Truth Magazine

By: David Posey

Timothy 2:9-15 is the pivotal passage in the New Testament on the woman’s role in the church. Nearly every interpreter agrees that it restricts the woman’s role in some way. Unless there is some reason why this passage should not be applied by the 20th century church, then every other passage on the role of women must be reconciled to this one.

Before turning to an examination of the passage, particularly verses 11-12, I want to suggest first that regardless of our conclusions about this passage any real solution to the turmoil over this issue will turn on the willingness of women to accept their God-given role in the church. Those women who clamor for “place” and seek “the best seats” violate not only the spirit of several passages that speak specifically to the demeanor of women, but also many others that forbid every disciple, whether male or female, from striving for “place” in the kingdom.

So even if someone could persuade us that 1 Timothy 2:11-12 does not prohibit a woman from taking a public part in the local church today, we must still face the question: “what kind of woman pleases God?” The teaching in passages like I Peter 3:1-6 and 1 Timothy 2:9-10 could not be more lucid: women glorify God by cultivating a “gentle and quiet spirit” (1 Pet. 3:4) and “by means of good works, as befits women making a claim to godliness” (1 Tim. 2:10), not in the public arena, as some men are commanded to do. If a woman insists that these stipulations belittle her then she has problems that will not be solved by an exegesis of 1 Timothy 2:11-12.

What does I Timothy 2:11-12 say to honest hearts about the role of women? The use of the plural forms in 2:1 (entreaties, prayers, petitionss) and 2:8 (men) suggests that Paul is concerned particularly with the public assemblies in this passage, though not necessarily “at the building.” The instructions here would apply to any mixed gathering of God’s people.

Paul tells Timothy that he wants the men to pray in these gatherings, lifting up “holy hands” (2:8). Verse 9 (lit., “likewise women”) connects Paul’s next statement with the preceding instructions. Men are to conduct themselves in a certain way when they pray (“without wrath and dissension”); likewise, women are to conduct themselves properly. A woman is to fill her role in the church in a different way than a man. Men are charged to take the public part; that is appropriate for them (but see the caution in James 3:1). Women, too, are to do those things that are “appropriate” (NIV) for a woman who professes godliness (that is, one who is seeking to glorify God in her life).

What is “appropriate”? Verses 11-12 restrict the public role of women in some way. What is Paul restricting? In sum, he says “women are to learn quietly and in entire submissiveness  I do not permit a woman to take an active role of leadership in the public gathering of God’s people.” Note that there is no restriction in the passage to Sunday morning “worship services.” Whatever Paul is forbidding applies to all instances of “gatherings,” including a Bible class in a home.

The Greek words Paul uses here are significant. The word “quietly” (NASB) is from hesuchia, translated “in quiet fashion” in 2 Thessalonians 3:12. Paul is commanding a certain demeanor from women, an attitude of heart that produces quiet subjection, a far cry from clamoring for a public role. “Subjection” is from hupotasso and means the voluntary decision to obey another. In Romans 13:1, Paul uses the same word to describe our obligation to the government.

In v. 12, Paul amplifies, and perhaps modifies, his statement in v. 11. He says that he does not permit a woman “to teach or exercise authority over a man.” Since women are commanded to teach on occasion (e.g., Titus 3:3-5), we know Paul is not ruling out all teaching for women. The key phrase is “over a man.” A woman cannot teach or hold a position of authority in the local church that would place her in a superior position to a man. This is the only instance in the New Testament of the Greek word authenteo, rendered “exercise authority” (NASB). Feminist protests notwithstanding, the meaning of the word is settled: it means to “assert the self ” or to “dominate.” Such dominance is most obvious where a woman takes a formal teaching role in the church. But “teaching over a man” can also take place from the pew, or at a kitchen table, or whenever a woman attempts to “assert herself ” and dominate a man in a Bible discussion.

In summary, Paul commends a quiet attitude on the part of women, commands subjection of them to their male counterparts and condemns any teaching or exercise of authority by them that would be “over a man.”

