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Abstract: The issue of women in ministry has been a topic of intense debate for many years. While the Apostle Paul gives clear instruction to Timothy on this issue, the historical context indicates Paul’s instructions to be specific for the particular church in Ephesus.
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When we look deeply at this passage of scripture we see the heart of the Apostle Paul in his tenderly giving instruction to Timothy. Paul referred to Timothy as a son. We will look at Paul’s first letter to Timothy, chapter 2 verses nine through fifteen.
9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments,
10 but rather by means of good works, as is proper for women making a claim to godliness.
The Greek word here for adorn is Kosmeo1 it is where we get our word cosmetic. The context is translated “adorn themselves with modest clothes”. Ephesus was a wealthy city. Women would frequently braid expensive jewels into their hair as a sign of their wealth and status. Paul was teaching against this practice that a woman’s beauty should come from a more valuable source, to wit her character and love for God. The word used for decency is Aidos2 and is used only in the New Testament and is akin to being reserved in dress and manner.
The text translates into the word discreetly meaning soundness of mind self-control or sobriety. Paul is giving clear instructions as to the manner of dress for the women and their conduct and deportment. Paul mentions braided hair and costly adornments. Paul is not against jewelry or rich clothing per se. He is advocating against these articles becoming a cheap substitute for the gentle, quiet spirit that comes from having a right relationship with God.3Paul’s injunction here is not to deride women, but rather to give a clear distinction between the conduct of a Godly woman and one that was not in the faith.
Paul’s intent here is for the woman’s beauty to come from within her and not due to expensive articles that could be a distraction. The apostle goes on in verse ten to illustrate actions and behaviors that will be productive in the kingdom of God. Paul’s desire in this text is that women occupy themselves in wholesome enterprises that honor God. This is consistent with his teaching for men also.
11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. Paul states plainly that the woman is to quietly receive instruction. The Greek word is hesuchia and describes this as a noun and is in the feminine tense. It is descriptive of the life of one who stays at home doing his own work, and who does not officiously meddle with the affairs of others.
Paul is instructing the women not to be busy bodies or meddle in the affairs of others. Paul uses a word that is anathema in our modern culture. The English translation is “submission” and the Green is hupotage. It means the act of subjecting, obedience, subjection.4 This type of submission requires one to “rank under”5 the authority of another. Paul is advocating for proper order within the church. This type of submission is recognizing God’s order to churches and those that make the effort to submit also find God’s blessing on their obedience.
Paul is clear that he does not allow women to teach or hold a position of authority over a man. The Greek here is very clear. The word didasko is used in this context. The English rendering would be to hold discourse with others in order to instruct them, or deliver didactic discourses. Paul is referring to rabbinic teaching here in this text. Some commentators have suggested that the submission here referrers to submission to established authority. This rendering fits with the context well. 6
This passage also parallels Paul’s teaching in the fourteenth chapter of 1 Corinthians. The teaching of the Greeks on women is positions of leadership were not uniform. Plato allowed essential equality with men while Aristotle believed women’s activities should be greatly limited.7 Paul’s injunction must be understood not to advocate surrender of a woman’s mind, conscience or private judgment. Rather, it was direction as to how she should state her opinions and arrange herself under proper leadership. He continues to unpack his thinking in verse 12. The teaching here is that the women should learn in quietness. Paul despised confusion in the churches he worked with. This is also repeated in Paul’s first letter to the church in Corinth. The word silent here is rendered quietness. Paul again is advocating for order within public worship activities.
13 For it was Adam who was first created, and then Eve.
14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression. Paul states plainly the woman was deceived by the serpent. It is his opinion that they should therefore, not be teachers of men for this and many reasons.
15 But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.
Paul’s final instruction regarding women is that they will be saved through childbirth. The contextual clues point to her being saved from becoming prey to the social evils of her time and her good life would be a testimony to those outside the church.
