“Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)
Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?
“It is immediately clear that according to Paul’s inspired teaching the prospective overseer must have a favorable testimony from two groups: (a) insiders or church members and (b) outsiders or those outside the church,” states Dr. William Hendriksen.
The Apostle Paul began with church-members. The various items the believing community are to examine when choosing an elder are divided into two sets of seven items each. Today’s text possesses the first set of seven.
Paul wrote an overseer, or elder, must be something within, as opposed to possessing something outside of himself; like those items previously mentioned. The phrase must be (δεῖ; dei) refers to something absolutely necessary. In other words, an elder must possess something that is seen as an example to imitate and follow. The context reveals this so called “something” an elder must have are inner qualities of godly character. More than focusing on what an elder does, these inner qualities display who an elder is.
“Since the work of an elder is noble (1 Tim. 3:1), one that must be performed according to the highest standards, only select men may be chosen for the office. The kind of man who is fit to be an elder is described in the New Testament in other places besides 1 Timothy 3:1–7, particularly in Titus 1:5–9, and the qualities in each passage overlap,” states Dr. R. C. Sproul.
“Paul is more concerned with who an elder is than with what he does. We are not given a list of duties but qualifications in 1 Timothy 3:1–7, all of which can be observed by other people. A man is ordained not only because he senses the call of the Lord, he is appointed to the office because the church recognizes that God has chosen him for leadership, which is clear from his manner of life.”
To begin with, an elder must be above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities.
Wow, what a standard from which to begin.
To be above reproach does not refer to perfection, because no man, except Jesus, is sinless (1 John 1:8–9). On the contrary, an elder is to be a man of repentance, guilty of no heinous evil since his conversion. Puritan and biblical commentator Matthew Henry states such a man ‘must not be under any scandal.’
“Above reproach Lit. means, ‘“not able to be held’ in a criminal sense; there is no valid accusation of wrongdoing that can be made against him. No overt, flagrant sin can mar the life of one who must be an example for his people to follow (cf. v. 10; 4:16; 5:7; Ps. 101:6; Phil. 3:17; 2 Thess. 3:9; Heb. 13:7; 1 Pet. 5:3). This is the overarching requirement for elders; the rest of the qualifications elaborate on what it means to be blameless,” explains Dr. John MacArthur.
The biblical standard for a man to be a church elder is high. It is supposed to be. There is no room for compromise or concession.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.” (1 Timothy 3:1 (ESV)
The Apostle Paul addressed the issue of the role of women in the church, and God’s directive they not serve as pastor/teachers or elders (I Tim. 2:9-15). He then wrote about those qualified men who God does call to serve as pastor/teachers and elders. The qualifications for men to serve in such a position of leadership are moral in nature and center on the issue of their character. The LORD wanted believers in Christ to know church leadership is all about godly character.
Paul began this section (3:1-7) with a brief introduction containing a phrase “The saying is trustworthy.” The word saying (λόγος; logos) refers to a message, a statement, or a declaration. What kind of message, statement, or declaration does Paul refer? It is trustworthy (Πιστὸς; pistos). It is a saying which is dependable, honorable, faithful and true. The trustworthy saying is, “If anyone aspires to the office of overseer, he desires a noble task.”
If anyone (εἴ τις; ei tis) introduces a cause and effect, or an if/then, statement. The individual the Holy Spirit has in mind (2 Tim. 3:16-17; 2 Peter 1:20-21) is a male, because the word “anyone” is a masculine gender pronoun.
What further information does Paul provide about this male individual? He aspires for something. Aspires (ὀρέγεται; oregetai) is a present, middle, indicative verb. The action is continual, personal, and actual. It means to desire and to reach out for an object. What is the object to which the individual in question aspires or wants?
The aspired object is the office of overseer (ἐπισκοπῆς; episkopes). It refers to conduct oversight, supervision and overseership of a church or congregation. If a man desires (ἐπιθυμεῖ; epithymei) or passionately wants such a position, this is a noble task (καλοῦ ἔργου; kalou ergou). In other words, it is a good work to possess and not a position in order to lord over the flock (I Peter 5:1-4).
Within the framework of this opening statement, several biblical observations are necessary.
Jesus Christ is the Head of the Church. (Eph. 4:15-16; 5:23; Col. 1:18). The church is not a human organization but rather a spiritual organism, in which Jesus Christ is its leader and sustainer.
All believers in Christ are priests and ministers (I Peter 2:9; Rev. 1:5-6). All believers are to minister and serve (Eph. 4:12; I Peter 4:10-11).
