“Let a woman learn quietly with all submissiveness.” (1 Timothy 2:11 (ESV)
Whenever we approach Scripture, there are three fundamental questions that must be asked. They are (1) What does the biblical text say; (2) What does the biblical text mean by what it says; and (3) How may the meaning of the biblical text be applied in our lives. The vision and mission at His Word Today always must answer these three questions regarding any biblical text. This vision and mission certainly apply to today’s biblical text.
The words by the Apostle Paul, by the inspirations of the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21) are simple to read. However, what these words mean remains the controversial question in the church.
The phrase let a woman (γυνὴ (gyne) refers to a female person of marriageable age. Paul had adult females in mind.
The word learn (Μανθανέτω (manthaneto) is a present, active, imperative verb. It is continual command. It means to be instructed, to be taught and to understand. It means to acquire information in a formal or informal context.
How were women to learn in the church? The apostle said quietly (ἡσυχίᾳ (hesychia). Women are to maintain a silence in speech and attitude. They are to do this with all submissiveness (πάσῃ ὑποταγῇ; pase (hypotage). In this context, submissiveness means obedience.
“The proper way for any novice to learn was submissively and “quietly” (a closely related Greek term appears in 2:2 for all believers). Women were less likely to be literate than men, were trained in philosophy far less often than men, were trained in rhetoric almost never, and in Judaism were far less likely to be educated in the law. Given the bias against instructing women in the law, it is Paul’s advocacy of their learning the law, not his recognition that they started as novices and so had to learn quietly, that was radical and countercultural. (In the second century, Beruriah, wife of Rabbi Meir, was instructed in the law, but she was a rare exception. Women could hear expositions at the synagogues and did sometimes attend rabbinic lectures, but the vast majority of rabbis would never accept them as disciples, and Hellenistically oriented Jews like Josephus and Philo were even more biased against them than the rabbis were. There is evidence for a few women filling higher roles in some Diaspora synagogues, in local cultures where women had higher social positions, but the same evidence shows that even their prominent women in synagogues were the rare exception rather than the rule.).”[1]
“In emphasizing godly conduct for women, Paul stressed, with Peter, “the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:4). The females in the congregation should receive instruction from the male leadership with quietness and full submission. They should not attempt to turn the tables by clamoring for the office of congregational teacher or by grasping for authority over men. Rather they should, literally, “be in quietness.” The word, hēsychia, translated “quietness” in 1 Timothy 2:11 and silent in verse 12, does not mean complete silence or no talking. It is clearly used elsewhere (Acts 22:2; 2 Thes. 3:12) to mean “settled down, undisturbed, not unruly.” A different word (sigaō) means “to be silent, to say nothing” (cf. Luke 18:39; 1 Cor. 14:34).[2]
“Paul is still dealing with the conduct of women in the assemblies. This admonition to the effect that women are to learn in silence with all subjection, is made clear as to its meaning by I Corinthians 14:34, 35, where the women were disturbing the church service by asking their husbands questions, presumably about that which was being preached. The silence here and in our I Timothy passage has to do with maintaining quiet in the assembly, and does not forbid a woman to take an active part in the work of the church in her own sphere and under the limitations imposed upon her in the contextual passage (I Tim. 2:12).”[3]
Finally, Dr. R. C. Sproul states, “Although it is hard to know everything the false teachers in Ephesus promoted, most commentators believe these “instructors” had many women followers (2 Tim. 3:6), including young widows who embraced the heretics’ asceticism, which included such things as avoiding certain foods and shunning remarriage (1 Tim. 4:1–5; 5:11–15). Paul’s words about jewelry (2:9–10) also indicate the presence of wealthy women who likely allowed churches to meet in their homes, the normal way the earliest Christians gathered for fellowship and teaching. These rich ladies probably let the errant elders infiltrate worship, and in turn they likely allowed the women to teach men.”
“Our look at 1 Timothy 2:11–12 cannot ignore this setting, but we must not assume that the passage’s cultural context means that its teaching is invalid today. Many people disagree, saying that Paul forbade women to hold authority over men in the church only temporarily and that women may now serve as elders. To answer this position, we must look at what else the Bible says on the subject. Paul also addresses women in public worship in 1 Corinthians 14:33b–35, calling for their silence in a different context. This application of a similar principle in separate settings (Ephesus and Corinth) points to its universality.”
What the featured biblical text said and meant must continue to be applied in the church today. Women have the privilege of learning in the church, as do all believers in Christ. What once was culturally restricted is biblically permitted. However. Women must not, either in speech of in attitude, disturb the worship services. As with all believers, women are to be obedient to the Lord’ directives regarding their assigned leadership roles.
Tomorrow’s biblical text is I Timothy 2:12: “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 (ESV). Until then, may the Lord’s truth and grace continue to be seen here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 2:11.
[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 735.
[3] Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 7 (Grand Rapids: Eerdmans, 1997), 47–48.
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