Interpreting I Timothy 2:9-15

By: T.E. King Counts B.A., M.Div., M.A., D.Min.

Pastor of Mountain View Presbyterian Church and Adjunct Professor of Bible and Philosophy for the Quest Program of Covenant College

Why is there such a debate today regarding the role of women in the church? This debate is of a very recent nature when one looks down the wide corridor of church history. This is especially true of those churches that have been committed to the Reformed view of the authority of the Word of God in the life of the church. On the one hand, we may ask ourselves if those who went before us in the ministry of the earthly church were somehow not able to read the Scriptures correctly or were captivated by their times to such a degree that they were not able to see God's truth rightly. But on the other hand, it seems more likely that the pressure to break with the clear tides of the past is upon us simply because the modern feminist movement has been successful in moving us away from the authority of the Word.

When the Evangelical and Reformed Church has answered this question in the past fairly consistently, why are we seeking to find reasons to dispute with people like Luther, Calvin, Knox, Hodge, Dabney, Thornwell, Warfield and the most faithful proponents of modern biblical faithfulness in the twentieth century? We have good warrant for being suspicious of anyone, no matter who he is, who is so bold as to break faith with the preponderance of Reformed thinking and their faithfulness to the central principle of Sola Scriptura (The Bible Alone, The Bible as the only infallible authority of faith and practice). This is no minor issue but an issue that clearly causes us to re-examine our church's commitment to be biblical and reformed.

Was it only a couple of years ago that the PCA broke its ties to the Christian Reformed Church because of their liberal view concerning woman being ordained and thus free to exercise the preaching and teaching office? At that time, so recently past, the PCA asserted that the CRC was in error in its use of Scripture and out of accord with historic Reformed practices. To break with such a long and distinguished legacy of biblical faithfulness seems outrageous to this writer and quite audacious. Either the courage of those who would challenge the conservative mainstream of Reformed and Evangelical scholarship and church practice for centuries is built upon sound principles of biblical interpretation or it is built upon the pressures of culture and the times in which we live. Either our approach to church practice has been under the authority of the Word of God in these things, or the Word of God has been subordinated to pragmatic or rationalistic excuses. In my judgment, it is clearly more related to the later than to the former.

Douglas Wilson seems to be correct when he asserts that the question of women teaching and preaching publicly in the pulpit is a sign of our times and of the decline in our commitment to the authority of the Bible..

But the existence of debate within the Church tells us far more about the muddiness of our hearts than it does about the obscurity of any text. Those Christians who do see what these passages say will frequently be sucked into a tactical debate because they foolishly believe that their opponents have accepted the authority of the text. But this is not the case at all. Evangelical feminists have not accepted the (patriarchal) authority of the text; they are simply at that early stage of subversion where open defiance would be counterproductive of their purposes (Credenda Agenda, Volume 11, No. 12).

BIBLICAL BACKGROUNDS

The Old Testament demonstrates that women could hold very noble and exalted positions within God's redemptive process. In the OT women could, in extraordinary situations, occupy exalted positions such as that of prophetess (Miriam in Exod. 15:20 and Num. 12:2, Deborah in Judg. 4:4, Huldah in II Chr.34:22); of judge (Deborah shared with Barak in this office, Judg. 4-5); of queen (Athaliah in II Kings 11, Esther). Calvin's comments are instructive here as we wrestle to understand their place in God's drama of redemption:

If any one bring forward, by way of objection, Deborah (Judges 4:4) and others of the same class, of whom we read that they were at one time appointed by the commend of God to govern the people, the answer is easy. Extraordinary acts done by God do not overturn the ordinary rules of government, by which he intended that we should be bound. Accordingly, if women at one time held the office of prophets and teachers, and that too when they were supernaturally called to it by the Spirit of God, He who is above all law might do this; but, being a peculiar case, this is not opposed to the constant and ordinary system of government (Calvin, Commentary on I Timothy).