The local church congregation possesses authority (Matt. 18:15-17; I Cor. 5:1-5). The congregation is the final authority in the church under the Word of God and the Holy Spirit.
God calls certain members of a local congregation to serve as leaders (Acts 20:28; I Thess. 5:12; Heb. 13:7, 17).
The Bible affirms church leaders to be a plurality of elders (Acts 14:23; 15:22; 20:17; Titus 1:5; James 5:14; I Peter 5:1).
The responsibility of the church elders is to feed, lead, and protect the church (Acts 20:17-35; I Tim. 5:17; 2 Tim. 4:1-5; Titus 1:9).
“The word (overseer) identifies the men who are responsible to lead the church (cf. 5:17; 1 Thess. 5:12; Heb. 13:7). In the NT the words “overseer,” “elder,” and “pastor” are used interchangeably to describe the same men (Acts 20:17, 28; Titus 1:5–9; 1 Pet. 5:1–2). Overseers (pastors, elders) are responsible to lead (1 Tim. 5:17), preach and teach (5:17), help the spiritually weak (1 Thess. 5:12–14), care for the church (1 Pet. 5:1–2), and ordain other leaders (1 Tim. 4:14),” explains Dr. John MacArthur.
“It takes more than just being a male Christian to be an elder, as Paul begins to reveal in 1 Timothy 3:1. First, note that the term overseer here does not translate presbyteros, the normal Greek word for elder, but episkopos, from which we also get the term episcopal. An episcopal form of church government puts final decision-making for one or more geographic areas into one overseer’s hands,” states Dr. R. C. Sproul.
“The terms episkopos and presbyteros are actually used of the same office in 1 Timothy 3:2 and 5:17 and in Titus 1:5, 7, and the Bible pictures a council or session of several episkopoi or presbyteroi governing each local church (Acts 20:17). John Calvin says the word bishop [overseer] is merely another title for a minister, pastor, or elder.”
“Paul calls the work of an elder a “noble task,” probably for several reasons. In the early church, being an elder made a man a more visible Christian and more apt to be persecuted. A reminder of the nobility of eldership could assuage any fears a man might have about being ordained. More importantly, elders shepherd the flock of the Lord, leading them in the way of salvation through prayer, teaching, and counsel (1 Peter 5:1–3). What could be more noble than that?” concludes Dr. Sproul.
Pray for those who serve in your church as elders. Encourage them in their work of faith, labor of love, and steadfastness of hope (I Thess. 1:2-3). May the Lord’s truth and grace be found here. Have a God honoring day.
15 Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (1 Timothy 2:15 (ESV)
Throughout the Scriptures, the shorthand slogan of salvation from God for sinners is by grace alone, through faith alone, in the person and work of Jesus Christ alone, according to Scripture alone, to the glory of God alone. These five doctrines are often referred to as the Solas of the Protestant Reformation. They are also the basic doctrines of Reformed Theology.
A brief definition of each statement is appropriate. The following descriptions are taken from the Cambridge Declaration (1996) published by the Alliance of Confessing Evangelicals.
Thesis One: Sola Scriptura (Scripture Alone).
We reaffirm the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured.
We deny that any creed, council or individual may bind a Christian’s conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation.
Thesis Two: Solus Christus (Christ Alone).
We reaffirm that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father.
We deny that the gospel is preached if Christ’s substitutionary work is not declared and faith in Christ and his work is not solicited.
Thesis Three: Sola Gratia (Grace Alone).
We reaffirm that in salvation we are rescued from God’s wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life.
We deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature.
Thesis Four: Sola Fide (Faith Alone).
We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ’s righteousness is imputed to us as the only possible satisfaction of God’s perfect justice.
We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ’s righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.
Thesis Five: Soli Deo Gloria
We reaffirm that because salvation is of God and has been accomplished by God, it is for God’s glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone.
We deny that we can properly glorify God if our worship is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-esteem or self-fulfillment are allowed to become alternatives to the gospel.
What do these particular statements have to do with today’s featured biblical text from I Timothy? What did the Apostle Paul mean by the phrase “she will be saved through childbearing?” Since salvation is by grace alone, through faith alone, in Christ alone, what kind of salvation is the apostle speaking of in this text?
The word saved (σωθήσεται; sothesetai) means to rescue or deliver. Within the immediate context, what are women in general saved from through childbearing? The Apostle Paul writes God delivers women from the stigma of originating humankind’s fall into sin (I Tim. 2:13-14).
