One of the key roles of men is that of protector. This role is displayed in phrases like, “Women and children first,” or customs where men walk nearest to the street on a sidewalk when beside a lady. Whenever my wife and I are upstairs, and we hear a suspicious noise downstairs, I know it's my job to go down to see if there is any potential danger. Clearly, men are designed by God to be in that role to physically protect. But this is also true in the spiritual dimension. Protecting and leading a home or a church is a task given to men. This is called biblical headship. (Ephesians 5:23) Headship for a man means, “I go first.” Men go first in service and sacrifice and leadership. Men who practice biblical headship provide an environment where women, as well as everyone else, thrive. But men have to be called to step up into that role. It doesn't just happen. It is too easy for men to escape for hours in the man cave with beer and tv, or get lost in video games, or just fish and golf (not that any of these are bad in moderation) when there are responsibilities they need to attend or confront.
This was the challenge before Paul as he mentored his young protégé in ministry, Timothy, who was an elder/overseer in the church at Ephesus. At the church he was overseeing in Ephesus, he needed to call men who were overly distracted by worthless issues to step up into spiritual leadership (headship) so that their church could thrive. Because the men were not doing their job, it appears women were stepping into that vacuum and the result was a lack of vision and declining morale putting the mission of discipleship in jeopardy. Because of a lack of leadership there were some who were starting to depart from the faith.
In this article we will take a deep dive into 1 Timothy 2:8-15 to showcase the truth that when men lead or exercise proper headship, women (and everyone else) thrive in their role, calling and gifts. When this happens the church grows strong toward its mission. We will confront the crucial question as to who is to lead the church and work to answer some difficult questions surrounding this topic.
Battle Of the Sexes
The church in Ephesus was experiencing disorder. This was caused by men and women acting out in what could be labeled as gender immaturity. There were (and still are) gender-oriented sins which can cause community breakdown and chaos. Paul, in 1 Timothy 2:8-15, is wanting to restore gendered boundaries. The goal was not to put women in their place or for men to become more spiritually macho, but for the church to live peaceful and quiet lives in all godliness and holiness (2:2) leading to the restoration of the church’s witness to the world, who wants all people to be saved. (2:4) What were the gendered sins?
Hotheadedness Among Men
Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. (2:8)
In her book The Toxic War On Masculinity, Nancy Pearson points out that there are two harmful ways that masculinity can be skewed: 1) men can overstep and become too aggressive in their role and 2) men can flee or escape from their responsibilities. The men in leadership in Ephesus appear guilty of both. Men were fighting and arguing amongst themselves over doctrinal issues which did not ultimately matter, causing them to neglect the responsibility of shepherding the church in the way of Christlike discipleship. The word disputing (Gk. dialogismos) in 2:8 references a reasoning or arguing which reinforces initial prejudices instead of openness to seek the truth. This interpretation of the word disputing is supported by how Paul begins the letter:
3 stay there in Ephesus so that you may command certain people not to teach false doctrines any longer 4 or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work—which is by faith. (1:3-4)
The anger (Gk, orge) appears to refer to the growing impulse of needing to prove you are right (this happens at too many church boards or ministry meetings causing increased friction). It is ego driven not kingdom focused. These men, called to spiritual leadership, are using their energies in pursuits that are of little to no value to the mission of making disciples. By this narrow focus on small-minded issues, the church experiences more emotional heat than spiritual light. Anger is in no way exclusive to men, but it is a distinctive sinful tendency of men as seen by such occurrences as road rage, violent crime, and absorption in political controversies. Men were acting out in a self-absorbed anger and disputing rather than harnessing their strength for shepherding the whole church. These men became reduced to irrelevance. Further, Timothy was having trouble gaining their respect to put them on the right course because he was disrespected because of his youthful age. (4:12)
Vanity of Women
I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, (2:9)
When you look at the main content of magazines for women and edited by women, the majority of them focus on how women can be more beautiful. ("Food That Trap the Calories," "Your Summer Fashion Plan," "8 Belly Inches Gone") Though not exclusive to women, there can be a tendency for females to have an unhealthy fixation on appearance. This was true of the women that Paul was addressing because he guides them away from glamorizing themselves with elaborate hairstyles or gold or pearls or expensive clothes to, as we will see to worship and good deeds. (2:10) Dr. Rick Oster, an expert in ancient Ephesus, informs:
Now, these women who have the kind of wealth that is presupposed by the description in verse 9 are obviously going to be women who have had educational opportunities....At the least, they would have been from a very high class of families in the Roman province of Asia. The family values of these women’s upbringing was more akin, to paraphrase Jesus, to “the rulers from among the rich and famous who knew how to lord it over others, and their great ones exercise authority over others” (Matt. 20:25)
This description is further reinforced by Paul's instruction to Timothy regarding some within the Ephesian church:
17 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. 18 Command them to do good, to be rich in good deeds, and to be generous and willing to share. (6:17-18)
Dr. Bruce Winter has associated these wealthy women with an emerging movement in the Roman Empire called the New Women who sought to live free of traditional restraints and pursue sexual freedom. These women in v.9 would have been composed of a small minority just as the men in v.8 were a minority. However, it only takes a few people to set a destructive tone. (Galatians 5:9) Possibly, it was these few wealthy and educated women of prominence who were stepping into the leadership vacuum caused by the disputing men. Or maybe they were causing issues of disturbance in the church which was not being addressed by the leaders.
