About Authority and Women in 1 Timothy 2:11-12
2001-12-11
Introduction
Passages such as 1 Timothy 2:11-12 cause much controversy in our contemporary churches because of many cultural differences and shifts that have occurred in recent history. However, within the context where Paul discusses authority and women, one can gather that he is communicating a timeless truth based on wisdom and historical reasoning. What exactly is Paul saying? Careful analysis of the words used, syntax, context and culture is necessary in order to arrive at a sound conclusion.
Background and Culture
Timothy was a church leader in Ephesus, which was founded earlier by Aquila and Priscilla. Afterwards, the church was more firmly established by Paul on his third missionary journey. Great repentance took place there because of his miracles (Acts 19:17-20). Ephesus was located in Asia Minor on the coast of the Aegean Sea. It was known for its temple of Artemis, one of the seven wonders of the ancient world (see also the great dispute and riot of Acts 19). Ephesus was also a center for politics, education, and business (see MacArthur’s discussion of the Ephesian church and of 1 Timothy).
When young Timothy became a church leader there, much difficulty awaited him since there was much false teaching. Paul instructed Timothy in this letter how to handle many situations that had come about or could arise. Timothy’s labor, and that of the subsequent leaders, must have been successful at combating false teaching, because Jesus commends them in Revelation 2 for doing such.
The Words Used in 1 Timothy 2:11-12
Verse 11
γυνη. According to Danker, an adult female person, woman. This word begins both verses; in verse 11, it is in nominative case, and in verse 12, dative case. Both times it is singular; both times it is indefinite (no article). Mounce adds the definition: wife. It is translated this way by the KJV in 1 Timothy 3:11 (see discussion below). This is a third declension noun.
εν. ‘In’ is the most common thread that goes through the definitions in Danker. Mounce has ‘in,’ ‘on,’ or ‘among.’ This is a dative preposition. A woman is to learn ‘in silence, with all subjection.’ It is used again in verse 12, repeating ‘in silence.’
‘ησυχια. Feminine noun meaning, according to Danker, (1) state of quietness without disturbance, quietness, rest, and (2) state of saying nothing or very little, silence. It is a word that is emphasized by Paul. It is the first thing, within the Greek text, that is said pertaining to the woman. The command to Timothy comes following this word; in literal word order, Paul says, ‘A woman, in silence, let learn in all subjection.’ It serves as ‘bookends’ to these two verses, which is an integral part of the chiasm used, which will be discussed later. Both times, it is used in the dative with εν. In silence women must learn (verse 11), and in silence a woman must be (verse 12). It is used in the New Testament in Acts 22:2, when the crowd heard Paul speak in the Hebrew language, they kept all the more silent. Paul uses this noun when writing to the Thessalonians for those who do not work and are eating with the rest of the congregation. They should work “with quietness... and eat their own bread” (2 Thessalonians 3:12). The picture is for them to do their share that they may take part in the meal. Perhaps this gives insight as to how Paul uses this noun in 1 Timothy.
μανθανω. Danker defines it various ways, which are translated ‘learn’: ‘Gaining knowledge,’ ‘acquaintance,’ and ‘come to a realization by experience and practice.’ Which meaning would fit here? Two of these definitions seem to fit. The immediate context will give a clue. In the preceding verse (10), women are to be adorned with nothing other than good works. In the following verse (12), women are to forbidden to teach or have teaching authority; therefore, in this light, it seems that they ought to learn. They learn not in order to teach the congregation or have the authority of men, but for the sake of their children (verse 15). This discussion will be continued in further detail when examining the immediate context, book, and entire biblical context. This word is also used in the context of the descendents of widows in 5:4, that Timothy might let them learn to serve their parents, that they might not be “worse than an unbeliever” (5:8), and that they might not burden the church (5:16). Women who remain widows that they might be parasites on the church ‘learn’ to be idle (5:13).
εν. See above.
πας. Mounce: each, every, all. It is in the dative singular (see εν).
‘υποταγη. Danker: the state of submissiveness. This is translated ‘subjection’ or ‘subordination’ in many texts; here in verse 11 it is submission. Paul also uses this word in 3:4 in respect to the children of the elders. The King James renders this word in 2 Corinthians 9:13 “subjection,” that the obedience of the Corinthians’ confession of the Gospel and of sharing in Paul’s collection was an adequate picture of their faith. Paul uses the word in Galatians 2:5, showing that Paul had not submitted to the false brethren that had infiltrated in the church. A verb form, ‘υποτασσω, is used in the subject of wives to husbands in Ephesians 5:22, and so forth.
Verse 12
γυνη. See above in verse 11.
δε. Mounce: ‘but’ or ‘and.’ KJV uses ‘but’ in verse 12. It is a postpositive; it is never the first word of the sentence, though in translations it usually is (Mounce 42). This word joins the previous sentence with that which follows it. According to Danker, it is a connective meaning ‘and,’ but can be translated ‘but’ when there appears to be a contrast (even if scarcely discernable). In this case, there is some sort of distinction: learn, yes, but teach and teaching authority, no, stressing the word silence. This will be looked into more when syntax is examined.