“A woman let the human race into sin. Yet women benefit mankind by replenishing it. They also have the opportunity to lead the race to godliness through their influence on children,” explains Dr. John MacArthur.
How will women accomplish this noble task? The answer is found in the latter portion of the verse. Women positively impact the next generation unto godliness as they “continue in faith and love and holiness, with self-control.”
To continue (μείνωσιν; meinosin) means to decisively, actively and purposefully persevere. The areas of perseverance include their faith, love, holiness and self-control. Faith (πίστει; pistei) refers to trust in, commit to, dependence upon worship of the Lord Jesus Christ. Love (ἀγάπῃ; agape) is a self-sacrificial love of the will. It is a love for God and for one another (I John 4:7-11). Holiness (ἁγιασμῷ; hagiasmo) means to be set apart and consecrated unto God. Finally, self-control (σωφροσύνης; sophrosynes) is having moderation and sensibility.
“This is one of the most difficult verses of the New Testament to interpret. The ambiguous words kept safe through childbirth have given rise to several diverse interpretations: (a) preserved (physically) through the difficult and dangerous process of childbirth; (b) preserved (from insignificance) by means of her role in the family; (c) saved through the ultimate childbirth of Jesus Christ the Savior (an indirect reference to Gen. 3:15); and (d) kept from the corruption of society by being at home raising children. The interpretation of the verse is further clouded by the conditional clause at the end: if they, that is, mothers, continue in faith, love, and holiness with propriety. Whatever one understands the first part of the verse to be affirming, it is contingent on a woman’s willingness to abide in these four virtues. Hence the second of the preceding options seems most likely. A woman will find her greatest satisfaction and meaning in life, not in seeking the male role, but in fulfilling God’s design for her as wife and mother with all “faith, love, and holiness with propriety” (i.e., self-restraint; cf. 1 Tim. 2:9).”[1]
“Not by way of preaching to adults (see on verse 12) but by way of bearing children does a woman attain to real happiness, to salvation, with stress on its positive aspect.. The path that leads to salvation is ever that of obedience to God’s ordinances. It is his will that the woman should influence mankind “from the bottom up” (that is, by way of the child), not “from the top down” (that is, not by way of the man). She must choose to do that for which by God’s creation-ordinance she is naturally equipped, both physically and spiritually. She must reach her goal by way of (διά) her child-bearing.”[2]
“The complete thought is therefore as follows: if the women members of the church will abide in faith and love and sanctification, meanwhile exercising proper self-control and reserve, they will find their joy and salvation in bearing children to God’s glory, yes, in all the duties and delights of Christian motherhood.”[3]
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] 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), 736.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 111.
13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (1 Timothy 2:13–15 (ESV)
One of the ways advocates for women pastors and preachers support their position is by referring to today’s text as merely a cultural issue then, and now. Still others appeal to Genesis and the account of God creating men and women in His image (Gen. 1:26-27). They argue that since men and women have equal value before the Lord in creation, they therefore should have equal roles in the church. Ironically, it is the Genesis creation account which the Apostle Paul cited as supporting the opposite perspective.
One woman I know is a pastor in a large metropolitan city. She advocates her position of church leadership from Genesis 1 and from her denomination’s positive stance of women serving as pastors. However, she has not commented to me about the meaning of I Timothy 2:9-15. The biblical text seems to be conveniently ignored or dismissed.
Within the biblical context of I Tim. 2:9-12, Paul argued for women to be silent, to not preach or teach, and to not have authority over men within the church. The pastor teacher and elder position was to be filled by qualified men (Titus 1:5-9). The apostle did not mean women were never permitted to pray, or to never teach in biblically approved settings, or that they did not possess spiritual gifts, or they could never serve as missionaries, or that they could not write books, or that they were inferior. The Bible states women had equal value, but not equal roles in the church with men.
Paul presented the biblical perspective that it was wrong for women to assume or hold a church leadership position in which she rules, or has authority, over a man. In such cases, the Genesis creation hierarchy is violated. How?
First, Paul stated, “For Adam was formed first, then Eve.” Since God created Adam before Eve means men are not to be subjected to the authority of women in the believing church community (Gen. 2:18; I Cor. 11:8-9).
Second, the apostle explained, “and Adam was not deceived, but the woman was deceived and became a transgressor.” To be deceived (ἠπατήθη; epatethe) means to mislead and enticed to sin. A transgressor (παραβάσει; parabasei) is one who disobeys and breaks God’s law.
One pastor comments, “When Satan tempted Eve, she disregarded the implications of the order in which she and Adam were created. Eve removed herself from the safeguarding environment God designed and consequently fell into transgression.”
