“By distinguishing between gift and office, it allows a woman to exercise her sovereignly bestowed gift of pastor-teacher without becoming an elder, bishop, or bishop… there would be no problem in ordaining women who have the gift of pastor-teacher for a particular service or ministry, because neither are an office” (p. 768).

“The main thrust of this article is to assert clearly that a woman can be a pastor-teacher because it is a gift and not an office… Therefore, a church may feel free to ordain a woman in recognition of her gift or gifts with a clear understanding that her ordination is not a recognition of office” (p. 771).

While the extent of Warren’s adherence to Hoehner’s interpretation is unknown, this framework represents the core argument for those who support women serving as pastors based on the gift versus office distinction. However, a critical examination of this argument is necessary to determine its biblical validity.

The Flawed Distinction Between Gift and Office

This argument, distinguishing between gift and office, has gained traction within evangelical circles and churches that ordain women as pastors. However, for Southern Baptists, this line of reasoning clashes with the historical teachings of the Baptist Faith & Message and, more importantly, with a careful reading of the Bible itself. The central flaw lies in the artificial and unbiblical separation of gift and office, particularly in passages like Ephesians 4:11:

11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ (emphasis mine).

Advocates of the gift/office distinction, like Hoehner, argue that because God gives individuals as apostles, prophets, etc., these roles must be considered gifts rather than offices. Furthermore, they point out that these gifts are not explicitly linked to specific qualifications like those detailed for the office of elder in 1 Timothy 3:1-7. However, this interpretation creates a false dichotomy. The text does not preclude understanding these office holders as gifts to the church. It is not an either/or proposition, but a both/and reality. The fact that God gives these individuals to the church does not negate their function as office holders, especially when these very roles are identified as offices elsewhere in scripture.

Secondly, this argument falters by assuming a separation between the terms pastor and elder, suggesting they denote distinct roles. However, substantial scriptural evidence indicates that these terms, along with bishop, are used interchangeably to refer to the same office. Consider Paul’s instructions in Titus 1:5-7:

“This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you… For an overseer, as God’s steward, must be above reproach…”

Here, “elder” and “overseer” (bishop) are clearly used synonymously. Similarly, in 1 Timothy 5:17, Paul employs “elder” in a context where “bishop” would be expected based on his earlier usage in 1 Timothy 3:1-2, reinforcing the interchangeable nature of these terms.

Peter also supports this understanding. He exhorts “elders” to “shepherd” the church, exercising “oversight” (1 Pet. 5:1-2). The term “exercise oversight” (episkopeo) is the verb form of “bishop” (episkopos). Peter further introduces the concept of “shepherd” (poimaino), the verb form of “pastor” (poimen, cf. Eph. 4:11). Within these two verses, Peter seamlessly integrates the concepts of bishop, pastor, and elder, alluding to a single office of church leadership.

Peter even applies “pastor” and “bishop” to Jesus Himself: “For you were straying like sheep, but have now returned to the Shepherd (poimen) and Overseer (episkopos) of your souls.” This further illustrates the interchangeable use of “shepherd” (pastor) and “bishop.”

Luke’s account of Paul’s meeting with the Ephesian elders in Acts 20:17-38 provides further confirmation. Luke states that Paul summoned the “elders,” addressed them as “overseers” (bishops), and instructed them to “shepherd” the church in Ephesus (Acts 20:17, 28). Luke, like Paul and Peter, uses all three terms – elder, bishop, and pastor – to describe the same office.

Colin Smothers’ diagram effectively illustrates this overlapping usage in the New Testament:

Diagram illustrating the overlapping usage of elder, overseer, and pastor in the New Testament

The consistent use of pastor, elder, and bishop by multiple New Testament authors in an interchangeable manner strongly suggests that they refer to a single office of church leadership. This exegesis leads scholars like Ben Merkle to conclude, “Because pastors and elders/bishops have the same function (i.e., shepherding and teaching), the two terms should be viewed as referring to the same office.”