Real Women's Empowerment
The apostle goes on into the next words of instruction. Instead of flaunting elegant clothes, these women are to clothe themselves:
10 with good deeds, appropriate for women who profess to worship God. 11A woman should learn in quietness and full submission. (2:10-11)
In verses 10-11, Paul calls women to engage in the true empowerment and liberation of ministry service and discipleship. First they are to be empowered by discipleship. He declares in the clearest terms: A woman should learn. Each woman is to be a disciple as much as any man. Second, they are called in these verses to good deeds, appropriate for women who profess to worship God. The word appropriate (Gk. prepo) contains the idea to "stand out" or tower up." The NLT translates v.10 in keeping with the import of this word:
For women who claim to be devoted to God should make themselves attractive by the good things they do.
This should not be surprising because the call mirrors the empowerment Jesus gave to women. Paul’s value system regarding women was based on Jesus, not inherited gender roles with privileged men. Let's take a side road and look briefly at Jesus' empowerment of women.
Jesus Taught Women
Jesus regularly addressed women directly while in public. This may seem like NO BIG DEAL, but in that culture this was unusual for a man to do, especially one of prominence. The rabbinic oral law was quite explicit: “He who talks with a woman in public brings evil upon himself.” Another rabbinic teaching prominent in Jesus’ day taught, “One is not so much as to greet a woman.” This may have been, in part, why the disciples were amazed to see Jesus talking with the Samaritan woman at the well. (John 4:7-26)
Just then his disciples returned and were surprised to find him talking with a woman. (John 4:27)
To interact with her required that he ignored the prejudices of the time. This example does not stand alone. Jesus also spoke freely with the woman taken in adultery (John 8:10–11); the widow of Nain (Luke 7:12–13); the woman with the bleeding disorder (Luke 8:48, Matt. 9:22, Mark 5:34); a woman who called to him from a crowd (Luke 11:27–28); the woman bent over for eighteen years (Luke 13:10-17), and a group of women on the route to the cross (Luke 23:27-31). When Lazarus died, Jesus comforted Martha with this promise containing the heart of the Christian gospel:
Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?“ (John 11:25-26)
To teach a woman was unusual enough, but Jesus did more. He called for a verbal response from Martha. Another important example is taken from a scene, again, while Jesus was with Mary, Martha and Lazarus, who entertained him at their home (Luke 10:38-42). Martha assumed the traditional female role of preparing a meal for Jesus, her guest, while her sister Mary did what only men would do: namely, learn from Jesus’ teachings. Mary sits at the feet of Jesus and engages in theological study, much to her sister’s chagrin. The clear implication is that Mary is worthy of a rabbi’s theological instruction. By doing this he violated another rabbinic law: “Let the words of the Law be burned rather than taught to women.”
Jesus Had Female Disciples
Besides these open discussions, he had female disciples. In a culture where the idea of women traveling around with a group of men or having the status of disciple was seriously questionable, Jesus has a number of women who are included in his circle.