“Some chauvinists see Paul arguing here that women, as represented in their archetype Eve, are more gullible and thus more susceptible to error, than men. Thus, they say, females should not be in places of teaching or authority in the church. Others believe Paul was saying, in effect, “Look what happens when the Creation order is reversed and the man abdicates the leadership role to the woman.” In any case, Paul was emphatically not excusing or absolving Adam of blame for the Fall. Elsewhere Paul put the responsibility squarely on Adam’s shoulders (cf. Rom. 5:12–21).”[1]
“The argument might seem unfair, since both Adam and Eve sinned. But Paul’s point is correct. Eve was the one who was ‘deceived by the serpent. Paul’s argument here, with its emphasis on who was deceived, may reflect the relative success that false teachers at Ephesus were having in leading women astray (5:11-15; 2 Tim. 3:6-7). Elsewhere, Paul has no qualms about assigning responsibility for the fall to Adam (Rom. 5:12-19; I Cor. 15:21-22),” explains Dr. R. C. Sproul.
“The Fall was the result not only of disobeying God’s command but also of violating the divinely appointed role of the sexes. Eve acted independently and assumed the role of leadership. Adam violated his role by abdicating his leadership position and following Eve’s lead. Nevertheless, it is important to note that women are not more defective than men. Just as women need men, so men need women. We’re all vulnerable in different ways,” states Dr. John MacArthur.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] 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), 736.
“Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.” (1 Timothy 2:11-12 (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 in I Timothy 2:12. However, what these words mean remains the controversial question in the church. What women are biblically allowed to do is counter balanced by what women are not biblically allowed to do. As with every verse of Scripture, the exegete must be careful to rightly divide the word of truth (2 Tim. 2:15). This perspective is especially appropriate with respect to I Tim. 2:12.
The Apostle Paul begins vs. 12 with the phase “I do not permit a woman” (ἐπιτρέπω; epitrepo). This is a present, active, indicative verb. It means to not allow something to do be done by a woman. In other words, to not give permission for a woman to do something. Rather than displaying male chauvinism, Paul was exercising apostolic authority by the Holy Spirit in writing inerrant and inspired Scripture (2 Tim. 3:16-17; 2 Peter 1:20-21). Since the canon of Scripture is complete, no one can currently claim to possess this same apostolic authority.
Paul was invoking his God-give apostolic an authority to herald a universal truth from the Lord. This biblical truth was women are not permitted to teach or to exercise authority over a man. The immediate context refers to the local church’s worship services and the governing of the church
To teach (διδάσκειν; didaskein) means to provide instruction in an informal or formal setting. In this context, the setting was the formal gathering of the church for worship (I Tim. 2 :8). The individual who does provide such formal instruction is the pastor/teacher. The pastor/teacher, and church elders, is to be a man. Why would the Apostle Paul, and the Holy Spirit, restrict women from teaching in this context?
“Given women’s lack of training in the Scriptures (2:11), the heresy spreading in the Ephesian churches through ignorant teachers (1:4–7), and the false teachers’ exploitation of these women’s lack of knowledge to spread their errors (5:13; 2 Tim 3:6), Paul’s prohibition here makes good sense. His short-range solution is that these women should not teach; his long-range solution is “let them learn” (2:11). The situation might be different after the women had been instructed (2:11; cf. Rom 16:1–4, 7; Phil 4:2–3).[1]
However, the apostle continued by also writing “or to exercise authority over a man.” The phrase “to exercise authority over” (αὐθεντεῖν; authentein) means to give orders and to domineer. The phrase literally means “to shout at or to bark orders.” This is the only place in the New Testament where this word is used.
“Permit means to allow someone to do what they want. By his word choice, Paul implied that some women at Ephesus had the desire to lead the church.Some people have reinterpreted authentein in I Timothy 2:12 to mean ‘abusive authority.’ They believe it is acceptable for women to teach and exercise authority over men as long as their authority does not become abusive. Teaching and usurping authority contrast with silence and subjection. Paul is forbidding women from filling the office and role of the pastor or teacher. He is not prohibiting them from teaching in other appropriate conditions and circumstances,” explains Dr. John MacArthur.
Rather, women are to remain quiet (εἶναι ἡσυχίᾳ; einai hesychia). Women are to remain still in the worship services by not serving as the pastor/teacher. This biblical text does not mean women cannot pray in public. This does not mean women can never teach (Acts 18:26; Titus 2:1-3). This does not mean women do not have spiritual gifts (I Peter 4:10-11). This does not mean women cannot serve as missionaries (Matt. 28:19-20; Acts 1-2). This does not mean women are inferior to men. It does mean that in the exercise of pastoral leadership, especially in the worship services of the church, women are not permitted to teach or to exercise authority.