Therefore, the biblical text does not support the notion of a distinct gift of pastoring separate from the office of elder. Instead, scripture uses pastor terminology in conjunction with and interchangeably with elder and bishop terminology, indicating they are facets of the same leadership role. This interpretation is not novel or obscure; it is a widely accepted understanding, particularly among those who uphold a two-office view of church leadership.

The Baptist Faith & Message and the Office of Pastor

The distinction between gift and office not only lacks biblical support but also contradicts the Baptist Faith & Message (BF&M). Examining the two revisions of the BF&M since its inception in 1925 clarifies this point. The table below highlights relevant excerpts from the original BF&M and its subsequent revisions, focusing on the definition of “scriptural officers” within the church.

The original 1925 BF&M identifies “bishops, or elders, and deacons” as the scriptural officers. The 1963 edition replaced “bishops or elders” with “pastors.” Did this change signify a shift in Southern Baptist beliefs regarding scriptural offices? Historical context indicates otherwise. Herschel Hobbs, the primary author of the 1963 BF&M, affirmed the interchangeability of pastor, elder, and bishop in his writings. In The Baptist Faith and Message, Hobbs stated:

The same office is variously called bishop, elder, or pastor… That these three words refer to the same office is seen in Acts 20:28. These words were spoken to the elders of the church in Ephesus (v. 17). Note “bishops” and “to feed [as a shepherd] the church of God.” Titus 1:5-7 uses “elder” and “bishop” interchangeably. And in Acts 20:28 “to feed as a shepherd” completes the picture of these words for the same office. In the New Testament, “bishop” never refers to one over a group of churches. And “elder” in the Christian sense always refers to the same office of bishop or pastor.

The shift from “bishop/elder” to “pastor” in the BF&M reflects a change in common terminology rather than a change in theological understanding. Contemporary Baptists generally prefer the term pastor, but their belief in the two scriptural offices and the interchangeable nature of bishop, elder, and pastor remains consistent with biblical exegesis, not mere tradition.

The 2000 revision of the BF&M retained “pastors” from the 1963 version, affirming the consistent understanding of these terms. Albert Mohler, Chuck Kelley, and Richard Land, in their 2007 commentary on The Baptist Faith and Message 2000, explain:

The New Testament words that Baptists identify with the pastoral office include terms translated as bishop, elder, and pastor. Each term adds to our understanding of the pastoral office and the pastor’s responsibility… The Bible says that every pastor is to serve as a bishop who exercises and fulfills the ministry of the Word on behalf of the congregation as the gathered people of God.

Central to the pastor’s role is the responsibility to preach and teach… Above all else, the pastor must preach and teach the word of God.

This historical and textual analysis demonstrates the consistent Southern Baptist understanding of “scriptural offices.” While debates may exist regarding elder plurality versus single elder leadership, the agreement remains firm on the existence of two offices – pastor and deacon – with pastor, elder, and bishop being interchangeable terms for the same office of leadership, rooted in scriptural interpretation.

To argue that “pastor” does not represent a scriptural office directly contradicts the BF&M’s affirmation of “pastor” as an office in the church. Consequently, asserting that women can serve as pastors equally contradicts the BF&M’s stance limiting the pastorate to qualified men.

Conclusion

The attempted distinction between the gift of pastoring and the office of pastor is not supported by scripture or the Baptist Faith & Message. Southern Baptists have consistently recognized a single office of leadership within the church – the pastor/elder/bishop. The BF&M clearly restricts this office to qualified men. Whether a church has multiple pastors or various associate pastor roles, the office of pastor, in all its forms, is biblically designated for men who meet the scriptural qualifications.