It is clear that woman's role was not ordinarily one of exercising authority. There is a clear distinction within the Old Testament and New between the roles of men and women in the family, church, and state. In the original creation, woman was made after Adam to be his helpmeet not his superior. It must be acknowledged that women did not receive the sign of the covenant (circumcision) as did men. Men, as the head of their families stood as a representative of their homes in the Old Testament. No woman was allowed to enter into the office of the priesthood or any other ruling office in the temple worship or the synagogue. Most scholars admit that the government by elders in the synagogue was the pattern adopted by the apostolic church. Interestingly, in contrast to the biblical patterns established in Israel, it was the surrounding pagan cultures which employed women as priestesses (Elwell, Dicitionary of Theology). There is a consistent teaching and example in the Old Testament which shows that God did not negate the original creation order - Adam, then Eve. In the Old Testament, the word 'father" is used about five times as much as mother (Ibid.). And of course, God revealed Himself as male in his revelation to his people.

In the New Testament, it is worth noting that the Lord appointed only males to the office of apostles. Jesus addressed God in a unique way calling Him specifically His heavenly "Father." Jesus seems to have welcomed the help and aid of women in His ministry of teaching and preaching but there is no evidence that He ever appointed them to teach, preach, read the Scripture, or lead public worship. Our Lord seems to have had special consideration for women in their often-oppressed state, but there is no hint that He ever sent them out as teachers to the multitudes.

Following Christ's resurrection, the apostles were to administer the covenant sign of baptism to both men and women. This is significant in light of the fact that the sign of circumcision was strictly a male rite in the Old Testament.

Paul was surrounded by women who were deeply involved in his ministry. But, it can not be clearly demonstrated that Paul never employed women as public teachers or preachers of the Word. Phoebe is called a servant (diakonia) of the church in Romans 16:1. But, here it must be stated that the word diakonia is most often translated from the Greek simply as "servant." There is nothing in Paul's choice of this word which should necessarily lead one to assume that Phoebe was anything other than a great help to Paul in his ministry. That is why the major translations render the word diakonia in Romans 16:1 as "servant" (check KJV, NIV, NKJ, NASV etc.). Priscilla is mentioned in conjunction with the ministry of Paul in Acts 18. Lydia is mentioned in Acts 16. Women may have perform the ministry of prophecy (Acts 2:18; 21:9; I Cor. 11:5) but this was not the same as public preaching or teaching. If we assert that it was the same, we must conclude that Paul contradicts himself in his instructions in I Timothy 2. Widows, who were often working out a miserable existence in society, were recognized in the early church (I Tim. 5:3-16).

The ministry of teaching and preaching were a function of the office of elder in the early church. Elders were always to be men not women (I Timothy 3: Titus 1). There is no doubt that women held a very important place in the ministry of the early church, but it is also clear that this did not involve preaching or teaching in the public worship.

THE MEANING OF I TIMOTHY 2:9-15

In light of the teaching of the whole Bible with respect to the role of women it would certainly surprise us to find Paul ever emphatically authorizing them to the public ministry of the Word. On the contrary, what Paul says in I Timothy 2 and in other places, seems to be perfectly in line with the teaching of the Scriptures as a whole on the subject. Women are not allowed to participate in the public ministry of the Word or in the exercise of church authority.

The context and background of our passage is to be found in Paul's instructions on public worship. As I Timothy 3:14 makes clear, "Although I hope to come to you soon, I am writing you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth." Paul writes to explain the proper way to worship God in the Church. Paul instructs men to pray without anger and arguments (Verse 8). After Paul has dealt with the general duty of men to pray, he turns to the duties of women in public worship.

wsautwV kai taV gunaikaV en katastolh (Likewise, the women in the manner of clothing) - Here the Apostle instructs women in the manner in which they are to dress for public worship. "In like manner" or here is another rule to be followed for worship in line with the others that have already been laid down. Calvin writes, "As he enjoined men to lift up pure hands, so he now prescribes the manner in which women ought to prepare for praying aright. And there appears to be an implied contrast between those virtues which he recommends and the outward sanctification of the Jews; for he intimates that there is no profane place, nor any from which both men and women may not draw near to God, provided they are not excluded by their vices.(Calvin, Commentary on I Timothy)."