“What Paul says in today’s passage is that women are barred from preaching and teaching in worship, not every kind of speaking. Paul assumes women will prophesy in Corinth (1 Cor. 11:4–5) and throughout Scripture women engage in speech acts in the worship service (like singing, see Ex. 15:20–21; Col. 3:16). First Timothy 2:11–12, then, is calling women to be attentive and not interruptive, prohibiting their ordination to the office of elder,” states Dr. R. C. Sproul.
“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]
“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. The universality of 1 Timothy 2:11–12 is also grounded in principles inherent in creation, which we will investigate further tomorrow. None of these principles, however, supports male superiority, for the Bible knows no such thing,” concludes Dr. Sproul.
It is this inherent creation orderthe Apostle Paul cites in I Tim. 2:13-15. We will examine this text next time. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
[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.
“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.
[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.
16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)
What did the Apostle Paul mean when he wrote “All Scripture?” Scripture (γραφὴ; graphe) refers to writing or to a written document. Within the context of the Bible, Scripture refers to the sacred writings of God’s written revelation of Himself or His self-disclosure.
“Scripture is a biblical term that refers the written revelation of God—that is, the books of the Old and New Testaments. The word Scripture is an English translation of the Greek word graphē—which simply means “writings.” The New Testament sometimes applies the term to the entire canon, sometimes to the Old Testament canon, sometimes to a particular passage from the Old Testament, and sometimes to the body of writings from a particular inspired author,” explains Dr. Stephen Nichols.
The Westminster Confession of Faith summarizes the content of Holy Scripture when it states, “Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament.”
“The confession then proceeds to list the sixty-six books of the Bible, from Genesis to Revelation. Since the Reformation, Protestants have accepted these books—and only these books—as inspired revelation from God. Other ancient writings from the same period during which Scripture was written, such as the books of the Apocrypha, may have historical value, but they cannot be used to establish doctrine or settle theological matters,” continues Dr. Nichols.
God has revealed Himself to humankind. He has done so through creation (Psalm 8; 19:1-6) and through written revelation to man (Psalm 1; 19:7-14; 119). Therefore, the 66 books of the Bible given to us by the Holy Spirit constitute the verbal, plenary (inspired equally in all parts) Word of God (1 Cor. 2:7–14; 2 Tim. 3:16-17; 2 Peter 1:20–21).
The Scriptures are God’s objective and propositional revelation (1 Cor. 2:13; 1 Thess. 2:13), verbally inspired in every word (2 Tim. 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. The most efficient way to understand what God’s Word says, means, and how it is to be applied is by the literal, grammatical-historical interpretation of Scripture. This methodology affirms the opening chapters of Genesis present creation in six literal days (Gen. 1:31; Ex. 31:17).
God spoke in His written word by a process known as dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s word to humankind (2 Peter 1:20–21) without error in the whole or in the part (Matt. 5:18; 2 Tim. 3:16). While there may be several applications of any given passage of Scripture, there is but one true interpretation.
“The meaning of Scripture is to be found as one diligently applies the literal, grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12–15; 1 Cor. 2:7–15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it,” explains Dr. John MacArthur.
Another pastor states, “Scripture is the foundation for all we believe and the fountain from which we daily drink. It was the heart of the sixteenth-century Reformation, and it holds the message of eternal life for ourselves, our children, and our neighbors. It is the sacred Word of God given to us by human authors through the superintendence of the Holy Spirit, and it is our only inerrant and infallible authority for all of faith and life. Nevertheless, many professing Christians give little attention to it. Though they constantly look for a special word from God, there it sits on their shelves, gathering dust. It is ignored by many people who sit in our churches, and it is under attack by many outside the church. It has been under attack ever since the fall, when the serpent asked, “Did God really say?” (Gen. 3:1).”
“The Reformation plank of sola Scriptura— ‘Scripture alone’—is actually constructed of the four key words describing Scripture. Because it is authoritative, necessary, clear, and sufficient, Scripture is our ultimate standard in matters of faith and practice. Consequently, Scripture must be preached, read, studied, and published abroad. The Reformation was built on the sure foundation of God’s Word,” concludes Dr. Nichols.
May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.
