A friend of mine recently remarked that sometimes when he begins his prayer time, he has trouble with his mind wandering to the various tasks of his day instead of being able to concentrate on doing business with God. I’ve had that problem too.
It’s easy to get distracted no matter what you’re doing, but since Satan isn’t particularly wild about our praying, he frequently uses distraction as a tool to either keep us from praying altogether, or to keep us from entering into deep, focused communion with God.
Have you ever painted a wall? My husband frequently paints as part of his business, and there have been a few times when he was so hard up for an assistant, he had to settle for me. Painting is definitely not my forte. It’s tedious and boring and I hate it. I hate it so much I even made up a little song to sing – under my breath, of course – while I’m doing it, about how much I hate it. (I know, I know, “do all things without grumbling,” but for me painting is more of a Psalm 55:17 proposition.)
But, thanks to my husband’s good teaching, at least now I know how to do it right.
When he paints, he doesn’t just go in, throw some paint on the wall and leave (like I would, because I hate painting so much). He prepares before he paints. He makes sure the floor near the wall won’t get spattered with paint. He protects the baseboards, chair rails, and mouldings. He removes the switch plates and outlet covers. Often, he will prime the wall with a base coat of a neat product called Kilz, which covers up stains and marks and leaves a nice, clean surface on which to roll on the new paint. Only after all of that preparation does he begin painting.
I’ve found that that kind of preparation can be helpful before praying as well. So what can you do to “prime” your prayer “wall”?
◊ Get as far away as possible from physical distractions. Get into a quiet room away from other people. (For me, that sometimes means I have to leave the house and walk the neighborhood or sit in the car while I pray!) Turn off the music, the phone, the computer, and anything else that might make noise. Sometimes a white noise machine can be helpful as well.
◊ Keep a piece of paper and a pen handy. Before you pray, take a few moments to take a mental inventory of the rest of your day. Jot down any reminders to yourself or lists of things you need to get or do. Then, set it aside, both mentally and literally, but within arm’s reach. Later, when you’re praying, if something that’s absolutely crucial comes to mind, just take a second and write yourself a very brief note about it and get back to prayer. I usually ask God to please help me to remember or accomplish whatever it is I’ve just had to write down.
◊ Prime the wall. My “primer prayer” usually goes something like this: “Lord, thank you for drawing me to this time of prayer. Please keep my heart, mind, and will focused completely on You and prevent me from being distracted. If I do get distracted, please help me realize this right away and give me the discipline to re-focus on you. Direct this prayer time and bring to my mind all the things You want me to pray about.” This gives me that “nice, clean surface” so I can start praying.
◊ Take every thought captive to the obedience of Christ (II Corinthians 10:5). Once I have prayed my “primer prayer”, if a thought comes to mind, I pray about it, even if it’s something as simple as, “Lord, please help me remember to stop at the store and get bread on the way home.” It’s important to be discerning, though, about whether a thought is a distraction, or God is impressing on you that you really need to pray about this thing that you thought was trivial. If it’s a genuine distraction, I usually employ the Scarlett O’Hara principle and say to myself, “I’m not going to think about that right now, I’ll think about that later.” Then I make a conscious decision to re-focus on the prayer issues before me.
◊ Practice. Keep at it. Prayer is like anything else– the more you practice it, the easier it generally becomes. Practice preparing for prayer. Practice asking for God’s help to focus. Practice re-directing your thoughts when they go astray. The more often you do it, the less often you’ll find yourself distracted.
Now go prime that wall and pray, pray, pray! It’s a lot more fun than painting!
1. Genesis 44:1 begins with the word “then.” What happened prior to the action in chapter 44? Briefly review recent lessons (links above) to refresh your memory on the background for today’s lesson.
2. Review question 5 from Lesson 32. How much time might have passed between the brothers’ first trip to Egypt (and Joseph’s rough treatment of them) in Genesis 42 and their second trip to Egypt (and Joseph’s rough treatment of them) in Genesis 44? It’s important to keep in mind that the events of these two chapters did not occur back to back in real time.
3. Review question 4 from Lesson 32, and consider again: why did Joseph act the way he did toward his brothers? (44:1-17) Why did he again return their money into their sacks and plant “evidence” in Benjamin’s sack that he could use for a false accusation? Was it revenge for how they had treated him? Was he trying to find out if their character had changed since that time? Was he trying to find out how they were accustomed to regarding and treating Benjamin so he could keep Benjamin in Egypt and protect him from them if necessary? Could it have had something to do with guiding them toward repentance for what they had done to him? (Hint: Notice that the further Joseph carries the rough treatment, the more information he draws out of his brothers about themselves and the rest of his family.)