kosmiw meta aidouV kai swfrosunhV kosmein eautaV mh en plegmasin h crusw h margaritaiV h imatismw polutelei(with decent modesty and sensibleness adorn themselves, not with painting and gold) "There is a neat play on words in kosmio and kosmein which we seek to imitate: 'in adorning attire--adorn themselves...Adorn means to adorn, and the adjective 'adorning' emphasizes this point. (Lenski, Commentary on I Timothy)" "The apostle in using the word 'adorn' shows that he is not opposed to ornament or decorum, provided it be of the right kind (Barnes, Notes on I Timothy)." The important point of dress for worship is that it be decent, modest and sensible. The word translated "modestly" in the NASV comes from the word for "world" which means "orderly" in the sense of good behavior. The word translated "discretely" in the NASV and "shamefacedly" in the KJV literally means having eyes set down. Thus, the idea is of shame or a sense of modesty. Public worship then, is no place for a woman to show off her charms or attractiveness by dressing in excess. "The Gentile women were much given to arranging the hair in plaits over the head, with bands of gold. Such vain and idle show at worship is forbidden, as well as the wearing of pearls, or costly array. At the house of God a display is not comely (People's New Testament Commentary)."

. all o prepei gunaixin epaggellomenaiV qeosebeian di ergwn agaqwn (but what becomes women professing fear of God through good works). Women who know the Lord, should seek to focus their decorum upon an obvious testimony of God's grace. The greatest asset a woman has is a godly and devoted life. In order to appear mature and godly in public, a woman's manner of dress speaks volumes. Thayers Greek Dictionary defines prepei (present active indicative) as becoming, comely, to stand out, to be conspicuous, to be eminent. This is a woman's public statement in worship. They communicate clearly their spiritual maturity and insight by dressing and behaving with reticence and modesty. "They profess to have fixed the affections on God their Saviour, and to be living for heaven; and it is not becoming to them to seek such ornaments as would indicate that the heart is supremely attached to worldly things (Abert Barnes, Notes on I Timothy)." Or as Matthew Henry (Commentary on the Whole Bible) says, "And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works." Jameson, Faussett, and Brown write, "Works, not words in public, is their province Works are -often mentioned in the Pastoral Epistles in order to oppose the loose living, combined with the loose doctrine, of the false teachers. The discharge of everyday duties is honored with the designation, "good works (Commentary Critical and Explanatory on the Whole Bible).." Calvin writes, "What he has laid down are marks of distinction; and if piety must be testified by works, this profession ought also to be visible in chaste and becoming dress." The public testimony of a godly woman is to dress in such a way as to make a clear statement about her devotion and commitment to Christ.

gunh en hsucia manqanetw en pash upotagh (a woman in silence let learn in all subjection). Considering the fact that the Jews discouraged women from learning the Scriptures or going to a formal school, Paul is saying something here that is out of alignment with the practice of Judaism. The main thing here is this, it is not that women are to learn but rather how they are to learn. They are to learn in silence and in subjection to the proper church authorities. The word translated "silence" (suchia) in KJV can be rendered "peacefully" but the context seems to support the idea that the KJV is correct. "She is to be learning and not assisting in the conduct of the service as qualified men are...In quietness, without herself talking, without placing herself on an equality with the men conducting the service and doing the teaching (Lenski, Commentary on I Timothy)." This statement is in line with what Paul has written in 1 Cor. 14:34-35, "Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law also says. And if they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church."

Calvin writes, "And first he bids them learn quietly; for quietness means silence, that they may not talk upon them to speak in public. This he immediately explains more clearly, by forbidding them to teach."

If there is any question as to what the Apostle means here, he continues by saying that she should do this in "all subjection." Jamieson, Faussett, and Brown, "--not 'usurping authority,' She might teach, but not in public (Acts 18:26). Paul probably wrote this Epistle from Corinth, where the precept (I Cor 14:34) was in force." Women are here commanded to subordinate themselves to godly church leadership. "Submission is in reference to church leaders, in this verse (Barns)." The verb manqanetw (present active imperative) "let them learn" is a command. Lenski, "The fact that a woman may not lead the congregation in prayer is settled by verse 8; the fact that she may not teach in the public assembly is now added ...Paul refers to teaching Scripture and not to imparting of intellectual secular information to the mind. The public teacher of God's people does not only tell others what they need to know, but in the capacity of such a teacher he stands before his audience to rule and govern it with the Word. That position and that 'exercising of authority' the Word itself accords to the man and withholds from the woman..."