“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” (Galatians 3:28 (ESV)
The following article is by Dr. Tom Ascol is senior pastor of Grace Baptist Church in Cape Coral, Fla., and president of Founders Ministries and The Institute of Public Theology. He hosts the weekly podcast The Sword. He is a contributing writer to Talbletalk Magazine. His essay The High Calling of Women appeared in the June 6, 2009 daily devotional in Tabletalk.
In big, bold type the January 20, 1992, TIME magazine cover asked the question: “Why Are Men and Women Different?” In much smaller letters, almost as if apologizing, the thesis of the cover story was suggested: “It isn’t just upbringing. New studies show they are born that way.”
No doubt that bit of information was news to many who had imbibed the feminist doctrine of the previous thirty years. But for anyone familiar with the teachings of the Bible, such discoveries hardly seem newsworthy. God designed men and women to be different and to fulfill different roles in the home and church.
Sadly, the differences between men and women have been used to justify mistreatment of the “fairer sex” throughout history. Even in cultures that are considered advanced and enlightened, women have often experienced severe repression and at times, abuse.
One of the morning prayers recorded in the Talmud to guide Jewish men (obviously) in the start of the day says, “Blessed are you, Lord, our God, ruler of the universe who has not created me a woman.” That blessing stops short of the cavalier attitude reflected in a letter written by a traveling Roman man to his pregnant wife back home in 1 BC. After admonishing her to take care of the child growing within he writes, “If you have the baby before I return, if it is a boy, let it live; if it is a girl, expose it,” referring to the practice of leaving a child in a public place either to be claimed by someone else or to die.
Against these kinds of misogynistic practices Christianity appeared with a completely different ethic regarding the worth and status of women. Many of the original followers of Jesus were women, and women were among those who gathered in prayer as they waited for the Holy Spirit to be given at Pentecost (Acts 1:14).
The apostle Paul warmly commends specific women (Rom. 16:1–16; Col. 4:15; 2 Tim. 1:5) and describes women in Philippi as co-workers in laboring in the gospel (Phil. 4:3). He also makes an unequivocal statement about the spiritual equality of men and women in the new covenant when he writes, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Gal. 3:28).
This esteem for the inherent value and dignity of womanhood is the context for the New Testament’s teaching on the different roles assigned to men and women in the church. Failure to recognize this can lead casual Bible readers to misconstrue some of Paul’s instructions to Timothy as being chauvinistic.
The apostle teaches his young colleague what women must do and must not do in the worship gatherings of the church. “Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet” (1 Tim. 2:11–12).
Because of the strength of the prohibition in verse 12, many often miss the important admonition found in verse 11. Christian women are to be learners, something that was not generally promoted by the Jews. In the church, women are encouraged to grow in knowledge and understanding. The quiet and submissive attitude that is to characterize their learning is no slight to the personhood of women. Elsewhere Paul encourages all believers to cultivate the former quality (2 Thess. 3:12) as well as commending the latter (2 Cor. 9:13).
Christians are always to display submission to proper authorities (Rom. 13:1; Titus 3:1) including those who serve as elders in the church (Heb. 13:17). As Paul makes plain later in his first letter to Timothy, that office is to be filled only by a “one-woman-man” (3:2). As the Council on Biblical Manhood and Womanhood puts it, though “men and women are equal in the image of God,” they nevertheless “maintain complementary differences in role and function” in the home and in the church.
The restriction that prohibits women from teaching men or exercising authority over men in the church is not a denial of spiritual worth, it is a divinely instituted parameter for ministry. May women teach in the church? Absolutely. In fact, some are instructed to do so. “Older women…are to teach what is good, and so train the young women to love their husbands and children” (Titus 2:3–4).
While Paul’s restrictions on women’s roles are out of step with the egalitarian spirit of our age, the foundation of his argument makes it clear that his instruction is not culturally conditioned. “For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor” (1 Tim. 2:13–14).
The order of creation and the order of the fall provide the reason that women are not to exercise authority over men in the church. From the beginning God has intended that men lead in the home and in the church. This is no slight to women. It is God’s wisdom commanding what is best for His people and His world.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
9 “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, 10 but with what is proper for women who profess godliness—with good works. (1 Timothy 2:9–10 (ESV)
Why would the Holy Spirit prompt the Apostle Paul to comment on women’s clothing and hairstyle choices? Are there certain clothing and hairstyles inherently sinful? What exactly was occurring in the Ephesian Church?
“Paul’s discussion of the way men are to pray in public worship (1 Tim. 2:8) is a natural transition from his words about prayer in general (vv. 1–7) to how women should act when Christians assemble (vv. 9–15). As always, our analysis of verses 9–10 is well-served by considering the text’s cultural background,” explains Dr. R. C. Sproul.