The teaching of the Apostle Paul is very clear in this passage and repeated in 1 Corinthians. Paul does not permit women to hold a position of authority over a man and definitely not to teach a man. On this the text is very clear. The apostle desires all things to be done in a proper order. The apostle is also making the distinction here that women are not to usurp authority in the church. The role of women in the church is a hotly debated topic and is beyond the scope of this short work. The text makes clears Paul’s preferences. Numerous times he uses the personal pronoun “I”. At these times he is expressing his own beliefs and opinions.
The historical context of this passage is telling. Paul was dealing with heresies within this church. These were undermining the traditional roles within the relationships of the people to which he was writing. He is not intending to establish universal doctrine prohibiting women form public ministry; even though he specifically teaches against it. This is his preference. Paul’s background as a rabbi would have led him to this conclusion based on his study of tradition.8
It is important to remember; too that Paul wrote that he would not do something that would cause another person to stumble. This teaching applies in this context as well. It was important in this instance to prohibit the actions of a few women that had fallen prey to heresy and not give the false doctrine opportunity to spread.
Paul’s prohibitions here then are not universal apostolic decrees, but rather specific instructions for the situation faced by this particular church.9 Paul imposes these limits to keep the behavior of women from undermining the effectiveness of the church in the larger community.
So we can see that the Apostle Paul’s’ instructions to Timothy are not designed to prohibit ministry of women. His instructions are meant to frame the ministry of women in its proper context. Ministry is much more about the condition of the minster’s heart than anything else. With the historical context of Timothy’s church we see numerous excesses that Paul had to address. Paul’s desire was for the ministry of Timothy to his people to thrive and maintain a good rapport with each other and the larger culture of Ephesus. There is much we can learn from Paul’s instructions and some things that belong within the confines of history. As we look to scripture may it be the source of things done in proper order and with right motives. It is clear from the text that this was not the case and was a reason for Paul’s addressing Timothy in his letter.
We are left with a difficult question to answer. “Is it right for women to hold positions of leadership and authority over a man?” The question must be asked of a woman what is the condition of her heart? Is she fit for ministry? If so what ministry?
The ministry is not something to be entered into lightly. One who enters ministry answers a high calling. The literary and historical contexts intimate that a woman is not barred from ministry on the basis of her gender alone. However, if the presence of a woman in ministry causes discord or the woman usurps already established authority she is then outside of the instructions of scripture.
*******
When we look deeply at this passage of scripture we see the heart of the Apostle Paul in his tenderly giving instruction to Timothy. Paul referred to Timothy as a son. We will look at Paul’s first letter to Timothy, chapter 2 verses nine through fifteen.
9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments,
10 but rather by means of good works, as is proper for women making a claim to godliness.
The Greek word here for adorn is Kosmeo1 it is where we get our word cosmetic. The context is translated “adorn themselves with modest clothes”. Ephesus was a wealthy city. Women would frequently braid expensive jewels into their hair as a sign of their wealth and status. Paul was teaching against this practice that a woman’s beauty should come from a more valuable source, to wit her character and love for God. The word used for decency is Aidos2 and is used only in the New Testament and is akin to being reserved in dress and manner.
The text translates into the word discreetly meaning soundness of mind self-control or sobriety. Paul is giving clear instructions as to the manner of dress for the women and their conduct and deportment. Paul mentions braided hair and costly adornments. Paul is not against jewelry or rich clothing per se. He is advocating against these articles becoming a cheap substitute for the gentle, quiet spirit that comes from having a right relationship with God.3Paul’s injunction here is not to deride women, but rather to give a clear distinction between the conduct of a Godly woman and one that was not in the faith.
Paul’s intent here is for the woman’s beauty to come from within her and not due to expensive articles that could be a distraction. The apostle goes on in verse ten to illustrate actions and behaviors that will be productive in the kingdom of God. Paul’s desire in this text is that women occupy themselves in wholesome enterprises that honor God. This is consistent with his teaching for men also.
11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. Paul states plainly that the woman is to quietly receive instruction. The Greek word is hesuchia and describes this as a noun and is in the feminine tense. It is descriptive of the life of one who stays at home doing his own work, and who does not officiously meddle with the affairs of others.