This message is so clear that attempts to dull’ the application of it takes some real ingenuity. Of course, some argue that “Paul was a chauvinist,” or that the New Testament epistles are just “good advice,” or make sundry other arguments that deny the veracity of the Bible. Some claim that Paul was dealing with a cultural problem in Ephesus and thus the application of the prohibition is limited to Paul’s time. Feminist Catherine Clark Kroeger, for example, argues that Paul is saying, “I do not permit a woman to teach error,” shifting the emphasis from woman to error. The particular error Paul had in mind was probably Gnosticism, she argues.’ Besides the fact is that Gnosticism was not well-attested before the second century A.D. Furthermore, Paul says nothing at all about the content of teaching here. It would have been easy enough for him to use the word “error” if that is what he wanted to say. On “exercise authority” (authenteo) she concludes that it represents “a tenet propounded by the heretical teachers.” But earlier in her article, she concludes that authenteo could mean “to proclaim oneself the author or originator of something.” While that definition is a stretch, she still recognized that authenteo is a verb. But later, she makes authenteo a noun, “tenet,” apparently because that serves her purpose better. Instead of sound exegesis she is forcing Scripture to accommodate her particular point of view.

Some argue that a local church eldership, or a Bible class teacher, can, in effect, nullify Paul’s limitation by “delegating” authority to a woman. But they do not have that authority to give. The word authenteo means to “dominate,” not “authority” (exousia). The issue is not that a woman is taking away a male teacher’s authority, but that she is stepping out of her God-given role in seeking to teach over a man. God has not given elders the authority to set aside God’s instructions in any matter he has spoken, including this one.

I’ll conclude by stressing that our interpretation of this passage is not informed by a desire to “keep women in their place.” Nor do we wish to resurrect the extreme views of the past. Aquinas said that woman is “defective and misbegotten” and Tertullian claimed that women are the “devil’s gateway.” But nothing in Scripture warrants such a dismal view of women. On the contrary, women have often played a major (though non-public) role in the growth of church. Pheobe, Priscilla, Eudodia and Syntyche, Lydia and others helped spread the gospel in a quiet, God-glorifying way, “by means of good works, as befits women making a claim to godliness.”

Woman have a different role than men, but nothing in Scripture suggests that women are second-class citizens of the kingdom. And Paul holds no brief for men who regard them as such  they can expect no more help from Paul than the most wide-eyed liberal feminist who is demanding her place in the church.

Footnotes

‘Catherine Clark Kroeger, “1 Timothy 2:12, `A Classicist’s View,”‘ Women, Authority and the Bible, Alvera Mickelson, editor,pp.225ff.

Guardian of Truth XXXIX: 3 p. 8-9
February 2, 1995

By Gary Henry

Timothy, whose mother and grandmother taught him well, is not the only Christian whose life has been shaped by godly women. There is likely not a person who is strong in the Lord and effective in his work who does not owe profound gratitude to several women for the role they have played in his or her spiritual development. It would be hard to overestimate the contribution that women make to the local congregation. Since their special endowments suit them for important work, women are not merely useful to the Lord’s work, they are absolutely critical.

Paul’s remarks about Phoebe are instructive. He wrote to the church in Rome: “I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also” (Rom. 16:1,2). He does not specify what kind of service Phoebe was rendering, but Paul’s language clearly shows that this sister was doing things in the Lord’s work that amounted to far more than a token contribution. She is described as a “servant of the church in Cenchrea.” Paul said that she had been “a helper of many and of myself also.” Her work was important enough that Paul instructed the church in Rome to assist her in whatever way she had need while she was there. This passage alone is enough to teach us that there is ample scope within the Lord’s work for women to serve in deeply significant ways.

