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This study is very very long... I would suggest that you make a special time to read
through this very insightful study guide by John MacArthur. In many ways you will
find his writing extremely conservative by today's mainstream Christian church
standards---however, you may find areas in which you will believe he is a little less
conservative. I pray that you will glean a great deal from these messages. ---again,
this is very long. ---ps
God's High Calling for Women
God's High Calling for Women--Part 1
by
John MacArthur
All Rights Reserved
Reprinted here with written permission from
Grace to You;
Http://www.GTY.org
(A copy of this message on cassette tape may be obtained by calling 1-800-55-GRACE)
1 Timothy 2:9 Tape GC
54-14
Introduction
A. The Situation Today
The debate over the role of women in the church has reached massive proportions.
The feminist movement has penetrated almost every area of our society, and has recently
made inroads into the church. I am amazed at how many evangelical churches,
colleges, and seminaries are abandoning biblical truths they have held for all their
existence. Books have been written affirming new truth regarding the role of women
in the church. Scripture teaching the traditional roles of men and women are being
reinterpreted. Some say they should be ignored because they merely reflect Paul's
anti-female bias. Others are saying those passages were added by later editors and
do not reflect the intent of the original authors. The church, the bastion of the
truth of God, is falling fast to the march of the feminist army.
The effort to overthrow the design of God for men and women is not ultimately a human
effort. It is the effort of the archenemy of God, Satan, who uses sinful human
agents to attain his goals. That's why the controversy over the role of women in the
church is so tragic: the church is being deceived by the lies of Satan and actually
becoming a part of his attack on the plan of God. God has specific roles for men and
women in society, the family, and the church that are very clear in Scripture, and we need
to reaffirm them.
In approaching this subject, I could take a lot of time demonstrating how far-reaching
the feminist movement is. I could give you many quotes, and we could look at all
kinds of incidents. We could discuss at length the schools, seminaries, and books
that illustrate how pervasive the feminist movement's influence on the church has been.
However we're all aware of that, so it seems to me most needful to simply look at
the Word of God. If we understand what the Bible says, we will be able to deal with
any error we might face. There is no passage more direct, helpful, and comprehensive
in addressing the role of women in the church than 1 Timothy 2:9-15.
B. The Situation at Ephesus
1. The occasion of Paul's writing
First Timothy is a letter from the apostle Paul to his son in the faith, his dear
friend and co-laborer, Timothy. They met several years before the writing of this
epistle during Paul's second missionary journey (Acts 16:1-5). When this letter was
written Paul had concluded his three missionary journeys, and had just been released from
his first imprisonment in Rome. After leaving prison, he met Timothy in Ephesus.
Timothy was pastor of the church there. Apparently word had reached Paul that
things in Ephesus were not as they should be. The church at Ephesus was close to his
heart. He had spent three years of his ministry there, and had poured his soul into
that church. In Acts 20 Paul said to the Ephesian elders that he had not failed to
declare the entire word of God to the church, but had warned them night and day for three
years that error would come from the outside and evil would rise from the inside (vv.
27-31). Unfortunately his worst fears had come to pass: the church at Ephesus
had fallen into doctrinal error and ungodly patterns of living. Most significantly
of all, the leadership had been corrupted. They needed to be replaced with godly
leaders.
Paul met Timothy in Ephesus and personally dealt with two of the corrupt leaders,
Hymenaeus and Alexander (1 Tim. 1:20). Then Paul had to leave to go West for
further ministry, but he left Timothy behind at Ephesus to straighten out the rest of the
problems in the church. Paul had been gone only a few weeks when he wrote this
letter to Timothy to encourage him and give him directions for his ministry. First
Timothy 3:14-15 gives us the overall intent of the letter: "These things write I unto
thee, hoping to come unto thee shortly; but if I tarry long, that thou mayest know how
thou oughtest to behave thyself in the house of God, which is the church of the living
God, the pillar and ground of the truth. " First Timothy was written to set the
church in order.
2. The purposes of Paul's writing
a) The topic of women
One of the problem areas in the church at Ephesus was the role of women. Since
the leaders of the church had fallen into doctrinal and moral error, it's not surprising
that would have a negative impact on the women in the church as well as the men.