While Rick Warren urged unity around the Great Commission, suggesting that disagreements on secondary issues should be set aside, true unity within the Southern Baptist Convention necessitates adherence to the BF&M. The BF&M, while addressing what might be termed “secondary issues,” defines the foundational agreements that enable cooperation in missions and church planting. Differences on issues such as baptism, church offices, and the ordination of women are not peripheral matters that can be easily dismissed. These are the very distinctions that define denominational boundaries and shape theological alignment. Unity within the SBC is predicated on a shared commitment to the BF&M, including its clear articulation on the male-only pastorate.

Warren’s gift/office distinction ultimately fails to align with scripture and the BF&M. The call to pastoral leadership, to the office of pastor, is reserved for qualified men, a conviction that thankfully remains central to the Southern Baptist Convention’s understanding of church leadership and a valuable gift for the office itself, ensuring doctrinal integrity and biblical faithfulness.

References

1 The preceding analysis is drawn from my commentary on the Pastoral Epistles. See Denny Burk, “1-2 Timothy and Titus,” in ESV Expository Commentary: Ephesians-Philemon, 2017. Much of this material is also presented in Denny Burk, “Can Women Be Pastors But Not Elders?” 9Marks Journal (December 2019): 114-23.

2 Benjamin L. Merkle, 40 Questions about Elders and Deacons, 40 Questions Series (Grand Rapids: Kregel, 2008), 56.

3 E.g., Gregg R Allison, Sojourners and Strangers: The Doctrine of the Church, Foundations of Evangelical Theology (Wheaton, IL: Crossway, 2012), 211-12. Similarly, Louis Berkhof affirms the interchangeable use of these terms. See Louis Berkhof, Systematic Theology, New Edition (Grand Rapids: Eerdmans, 1996), 586. John L. Dagg also uses the terms interchangeably in his 1858 manual on church order. See John L. Dagg, Manual of Church Order (Harrisonburg, VA: Sprinkle, 2012), 263.

4 James Leo Garrett identifies Hobbs as “the chief architect of the 1963 Baptist Faith and Message Statement” in his extensive history of Baptist theology. See James Leo Garrett, Jr., Baptist Theology: A Four-Century Study (Macon, GA: Mercer University Press, 2009), 468.

5 Herschel H. Hobbs, The Baptist Faith and Message (Nashville, TN: Convention Press, 1971), 80-81. See also Herschel H. Hobbs, What Baptists Believe (Nashville, TN: Broadman, 1964), 85: “Pastor… is one of three titles referring to the same office. The other two are ‘bishop’ and ‘elder.’” This argument is also found in Herschel H. Hobbs, Fundamentals of Our Faith (Nashville, TN: Broadman, 1960), 130: “The three words—overseer, elder, and pastor—therefore refer to the same office.”

6 John S. Hammett, Biblical Foundations for Baptist Churches: A Contemporary Ecclesiology (Grand Rapids: Kregel, 2005), 160. Gregg Allison provides an explanation for the shift in terminology: “Those who serve in the first office are called pastors, bishops, or elders. These terms are used interchangeably in Scripture. Whereas the Abstract of Principles focuses on the terms bishops and elders as proper titles for these officers, the common way of referring to them today is pastors and elders. An important reason for this minor change is to avoid misunderstanding: Many churches and denominations (the Episcopal Church, for example) have a three- tiered ministry of bishop, elders/pastors, and deacons, with ultimate authority residing in the bishop as supreme over elders/pastors. By contrast, Baptist churches, in accordance with Scripture, have a two-tiered ministry of elders/ pastors/bishops and deacons. To avoid the notion of a three-tiered ministry with bishops as more authoritative than elders/pastors, the term bishop is rarely used in Baptist theology.” See Gregg R. Allison, “Article XIV: The Church,” in Confessing the Faith: The Living Legacy of Southern Seminary’s Abstract of Principles, ed. R. Albert Mohler, Jr. (Louisville, KY: SBTS Press, 2016), 95-96.

7 Charles S. Kelley, Jr., Richard Land, and R. Albert Mohler, Jr., The Baptist Faith & Message (Nashville, TN: Lifeway, 2007), 91.