Exegetical and Hermeneutical Commentary of 1 Timothy 2:11
Let the woman learn in silence with all subjection.
11. Let the woman learn in silence ] The reference is still to the public assemblies. The exact rendering in our idiom of the article is, with R.V., Let a woman learn, in silence, in quiet, as in 1Ti 2:2. Cf. 1Co 14:34-35.
Fuente: The Cambridge Bible for Schools and Colleges
Let the woman learn in silence – Listen attentively to instruction, without attempting to teach in public; see the notes on 1Co 14:35.
With all subjection – With due subjection to those who are in authority, and who are appointed to minister in holy things; notes, 1Co 14:34.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Let the woman learn in silence] This is generally supposed to be a prohibition of women’s preaching. I have already said what I judge necessary on this subject in the notes on “1Co 11:5“, c., and 1Co 14:34; 1Co 14:35 to which places I beg leave to refer the reader.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That is, in the public assemblies for worship, it is the womans part silently to learn, showing thereby a subjection to the man, who is the head of the woman.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. learnnot “teach”(1Ti 2:12; 1Co 14:34).She should not even put questions in the public assembly (1Co14:35).
with all subjectionnot”usurping authority” (1Ti2:12). She might teach, but not in public (Ac18:26). Paul probably wrote this Epistle from Corinth, where theprecept (1Co 14:34) was inforce.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let the woman learn in silence,…. The apostle goes on to give some other instructions to women, how they should behave themselves in public worship, in the church of God; he would have them be learners and not teachers, sit and hear, and learn more of Christ, and of the truth of the Gospel, and to maintain good works; and he would have them learn in silence, and not offer to rise and speak, under a pretence of having a word from the Lord, or of being under an impulse of the Spirit of the Lord, as some frantic women have done; and if they should meet with anything, under the ministry of the word, they did not understand, or they had an objection to, they were not to speak in public, but ask their own husbands at home; see 1Co 14:34. And thus, they were to behave
with all subjection; both to the ministers of the word, and to their own husbands; obeying from the heart the form of doctrine delivered to them; and submitting cheerfully to the ordinances of Christ; the whole of which is a professed subjection to the Gospel, and which becomes all professing godliness.
Fuente: John Gill’s Exposition of the Entire Bible
In quietness ( ). Old word from . In N.T. only here, Acts 22:2; 2Thess 3:12.
In all subjection ( ). Late word (Dion. Hal., papyri), in N.T. only here, 2Cor 9:13; Gal 2:5. See 1Co 14:33-35.
Fuente: Robertson’s Word Pictures in the New Testament
Learn [] . Comp. 1Co 14:35.
In silence [ ] . See on peaceable, ver. 2. Rev, renders quietness; but the admonition concerns the behavior of women in religious assemblies. Comp. 1Co 14:34. The word is used in the sense of silence, Act 22:2 : with the broader meaning quietness in 2Th 3:12.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let the woman learn in silence” (gune en esuchia manthaneto) “Let a woman learn in silence or quietness.” The issue of “how quiet and how silent?” A woman must be in learning, even in the house of the Lord, has never been settled. May she ask any question, state a problem, or ask for clarification of any matter of doctrinal or moral nature in teaching in the church? Or does this learning in quietness simply mean without being contentious or belligerent? Perhaps the latter is right.
2) “With all subjection” (en pase hupotage) “In all subjection.” The woman is to learn in modest quietness, respecting the authority of the instructor, as the woman is in order of family government to be subject to her own husband and he is to rule over her. This does not, however, mean that she is to be a cowed slave, unspeaking, remaining dumb all her life, nor does Paul infer that the woman can never speak or ask any question in a teaching and learning session in the church. Gen 3:16; Eph 5:22; Col 3:18; Tit 2:5.
WOMEN ARE POETRY
Women are the poetry of the world in the same sense as the stars are the poetry of heaven. Clear, light-giving, harmonious, they are the terrestrial planets that rule the destinies of mankind.
Fuente: Garner-Howes Baptist Commentary
11 Let a woman learn in quietness. After having spoken of dress, he now adds with what modesty women ought to conduct themselves in the holy assembly. And first he bids them learn quietly; for quietness means silence, that they may not take upon them to speak in public. This he immediately explains more clearly, by forbidding them to teach.
Fuente: Calvin’s Complete Commentary
(11) Let the woman learn in silence.The thought of public ministration is still in the Apostles mind, when he gives this injunction. The very questioning on difficult points is forbidden them at the public assembly (1Co. 14:35). So averse was St. Paul to anything which might mar the quiet solemnity of these meetings for prayer and praise and authoritative instruction.
This prohibition to speak publicly in assemblies for prayer and praise in the case of Christian women, was renewed in the North African Church, at the Council of Carthage, held A.D. 398. The same Council, however, specially permitted women to teach those of their own sex in private; indeed, the power to teach ignorant and rustic women was required as one qualification in deaconesses. The employment of deaconesses as private instructors seems to have been the custom generally in the Eastern Churches.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. In silence Rather in quietude, the absence of any commotion.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let a woman learn in quietness with all subjection.’