Benevolence. Seeing to the needs of those who are sick, those who are impoverished, etc. is not just work for women. The Lord’s people, men no less than women, need to do more than we sometimes do to help meet physical needs among the saints (Jas. 2:14-16; 1 Jn. 3:17,18). There can be no question, however, that sisters in the Lord are capable of bringing to this important work a grace and a beauty that men are normally not capable of. Certainly, the women who waited upon the physical needs of the Lord himself (Matt. 27:55; Lk. 8:3) added a touch of grace that his male disciples were hardly able to supply. Being a disciple of the Lord means putting ourselves on the line for those who need us (Jn. 13:12-17), and the unique at-tributes of femininity make the work of benevolence far more heartening than it would be without them.

Edification. Numerous passages speak of our need, whether men or women, to encourage and strengthen our fellow saints. The specifics will vary depending on whether it is a man or a woman doing the edifying, but I believe instructions like the following have important implications for the spiritual work of women as well as men: “bear one another’s burdens, and so fulfill the law of Christ” (Gal. 6:2); “comfort each other and edify one another” (1 Thess. 5:11); “comfort the fainthearted, uphold the weak” (1 Thess. 5:14).

This writer can personally testify to the powerful and unique ability of sisters in the Lord to encourage. Time and again in my life I have been the beneficiary of words and actions of edification that have come from women among the Lord’s people. I do not doubt that, as a gospel preacher, my survival spiritually and my continuation as a preacher is largely the result of strength imparted to me by sisters who knew exactly what to say and how to say it. In the “hospital for souls” that is the local congregation, we desperately need what women can do to bind up wounds and lift spirits. Especially in a day when personal crises, difficulties in relationships, emotional problems, and family breakdowns are so widespread, the gift of encouragement that God has made women able to give is essential.

There is a special need for women to see themselves as teachers of other women and of young people. We have already mentioned the impact on Timothy’s life of his mother’s and his grandmother’s teaching. The Scriptures also indicate that older women are to teach younger women: “the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good thingsthat they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed” (Tit. 2:3-5). As the family unit in society continues to deteriorate and the teaching network of the extended family is lost, I believe there will be all the more need for spiritually mature women in congregations to assume the role of edifiers and teachers of the wisdom that used to be passed down by parents and grandparents. Without this womanly wisdom about the basic business of living life, our congregational work is seriously hindered.

Evangelism. Not only are women capable of being edifiers, it is possible for them to play an important role in evangelism, the work of teaching those who have not yet obeyed the gospel. The realm of personal evangelism contains many opportunities for women to plant the seed of the gospel in the hearts of those who are lost. We are told that both Aquila and Priscilla were involved in teaching Apollos the way of God more perfectly (Acts 18:26). In more than one place, Paul speaks of women who were fellow workers in the gospel (Rom. 16:3,6,12; etc.). Of Euodia and Syntyche, he said, “Help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life” (Phil. 4:3).

The scriptural limitations on the teaching work of women (1 Tim. 2:12; etc.) should never be thought of as barring women from any participation in the work of rescuing lost souls. Indeed, there are times when individuals can be won to the Lord by the efforts of a woman when it is not likely they could be won any other way. Women who have both a deep love for the Lord and a skilled understanding of the Scriptures are powerful forces in the work of evangelism. We need more women who will accept the challenge of doing all they can do, uniquely as women, to win the world to Christ. The imperative of the Great Commission applies not just to men, but to all the saints of God.

To conclude, there is much that women can do to invest themselves in the work of the local church. The very act of praying for the work is no small thing. Beyond that, there is a wide range of specific activities by which women, without at all stepping beyond scriptural boundaries, may contribute to the benevolence, edification, and evangelism that their fellow Christians are engaged in. Every single member of the body has the duty to “adorn the doctrine of God” (Tit. 2:10). It is not too much to say, considering the high gifts granted by God to women, that the gospel is never adorned any more beautifully than when women of the Lord love and work and serve faithfully in his work.

Guardian of Truth XXXIX: 3 p. 10-11
February 2, 1995

By Weldon E. Warnock

Quoting 1 Corinthians 14:34-35, we read: “Let your women keep silence in the churches; for it is not permitted unto them to speak: but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home; for it is a shame for women to speak in the church.”