Paul is instructing the women not to be busy bodies or meddle in the affairs of others. Paul uses a word that is anathema in our modern culture. The English translation is “submission” and the Green is hupotage. It means the act of subjecting, obedience, subjection.4 This type of submission requires one to “rank under”5 the authority of another. Paul is advocating for proper order within the church. This type of submission is recognizing God’s order to churches and those that make the effort to submit also find God’s blessing on their obedience.
Paul is clear that he does not allow women to teach or hold a position of authority over a man. The Greek here is very clear. The word didasko is used in this context. The English rendering would be to hold discourse with others in order to instruct them, or deliver didactic discourses. Paul is referring to rabbinic teaching here in this text. Some commentators have suggested that the submission here referrers to submission to established authority. This rendering fits with the context well. 6
This passage also parallels Paul’s teaching in the fourteenth chapter of 1 Corinthians. The teaching of the Greeks on women is positions of leadership were not uniform. Plato allowed essential equality with men while Aristotle believed women’s activities should be greatly limited.7 Paul’s injunction must be understood not to advocate surrender of a woman’s mind, conscience or private judgment. Rather, it was direction as to how she should state her opinions and arrange herself under proper leadership. He continues to unpack his thinking in verse 12. The teaching here is that the women should learn in quietness. Paul despised confusion in the churches he worked with. This is also repeated in Paul’s first letter to the church in Corinth. The word silent here is rendered quietness. Paul again is advocating for order within public worship activities.
13 For it was Adam who was first created, and then Eve.
14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression. Paul states plainly the woman was deceived by the serpent. It is his opinion that they should therefore, not be teachers of men for this and many reasons.
15 But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.
Paul’s final instruction regarding women is that they will be saved through childbirth. The contextual clues point to her being saved from becoming prey to the social evils of her time and her good life would be a testimony to those outside the church.
The teaching of the Apostle Paul is very clear in this passage and repeated in 1 Corinthians. Paul does not permit women to hold a position of authority over a man and definitely not to teach a man. On this the text is very clear. The apostle desires all things to be done in a proper order. The apostle is also making the distinction here that women are not to usurp authority in the church. The role of women in the church is a hotly debated topic and is beyond the scope of this short work. The text makes clears Paul’s preferences. Numerous times he uses the personal pronoun “I”. At these times he is expressing his own beliefs and opinions.
The historical context of this passage is telling. Paul was dealing with heresies within this church. These were undermining the traditional roles within the relationships of the people to which he was writing. He is not intending to establish universal doctrine prohibiting women form public ministry; even though he specifically teaches against it. This is his preference. Paul’s background as a rabbi would have led him to this conclusion based on his study of tradition.8
It is important to remember; too that Paul wrote that he would not do something that would cause another person to stumble. This teaching applies in this context as well. It was important in this instance to prohibit the actions of a few women that had fallen prey to heresy and not give the false doctrine opportunity to spread.
Paul’s prohibitions here then are not universal apostolic decrees, but rather specific instructions for the situation faced by this particular church.9 Paul imposes these limits to keep the behavior of women from undermining the effectiveness of the church in the larger community.
So we can see that the Apostle Paul’s’ instructions to Timothy are not designed to prohibit ministry of women. His instructions are meant to frame the ministry of women in its proper context. Ministry is much more about the condition of the minster’s heart than anything else. With the historical context of Timothy’s church we see numerous excesses that Paul had to address. Paul’s desire was for the ministry of Timothy to his people to thrive and maintain a good rapport with each other and the larger culture of Ephesus. There is much we can learn from Paul’s instructions and some things that belong within the confines of history. As we look to scripture may it be the source of things done in proper order and with right motives. It is clear from the text that this was not the case and was a reason for Paul’s addressing Timothy in his letter.
We are left with a difficult question to answer. “Is it right for women to hold positions of leadership and authority over a man?” The question must be asked of a woman what is the condition of her heart? Is she fit for ministry? If so what ministry?
The ministry is not something to be entered into lightly. One who enters ministry answers a high calling. The literary and historical contexts intimate that a woman is not barred from ministry on the basis of her gender alone. However, if the presence of a woman in ministry causes discord or the woman usurps already established authority she is then outside of the instructions of scripture.