First Timothy 5:6 tells us that some women had abandoned their purity, and were living
only for pleasure. Some younger widows had made promises to Christ to remain single,
but they were in danger of violating them because of lusts, thus bringing condemnation
upon themselves (vv. 11-12). Some had become idle, wandering around from house
to house. They were talebearers and busybodies (v. 13). Some had
already turned aside to follow Satan (v. 15). In 2 Timothy 3:6 Paul refers to
silly women laden with lusts who are easy prey for false teachers.
b) The topic of worship
First Timothy 2 focuses in on another problem involving women. Under the pretense
of coming to worship God, they were flaunting themselves and desecrating the worship
service. Their dress and demeanor betrayed an evil intent rather than a heart of
worship.
Worship is central to the church, so it is not surprising that Paul discussed it early
in his letter. In fact, it was the second topic he dealt with in chapter 2, which is
where he began discussing problems in the church. The worship services at Ephesus
were being polluted by women who saw in them an opportunity to flaunt their wealth and
beauty. Their sexual allure was drawing the men's focus away from the worship
service. From his discussion of the problems women were causing in the worship
services, Paul branches out into a discussion of the biblical role of women.
Lesson
I. THE APPEARANCE OF WOMEN (v. 9a, c)
"In like manner, also, that women adorn themselves in modest apparel . . .
not with braided hair, or gold, or pearls, or costly array"
"In like manner" refers back to verse 8. It introduces a new subject,
but one related to the previous subject. Paul now moves to a new topic within the
overall subject of how men and women should conduct themselves in the worship service.
"In like manner" often serves as a transition between different topics
within a broader discussion. It is used in 1 Timothy 3:8 to make a transition
between the topic of elders to the topic of deacons, and in verse 11 between deacons and
deaconesses--all within the general subject of church leaders. Paul now moves from
discussing the attitude of men in the worship service (v. 8) to that of women (vv.
9-15).
A. The General Pattern
1. The meaning of "will"
The Greek word translated "will" in verse 8 (boulomai) refers to intent,
purpose, determination, or command, in contrast to thelo, which indicates a wish. It
could be translated "I command. " It carries apostolic intent and divine
authority. Paul is commanding men to pray and women to adorn themselves in a proper
manner.
2. The meaning of "adorn"
The Greek word kosme[ma]o means "to arrange" or "to put in order. "
Paul is saying women should prepare themselves for worship. The Greek word
translated "modest" (kosmios), the adjectival form of kosme[ma]o, means
"well-ordered," or "well- arranged. "
3. The meaning of "apparel"
The Greek word translated "apparel" in the King James Version does not refer
only to clothing, but can mean "demeanor" or "attitude. " It
encompasses a woman's total preparation for worship, involving both the attitude of the
heart and proper adornment on the outside. Her clothing should reflect a heart
focused on God.
B. The Specific Problems
Paul not only gives a general exhortation about women's appearance, but also deals with
some specific issues that were problems in Ephesus.
1. Imitating their culture
Several ancient writers have described what women were dressed like in the Roman
culture of Paul's day, which no doubt influenced the church at Ephesus:
a) Juvenal
The writings of this first-century Roman satirical poet picture everyday life in the
Roman Empire. In his sixth satire he described women who were preoccupied with their
appearance: "There is nothing that a woman will not permit herself to do, nothing
that she deems shameful, and when she encircles her neck with green emeralds and fastens
huge pearls to her elongated ears, so important is the business of beautification; so
numerous are the tiers and stories piled one another on her head! In the meantime she pays
no attention to her husband!"
b) Philo
Philo was a Jewish Hellenistic philosopher of the first century. In his work The
Sacrifices of Cain and Abel, he described a prostitute bedecked with a multitude of gold
chains and bracelets as having her hair dressed in elaborate braids, her eyes marked with
pencil lines, her eyebrows smothered in paint, and her expensive clothes embroidered
lavishly with flowers (19-21).
c) Pliny the Elder
This first-century Roman historian told of Lollia Paulina, one-time wife of the Roman
Emperor Caligula, who had a dress worth more than one million dollars by today's
standards. It was covered from head to food with emeralds and pearls, and she
carried with her the receipts proving its value (Natural History ix, 58).
