AM Bible Study Group; April 23, 2014
1 Timothy 2:11-15
Theme: Paul gives instructions to Timothy regarding the conduct of women in the place of worship.
Today, we consider one of the most controversial passages in the New Testament in contemporary thought—that is, Paul’s instructions regarding women in the place of public worship.
A great deal of emotion has often gotten in the way of understanding this passage. On the one hand, there are those who have been far too quick to see this passage as warrant to limit the place of our sisters in the ministry of the church in ways that greatly exceed the passage itself. On the other hand, there are those who have been far to quick to accuse the apostle Paul of hating women and of placing them in the position of second class citizens. Both of these extremes are emotion-based, are wrongful uses of the text. Much misunderstanding be corrected by paying careful attention to what the text actually says in the original language.
What will follow in these notes will probably not find full acceptance with everyone. And there will, most likely, be no way to avoid this passage coming across wrongly someone in our day. But if we do not make hasty assumptions about the apostle Paul or what he says—and if we always keep in mind that what he is speaking of is limited strictly to the matter of instructions to Timothy regarding the conduct of public worship—we will go a long way toward removing much of the offense by treating this important passage rightly; and by understanding what it truly does say.
I.THE INSTRUCTIONS REGARDING WOMEN (vv. 11-12).
A. First, it needs to be kept in mind that the words of verse 11—”Let a woman learn in silence with all submission”—are meant only to be understood in the context of what Paul had already been speaking of; and that is the conduct of both men and women in the public worship of the church (vv. 1-10). They should never be interpreted as saying that women are to be silent in all settings, or that they are to be submissive to all men. The word “learn” in the original language is manthanō; and it means “to learn” in the sense of acquiring a habit or a custom. The fact that it is in the present tense suggest an ongoing practice of such learning. And the word “silence” (both here and in verse 12) is hēsuxazō. It does not mean “silence” in the sense of not speaking; but rather of an attitude of stillness and peacefulness. It’s the same word as was used in 1 Thessalonians 4:11 of the aspiration to lead a quiet life. The word for “submission” is hupotagē; and it refers to a spirit of submitting to one’s proper place and role (see 1 Peter 3:1-6).
B. Paul goes on to say, “And I do not permit a woman to teach or to have authority over a man, but to be in silence” (v. 12). Again, seen in the light of the context of Paul’s purpose—that is, instructions for orderly public worship. Paul passed on to Timothy his standard that a woman is not to teach in an official way (that is, as is done by the teaching elder of a church in the formal church setting of public worship) or to hold authority over men. His instruction about teaching should be seen in the light of the thing that he will next be addressing in Chapter 3—that is, the role of the elder; and should be understood as the formal teaching authority of the elders of the church. The word “authority” is from the Greek word authenteō; and it refers to the act of having authority over someone in a domineering manner. This, of course, does not mean a woman cannot teach within in the ministry of the church family (because clearly she is encouraged to do so in other places in Scripture); but it seems best to understand this as saying that she may not serve as the teaching elder of a church, or exercise authority in such a way as would only be proper for a biblically qualified overseer in the church. Certainly, it would mean that she must not teach in a way that is domineering over the males of the church. She must fulfill any teaching ministry in a manner that is in keeping with the command to aspire to quietness and peaceableness.
II.THE REASONS FOR THE INSTRUCTIONS (vv. 13-14).
A. Some have suggested that the reasons for Paul’s instruction is because of something that was culturally unique to the church of Ephesus at that time. But the reasons he gives are not cultural. Rather, they are historical and theological. First, he points to the creation order. “For Adam was formed first, then Eve” (v. 13). The Scriptures teach that the man was made by God first, and then the woman as his much-needed companion and helper. “For the man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man” (1 Corinthians 11:8-9). This should in no way be interpreted as suggesting inferiority; but rather of God-ordained roles. Man, by God’s design, needs a helper and a companion; and that role is provided by the woman. But the woman also needs the man as her God-appointed provider and head. To violate this order in the public worship—that is, for a woman to hold authority over a man in the public gathering of the church—is to ignore, deny, or even rebel against the order established by God at creation.
B. The second reason Paul gives is because of the fall. We’re told, “And Adam was not deceived, but the woman being deceived, fell into transgression” (v. 14). This is not to say that the woman is the cause of the fall of humanity. The fall is attributed to Adam, because he was the woman’s head and protector. But Satan did not come to Adam; because Adam had already heard the command of God not to eat of the tree of the garden. Instead, he went to the woman—who did not hear that command firsthand—and deceived her. Adam, it’s to be noted, ate while “not deceived”. It may, as some have suggested, be that he actually ate in order to partner with the woman so that there could be a Redeemer for them both (Genesis 3:15). Or as others have it, it may be that he ate by himself not heeding the divinely appointed order and submitting himself to his wife. In the end, we really can’t know for certain. But the fact is that the woman was deceived and Adam was not; and this is one of the reasons Paul gives for why a woman is not to hold an authoritative position over the man in the church gathering.
III.THE PROMISE WITH RESPECT TO THE INSTRUCTIONS (v. 15).
A. Paul then says something that is much misunderstood; “Nevertheless she will be saved in childbearing” (v. 15a). The “she” in this verse is often—illegitimately—figured to be women in general; and the idea is often put forth that women are somehow saved by having children. But Paul had just finished speaking of Eve; and it makes much more sense to see him as saying that Eve—the woman who was deceived and who fell with her husband—would be saved by (as it is in the original language) “the childbearing”. This points ahead to the promise of the bearing of a specific child—the Redeemer who would be born from her; and who would crush the head of the serpent. This verse is NOT saying that women are saved by childbearing; since the Scriptures are clear that the only way anyone is saved—men or women—is by faith in the work of the Redeemer, Jesus Christ.
B. Note that Paul shifts his speaking from a singular to a plural; “if they continue in faith, love, and holiness, with self-control” (v. 15b). The pronoun “they” is supplied in the word “continue”; and is therefore neither masculine or feminine. It is most likely, then, that this speaks of all of Eve’s children—women and men—throughout the history of humankind. All of those who have been brought into alienation with God because of sin will be saved by the Redeemer if they believe on Him, love one-another, walk in holiness, and exercise self-control.
* * * * * * * * * *
This may not answer all the questions we may have about this passage; but it’s good, at least, to know what it is not teaching. It is not teaching that women must be submissive to all men, nor is it saying that women may not teach, or pray, or read Scripture in church, or that they must remain passive and only ‘receive’ ministry from the church. Those who make out such things from this passage are using it wrongly. In fact, the health and ministry of the church is greatly hindered whenever such a mistaken set of restrictions are placed on the believing women in the church family. The ministry of women ought to be encouraged to be as broad and available as the Bible freely allows; and when, limited, only limited to the degree that a clear interpretation of the plain teaching of the Scriptures as a whole absolutely requires.
Rather, let’s not miss the clear point of it all. Just as God has desired of the men in verse 8, God desire an orderly worship in His household from those who are His daughters by faith—not characterized by self-promotion or a domineering attitude; but by peaceableness and a submissive spirit before our Redeemer.