Paul wanted no unseemly behaviour by over-excitable women in church. It is difficult for us today to appreciate the release that Christianity had brought to the average woman. But the danger was that they could over-react. So they were rather to listen peaceably, treating the Teacher with due respect.
‘With all subjection.’ This simply means that they must humbly recognise their rightful place in the scheme of things. We must not get too excited over the word ‘subjection’. It is a word that is at the heart of Christian behaviour. Children are to be subject to their parents (1Ti 3:4), and Christians are to recognise others as better than themselves (Php 2:3 -for while they are not aware of the truth about others, but they certainly know the sinfulness of their own hearts). And all Christians are told to be in subjection one to another in the fear of Christ (Eph 5:21) and in all humility (1Pe 5:5). The idea is thus simply of showing due respect, listening quietly and behaving courteously, without pushing themselves forward, or behaving arrogantly, accepting their due place, whether high or low, in modesty and humility. Of course the pride of man (and of woman) does not like being ‘subject’ to anyone or anything. But the truth is that we are all usually subject to the law, and to the authorities (Rom 13:1; Rom 13:5), except when they get it badly wrong. In the same way should we be subject to the requirements of being considerate and thoughtful as required by Scripture. For a woman it goes one step further. It is to acknowledge that the man has the last word, not as a domineering tyrant (no Christian male should be that), but as the final arbiter after coming, if possible, to common agreement. We may see the male as the ideal chairman, who comes to the final decision after taking into account the views of all parties, after which all accept the position without acrimony.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 2:11-12 . Further injunctions for women.
] , “without speaking herself;” denotes here, as in 1Co 14:31 , attention to the word in order to learn from it what is necessary for advancing and building up the Christian life.
] “ in complete subordination ,” i.e. without contradiction.
The thought here expressed is to be filled up by what Paul says in 1Co 14:35 (which passage should be particularly compared with this [104] ): , . “Spiritual receptivity and activity in domestic life were recognised as the appropriate destiny of women, and therefore the female sex was excluded from the public discussion of religious subjects” (Neander, Geschichte der Pflanzung der Kirche durch die Aposteln , Part I. p. 125). Though in Christ there is no distinction, yet Christianity does not put an end to the natural distinctions ordained by God; it recognises them in order to inform them with its higher life.
] . stands first in emphatic opposition to ; in the parallel passage (1Co 14 ) . stands instead of the more general word .
] Leo: “ et apud seriores tantum scriptores ita occurrit, ut dominii notionem involvat; melioribus scriptoribus est idem quod ” (see Valckenaer, Diatr. in Eurip. rell. chap. 18 pp. 188 ff.; Lobeck, ad Phryn. p. 120). Luther has rightly: “that she be master of her husband;” whereas in the translation: “to assume to herself respect or mastery” (Heydenreich, de Wette, van Oosterzee), the notion of assumption is imported. Hofmann, too, is wrong when he says that in conjunction with the genitive of the person should mean: “to act independently of this person, i.e. as one’s own master” (!).
Many expositors (Matthies, and earlier, Estius, Calovius, and others) assume in this word a reference to domestic relations; whereas Heydenreich, de Wette, Wiesinger, and others, limit even this command to behaviour in the assemblies for divine worship. [105] This last is correct, as is shown by , corresponding to in 1Ti 2:11 . Yet . . puts the prohibition to teach under a more general point of view, and at the same time confirms it. Nor can it be denied that women are not . . in the assemblies, because in the apostle’s opinion that does not beseem them at any time. The reason why not, is given in the verses that follow.
It is to be observed, further, that 1Ti 2:12 corresponds exactly with 1Ti 2:11 : ; ; .; . This parallelism is clear proof that the same thing is spoken of in 1Ti 2:12 as in 1Ti 2:11 , which Hofmann denies. Still 1Ti 2:12 is not therefore superfluous, since it both emphasizes and more precisely defines the particular ideas in 1Ti 2:11 .
] The same construction is found in 1Co 14:34 . The infinitive is dependent on a to be supplied from an abbreviated construction which occurs also in classic Greek.
De Wette rightly directs attention to these points, that we must not by arbitrary interpretations take away the clear definite meaning from the commands here laid down, in order to make them universal in application; and, on the other hand, that they are not to be considered as local and temporal ordinances: they are rather injunctions to be still held valid as applying to public assemblies. [106]
[104] Otto quotes the agreement of these passages with one another as a proof that the letters are contemporaneous. It is, however, to be observed that Paul himself, in the words: (1Co 11:33 ), describes the maxim as one which he was seeking to establish in all the churches. Hence there is nothing strange in his urging it on Timothy’s attention at a later period, just as he had urged it before on the Corinthians.