After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. (Luke 8:1-3)
It is notable that the first evangelist to lead others to Jesus was the woman at Sychar (John 4:39-42). In addition, the final words of Jesus on the cross were heard by women who were standing there with Jesus before his death (Matthew 27:55-56). The first people Jesus chose to appear to after his resurrection were women; not only that, but he instructed them to tell his disciples that he was alive (John 20:17). In a culture where a woman’s testimony was considered of no value, Jesus elevated the value of women to the highest level. Further, Jesus did not gloss over sin in the lives of the women he met. He held women personally responsible for their own sin as seen in his challenge to the woman at the well (John 4:16–18), the woman taken in adultery (John 8:10–11), and the sinful woman who anointed his feet. (Luke 7:44–50) Their sin was not condoned but confronted. They were called to responsibility because they were called to discipleship. So, to reemphasize, there is no indication that Paul is exercising his inherited tradition, but rather the way of discipleship for women established by Jesus.
What About Paul's Gag Order to Be Quiet?
But what about the quietness and full submission, stuff? To many this reads like Paul is giving a gag order to "sit down and shut up!" But this is a negative reading imposed on the text which does not fit into the flow of the instruction. To see this as a command to a wordless compliance is to entirely miss the point. It is a call to a quiet peace (2:2) and submission to the redeeming work of God (2:4-7) so they can receive the message which is being taught. We should see these words as combating the male hot headedness (2:8) and the female competition for attention (2:9) which was obstructing men and women from receiving the work of God. The goal is to function decently and in order (1 Corinthians 14:40) as a church; the goal was not to repress. It is similar to when Paul addressed the noisy crowd in Jerusalem, and they became very quiet. (Acts 22:2) New Testament scholar, Dr. Robert Yarbrough clarifies, "This is not a call for muteness but self-controlled and industrious attentiveness." Dr. Phillip Towner, in his commentary on 1 Timothy, says the literary context "describes the posture and attitude of appropriate deference to the teacher." This is similar to Jesus who commended Mary who sat at the Lord’s feet listening to what he said, (Luke 10:39) rather than Martha who was distracted by all the preparations that had to be made. (Luke 10:40)
Men's Responsibility
Paul continues:
I do not permit a woman to teach or to assume authority over a man; she must be quiet. (2:12)
Paul again follows after the pattern of Jesus who chose 12 men to be in authority. He is calling men to step up in this leadership vacuum, protecting the women from this burden so they can continue in the full instruction as disciples. The statement, she must be quiet, is translated in some other versions: Be a quiet listener, (CEB) remain in peace, (CJB), be in a quiet demeanor, (TLV).
Questions are still generated by this passage which revolves around women’s role in the church as it relates to the expression assume authority over a man. This particular word for authority (Gk. authento) is not used in any other passage of Scripture, so we are not entirely sure how it should be translated. It likely means that women should not be in the teaching role which bears an office of authority. The most natural way to read this is in relation to what follows in 3:1:
Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task.
Authento appears to reference the office of elder or overseer of a church. Dr. Robert Yarbrough provides a paraphrase of vs.11-12 as follows:
Let a woman at worship concentrate quietly on her calling as a disciple to learn–fully intent on what God has to teach her. That is to say, I do not want that woman to teach or exercise oversight over a man (that is your job as pastoral leader, Timothy, as well as men whom you and the church vet and appoint) but as I said, to have a quiet space for learning preserved for her when she is at worship.
Theologian John Frame takes a similar position:
As unofficial teachers, women have as much right and obligation as anybody to edify their fellow believers, whether men, women, or children. . . . She is not forbidden to teach, or even to teach men; she is only forbidden to occupy the special office [in 1 Tim 2:12]. . . . May she stand behind the pulpit as she exhorts the congregation from the Word of God? Scripture does not forbid that.
New Testament scholar Craig Blomberg reinforces the idea that Paul is limiting the restriction to the office of elder:
When one recognizes the biblical restrictions on women exclusively to involve an office (or specific position or role), it becomes clear there are no tasks or ministry gifts they cannot or should not exercise—including preaching, teaching, evangelizing, pastoring, and so on.
The Bible appears to recognize a general teaching which includes explanation of content and exhortations to obey, which all believers can and should do--naturally including women. This is expressed in passages like Colossians 3:16 and 1 Peter 4:11. There is a special teaching in a local church that bears the authority of the elders carrying out their responsibility to preserve the faith for the overall congregation.
Local or Transcultural Application?