Paul wrote for women, particularly in the church worship services, to adorn themselves in respectable apparel. To adorn (κοσμεῖν; kosmein) means to make neat, to decorate, and to beautify. The English word cosmetic is derived from this Greek word. In other words, the word means “to make attractive, decorate, dress, and put in order (Matt. 12:44; 23:29; Luke 11:25; 21:5; 1 Tim. 2:9; Titus 2:10; 1 Peter 3:5; Rev 21:2, 19).”[1]
This adornment does was not solely centered on women’s cosmetics, then and now, but regard their clothing. Paul referred to respectable apparel. Respectable (κοσμίῳ; kosmio) which means suitable and modest clothing. Modest means restrained, reserved and discreet. In a contemporary culture of plunging necklines and high hemlines in women’s fashions, this biblical instruction is indeed countercultural.
Respectable modifies the noun apparel (καταστολῇ; katastole), which means clothing or the way a woman dresses. The word modesty (αἰδοῦς; aidous) means resulting with respect. Self-control (σωφροσύνης; sophrosynes) refers to moderation and sensibility.
“It is clear, therefore, that the apostle does not condemn the desire on the part of girls and women—a desire created in their souls by their Maker—to adorn themselves, to be “in good taste.” But if a woman’s robe is to be truly such, it will be expressive of modesty and good sense. Hence, Paul writes, “in adorning attire with modesty and good sense.” Modesty (αἰδώς) indicates a sense of shame, a shrinking from trespassing the boundaries of propriety; hence, proper reserve. The next word, which we have rendered good sense, means literally soundness of mind (σωφροσύνη),” explains Dr. William Hendriksen.[2]
Regarding hairstyles, the apostle condemned “braided hair and gold or pearls or costly attire.” Braided hair (πλέγμασιν;plegmasin) means woven. Apparently, in their braided hair, some women added gold (χρυσίῳ; chrysio) refers to gold jewelry. Pearls (μαργαρίταις; margaritais) meaning lustrous gems. Costly attire (πολυτελεῖ ἱματισμῷ; ploytelei himatismo) meaning expensive clothing.
“Scholarship has revealed the “new Roman woman” of first-century Roman society whose attitudes — sexual libertinism, fueled by increasingly available contraception and abortion, and rebellion against male headship in the home — were close to those of modern, radical feminism. Jewish and pagan authors alike condemned such things, noting that a woman’s clothing could show her feelings on these subjects. Wives influenced by this “feminism” often traded the modest, many-layered garment called the stola for the more-revealing toga associated with prostitutes. “New” women commonly wore elaborate, braided hairstyles adorned with ribbons, tortoise-shell combs, and gold and silver pins. Unfortunately, this philosophy and dress affected many Christian women, if not toward sexual libertinism then toward the reversal of family roles. The false teachers in Ephesus may have even encouraged some of these practices,” states Dr. Sproul.
“Women who dressed this way did not commend Christianity to the Jews and pagans who frowned upon the new Roman woman, and their seductive dress would have been no help to the men in the believing community who struggled with lust. One commentator notes how the sparkling reflection of bejeweled hairstyles in candlelight during evening worship would also have taken the focus off of God. Knowing that godly women desire to point others to the Lord, not themselves, Paul told them not to focus on cosmetic enhancement but good works (vv. 9–10) that lead people to glorify our Father (Matt. 5:16).”
On the contrary, Paul admonished Christian women to have an appearance which is proper for women who profess godliness—with good works. Proper (πρέπει; prepei) means what is suitable and appropriate. The suitability in Paul’s mind refers to godliness (θεοσέβειαν; theosebeian), which is a reverence and worship of God. Godliness is accompanied by good works (ἀγαθῶν ἔργων; agathon ergon).
“Given this background and the approval of jewelry elsewhere in Scripture (Song 1:10–11), it seems best not to read Paul’s words as an absolute prohibition of precious stones and metals. He simply calls women to use good judgment and modesty when they dress and to emphasize deeds of service over their outward appearance. This principle must be heard anew in our own day,” concludes Dr. Sproul.
Our manner of clothing choices says much about our values, and modesty. It is one way that we say “no” to the idols of physical perfection and sex worshiped in our culture. What does your clothing say about your values and cultural identity?
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 106.
9 “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, 10 but with what is proper for women who profess godliness—with good works. (1 Timothy 2:9–10 (ESV)
With respect to the values, responsibilities and leadership roles women had in the ancient, secular world, there must also be an examination of how the Old Testament and New Testament portrayed women in the same three categories. What were the values, responsibilities and leadership roles of women in the Scriptures? The following is a brief consideration.