[105] Hofmann, in opposition to these two views, maintains that the apostle here speaks of the “Christian life in general,” “of all action for which there was occasion in ordinary life;” but the context gives no ground for his assertion.
[106] Compare with this apostolic expression, Const. Apost. iii. 6 : , . Tertull. De Virg. Vel. : non permittitur mulieri in ecclesia loqui, sed nec docere, nec tinguere, nec ullius virilis muneris, nedum sacerdotalis officii sortem sibi vindicare. It is curious that in the Apost. Const. it is permitted to women in church, while here it is granted only to men to do so. But, on the one hand, in the Constitutions does not mean exactly prayer aloud ; and, on the other hand, this passage here does not plainly and directly forbid to women; it only forbids distinctly on their part. There is the same apparent contradiction between 1Co 14:34-35 , and 1Co 11:5 ; 1Co 11:13 . While in the former passage is forbidden to women, in the latter and even are presupposed as things done by women, and the apostle does not rebuke it. The solution is, that Paul wishes everything in church to be done ; while, on the other hand, he holds by the principle: “ ” (1Th 5:19 ). Meyer on 1Co 11:5 differs.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 Let the woman learn in silence with all subjection.
Ver. 11. Let the woman learn ] Not to teach, to wit, in the public assemblies, be she never so learned or godly. See Trapp on “ Rom 16:1 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] Let a woman learn (in the congregation, and every where: see below) in silence in all (possible) subjection (the thought of the public assemblies has evidently given rise to this precept (see 1Co 14:34 ); but he carries it further than can be applied to them in the next verse): but (the contrast is to a suppressed hypothesis of a claim to do that which is forbidden: cf. a similar , 1Co 11:16 ) to a woman I permit not to teach (in the church (primarily), or, as the context shews, any where else), nor to lord it over ( , , , Phryn. But Euripides thus uses it, Suppl. 442: , . The fact is that the word itself is originally a ‘vox media,’ signifying merely ‘one who with his own hand’ and the context fills up the rest, , or the like. And in course of time, the meaning of ‘autocrat’ prevailing, the word itself and its derivatives henceforth took this course, and , – , – , all of later growth, bore this reference only. Later still we have , from first authority (‘id enim , nuntiabatur,’ Cic. ad Att. x. 9). It seems quite a mistake to suppose that arrived at its meaning of a despot by passing through that of a murderer) the man, but (supply (“ , not , which St. Paul does not use.” Ellic.) ‘ I command her :’ the construction in 1Co 14:34 , is the same) to be in silence .
Fuente: Henry Alford’s Greek Testament
1Ti 2:11 sqq . With these directions compare those in 1Co 14:33-35 .
: with complete subjection [to their husbands]. Cf. Tit 2:5 .
Fuente: The Expositors Greek Testament by Robertson
subjection. Greek. hupotage. See 1Co 14:34; 2Co 9:13.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] Let a woman learn (in the congregation, and every where: see below) in silence in all (possible) subjection (the thought of the public assemblies has evidently given rise to this precept (see 1Co 14:34); but he carries it further than can be applied to them in the next verse): but (the contrast is to a suppressed hypothesis of a claim to do that which is forbidden: cf. a similar , 1Co 11:16) to a woman I permit not to teach (in the church (primarily), or, as the context shews, any where else), nor to lord it over ( , , , Phryn. But Euripides thus uses it, Suppl. 442: , . The fact is that the word itself is originally a vox media, signifying merely one who with his own hand and the context fills up the rest, , or the like. And in course of time, the meaning of autocrat prevailing, the word itself and its derivatives henceforth took this course, and , -, -, all of later growth, bore this reference only. Later still we have , from first authority (id enim , nuntiabatur, Cic. ad Att. x. 9). It seems quite a mistake to suppose that arrived at its meaning of a despot by passing through that of a murderer) the man, but (supply (, not , which St. Paul does not use. Ellic.) I command her: the construction in 1Co 14:34, is the same) to be in silence.
Fuente: The Greek Testament
1Ti 2:11. , let the woman learn) The antithesis of to teach, 1Ti 2:12.-, in subjection) The antithesis is to the phrase, to use (usurp) authority, 1Ti 2:12.
Fuente: Gnomon of the New Testament
1Ti 2:11
Let a woman learn in quietness with all subjection.-The position of women in public worship is that of a quiet learner in manner and in act, yielding submission in all lawful respects to the position God had placed man as leader of the worship in the public assembly of the church. This is given as the rule in all the churches of the saints. (1Co 14:33-34.)