4. What did Judah’s plea in 44:18-34 reveal to Joseph about his brothers’ regard for their father and for Benjamin? What was Judah willing to do (44:33) out of concern for them? Considering the reasons (from question 3) Joseph may have treated his brothers roughly, what response did this treatment draw out of Judah and the other brothers (44:12-17)?
5. What finally convinced Joseph it was time to reveal his identity to his brothers? (45:1-4) Compare 45:3 with 44:30-34. Why would Joseph ask if his father were still alive?
6. In what specific ways in chapters 44-45 is God’s sovereignty over man’s circumstances showcased? What does Joseph believe about God’s sovereignty in his own life? (45:5-8)
7. Compare 45:5 and 45:7. Distinguish between these two purposes for which God sent Joseph to Egypt. Notice the word “you” in verse 7. To whom does “you” refer? What were the implications for the future of Israel of God preserving a remnant of survivors of Joseph’s brothers?
8. What can we learn about repentance and forgiveness from today’s passage? In 45:5, is Joseph brushing aside his brothers’ sin?
9. Write about joy as it is portrayed in chapter 45. What is the source of joy? How is it expressed, and to/between whom?
10. Compare 45:5 to Isaiah 53:10. How does God sending Joseph – via the route of suffering – to save people point us ahead to Christ? Did Joseph’s hard work and suffering save everyone affected by the famine, or only those who came to him seeking the “bread of life”?
Homework
What did you learn from 44:9 about the imprudence of speaking rashly when you don’t know all the facts of the situation? What does the Bible teach about speaking or vowing rashly? Consider these passages, noticing how some of them are worded in the positive (“do this”) and some are worded in the negative (“don’t do that”). Make a two column chart listing all of the positive statements in these passages in one column. In the second column, accurately re-word this statement in the negative. For example: Part of James 1:19 says “be quick to hear”. You might re-word this as “don’t be someone who doesn’t listen to others”.) Make a second chart for the negative statements in these passages, rewording them into positive statements.
Apply these concepts to a current or past situation you’ve been in. In what ways were you obedient to these biblical instructions? Are there any you were disobedient to and need to repent of?
Suggested Memory Verse
And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life. Genesis 45:5
PLEASE READ WARNING (BELOW) BEFORE VIEWING THE MOVIE.
“You are about to see a world where greed and deceit raise their ugly heads. Where lives have been needlessly lost. And where hope, the most precious gift of all, is peddled at a price. This is the wickedness in the world of faith healing.”
No, Derren Brown, the man behind the documentary Miracles for Sale, isn’t a watchblogger and he doesn’t head up a discernment ministry. He’s an atheist. And this project is proof in living color that – to our shame – lost people often see right through these types of blasphemies better than some so-called Christians do.
Several years ago, Derren Brown set out to expose the chicanery of faith healing. He chose to do so by taking an average man off the streets, teaching him the tricks of the trade, and passing him off as a legitimate faith healer, proving that God isn’t behind this movement – it’s all sleight of hand, fakery, and deceit.
Have you ever wondered how faith healers make it appear as though someone has actually been healed? Or how they can know personal things about someone in their audience whom they’ve never met? Miracles for Sale will show you.
WARNING:This movie contains a smattering of profanity (I tried counting. I believe it was about 5-6 words). It was made by an atheist and other non-Christians, and that’s how atheists and non-Christians talk sometimes (which, of course, is not to excuse this sin, merely to explain it). Additionally, since this movie was made by non-Christians, it does not contain a doctrinally sound theological response to the evil of faith healing. If these things would cause you to stumble or make you uncomfortable in any way, PLEASE DO NOT WATCH THIS VIDEO.
I am married to a pastor of a small SBC church. Every Sunday evening I have a 30-minute prayer time for the ladies of the church. It feels like a disaster! Women ramble on and on with “prayer requests” that really seem to be either gossip or current news events. When it comes time to actually pray, I’m the one who is praying and everyone else is completely silent. Recently, the women were so out of control with talking that they didn’t even notice when I said it was time to pray, so I canceled the prayer meeting until further notice.
I know praying together as sisters couldn’t be a bad thing, but what do I do if it seems like no one else is actually praying? Am I giving up too soon? And just to be clear I’ve tried different “formulas” for the meeting (having specific scriptures that we pray, having a specific theme for the prayer, etc.).