This passage has been greatly misunderstood. Some have interpreted it to mean that women may not teach women or children in our Bible classes, nor even ask a question or make a comment in a mixed class where a man is the teacher. A few have gone so far as to advocate that women may not even sing in the public assembly where men are present. Such views are radical and extreme and exhibit a warped and an erroneous concept of the verses being discussed.

A Special Meeting

The assembly in 1 Corinthians 14 is special in function and temporary in nature. The context shows explicitly that it was in assembly for the exercise of spiritual gifts. We read, “If any man speaks in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret” (v. 27). We have nothing like this today.

In verse 29 Paul further states, “Let the prophets speak two or three, and let the other judge.” We cannot duplicate this. Hence, in this setting he instructs the women not to speak but to be in silence, and not to disturb those speaking by divine revelation.

Except for the principle, “but they are commanded to be under obedience, as also saith the law” (a principle stated in the Old Testament and reaffirmed in the New Testament), these circumstances have no bearing on our assemblies today. We have no tongue-speakers or prophets. If we apply it to the church presently, how do we determine what two or three men take the place of tongue-speakers and what two or three take the place of prophets. These women were commanded not to interrupt when men spoke in tongues or prophets prophesied.

An “If” Meeting

That this was a special meeting of the church is indicated in verses 23 and 26. In verse 23 Paul uses a conditional particle “if ” that shows uncertainty as to when the assembly will take place. Thayer states the word “if ” (Gr., ean) means, “A conditional particle which makes reference to time and experience, introducing something future, but not determining, before the event whether it is certainly to take place” (Greek-English Lexicon 162).

In verse 26 Paul says, “… when you come together, everyone of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation.” Thayer says of “when” (Gr., hotan), “A particle of time, at the time that, whenever, used of things which one assumes will re-ally occur, but the time of whose occurrence, he does not definitely fix, often also of things which one assumes can occur, but whether they really will or not he does not know; hence like our in case that” (458).

Contrast the “if ” meeting with the assemblies in Acts 20:7 and 1 Corinthians 16:2. There is no indefinite article (ean) or adverb (hotan) in these assemblies. They were not “if “meetings, but definite regular meetings. Let us not be guilty of applying the rules for special and exceptional assemblies as the norm for all assemblies.

What women may do in the regularly scheduled assemblies, such as Acts 20:7, 1 Corinthians 11:17-34; 16:2 is not restricted, regulated, or regimented by the prohibitions in 1 Corinthians 14:34-35, except the principle that she is to be “under obedience” or as stated in 1 Timothy 2: 12, “not to usurp (exercise) authority over the man.” Women are to sing in our regular assemblies. Paul wrote, “Speaking to yourselves in psalms, hymns, and spiritual songs, singing and making melody in your heart unto the Lord” (Eph. 5:19) and “… teaching and admonishing one another in psalms, and hymns and spiritual songs” (Col. 3:16). Notice that Paul says when we sing we speak and that we teach. However, in 1 Corinthians 14:34 the women may not speak, but are to be silent. Therefore, it is apparent that the prohibitions in 1 Corinthians 14:34 are not applicable to the other regular assemblies. Paul declares that the women are to keep silence.

To Keep Silence

The word “silence” in this text means to be quiet; not to speak. The Greek word is sigao, which, according to Thayer means, “to keep silence, hold one’s peace” (574). Silence is used in contrast to speaking or addressing the assembly. Furthermore, this also precludes her from interrupting the inspired revelations by asking questions.

The word “speaking” in verse 34 is from the Greek word laleo that is found several times in this chapter (cf. vv. 2,3,6,9,11,13,18,19,21,23,27,29,39). In the immediate context Paul writes in verse 27, “If any man speak in an unknown tongue” and in verse 29, “Let the prophets speak two or three.” Here, the men are speaking, that is, addressing the special assembly. They were told also to be silent under the circumstances as prescribed in verses 28 and 30. In this kind of meeting the women were not to speak, but to remain silent. Paul goes even further and states that if she would learn any additional thing than what she learned by listening to the inspired revelations, let her ask her husband at home.