Fuente: Old and New Testaments Restoration Commentary
Gen 3:16, Est 1:20, 1Co 11:3, 1Co 14:34, 1Co 14:35, Eph 5:22-24, Col 3:18, 1Pe 3:1, 1Pe 3:5, 1Pe 3:6
Reciprocal: Gen 2:18 – I will Eph 5:21 – submitting Tit 2:5 – obedient
Fuente: The Treasury of Scripture Knowledge
1Ti 2:11. Learn in silence. Even the extremists must admit from this phrase that the woman has a right to learn. However, they insist that she must be silent while learning, making a literal use of the word. But it is a principle universally recognized by all courses of learning throughout the world, that the best method of imparting and receiving instruction is by the question and answer system. Jesus used it in the temple (Luk 2:46-47). Even in the case of 1Co 14:35, Paul permits the woman to learn about the special matters her gifted husband knows about; she may “ask her husband.” It may be replied that she is to do so “at home.” Certainly, and the chapter we are studying applies to the home more properly than any other place. She is not very silent while asking a question. Are we to suppose that she must keep her ears open and her mouth closed? Certainly not if she is to “ask” her husband for the information. The apparent difficulty is caused by misunderstanding the word silence. It is from the Greek word HESUCHIA, and Thayer’s first definition is the word “quietness,” and his explanation is, “descriptive of the life of one who stays at home doing his own work, and does not officially meddle with the affairs of others.” It is the word for “quietness” in 2Th 3:12. Paul surely does not expect a man to work for a living and at the same time maintain silence in the literal sense that is attached to the word by many well-meaning disciples. But this is not all the apostle says in the same sentence about the way a woman is to learn, for he says she is to do so with all subjection. The last word is from. HUPOTAGE which Thayer defines, “obedience, subjection.” It is the word for “subjection” in 1Ti 3:4, and we know that a child can be in subjection to his father, even while using his tongue for conversation. The verse as a whole means that a woman has the right to speak and ask questions of men, but it should be in the spirit of humility and not forgetting that she is not to act as one in authority.
Fuente: Combined Bible Commentary
1Ti 2:11. Let the woman learn in silence. Better a woman. As before noted, the words indicate that St. Paul is dwelling on the position of women in the public meetings of the Church. For them to appear as teachers there would be an usurpation. Quietness or tranquility rather than silence.
Fuente: A Popular Commentary on the New Testament
Still our apostle is directing Timothy how persons should and ought to manage themselves in the public assemblies, and particularly how women ought to behave themselves at the time and in the place of worship. Let, says he, the women in your assemblies, learn in silence, with all subjection to the better sex; for I suffer not a woman to teach publicly, and to usurp authority over the man, to whom God has given authority over her; but rather according to her duty, let her learn in silence.
Here note, 1. That it is only women’s public teaching that is here forbidden; not their private teaching their children, or servants, or the younger women, or even their husbands themselves upon a fit occasion. Act 18:26, we find Priscilla privately instructing Apollos.
Note, 2. That none ought to teach but who have authority; and teaching is exercising that authority. A woman therefore teaching publicly, doth usurp an authority not due unto her.
Note, 3. There were some women in the Jewish church endowed with extraordinary gifts of the Spirit, and particularly with the gift of prophesying, who did teach publicly; as Miriam, Deborah, Huldah, and Anna. And it is probable, that the speaking of these extraordinary women encouraged others to do the like, whom the apostle here directs his speech against. I suffer not a woman to teach, nor to usurp authority &c.
Fuente: Expository Notes with Practical Observations on the New Testament
1Ti 2:11-14. Let the women learn in silence Let every woman receive instruction in religious matters from the men in silence, in your public assemblies; with all subjection With becoming submission to the other sex, neither teaching nor asking questions there. I suffer not a woman to teach Namely, publicly; nor to usurp authority over the man Which she might seem to do if she officiated under the character of a public teacher. The word , here used, signifies both to have, and to exercise authority over another. In this passage it is properly translated usurp authority; because, when a woman pretends to exercise authority over a man, she arrogates a power which does not belong to her. See note on 1Co 14:34-35. For Adam was first formed As the head and chief; then Eve To denote her subordination to and dependance on Adam. So that the woman was originally inferior. As if he had said, What I now enjoin is agreeable to what was intimated at the first formation of the human race. And Adam was not deceived The serpent did not attempt to deceive Adam. But he attacked the woman, knowing her to be the weaker of the two. Hence Eve, in extenuation of her fault, pleaded, The serpent beguiled me, and I did eat, Gen 3:13. And Eve did not deceive Adam, but persuaded him; for he said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Gen 3:12; insinuating that, as the woman had been given him for a companion and help, he had eaten of the tree from affection to her, which is also intimated Gen 3:17, in Gods words to him, Thou hast hearkened unto the voice of thy wife. In this view of the matter, the fall of the first man stands as a warning to his posterity to beware of the pernicious influence which the love of women, carried to excess, may have upon them to lead them into sin. The preceding verse showed why a woman should not usurp authority over the man: this shows why she ought not to teach. She is more easily deceived, and more easily deceives. Let it be observed here, however, that the apostles doctrine concerning the inferiority of the woman to the man, in point of understanding, is to be interpreted of the sex in general, and not of every individual; it being well known that some women, in understanding, are superior to most men. The woman being deceived, was first in the transgression And prevailed upon Adam, by her solicitations, to transgress also. The behaviour of Eve, who may be supposed to have been created by God with as high a degree of understanding as any of her daughters ever possessed, ought to be remembered by them all, as a proof of their natural weakness, and as a warning to them to be on their guard against temptation. Perhaps also the apostle mentioned Eves transgression on this occasion, because the subjection of women to their husbands was increased at the fall on account of Eves transgression, Gen 3:16. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
CHAPTER 13
Let me begin by saying this is where I get myself into deep trouble. We are going to talk about women and talking.