Oh dear sister, I’m so sorry for your frustration! I have led a few ladies’ prayer groups myself, and I know it isn’t easy. If I could offer you one word of encouragement, though – your ladies are showing up! One of my dilemmas was having ladies who didn’t see prayer as important enough to even come to a prayer meeting. You’ve got them there – that’s a huge hurdle that’s out of your way.
But once you’ve got them there, what do you do with this gaggle of gals? Let’s see if we can figure that out together.
A few things I’m surmising from your e-mail:
First, I’m guessing you’re a sweet, younger lady and that at least some of the ladies in your group are 10+ years older than you are. (Even if I’m wrong, I’m going to go with this for a minute because there are probably some ladies reading this who are in that dynamic.)
Trying to lead ladies who are older than you are can be intimidating, especially when you have the added pressure of your husband being the pastor – you want to reflect well upon him and not be the cause of any issues he would have to deal with. If your personality is very easy going and less assertive, that’s going to add to the challenge and result in things like the ladies ignoring you when you say it’s time to start praying.
Another dynamic that’s probably affecting your group is that at least some of the ladies are there mainly because you’re the pastor’s wife, and they either feel a sense of duty to be there or they want to support you with their presence because they love you, or both. Neither of which are bad things, because it’s getting them to show up (and, hey, a little love and support never hurts, right?). But it may mean that prayer isn’t the primary reason some of them are there.
The way you describe the ladies’ talking, behavior, and “prayer requests” leads me to believe that they probably don’t know how to pray in a corporate prayer meeting, especially one that’s not an “organ recital” (all the prayer requests revolve around people who are sick, having surgery, etc.). Sadly, this is pretty typical for SBC churches in my experience.
The extensive conversing may also signal that these ladies are starved for meaningful fellowship with one another.
So taking all of that into consideration, here are a few thoughts I had:
🙏 I think taking a hiatus was a good idea. It will give you time to regroup and reorganize your approach. My counsel would be that as long as you have ladies who are willing to attend, it’s too soon to give up (assuming, of course, that your husband is in agreement with that).
🙏 Set aside a block of time to talk this through with your husband and ask his advice. Just by virtue of being a man, he has a different perspective than you do, and probably has some helpful ideas and suggestions. As your pastor, he likely has additional insight on the ladies in your group, as well as some leadership strategies and experiences that could be beneficial to you.
🙏 When you start the group up again, you might want to consider, if it’s possible, having your husband lead for a couple of months. It’s just a fact of life that people act differently around pastors than they do around others. My guess is that your ladies will sit quietly and attentively for your husband. If you can develop that habit in them over the course of a couple of months, it will be easier for you to step in with more confidence and assertiveness when you resume leading the group.
🙏 Find an older godly lady who has experience teaching and leading women’s classes and ask her to mentor you.
🙏 If that older godly lady is one of your church members, and you and she are both willing, maybe it would work for her to lead the group for, say, six months to a year while you attend as a participant. That could be helpful in two ways: a) You could learn by observing her leadership, and, b) You could model for the other ladies what it should look like to be a participant in this group, and they could learn from your example.
🙏 It sounds like these ladies need to be discipled regarding what prayer is and how to do it. Instead of immediately diving back into praying when you start the group back up, consider taking a few months to study prayer together first. You’re welcome to use any of my articles on prayer(I’d recommend this one and this one in particular.) Or, you could take them through my Bible study: Sweet Hour of Prayer: Learning to Pray from the People of Scripture. And be sure to check the bookstores at GTY and Ligonier.
🙏 It also sounds like your ladies need more structure and guidance. One thing you might want to do is dispense with the verbal sharing of prayer requests as it’s traditionally done and restructure that aspect of the meeting. There are several different ways you can do this:
⇒ You decide the prayer focus (praying for the lost, missionaries, revival, an upcoming church event, etc.) for each week. Write down specific things to pray for – nearly verbatim, if you have to – on an index card or piece of paper and hand one to each lady as she comes in. For example, if you’re praying for missionaries, give the name of the missionary and a few needs he has.
⇒ Homework assignments. At the end of each meeting, tell the ladies what the prayer focus will be for the next week, give each one a card with a different aspect of that topic, ask her to be praying about it during the week and to come prepared to pray aloud about it at the next meeting. For example, if you’re going to be praying about VBS next week, the cards might say things like leaders, teachers, students, gospel presentation, safety, etc.