The big question is if this instruction was just for this restricted and local situation at Ephesus or does this have transcultural and universal application. Do the principles in this instruction apply today for gender roles in the church? The answer appears to be that this is a transcultural instruction which does apply today to the church. There are several reasons for this, but foremost is because this instruction is embedded in the DNA of Creation. Look where Paul anchors his guidance:
For Adam was formed first, then Eve. (2:13)
Paul references the order of creation which has given men the responsibility of headship. This order means they are given responsibilities to go first in serving and protecting. Some would make the case that the gender distinctions occurred because of the Fall (Genesis 3:16) and that the kingdom of God has been moving on a long march to erase those distinctions. Yet, the Fall brought a distortion of the roles, not the introduction of them. Wayne Grudem provides several arguments showing that male headship was established before the Fall.
The order: Adam was created first, then Eve. (note the sequence in Genesis 2:7 and 2:18-23; 1 Timothy 2:13)
The representation: Adam, not Eve, had a special role in representing the human race. (1 Corinthians 15:22, 45-49; Romans 5:12-21)
The naming of woman: Adam named Eve; Eve did not name Adam. (Genesis 2:23)
The naming of the human race: God named the human race “Man,” not “Woman.” (Genesis 5:2)
The primary accountability: God called Adam to account first after the Fall. (Genesis 3:9)
Paul continues:
And Adam was not the one deceived; it was the woman who was deceived and became a sinner. (2:14)
Paul reinforces the idea of male headship by referencing the Fall. Now, Paul knows that Adam was deceived and became a sinner, as well. (Romans 5:12) Eve's misstep highlights the importance of women learning in an environment of peace and not taking the lead in an unprecedented way.
Now we enter into one of the most disputed passages in this section:
But women will be saved through childbearing—if they continue in faith, love and holiness with propriety. (2:15)
This verse has caused considerable controversy because people react to it as an isolated statement rather than considering how it fits into the larger flow and context of Paul's specific instruction in chapter 2. Let's present a possibility of how to interpret it. The term childbearing is a synecdoche (one word represents a larger reality like "threads" referring to clothing or "Washington" referring to the United States government) for the call to motherhood and care for the family. Paul is insisting that women should embrace the example of motherhood which promotes the propriety (sóphrosuné is the same word for propriety in v.9 and v.15) instead of the sensual allure modelled by the women in 2:9. Dr. Phillip Towner points out that the women who were in this social class would use contraception or abortion so that they could live sexually promiscuous lives. The call of motherhood was an avenue to guard against the movement toward sexual license and promote their creational calling to be fruitful and increase in number. (Genesis 1:28) A life devoted to building a home rather than pleasure seeking (hedonism) will promote faith, love and holiness with propriety keeping them on the path of salvation. As French thinker Elisabeth Badinter exposes the contradiction between hedonism and family building:
In a civilization that puts the self first, motherhood presents a challenge, even a contradiction. When parenthood gets pitted against individual freedom, the choice to have children becomes a matter of personal preference. The individualism and hedonism that are hallmarks of our culture have become the primary motivations for having children but also, sometimes, the reason not to. For a majority of women it remains difficult to reconcile increasingly burdensome maternal responsibilities with personal fulfillment.
This understanding fits with Paul's instruction to younger widows in this letter, who are overcome with sensual desires:
11 As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. 12 Thus they bring judgment on themselves, because they have broken their first pledge. 13 Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also busybodies who talk nonsense, saying things they ought not to. 14 So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. 15 Some have in fact already turned away to follow Satan. (1 Timothy 5:11-15)
Crucial Questions
Question # 1: Is there any other evidence for its universal application?
The literary structure of 1 Timothy 2-3 is written in such a way where the instruction to the churches is meant to be universal. Paul's urging of the church is that petitions, prayers, intercession and thanksgiving be made for all people (v.1). Verse 8 is an enlargement from this command as Paul emphasizes: Therefore I want the men everywhere to pray... He follows up with instructions to elders (3:1-7) and deacons (3:8-13) which seeks to correct the problems highlighted in 2:8-15. Rather than hotheaded, these overseers must be:
2 temperate, self-controlled, respectable...3 not given to drunkenness, not violent but gentle, not quarrelsome... (1 Timothy 3:2-3)
And he caps all of this off with the firm declaration that these instructions reflect an unshakable foundation of truth:
14 Although I hope to come to you soon, I am writing you these instructions so that, 15 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. (1 Timothy 3:14-15)
New Testament scholars, Andreas Kostenberger and Thomas Schreiner point out that:
[Paul] had functioned as a missionary and church planter for so many years, he likely had a general vision of how churches should be structured. Hence, his instructions were not entirely situational but reflected the pattern of governance that he expected to exist in his churches.