Identifying the Women

The question is: Who were these women? There are various schools of thought. 1. They were the prophetesses who endeavored to exercise their spiritual gifts in the special public assemblies. 2. They were the women in general in the churches. 3. They were the wives of the prophets.

In regard to number one it seems to me that if Paul had meant prophetesses he would have so stated, rather than using the word women. When he spoke of men prophesying, he designated them as such (v. 29). It would logically follow, therefore, that the women should be so identified. James MacKnight comments, “The prohibition standing in this connection implies that the Corinthian women were not to pray and prophesy in the church as teachers, on pretense of being inspired and unable to restrain the emotions of the Spirit” (Apostolical Epistles 196). Though this position is possible, as advocated by MacKnight, it lacks compelling evidence in my estimation.

In reference to number two, taken at face value, this position has a great amount of merit. This is what the text says: “Let your women keep silence in the churches.” The difficulty with this view is why would their husbands know more than they do? What about the women who had no husbands or whose husbands were not Christians? The solution may be that Paul is focusing on those who had husbands who were Christians. The women could discuss with them things of personal religious interests outside of the special assemblies.

As stated in number three, perhaps he was referring to the views of the prophets who were interrupting the services. The same Greek word for women is also used for wives. We know that these women had husbands, but apparently the husbands could answer the questions of their wives. Hence, the husbands could well have been the prophets  spiritually endowed men to reveal the will of God. We cannot know for certain which of these views is correct, because the situation at Corinth is not totally reconstructed. I am inclined to agree with the latter view. Regardless, one thing is sure, none of the women was to speak or to ask questions in this type of meeting, but rather to be silence because of the principle  “to be under obedience as also saith the law.” To have done otherwise would have been shameful and disgraceful.

Let us not be more restrictive and limiting than what the Bible enjoins. Women are free in the church to teach ladies and children, and she may ask questions, make comments and seek information in a mixed class with a male teacher. She may be a servant of the church like Phoebe (Rom. 16: I ), or a helper like those who assisted Paul in the gospel (Phil. 4:3), or those who are enrolled in the church, perhaps, for special functions (1 Tim. 5:9-10). Women may do anything in the church that does not violate the prohibition of 1 Corinthians 14:34 and 1 Timothy 2:12. However, this divine principle does not allow women to be pastors, preachers, song leaders, teachers of a mixed class of men and women or lead public prayer.

Those who have a problem with these regulations will have to take it up with the Lord!

Guardian of Truth XXXIX: 3 p. 6-7
February 2, 1995

By H. E. Phillips

Forty years ago there was no serious thought of women being appointed to be elders and deacons in the Lord’s church. With the birth of the Feminist Movement, conceived in the “civil rights” legislation under the influence of radical humanism among political activists, came the demand for women’s “equal rights” and power in every area of life. It was inevitable that this movement would invade the home, school and church, with painful social, economic and political punishment for any opposition. The militant voice of the National Organization of Women is demanding that women be elevated to equal rank with men in every area of life, including the church. Out of this influence comes the demand for leadership roles for women in churches of Christ.

This feminist movement is riding the high wave of liberal political influence and crying for the abolition of “the yoke of male domination” in religion and allow women to claim their rightful role of authority in churches. This organization promotes and supports abortion; it also supports lesbian and homosexual activity and has ridiculed traditional family relationships and the role of mother-hood.

The innovations in denominationalism will eventually be embraced in some form by some churches of church, and some of these have included women preachers and church leaders for several years. Now some churches of Christ are trying to imitate the practice. They reject those passages that speak of the woman being in subjection to man as the prejudice of Jewish religious leaders against women, such as the apostle Paul.

The news media and religious journals report the growing conflict in various religious denominations over women taking positions of authority in their churches. When the Scriptures are abandoned as the complete and only standard of authority, it is expected, among other things, that the women “rights” in the oversight of the church will be zealously promoted.