⇒ “Conversation prayer“. This works really well with children and people who are inexperienced with corporate prayer. Basically, what you’re doing is replacing prayer request time with praying for the request as it’s mentioned. You open with a brief prayer. After that, the floor is open for anyone to pray about anything they would ordinarily have mentioned as a prayer request. The only catch is, they have to keep it to three sentences, max (You’ll want to stress this rule and remind them of it often). This keeps the prayer time from being dominated by long-winded people, and it introduces an idea others can build on in prayer which encourages more people to participate. Additionally, it takes the pressure off of those who are nervous about praying out loud. For example, one person might pray, “Lord, please comfort and strengthen Sally in the death of her husband,” which might prompt the next person to pray, “Please provide for her material needs now that she’s without George’s income,” and the next: “Please show us ways we can minister to Sally.” There are going to be long silences at first. That’s OK. Wait it out. When it’s time to wrap up, you lead the closing prayer.
⇒ Guided conversation prayer. Same as conversation prayer, but more structured. You choose a few areas of prayer focus and let the ladies know what they are before the prayer time begins. Open in prayer, introducing the first topic. The floor is now open for anyone to pray up to three sentences on that topic (and, of course, people can pray more than once if they want to, but only three sentences at a time). When it’s time to move on, announce the next topic or pray a brief prayer introducing it.
⇒ Small group prayer. If you have enough people, break them into groups of 2-4, and assign each group a topic to pray about. When the groups start getting quiet, hand them another topic to pray about. (Be sure you’re giving them plenty of time to pray, though. I’ve been in prayer meetings using this method where the leader hops from one topic to the next so fast that the first person in the group doesn’t even finish praying before the topic is changed.) For a 30 minute meeting and groups of 2-4, I’d recommend no more than 3-4 topics for each group.
🙏 If you think lack of fellowship might be a factor in the ladies’ behavior, there is nothing wrong with making the last “prayer meeting” of each month a low key fellowship – a “three weeks on, one week off” kind of thing – where they have the unprogrammed space to just sit and talk (and snack – gotta have snacks!). Fellowship is vitalto the life of the church, and, believe me, as they get to know each other better and bear one another’s burdens, they will bring more things to the table to pray about during the three weeks of prayer meetings.
🙏 Most importantly, you pray. Pray for patience and confidence as you lead. Pray for each of the ladies in your group. Pray that God will grow them in maturity in prayer. Pray that He will help everyone stay focused. Pray that those who are timid will be emboldened and that God will rein in those who have a tendency to dominate. Prayer is an area of spiritual growth, and only God can produce that growth. Ask Him to.
If you have a question about: a Bible passage, an aspect of theology, a current issue in Christianity, or how to biblically handle a family, life, or church situation, comment below (I’ll hold all questions in queue {unpublished} for a future edition of The Mailbag) or send me an e-mail or private message. If your question is chosen for publication, your anonymity will be protected.
When it comes to Christianity, are the specifics of what people believe important?
I think most of us would answer a resounding “yes” to that question. Of course, the various concepts we believe are important. You can’t just believe anything you like and still be a Christian. There are certain things you must believe in order to become a Christian at all, and there are certain things you will come to believe because you are a genuinely regenerated Christian. But what are those things, and how do we know which is which?
You can’t just believe anything you like and still be a Christian.
Maybe you’ve heard the terms “essential doctrines” or “primary, secondary, and tertiary theological issues” or “first, second, and third tier levels of doctrine”? For years, theologians have been attempting to organize beliefs of the Christian faith – all drawn from the Bible, naturally – into nice neat categories in order to make things a little simpler. As someone who thrives on organization and categories, I’m grateful for their efforts. But if you begin to study this categorization of beliefs, you’ll find that we haven’t reached an across the board consensus yet.
Generally speaking, “essential”, “primary”, or “first tier” doctrines are those which you, biblically, have to believe in order to become a Christian and/or be considered a Christian. For example:
✢ Sin is a thing, and I am a sinner.
✢ God exists and is the supreme authority of the universe.
✢ Jesus was God in human flesh.
✢ Jesus rose bodily from the grave.
See how this works? If you don’t believe you’re a sinner, you’re not saved. If you don’t believe in the bodily resurrection of Christ, you’re not saved. Here’s how our friend, Pastor Gabriel Hughes, briefly outlines essential doctrines:
(Gabe later tweaked the acrostic a little and added an “S”, which I think is helpful.)
The vast majority of brand new Christians have only the most basic understanding of most of these tenets at the moment of salvation. But it’s not an issue of fully understanding – or else we’d all have to be theologians in order to get saved – it’s an issue of believing. Someone who is genuinely regenerated may not completely understand how the Trinity works (honestly, no one does), but when she’s introduced to the biblical idea of the Trinity, she believes it, learns more about it, and does not reject it.