In contrast to Roman society, the mystery religions of Greece had very stringent rules
about the appearance of women. One inscription that has been discovered illustrates
their concern: "A consecrated woman shall not have gold ornaments, nor rouge, nor
face whitening, nor a head-band, nor braided hair, nor shoes, except those made of felt or
of the skins of sacrificed animals" (cited in William Barclay's The Letters to
Timothy, Titus, and Philemon, rev. ed. [Philadelphia: Westminster, 1975], pp.
67-68).
Both Paul and Timothy were concerned that the Ephesian church be a godly testimony to
society. For the women of the church to imitate the gaudy clothing styles of pagan
women, to call attention to themselves, or to dress to lure men into illicit sexual
relationships was to blaspheme the intent of the worship service.
2. Flaunting their wealth
In the first-century, poverty was widespread. A wealthy person could dress in a
style that was impossible for a poor person to match, in contrast to today, where good
clothing is relatively affordable for a large segment of Western society. A costly
dress worn by a wealthy woman could cost up to 7,000 denarii (one denarius was a day's
wage for the average laborer). When a wealthy woman entered the worship service
wearing an expensive dress, she caused a sensation that would disrupt the entire
service.
In addition to expensive dresses, rich women would also display their wealth through
elaborate hairdos with expensive jewelry woven into them. (That's what "braided
hair" [v. 9] was to Paul. ) They would also wear gold rings and earrings, and
hang gold on their sandals and dresses.
It should be noted that the Bible does not forbid women to wear simple braids or to own
gold, pearls, and fine clothes. Both the bride of Solomon (Song of Sol. 1:10)
and the woman described in Proverbs 31:22 owned expensive apparel. However the Bible
does forbid wearing those things for wrong motives.
Seductresses in the Church
After a sermon a while ago I walked out the door of the sanctuary, and was approached
by a woman who was overly dressed and not appropriately attired for church. She
handed me an expensive piece of jewelry, a gold chain, and a note soliciting me.
That was overt, but there are much more subtle solicitations that go on all the time in
the church. Anyone who doesn't realize that has their head in the sand--just look
how many pastors fall prey to sexual sin, and how many churches have to deal with
immorality. That is one of the reasons for Paul's strong words in 1 Timothy
2:9-10.
Bringing Down the Curtain on the Fashion Show in the Church
John Chrysostom, the fourth-century church father, wrote this in his homily on 1
Timothy 2:8-10 concerning the importance of women dressing modestly for the worship
service: "What is this 'modest apparel'? Such attire as covers them completely, and
decently, and not with superfluous ornaments for the one is becoming, the other is not.
What? Dost thou approach God to pray with broidered hair and ornaments of gold? Art
thou come to a dance? to a marriage? to a gay procession? There such . . . costly
garments, had been seasonable; here not one of them is wanted. Thou art come to
pray, to supplicate for pardon of thy sins, to plead for thine offenses, beseeching the
Lord, and hoping to render Him propitious to thee. . . . Away with such hypocrisy!
The church is to be a place where worship happens, not where people put on a show.
It bothers me when I see people who claim to be Christians display a consuming
preoccupation with their appearance. Whenever self- centered women take advantage of
the worship service to call attention to themselves, it will bring great tragedy to the
church.
C. The Proper Motives
1. Of married women
A Christian wife should seek to attract attention to her godly character, not her
clothing. She should show by her dress and demeanor her love and devotion to her own
husband. She should demonstrate a humble heart committed to worshiping God.
2. Of single women
Single women need to realize that the worship service isn't the place to try to attract
men. They too should understand it is more important that someone be attracted to
their godly character rather than their outward appearance.
How can both married and single women know if they are dressed properly for the worship
service? By examining their motives. Ask yourself, Why am I dressed the way I am?
What is my goal? Am I trying to draw attention to God or to myself? Will what I'm wearing
stand out or will it be considered appropriate for the occasion?