διδασκω. Danker: (1) to tell someone what to do, translated ‘tell’ or ‘instruct.’ (2) to provide instruction in a formal or informal setting, translated ‘teach.’ Context of the passage seems to point toward the latter meaning. There is a relationship between διδασκω and μανθανω, just as there is relationship between their similar words, διδασκαλος (teacher) and μαθητης (disciple). Once again, learn, yes, but teach, no (see the comment with ουκ below. This statement is made without considering the verbs and their forms in the context, which will be considered in the syntax section. One must see what Paul commands of Timothy).
ουκ. Mounce: negating participle ‘not.’
επιτρεπω. The main meaning of this word is ‘to allow someone to do something,’ and is translated ‘allow’ or ‘permit’ (Danker). Danker includes 1 Timothy 2:12 as an example of this meaning. It sometimes also means to ‘order’ or ‘instruct.’ Either way, the subject of this verb is ‘I’ (included in the conjugation of the verb), which is the author, Paul.
ουδε. Mounce: Conjunction meaning ‘and not,’ ‘not even,’ ‘neither,’ or ‘nor.’
αυθεντεω. Danker: Verb meaning ‘to assume a stance of independent authority, translated, ‘give orders to’ or ‘dictate to.’ The primary example he uses is this instance of exercising authority in 1 Timothy 2:12, as it is not found elsewhere. Paul does not allow a woman to ‘give orders to’ or ‘dictate to’ a man (ανηρ, Genitive ανδρος, below). He gives the reason for this by making an allusion to the Genesis account of the fall of humankind. The recipient will be in the Genitive, as is the case here.
ανηρ: Mounce: male, man, husband.
αλλα. Mounce: but, yet, or except. This is stronger in meaning then δε.
εν ‘ησυχια. In silence. See above, for this identical phrase starts verse 11. Paul is stressing this.
Syntax
Knowing the meanings of all of the words should give us great insight on how these words are connected together in the New Testament text and the ability to extract the meaning of what Paul is saying to Timothy about the issue of women’s roles in the church.
The subject of verse 11 is you, which is understood because the verb is in imperative mood. They are commanded to learn in silence and with all submission. ‘In silence,’ however, is not grouped with the word submission, though they are connected to this very same verb. ‘In silence’ is mentioned first in the Greek text, as if to emphasize the importance of this. This is not apparent in our English translation.
Because of the nature of the verb, this is a command to Timothy. Paul makes many commands to Timothy throughout this epistle, that the church in Ephesus might be preserved in the midst of many exterior and interior threats. Women are required to be allowed learn (Paul explains in the following verses), but must be in silence (great emphasis), and with submission (also explained in the following verses).
The subject of verse 12 is ‘I,’ and the verb is ‘to allow.’ This is not a command. The negative particle ουκ is used, so Paul does not allow something. The object is ‘women.’ What does he not allow them to do? (1) to teach. (2) to have authority over a man. The strong adversative αλλα demonstrates not the aforementioned things but such and such. Paul returns to the key issue of silence.
He does not appear to be commanding this of Timothy when looking at this verse alone. But this phrase ‘in silence’ creates a bound around these two verses. This structure is called a chiasm. Points one and four are parallel in thought, as are two and three (see Zuck 138-139).
In silence
Let them learn in all subjection.
To teach nor exercise authority I allow not,
But remain in silence.
As mentioned earlier, there is a distinct relationship between διδασκω and μανθανω, as there is between διδασκαλος and μαθητης. These constitute points two and three. Points one and four use the identical phrase, εν ‘ησυχια. This phrase creates an inclusive bracket around these statements, which seems to make this a command for Timothy. If women are silent, they cannot be teachers, nor can they be ones to exercise such authority over men in the local congregation. Going beyond the context of these two verses can only explain these things better.
Immediate Context: 1 Timothy 2:8-15
Men in the church seem to be the ones of the congregation that should pray everywhere, and there is a sense they should do so freely. Beginning in verse 9, Paul begins to speak about the role of women. They should be known not by their dress. They are to adorn themselves, not with such exterior decorations (and Paul lists many), but with good works. This “becometh women professing godliness” (verse 10). The ministry of women is in good works, not in teaching or with authority over men.
After the passage focus in verses 11-12, Paul gives an explanation of why he states women have the role that they do beginning in verse 13. (1) Adam was formed first. (2) Adam was not deceived, but the woman (Eve) was. (3) The woman will be ‘saved’ (sanctification, not justification) through childbearing if she continues in faith, charity, and holiness with sobriety. Frankly, none of these things at a glance sounds like a good reason to design roles of women and men. However, Paul did not plan to write a commentary of Genesis 2 and 3 either when Timothy already knew the history of the creation and the fall. Naturally, this makes sense, since there is not so much doctrine in this epistle as there are ways to preserve a church in light of the growing apostasy in the world. The focus must shift to Genesis 2 and 3 for these things to make sense, as they made sense to Timothy.