Kathy Keller in Jesus, Justice, and Gender Roles, drawing on the principle of canonicity, notes that:
Everything that Paul (or any other biblical author) wrote was to a specific group of people with a specific situation in view. . . . In compiling the canon, it was a presupposition that God’s truth was applicable to the church throughout history.
Further, it is reasonable to conclude that if we claim that Paul's instruction in 1 Timothy 2:8-15 is locally restricted and no longer relevant, then it seems we can relativize the majority of the New Testament. The literary flow and logic of this letter does not lend itself to a restricted application.
Question # 2: Isn't this passage an anomaly to the rest of the New Testament's instruction regarding men and women?
No. Paul talks about the distinctive roles of men and women in the church in 1 Corinthians 11:2-12 and in marriage in Ephesians 5:22-33, among other places.
Question # 3: Isn't this a contradiction of Galatians 3:28?
Galatians 3:28 is about the free offer and access of salvation to all people regardless of race (Jew or Gentile) class (slave or free) or gender (male or female). Galatians 3:28 provides the context for the redemption of gender roles, not the obliteration of them. The obliteration of gender roles, drawn to its ultimate conclusion, moves us in the direction of paganism and androgyny.
Question # 4: Shouldn't those who are most mature and knowledgeable be in the elder position regardless of gender?
This question is premised on the values of democracy rather than God's established and revealed order. In scripture the calling of God is based on his order and election, not a person's merit or what seems fair. Abraham submitted to Melchizedek. David, for a time, submitted to Saul. Jesus submitted to his parents. These are a few examples where a superior submitted in their role to an inferior. Israel was chosen because they were the least of the nations (Deuteronomy 7:7). They did not merit their calling or election. Much of how God works does not make sense according to modern democratic values. If we start making up our own value judgements as to who is qualified beyond the scripture, then we are moving down a very dangerous path.
Question # 5: Can a woman supervise a man within the church?
Yes. 1 Timothy 2:12 refers to women carrying out authority over a man in the eldership role. All of the work of the church is under the authority of the elders, and women in that structure can exercise supervisory positions.
Question # 6: What about women and APEST (Ephesians 4:11)?
Let it be clear, we need the fullness of ministry gifts and operations through men and women. APEST is for both sexes without qualification. But APEST has to do with gifting not office. New Testament scholar Dr. Harold Hoerner writes in The Journal of the Evangelical Theological Society:
A woman, then, may have the gift of pastor-teacher, apostle, evangelist, and prophetess (as Philip’s four daughters—Acts 21:9), while, scripturally speaking, she cannot hold the office of an elder or bishop. The aforementioned gifts are sovereignly bestowed on her, and it is her duty and privilege to exercise them. This is completely different from appointment to the office of elder, which the Scriptures specify only for men who meet the qualifications for that office. Where a woman uses her gift may be limited by other factors. The limitations may be governed by 1 Tim 2:12, which states: “But I do not permit a woman to teach or exercise authority over a man, but to remain quiet."
Here is what we see in the New Testament:
Phoebe was mentioned by Paul in Romans 16:1 to be a servant or “deacon” who taught in the Cenchreae church.
Junia was considered by Paul outstanding among the apostles. (Romans 16:7)
Four women (Mary, Tryphena, Tryphosa and Persis are described as servants who "worked very hard in the Lord." (Romans 16:6, 12)
Priscilla is a co-worker, who along with her husband Aquilla, were planting a church in Rome. (Romans 16:3) They travelled with Paul to Ephesus (Acts 18:18-19) and while there encountered Apollos who "they invited him to their home and explained to him the way of God more adequately." (Acts 18:26)
Chloe (1 Corinthians 1:11), Nympha (Colossians 4:15) opened their homes where the church met.
Tabitha led a benevolence ministry. (Acts 9:36)
Philip’s four daughters were all identified as prophets. (Acts 21:8,9)
Women prophesied. (1 Corinthians 11:5)
These women were normalized in ministry and not an exception. Acts 2:18-19 states that the gifts of the Spirit are poured out on men and women, sons and daughters. There is no delineation of gifts according to gender. So APEST (Ephesians 4:11), the charismatic gifts (1 Corinthians 12:4-6) and the encouragement gifts (Romans 12:6-8) are for men and women equally. As men step into the role of leadership, women and everyone else thrive.
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