Where I work, we purchased a new vacuum cleaner about the same time we hired a woman to do some vacuuming. We add longer cords to the units to make it easier to use and I did not have the new one ready.
The woman started work and became accustomed to the older, heavier vacuums. At some point in time she decided she couldn’t use the older one, but that maybe the newer one was lighter and easier to use. I told her to try it and see if this was true. It was and so she started using it.
About two months later one morning I noticed that she was using one of the older units. I did not ask why as she tended not to be super coherent when she talked. Later she asked me if I had fixed her vacuum. I replied that I did not know that it had a problem – that I would look at it later that day. She told me she had heard something break and that it didn’t work like it used to.
I checked the unit over and found nothing wrong with it so set it aside and told her the next day that it was functioning the way it should and that I couldn’t find anything that was broken.
She came to me the next day and said “Did you know ahh – my vacuum – ahh – well ah – it doesn’t – well you know – ah – well I tried another one and it – well it is the same – did you find anything wrong with my – well the old one is like the new one – do you know what I’m talking about?”
I told her I did not – she continued in a similar manner for awhile, then I decided there was something wrong with the new vacuum as well as one of the older ones. I said “what is wrong with them?” “Well they don’t – ah – well go down.” “You mean the handle doesn’t go down – WELL NO IT DOESN’T!”
I said “let’s go see.” We went upstairs and I looked at the new one. Nothing wrong that I could find. She was quite insistent that it was broken. She wanted me to check it out and fix it. I told her it was working as it was designed. I said Let’s go down and look at the other one that you were using in the basement.”
When we arrived in the basement I asked where the vacuum was. WELL IT’S UP THERE WERE WE JUST CAME FROM. I said no, not the new one – where is the old one. Well it is up there! I said up where – she said “we just looked at it.” “I said no that is the new one, where is the old one you are using.” “WELL IT’S IN THE BASEMENT!” I said, “we are in the basement what part of the basement is it in?” “WELL IT’S OUT THERE IN THE BEDDING AREA.”
I went out and found the older vacuum to be working fine as well. I told her and she told me quite plainly that it wasn’t working the way the new one used to.
I said they are working fine and that she had to use one of them and left.
At quitting time she started in again. “What do you think is wrong with these vacuums?” I replied “nothing” – that both were working properly. She said that the new one used to stop in the middle and it was easier to use. This is the first time I realized what she was talking about. The new one was stiff when it arrived and the stiffness had gone away as it was broken in. One of the other fellows explained that was what it probably was. “Well, I sure wish someone would fix it.” “Mine broke, I heard it, it doesn’t work like it used to.”
Exit walking quickly forward while standing on tongue.
As I was leaving, she said, “Well are you going to fix it?” I returned and attempted to explain that it was okay – that it was stiff, but now it was functioning properly.
“Well you need to do something about it.”
Exit walking quicker.
The next day we three entered the elevator at the same time (she, her vacuum and you know who). As the door closed, she released the handle and moved it up and down and quietly said, “Hum, doesn’t lock like it used to.”
Exit elevator forward containing laughter.
End of discussion. Woman had final word. Discussion closed.
At quitting time I had the misfortune to be in the shop when she brought her vacuum up. “I heard something the other day, I really think something is broken. I don’t want to – ah – make a point of this but I think it is broken.”
I again replied with the usual “working as designed,” “stiff when new” options.
“Well, uh if you went to the dentist and he told you something, uh wouldn’t you want to see what someone else had to say – wouldn’t you want a second opinion?”
“There is nothing wrong with the vacuum.” “Do you suppose you should check it again, I know there is something wrong with it.” I told her I had taken it apart twice and that there was nothing wrong. I told her I was sure one of the other men had looked at it before I had, hoping that she would accept one of us as her second opinion. Not to be.
“Well maybe someone else could look at it and see if they can find out what is wrong with it.”
I said that it seemed to be okay as I took the bottom off for the third time. I called her over and showed her how the handle and release worked and that it couldn’t work any other way. I said “see – it stops at the first stop, then you release it again and it goes on a little further” – “And it used to stop in the middle!” “See there is something wrong with it!” “No, there has never been a stop in the middle – it was stiff.”