To begin with, women in the Old Testament possessed the same spiritual equality in value with men. God made men and women in His image (Genesis 1:26-31; 2:18-25). Humanity was unique from the rest of creation. Image and likeness of God refer to the same thing. Humanity alone has the capacity to mirror and reflect the image of God. Both men and women had an intellect, emotions and a will; in other words, morality.
In the Fall, the image of God in humanity was internally damaged (Gen. 3:1-8; Rom. 5:12-21). God’s image in humankind took a terrible fall into sin, but was not completely lost. God restores the image of Himself in humanity by grace alone, through faith alone, in the person and work of Jesus Christ alone (Rom. 3:21-26; Eph. 1:3-14; 2:1-10; Col. 1:15-21; Heb. 1:1-4).
Secondly, women possessed spiritual equality in serving the Lord. They had similar responsibilities to God as did men. These responsibilities included the following:
To Obey the Law of God (Exodus 20).
To Teach the Law of God (Deut. 6:6-7; Prov. 1:8-9; 6:20; 31:26).
To Participate in the Festivals (Ex. 12; Deut.12:10-12; I Sam. 1; 2 Sam. 6).
To Praise the LORD (Neh. 7:1-4, 67).
To Serve at the Tabernacle (Ex. 38:8).
Women had similar protection from God (Ex. 21:28-32) similar vows before God (Num. 6:1-21), and similar access unto God. Examples include Hagar (Gen. 16:8-13), Samson’s Mother (Judges 13:1-7), and Hannah (I Sam. 2:1-11).
However, the LORD excluded women from particular roles and positions of leadership. They possessed no continual prophetic ministry. This is evidenced by Miriam (Ex. 15:20-21), Deborah (Judges 4:1-10), Huldah (2 Kings 22:14-22; 2 Chron. 34:22-28), Noadiah (Neh. 6:14) and Isaiah’s wife, whose son’s name had a prophetic meaning (Isaiah 8:1-3). Additionally, God condemned false prophetesses (Ez. 13:17-19).
The Old Testament differentiated the leadership ‘role’ of women from men. Women had equal value and responsibilities to serve the LORD. However, they did not possess from the LORD the ongoing role and position of leadership.
What about the values, serving responsibilities and leadership roles of women in the New Testament? Did these in any way differ from the Old Testament?
First, women possessed in the New Testament church the same spiritual equality in value before God as men. Women continued to bear the image of God intellectually, emotionally, and volitionally (Genesis 1:26-31; 2:18-25; Gal. 3:13-28)).
Second, women possessed the same spiritual equality in serving responsibilities. Women explained the Bible in informal settings (Acts 18:26). Women prayed and prophesied in the assembled congregation (Acts 1:13-14; I Corinthians 11:4-5). Women taught other women (Titus 2:3-5). Women were also involved in evangelism (Matt. 28:5-10; John 4:28-30. Women proclaimed the Word of God (Luke 1:46-55; 2:26-38). Women had the same access to Jesus as men (Matt. 8:14-15; 27:55-56; Luke 8:1-3; 10:38-42; John 20:11-18).
These various miscellaneous serving responsibilities in the New Testament Scriptures parallel the various serving and speaking responsibilities women have in the in the assembled church today (I Peter 4 :10-11). Women lead worship, share personal testimonies, read Scripture, pray, sing in an ensemble, or as a solo. All of these responsibilities, and many others, evidence women’s spiritual equality in access to God.
However, in one area of church ministry God excluded women. The New Testament does not evidence women holding the particular leadership position and role of elder or pastor in the local church. In every instance when the term elder, elders, or the office of an overseer is used it is always in the masculine gender when referring to those who hold this office and the character qualities required for the office (Acts 20:17-35; I Tim. 3:1-7; Titus 1:5-9; Hebrews 13:17, 27; I Peter 5:1-5).
Women have equal value and serving responsibilities with men in the local church. However, the leadership role of elder, or pastor, is exclusively to be held by spiritually qualified and godly men. This is the point of controversy within the church today.
“There is no record in the New Testament of a woman apostle, pastor/ teacher, evangelist, or elder. The New Testament does not record any sermon or teaching by a woman. There are times and places when women speak the word of God, but that is distinctly different from being identified as a pastor/teacher, evangelist, or apostle,” explains Dr. John MacArthur.
When next we meet, we will begin examining I Timothy 2:9-15. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
His Word Today 