There is typically agreement among most reputable theologians regarding what constitutes first tier doctrine. Scripture is clear about these things, and several of these issues were settled long ago by the church fathers in assorted church councils (Nicea, Chalcedon, etc.)
Secondary issues are routinely defined as non-salvific but still extremely biblically important, if not quite as biblically clear-cut as primary issues. Doctrines surrounding baptism (credo versus paedo, affusion versus immersion), for example, are usually cited as a secondary issue. A disagreement on a secondary issue doesn’t mean one person is saved and another isn’t, but it normally prevents close partnership in ministry activities involving these issues. For example, my Presbyterian friends and I can join together in pro-life ministry, but we would most likely not plant a church together.
Tertiary issues are non-salvific, less immediately urgent, biblical issues in which the Bible is even less clear-cut and open to wider (yet still biblical) interpretation. These are issues over which Christians can disagree and still maintain close doctrinal fellowship, even in the same church, if they’re in agreement on first and second tier doctrine. Eschatology – the order and timing of events at Jesus’ second coming – is a doctrine that’s often considered third tier. Someone can hold a different eschatological view than mine, yet, for the most part, it shouldn’t affect our ability to worship together, work together, or participate in the ordinances together in the same church.
Some theologians add a fourth category – issues of adiaphora, conscience, or Christian liberty. Usually these are issues of much less importance that the Bible either doesn’t specifically address, or doesn’t give commands about one way or the other. Individual Christians may use biblical principles to inform their consciences and decide for themselves. These would be things like whether or not to take your child trick-or-treating or deciding whether to dress formally or casually for church.
While theologians are largely in agreement about primary doctrines, there is wider spread disagreement on which doctrines are secondary and tertiary (many consider eschatology to be a second tier doctrine, for example) and whether or not there is a need for a category of adiaphora, since such issues are normally not considered to be “doctrinal” issues. In fact, there’s enough space for disagreement that pastors and theologians often wisely refrain from making concrete lists of secondary and tertiary doctrines.
But when we’re talking about the different levels of doctrine, what you won’t find is questions like these: Is murder a first, second, or third tier doctrine? What about gossip? Rape? Adultery? Lying? Gluttony? Pride?
And it’s not because these issues aren’t important or because the Bible doesn’t address them. It’s because they’re in a different category from the other issues: the category of sin. They aren’t doctrines upon which salvation hinges, they aren’t open to interpretation, and the Bible is clear that we are absolutely not to do these things.
The category of doctrine deals with beliefs. The category of sin deals with behavior.
In 2005, Dr. Albert Mohler wrote an excellent article about the different levels of doctrine entitled A Call for Theological Triage and Christian Maturity. He carefully explains the importance of each level of doctrine and what it covers in a plea to keep each level’s urgency in its proper place of significance during discussion, debate, and decision-making.
It was a helpful article to which I always refer people who have questions about tiers of doctrine, and I agree with Dr. Mohler’s thoughts in the article wholeheartedly1 …except on one point:
“In recent years, the issue of women serving as pastors has emerged as another second-order issue.”
Women serving as pastors, women preaching, women teaching men Scripture, and women exercising authority over men in the gathering of the Body is not a secondary issue. Nor is it a primary or tertiary issue. It does not belong in the category of “doctrine” in the same way baptism and eschatology do. It belongs in the category of sin in the same way murder, gossip, and adultery do. Let’s take a look at the reasons for this.
Women serving as pastors, preaching, teaching men Scripture, and exercising authority over men in the gathering of the Body is *not* a secondary issue. Nor is it a primary or tertiary issue. It is a sin.
I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 1 Timothy 2:12
(The preponderance of Scripture supports and affirms this concept, so to keep things simple, we’ll use this verse as an exemplar.)
✢ The prohibition in 1 Timothy 2:12 is a clear command against a certain behavior. And when we behave in a way God has prohibited, that is called “sin”. All of the tenets in the three levels of doctrine are affirmative statements regarding beliefs (you must believe in the resurrection of Christ, we believe in baptism by immersion, etc.). None of them are commands, in the negative, against sinful behavior (Thou shalt not murder, I do not permit a woman to teach… etc.)