Context of 1 Timothy 2:13-15 in light of Genesis 2-3
I. Adam was formed first.
Adam was formed first from the dust of the ground (Genesis 2:7), and God put Adam in the Garden of Eden. He was commanded to eat freely of every tree in the garden except the tree of the knowledge of good and evil (2:17). After the command was given, then Eve was created from the rib of Adam (2:22).
II. Adam was not deceived, but the woman
The serpent was even wiser at this point. He knows all of humankind will come from the body of Adam and will inherit his nature (1 Corinthians 15:22, cf. Genesis 5:3). He went to the woman that she might be deceived, for she was not around when the command of Genesis 2:17 was given; she heard the command from her husband. She quoted the commandment of the Lord by adding to it (not to touch the fruit of the tree), and also by reducing the severity of the consequences (removing the infinitive of emphasis of God’s command in 2:17; whether she got these ideas from Adam or from herself it is not known). Satan then quotes God’s commandment from 2:17 almost verbatim back to Eve. First, he changes the subject to plural since now Eve was in the picture, but also put the negating particle לֹא before it, denying the commandment of God. Eve, in her own reason along with the ‘wisdom’ from the serpent, decided to partake of the fruit. She was deceived. She gave fruit to Adam, and he outright rebelled.
III. The woman will be ‘saved’ by childbearing.
In Genesis 3, the oracles of God are brought to the man, woman and serpent in judgment. In Genesis 3:14, the serpent itself was condemned to be on its belly and eat dust. In verse 15, God places enmity between the woman and the force behind the serpent (Satan, Revelation 12:9), and between her Seed and his seed. The Seed of the woman will overcome the serpent by striking its head, though His heal would be injured. Through the Seed of the woman (not of man, cf. Isaiah 7:14, Luke 1:34-35), all of humankind would be saved by the work of Jesus Christ at Calvary.
What Paul says, then, in 1 Timothy 2:13-15, makes sense. Now that those in the congregation had been brought back into fellowship with God by the power of the Gospel, he does not want the devil to use the same trick as he did in the Garden of Eden to destroy the church. He could use the woman once again to bring false teaching into the church; apostasy is a major problem throughout church history. Likewise, though the man Adam had received the commandment from God and knew what was right, the woman, who was not yet created when the command was given, gave an alternative to God’s command from Satan. The man gave no thought but heeded Eve’s words, as if the man was prone to follow the woman’s advice over that of God’s (cf. Genesis 2:18-25). The same must be true today.
MacArthur in his study bible comments on verse 15 as follows:
Because mothers have a unique bond and intimacy with their children, and spend far more time with them than do fathers, they have far greater influence in their lives and thus a unique responsibility and opportunity for rearing godly children.
This comment is a good observation, as the woman does have authority over raising her children to become godly men and women. The bigger picture, though, is the connection with Genesis 3:15 and the saving Seed of the woman.
Summation Statement of 1 Timothy
It would be good write a thematic statement of 1 Timothy. In this context, one can see that the church’s protective strategy against heresy by keeping men and women in their roles within the church is quite valid:
In light of growing apostasy in the church throughout the world, the church must persevere by pursuing godliness in leadership and relations without compromise.
The role of women in the church, therefore, as doers of good works in modesty and silence is not a punishment, nor is Paul interested in suppressing women in any way. He is interested in preserving the church. It is amazing how many times Paul tells Timothy to be careful or encourages him in some sort of conduct in light of heresy.
The Main Issue
What the Holy Spirit through Paul forbids is a woman with teaching authority over men. His reasoning from Genesis supports this, since the woman’s teaching, received from the serpent, took precedence over God’s teaching in the man’s mind. From the context of the 1 Timothy 2 passage and that from other Scriptures, the authority over men that women cannot have is that of teaching authority. It is important to remember that this issue of teaching authority and the relationship between men and women in general is totally separate from the issue of the husband-wife relationship. Another issue is older women having authority to teach younger women (Titus 2:3-5). These are totally separate issues that are beyond the scope of this essay.
Conclusion
Because of these things, what Paul says about women is a timeless truth. Regardless of culture, Adam and Eve are still the prototypes of all men and women in all cultures and in all times. Especially in modern times where apostasy still abounds, it is good to be followers of what Paul said under the inspiration of the Holy Spirit. This passage does not support female pastors and teachers, or any other position where women have teaching authority over men, even in modern times.
Sources
Danker, Frederick William. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago, 2000.
MacArthur, John. The MacArthur Study Bible. Nashville: Word Publishing, 1997. (For Historical Background)
Mounce, William D. Basics of Biblical Greek Grammar. Grand Rapids: Zondervan, 1993. (Used for explanation for Greek words)
Zuck, Roy B. Basic Bible Interpretation. Colorado Springs: Chariot Victor, 1991.