Women are encouraged to teach other women (Titus 2:3-4). So, it is good for them to learn the truth, not only for their own salvation and personal growth but also for exercising the teaching gift in the correct context.

gunaiki de didaskein ouk epitrepw oude auqentein androV all einai en hsucia (But a woman to teach not I allow nor exercise authority to men but to be silent) The Apostle explains his point above more clearly. He does not give liberty, or let loose, a woman in the teaching role in public worship. To do so would be to dominate the role of the man in the church. Again, women are to be silent in the public worship of God when it comes to teaching. Paul speaks in an authoritative tone here. Lenski, "The verb means to turn something over to someone. This is not an autocratic ruling of Paul's; he does not permit it because the law does not do so...namely the Torah, i.e. Genesis, in the section which deals with the creation and the fall. If Paul would permit this he would be like those who set aside the Torah and decree as they please."

Douglas Moo writes, (Stephen Clark, Men and Women in Christ), " In the Pastoral Epistles, teaching always has this restricted sense of authoritative doctrinal instruction. As Paul's own life draws to a close, and in response to the false teaching, he is deeply concerned to insure that sound, healthful teaching be maintained in the churches. One of Timothy's main tasks is to teach (1 Timothy 4:11-16; 2 Timothy 4:2) and to prepare others to carry on this vital ministry (2 Timothy 2:2). While perhaps not restricted to the elder-overseer, teaching in this sense was an important activity of these people (see 1 Timothy 3:2; 5:17; Titus 1:9).

This has always been the position of historic, conservative presbyterianism. R. L. Dabney writes, "But, according to New Testament precedent and doctrine, the call to public teaching and ruling in the church must go together (Discussions, Vol. 2, p. 102).. There is no division in the Scriptures between the public teaching and preaching of the Word of God and the exercise of authority. Teaching and preaching is the exercise of authority by nature.

The verses which follow (I Timothy 2:13-15) give the reason for the command - the order of creation. God has built within the creation an order, which must be recognized in the church and family. This is not a command based upon a temporary situation in the church at Ephesus or of the ancient world. The tenses of the verbs in this section are nearly all in the aorist to communicate completed action. These are the facts as they are and as they have been. "The reason here assigned cannot be understood to be merely that of priority of existence-for then it would give every old person authority over a younger one; but it must refer to the circumstances of the case as detailed in the history of the creation...Man was made as the lord of this lower creation and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a lord, but as a companion. All the circumstances combine to show the subordinate nature of her rank, and to prove that she was not designed to exert authority over the man (Barnes)."

According to Douglas Wilson, the rise of an evangelical feminism came about by the decline of orthodox Calvinism in the nineteenth century. .

The older Calvinist establishment was perceived as austere and harsh (and in the Yankee culture of New England, it frequently was). This revolt had manifestations on both the right-wing and the left-wing. The left-wing anti-Calvinists were the Unitarians, who captured Harvard in 1805. The right-wing anti-Calvinists were the revivalists, typified by leaders such as Charles Finney, who were greatly swelled with a humanistic, democratic spirit which they all thought was the Holy Ghost....

The women with time on their hands provided a ready audience for these ministers, and the anti-Calvinist ministers provided a suitably sentimental gospel for the women accustomed to their feminized literary entertainment. So an alliance was formed between the clergymen and the women, and a new spiritual norm was established within the Church.

All these developments, centered largely in New England, were not followed for the most part by the more conservative and agrarian South. But the new regime of feminization came to the Southern church as well. The War Between the States decimated the strong masculine leadership of the South for all intents and purposes. The men were no longer leading because the men were dead. Since that time (exaggerating only slightly) southern churches have been run by three women and the pastor…

This is because modern evangelicalism has been coveantally castrated for well over a hundred years. It is high time they got some ministers, and a Bible, to match their effeminate condition.

CONCLUSION

The Scriptures do not forbid a woman from teaching other women or children but from teaching men in the public ministry of the church. Women may not be barred from the teaching profession outside of the church by these verses. This writer believes that women may not biblically be barred from all speech in the church since a careful study of the Word shows that they were not excluded by the Apostle (see I Cor 11:5).

There is no way that we can understand the teaching of the Bible and these verses in particular as teaching us anything other than women have no role in exercising authority in the church or of speaking authoritatively in worship. This may go against the tides of the times, but that is exactly the track that we must take if we will be true to the Word of God.