✢ Secondary and tertiary doctrines can be open – to varying degrees – to biblical interpretation. Every stripe of non-heretical eschatological thought can provide you with chapter and verse passages that can,depending on the angle from which you approach the subject, be biblically plausible and scripturally supported. There is no biblical support for anything God prohibits. No one can cite a properly handled, in context Bible verse in which God says, “It’s OK to commit adultery,” or “Women are allowed to preach.” There can be multiple views on a secondary or tertiary issue that can all be considered biblical, but there can only be one view of sin that is biblical.
✢ Differing beliefs on true secondary and tertiary issues are not sin. My Presbyterian friends have a different view of baptism than I do. That doesn’t mean either of us is sinning. I may think their interpretations of the verses they believe support paedo baptism are incorrect, but they are not breaking any of God’s commands. Differing behavior (again, we see the distinction between doctrinal belief and sinful behavior) on issues of sin is sin. If someone behaves differently from God’s command about lying, she is sinning. If a woman behaves differently from God’s command in 1 Timothy 2:12, she is sinning.
✢ Differing beliefs on secondary and tertiary issues are not born of disobedience and rebellion toward God. Usually, it’s quite the opposite. When someone has studied a theological issue enough to hold a particular position on it, it’s usually because she is striving to please God and to be biblical in her beliefs. Differing behavior on issues of sin is born out of disobedience and rebellion toward God. Someone who steals has already decided in her heart that her desires are better than God’s command. A woman who knowingly holds improper authority over men in her church is doing so because she has already decided to defy God’s clear command against such.
✢ Because different beliefs on secondary and tertiary issues are not born of rebellion and are not sin, they do not require church discipline. Sin does require church discipline. If someone in your church is openly dishonoring her parents, she is sinning and should be subject to church discipline. If a woman is pursuing a career as a pastor, she is sinning and should be subject to church discipline.
Since the publication of Dr. Mohler’s article (and perhaps as a result of others teaching the same thing) the idea of the violation of 1 Timothy 2:12 being a “secondary doctrine” has spread in a most unhelpful way, leading many Christians to treat the issue in a c’est la vie, “We can just agree to disagree on this,” manner.
No, we cannot.
The idea of the violation of 1 Timothy 2:12 being a “secondary doctrine” has spread in a most unhelpful way, leading many Christians to think “We can just agree to disagree on this.”. No, we cannot.
We would not say, “We can agree to disagree,” on lying or adultery or homosexuality or abortion, and we cannot say it about women preaching, teaching men, or holding unbiblical authority, either. We disciple and teach a sister in Christ who is unaware of what the Bible says on these matters, and if she is committing any of these sins, we begin the process of church discipline. But it would not be loving toward her, or honoring God, to allow her to continue in biblical ignorance or in willful sin.
Furthermore, the violation of 1 Timothy 2:12 brings with it dangers to the church that true secondary and tertiary issues, and even many sins, do not…
The violation of 1 Timothy 2:12 brings with it dangers to the church that true secondary and tertiary issues, and even many sins, do not…
She may not say it with her lips, but when a woman preaches to men in defiance of Scripture, she’s teaching false doctrine through her behavior. What is the false doctrine she’s teaching? “I don’t have to obey God’s Word, and neither do you. If there’s a part of the Bible you don’t like, you’re free to disregard it.” If your pastor stood up in the pulpit on Sunday morning and said that in words, you’d run him out of town on a rail, and rightly so. Neither should a woman be able to teach that same false doctrine via her actions.
Additionally, I have mentioned several times when dealing with this issue that women preaching to men is highly correlated with women teaching other forms of false doctrine. I have researched scores of women teachers. Every single one of them who unrepentantly teaches men also teaches false doctrine in some other aspect of her theology (usually progressivism, Word of Faith, or New Apostolic Reformation). In other words, if a woman teaches men, you can just about take it to the bank that she also teaches additional false doctrine. False doctrine and heresy are infecting the church – via female preachers – at an alarming rate.
We dare not simply “agree to disagree” on this.
The violation of God’s command that women are not to instruct men in the Scriptures nor hold improper authority over men is a sin like any other. It is not a doctrinal issue in the same sense that other second and third tier doctrines are. If left undisciplined, however, it can lead to first tier doctrinal issues infiltrating a church and eventually destroying it. It is detrimental to the church to label and treat any sin as a secondary doctrinal issue.
1In the years since 2018, when this article was originally written, Dr. Mohler has said, done, and supported various biblically questionable things, leading some to question whether or not he has “gone woke”. While I don’t support his stance on those questionable things, I also don’t believe he has reached the point at which I need to warn against him (although I don’t proactively recommend him, either). To my knowledge, at this time, he is still generally doctrinally sound.