She said “Well, I know that is what you think but maybe – you know”
She continued, “Well I’m not trying to judge – I don’t think we should judge” INTERRUPTING I said “It isn’t about judging it is about looking at the facts – the two vacuums are identical – the handles came from the same factory” SHE INTERRUPTS “but that one is older!” I informed her that the new handle on the old vacuum had been purchased/installed at the same time as we purchased the new vacuum.
“Well then why don’t you compare it to the other vacuums?” I have – they all work the same, they are all designed the same.”
“Well I’m not questioning your ability but maybe someone else could find why it doesn’t work right.”
I invited her to open it up and find the problem herself. “Well I’m not a mechanic but maybe someone else could —“
Tongue firmly between teeth.
She went on, “Well I know that is what you believe but I know something is wrong.”
Tongue clinched between teeth.
“Then you’re not going to do anything?”
Exit forward speedily – tongue in great pain.
Im not suggesting Paul was talking about this woman, but there are times when women can be somewhat difficult control when it comes to their speaking.
I. WOMAN’S POSITION
Let us view woman’s position before God and man.
1Ti 2:11 “Let the woman learn in silence with all subjection.”
This is a new thought from Paul concerning worship.
Fact: “Let the woman learn in silence with all subjection.” Paul also mentioned a similar thought in 1Co 14:32; 1Co 14:35. This verse indicates keep peace in the church is the thought of the word.
Some feel the word has the thought of quietness with silence being a possibility.
Yes, we can easily say this is cultural. Yes, we can say that this is Paul’s Parasitical prejudice. Yes, we can say a lot of things about this text that the text doesn’t say about itself.
Just what is Paul trying to get at?
I suggest that he is trying to say that women should be quiet in the church. Not quiet as in gagged, though that may have been close to the case in Ephesus, but quiet partners with the men of the church. I must admit there have been times in my own ministry where a gag or two would have been a real blessing.
To support my choice of the word quiet: The word translated silence is translated quietness in 2Th 3:11 “For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.”
It might be of note that the American Standard Version translators used quiet instead of silent in all four of the places where the word occurs. The word comes from a word that relates to quietness, so this might be a better thought. It is also used in Act 22:2. “(And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) “
One further proof that this should be quiet rather than silent is found back up in verse one. The term translated peaceable is the adjective form of our word translated silent. Quiet or peaceable seems to be a better thought than silence in my mind. I don’t know exactly the meaning in King James English, but quietness seems the thought of the original language.
We went to speak in a church in Denver in the late 80’s which had a very different worship service. The men and women sat in a large square, while the children sat QUIETLY in a row of smaller chairs in front of their own parents. There was no leader for the service, but the women spoke through their husbands if they wanted a particular song or passage and that usually at home before they left for church. The husbands would request that the group sing a song, read a passage, or he might share some thoughts from the Scriptures.
It was not that the men wanted to rule over the women and shut them up, they just wanted the service to draw as little attention to mankind as possible and throw all of the attention upon the Lord and His worship. They had the Lord’s table set in the center and it was always the center of attention.
Ray Stedman has a good quote: “Women are not to have an attitude of argumentative aggressiveness, assertiveness, or stubborn insistence on having their own way or their own view recognized. Rather, their attitude is to be one of reasonableness, patience, and a willingness to listen to others.”
I would assume that if there is a difference of opinion, it ought to be kept to herself and handled with her husband at home.
I don’t feel that I would be out of line to say that in my own life I have seen any false teaching come forth from a man in any session that I have taught in, yet several times I have had women totally disrupt sessions with false teaching or arguing that was very unnecessary.
Let me be quick also to state that the women are usually the ones that tend to enter into discussion quicker than men. Their input is usually very good and meaningful to the subject at hand.
I wonder if Paul’s comments on women aren’t aimed at discouraging the false teaching and arguing thought. He mentions that they should ask of their husbands at home etc. It would be good if a woman has questions about a lesson that she go home and sit down with her husband and talk it over with the Word.
A real problem today is that the man would not be able to look at the word and find an answer to the question. This is probably why we have gotten away from this concept of Paul’s.
My wife will quite often ask me if what she is thinking is right, and then share it in a class, or just ask for her own information.
I think also that part of what Paul is getting at is that women tend to accept the thinking of others too easily. Eve is a good example. She latched right onto what the Devil told her. It took a real man to thumb his nose outwardly at God!
The false doctrine that has interrupted my studies often comes from the woman listening to the radio preachers and accepting all that they say as Gospel truth and not thinking about it or checking it with Scripture or their husband.
When teaching I had a female student that disagreed with me and began arguing very loudly and forcefully. Basically she was repeating what her father had taught her. I finally shifted subjects and finished the class. This was very disruptive and disrespectful. We had a guest speaker’s wife in the class and as I left, I over heard the speakers wife and the student talking about the text again. They stopped me and the speaker’s wife started in that she also thought I was wrong.