Promotion of Women Into The Oversight of the Church

Some women have demanded and received permission to attend the “business meetings” of the men in the absence of elders. They first wanted to attend to listen and be informed. Then they began to participate by asking and answering questions and to present their points of view. They soon occupied roles of leadership in these “business meetings” of making decisions. The women who participate in business meetings violate the woman’s role given in 1 Timothy 2:12 just as if she participated in an elders meeting. It is a short step from this to demand “election” to the eldership and deaconship. These women do not understand their place in the church or they have no regard for the word of Christ, and the men who permit this commit sin.

However, some women are as’ tie for a voice in the decision making of the church. In scene churches women already are attending the business meetings. The New Testament does not authorize any woman to occupy any post of authority in the local church, nor is she permitted to do anything “over” the man, whether there are elders of not. This prohibits any role of oversight.

Several years ago some elders reported their intention to revise the traditional roles of women in the church. This change had to be gradual to avoid division in these churches, because most people know that the Bible does not authorize a leading role for women in the church. The gradual introduction of women into the public activity in the church was to use them for making announcements before beginning worship; this opened the door for further public leading roles. That is what I have read from reports from some elders. Then if women can make announcements, they can also be used as ushers, to lead public prayers, to read Scriptures, to lead singing and to serve the Lord’s supper.

These women will not be content with this public service, they will want to preach publicly, and to be appointed elders and deacons with equal authority of oversight with men.

What the Bible Teaches About the Role of Women in the Church

The word of God is explicit regarding the role of women in society, the home and the church. “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church” (1 Cor. 14:34-35). “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (1 Tim. 2:11-12).

There is not a woman on earth who can attain the qualifications listed in 1 Timothy 3:1-7 and Titus 1:5-9 for one to be a bishop. “This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife” (I Tim. 3:1-2). She could never be the “husband of one wife.” She could never “rule well his own house, having his children in subjection with all gravity.” She is to be in subjection to her husband in every thing (Eph. 5:24).

If we abandon the Scriptures regarding woman’s place in the church, it really does not matter what we do after that. To go beyond the word of God is to sin and leave God (2 John 9).

A woman is required to do everything that a man does in becoming a Christian (hear, believe, repent, confess Christ, be baptized). She must do everything a man does in worship to God (pray, sing, study the word, take Lord’s supper, give of her prosperity on first day). She can scripturally do anything a man can do as a Christian, except she may not do so “over the man”; to take the authority of a man. She is to be in subjection (I Tim. 2:11). The head of woman is man (1 Cor. 11:3); the head of the wife is the husband, and she is to be in subjection to him in all things (Eph. 5:22-24; 1 Pet. 3:1-7). Men and women are equal in Christ Jesus (Gal. 3:28), but they are not equal in their role assignments. Man did not create this arrangement. God did! Man and woman cannot change it without incurring the wrath of God.

The Bible reason is: (1) God commanded that the women keep silence in the churches (1 Cor. 14:23-35); and (2) women are to learn in silence with all subjection (1 Tim. 2:11). The reason she is to be in subjection is: “For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression” (1 Tim. 2:13,14). As long as the world stands those words will be there with the same force as when delivered by the Holy Spirit (1 Pet. 1:23, 25; Matt. 24:35).

Christ did not select a woman to be among the apostles, elders or evangelists in the New Testament church. Women are not permitted to do the work of an evangelist.

Godly women in New Testament days had an important role in the work of the Lord, but it was never “over the man” or in the role of oversight. Dorcas assisted the needy (Acts 9:36). Priscilla and her husband taught a young preacher more perfectly the right way (Acts 18:18). Phebe and Mary were commended for their assistance to Paul in the gospel (Rom. 16:1,6). Paul said, “Help those women who labored with me in the gospel” (Phil. 4:3).

I have been greatly blessed by godly women through my life as a preacher, from my grandmother, mother, wife, daughters, granddaughters and many other faithful women of great influence. They have taught me and encouraged me in many ways. These valuable saints are indispensable to the strength and growth of the local church. But the truth remains, the Lord did not put them in places of leadership. Women were not to occupy roles of leadership and over-sight in the church.

Guardian of Truth XXXIX: 3 p. 14-15
February 2, 1995