In Part 1, I consider that Gender neutrality is evident in 1 Tim 3:1, indicating that from the outset God is open to both male and female elders. 1Tim 3:1 reads, “This is a true saying, If a man (Gk. tis – anyone) desire the office of a bishop, he (not in Gk.) desireth a good work.
However, even if Paul had only males in mind for elders when writing to Timothy, we need to keep in mind that Paul was not writing a manual, but a letter for an occasion and our interpretation of God’s word needs to keep this in mind. As such, we should consider that Paul was quite easily being descriptive of elders and deacons as males, for this was where the church was at socially, but that this was not necessarily being prescriptive for eternity.
This is obvious for us in our time on the issue of slavery, about which Paul also wrote on concerning slaves and slave-owners, and yet we do not take what he wrote as an endorsement of slavery. Also, we do not believe that his writing on slavery within the church requires it to be an eternally prescriptive element for church and society, though it is in the eternal word of God. Why? Because we have learned to interpret, sensitive to the context and not willy-nilly apply what we read.
So, just as slavery was not being endorsed by its inclusion in Paul’s writings, female eldership is not to be disallowed by its exclusion from his writings, if indeed it was excluded.
Remember, that in Christ we are restored to the equality at creation (Gen 1:28), male rule since the fall (Gen 3:16) is ended, and there is “neither male nor female”, we are all “Sons of God” and we regard “no man according to the flesh”. What reason then would God have to be gender exclusive when it comes to the role of eldership? None!