I finally requested that they both go study it for themselves before the Lord in the Word. I went to the library and found that none of the commentaries held what they believed and most held what I had taught. I then went to the office and restudied the text just to be sure. The point being – a quiet questioning after class would not have disrupted an entire class.
Some feel that Paul is trying to make a positive in these texts. They believe that he is encouraging women to be in teaching sessions and learning.
In the Jewish life women were pretty much left out of things if not refused learning of spiritual matters.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Regarding their participation in the meetings of the church (1Ti 3:15), Paul taught that the women were to let the men provide the public instruction and leadership. [Note: See Michael F. Stitzinger, "Cultural Confusion and the Role of Women in the Church: A Study of 1 Timothy 2:8-14," Calvary Baptist Theological Journal 4:2 (Fall 1988):24-42.] He did not mean that women should surrender their minds and consciences to men, but that they should voluntarily take the position of learners in church meetings.
"This was a radical and liberating departure from the Jewish view that women were not to learn the law." [Note: The NET Bible note on 2:11.]
". . . ancient society rarely allowed teaching roles to women." [Note: Craig Keener, "Women’s Education and Public Speech in Antiquity," Journal of the Evangelical Theological Society 50:4 (December 2007):759.]
Typically the women should not accept the role of teacher of the congregation or of leader of the whole church. [Note: See Towner, The Letters . . ., p. 217; and Harold W. Hoehner, "Can a Woman Be a Pastor-Teacher?" Journal of the Evangelical Theological Society 50:4 (December 2007):761-71.] The verbs "teach" and "exercise authority" are in the present tense in the Greek text, which implies a continuing ministry rather than a single instance of ministry.
"Teach and have authority over a man (1Ti 2:12) may be references to separate activities that Paul restricted to men. Or the first term might represent a specific example of activity that falls under the general rule that follows: women’s teaching in the public assembly would violate the given authority structure. In either case, we should notice that Paul did not employ his usual term for ’the normal exercise of authority’ (exousia). He chose an unusual word (authenteo) that could carry negative connotations such as ’to usurp or misappropriate authority’ or ’to domineer.’ The unusual term probably signifies an unusual situation. In the Ephesian context at least, women had misappropriated authority by taking upon themselves the role of teacher." [Note: Towner, 1-2 Timothy . . ., p. 77.]
Some people see red when they read "submissiveness" (1Ti 2:11; cf. Eph 5:21-22; Col 3:18). The Greek word (hypotage) means to rank under. It is clear in military life that a private, for example, who ranks under a colonel is not necessarily of less value or possesses less ability than his or her superior officer. Rank has to do with order and authority, not personal superiority and inferiority. Another illustration of willing submission is Jesus Christ, who is superior to every other human being yet submitted to other human beings (Luk 2:51; Php 2:5-11). God will reward His submission to the Father, and He will reward women who submit to His will as unto the Lord (1Pe 5:6-7).
Paul seems to have been speaking here of the whole local congregation. I do not think he would have objected to women teaching or leading some groups within the church that we commonly recognize as sub-groups provided they do so with the approval of the male leadership of the church (cf. Act 18:26; 2Ti 3:14-15; Tit 2:3). Furthermore we should bear in mind that Paul was describing a typical church situation in which there were men who could provide teaching and leadership. If these were absent, exceptions might be necessary to achieve the higher goals of the church, namely, the building up of the saints to do the work of ministry. In some countries today there are few males who can or care to take leadership in churches. In these situations I think female leadership is better than none, at least until males can and will lead.
Exactly what did Paul prohibit women from doing in 1Ti 2:12? He did not want them to teach a man or to exercise authority over a man in the local church meetings (1Ti 3:15). [Note: See David P. Kuske, "An Exegetical Brief on 1 Timothy 2:12: (oude authentein andros)," Wisconsin Lutheran Quarterly 88:1 (Winter 1991):64-67; and Mounce, p. 130.] Teaching the Scriptures is in view. This is more appropriate to the male’s function in the church as a mediator between God and people (cf. Genesis 2) because it involves interpreting God’s Word to the church as an authoritative figure (cf. 1Ti 2:1-2; 1Ti 2:8). Paul forbade women from regularly teaching men in local church corporate worship (1Ti 3:15).
"In my opinion, whatever the specific application of ’teaching’ it is the kind of ’teaching’ that gives women a position of authority over men. [Note: Robert L. Saucy, "Women’s Prohibition to Teach Men: An Investigation into Its Meaning and Contemporary Application," Journal of the Evangelical Theological Society 37:1 (March 1994):91.]
Paul approved of women teaching women and children (Tit 2:3-5; 2Ti 1:5) and instructing men privately (Act 18:26). Reading a book that a woman has written is one example of private instruction.
"Paul in 1Ti 2:12, does not forbid a woman all teaching. Paul is only prohibiting the headship of women in the Christian community." [Note: Steven B. Clark, Man and Woman in Christ, p. 305.]
The Greek word translated "exercise authority" (NASB), "have authority" (NIV), or "usurp authority" (AV) is authenteo. It means to act on one’s own authority or to act in an autocratic manner. [Note: A Greek-English Lexicon . . ., s.v. "authenteo," p. 84.] To exercise authority in this way would be to submit to no higher authority in the church. If a woman exercised some authority in the church (e.g., as the leader of a ministry) and she did it in submission to the male leadership, she would not be sinning. It is taking inappropriate authority on herself that Paul prohibited. A woman can have authority over others in the church provided she is under the authority of the male leadership of the church.
"It is noteworthy . . . that Paul does not use ’office’ terminology here (bishop/presbyter) but functional terminology (teach/exercise authority). It is thus the activity that he prohibits, not just the office (cf. again 1Co 14:34-35)." [Note: Knight, p. 142.]
How can we resolve the apparent contradiction in Paul’s teaching that he presented here and what he taught in 1 Corinthians? There are two problems. First, in 1Co 14:34 Paul told the women to remain absolutely silent in the church. He used a different Greek word (sigatosan) than what we have here (hesychia), translated "quiet" (1Ti 2:12; cf. 1Ti 2:2). Hesychia does not mean absolutely silent but settled down, not unruly. Paul wanted the women to express appropriate deference to the teacher or leader.
Perhaps Paul imposed a stricter standard on the Corinthian church than was normal because of the turmoil there, and his instructions in 1 Timothy reflect the normal situation. [Note: J. N. Andrews, "May Women Speak in Meeting?" Review and Herald (January 2, 1879), reprinted in Adventist Review 165:5 (February 4, 1988):17.] I think probably Paul meant that women should not take part in the judging of the prophets (1Co 14:29), which was an exercise in ecclesiastical authority. The context of 1Co 14:34 seems to favor this view. [Note: See James B. Hurley, Man and Woman in Biblical Perspective, p. 188-94, which is, in my opinion, one of the best books on the subject of the biblical teaching on the relationships of men and women. See Appendix 1 in these notes, "Women and Ministry," for a brief summary of this book. Other fine books on this subject are by Susan Foh, Women and the Word of God; Clark; and George W. Knight III, The New Testament Teaching on the Role Relationship of Men and Women. For an evaluation of six views on 1 Corinthians 14:34-35, see Anne B. Blampied, "Paul and Silence for ’The Women’ in 1 Corinthians 14:34-35," Studia Biblica et Theologica 13:2 (October 1983):143-65. Stanley J. Grenz, "Anticipating God’s New Community: Theological Foundations for Women in Ministry," Journal of the Evangelical Theological Society 38:4 (December 1995):595-611, advocated female participation in church leadership.]
"Paul does not mean that women are to be absolutely silent during the service (compare 1Co 11:5). Rather, he instructs them to exhibit quietness (in spirit) instead of taking the lead, or to ’be silent’ in the sense of not teaching." [Note: Towner, 1-2 Timothy . . ., p. 77.]
This silence is a concrete expression of the principle of submission that Paul advocated. [Note: Knight, p. 139.]
Second, in 1Co 11:2-16 Paul permitted women to pray and prophesy in church but insisted that they have their heads covered when doing so. This concession seems to contradict both 1Ti 2:11-12 and 1Co 14:34.
One way to resolve this difficulty is to say that in 1Co 11:2-16 the women in view were single women or married women whose husbands were not present. In 1Co 14:34 and 1Ti 2:11-12 those in view seem to have been married women whose husbands were present. [Note: See David Lowery, "1 Corinthians," in The Bible Knowledge Commentary: New Testament, pp. 528-30, 540-41.] However there is nothing in the text or context that justifies these assumptions.
Another solution that I prefer is this. Paul permitted women to pray and prophesy in Corinth and elsewhere because these activities did not involve exercising as much authority in the church as teaching and ruling did. Teaching involved providing normative instruction from Scripture whereas prophesying in New Testament times involved only sharing something God had brought to mind. In some cases this was new revelation, but usually it was not. [Note: See Wayne Grudem, "Prophecy-Yes, But Teaching-No; Paul’s Consistent Advocacy of Women’s Participation Without Governing Authority," Journal of the Evangelical Theological Society 30:1 (March 1987):11-23. Cf. Ryrie, pp. 39-40; Theological Dictionary of the New Testament, s.v. "prophetes . . .," by Gerhard Friedrich, 6 (1968):854; Harold W. Hoehner, "The Purpose of Tongues in 1 Corinthians 14:20-25," in Walvood: A Tribute, pp. 56-57; and H. Wayne House, "Should a Woman Prophesy or Preach Before Men?" Bibliotheca Sacra 145:578 (April-June 1988):149-54. See also "Women in the Church: Biblical Data Report" that I have included in these notes as Appendix 2.] In every case the prophet was to subject his or her prophecy to what God had inspired previously (1Co 14:29).