First Peter 3:3-4 is a parallel passage to 1 Timothy 2:9-10. Peter writes,
"Whose adorning, let it not be that outward adorning of braiding the hair, and of
wearing of gold, or of putting on of apparel, but let it be the hidden man of the heart in
that which is not corruptible, even the ornament of a meek and quiet spirit, which is in
the sight of God of great price. " Like Paul, Peter emphasizes that a woman is not to
be preoccupied with what she wears, but who she is.
II. THE ATTITUDE OF WOMEN (v. 9b)
"With godly fear and sobriety"
A. Godly Fear
The Greek word translated "godly fear" (aid[ma]os) refers to modesty mixed
with humility. It connotes a sense of shame--not shame in being a woman, but in any
way inciting lust or distracting others from a proper worship of God. A woman with a
proper sense of shame will dress in such a way as not to be a source of temptation.
Aid[ma]os implies morally rejecting anything dishonorable to God. This is the woman
who would be so grieved over the possibility of offending God that she would never do
anything that could cause anyone to stumble.
B. Self-Control
"Sobriety" (Gk. , s[ma]ophrosun[ma]e ) is better translated "self-
control. " It has a sexual connotation in extrabiblical literature, where it speaks
of totally controlling one's passions and desires. In The Republic Plato said it is
one of the four cardinal virtues.
1. The danger of failing to exercise self-control
a) To the leaders
In 1 Timothy 3 Paul says that both elders and deacons in the church must be "the
husband of one wife" (vv. 2, 12). That phrase can be literally translated
as "a one-woman man. " A man in a leadership role in the church must be totally
devoted to his wife. I believe one of the major problems at Ephesus was that the
leaders were not faithful to their wives. Satan attacked the church by bringing
alluring women into the church to seduce the leadership. He does the same thing
today.
b) To the congregations
(1) At Ephesus
In 1 Timothy 5:14 Paul stressed the importance of younger widows remarrying. He
knew that a large number of single women with strong desire for marriage was a potential
danger to the purity of the church. And that's true in our day too.
(2) At Crete
In Titus 2:4-5 Paul instructs Titus that older women are to teach young women "to
be sober minded, to love their husbands, to love their children, to be discreet, chaste,
keepers at home, good, obedient to their own husbands, that the Word of God be not
blasphemed. " Instead of doing good, some women were causing problems in the
congregation.
(3) At Corinth
In 1 Corinthians 5 Paul rebukes the Corinthians for tolerating a situation involving
sexual sin. In fact, it was a form of sexual sin that was repulsive even to pagans:
a man was having an affair with his father's wife (his stepmother). That was a form
of incest. What was worse, instead of mourning over that sin, the Corinthians oddly
enough were boasting about it (v. 2)! According to 1 Corinthians 6:13 they attempted
to justify sexual sin by quoting what was perhaps a common Greek proverb: "Foods for
the body and the body for foods. " That is to say sex, like eating, is merely a
biological function, so why get upset about it? But Paul warned the Corinthians to flee
from sexual sin (v. 18). There is little doubt in my mind that the problem
concerning women with improper motives plagued the church at Corinth as well as the
churches in Ephesus and Crete.
2. The judgment for failing to exercise self-control
In Isaiah 3:16-26 God pronounces judgment on women who dressed to draw attention to
themselves: "The Lord saith, Because the daughters of Zion are haughty, and walk with
stretched forth necks and wanton eyes, walking and mincing as they go, and making a
tinkling with their feet; therefore the Lord will smite with a scab the crown of the head
of the daughters of Zion, and the Lord will uncover their secret parts. In that day
the Lord will take away the bravery of their tinkling anklets, and their headbands, and
their crescents like the moon, the pendants, and the bracelets, and the veils, the
headdresses, and the armlets, and the sashes, and the perfume boxes, and the amulets, the
rings, and nose rings, the festival robes, and the mantles, and the cloaks, and the
handbags, the hand mirrors, and the linen wrappers, and the turbans, and the veils.
And it shall come to pass, that instead of sweet fragrance there shall be rottenness; and
instead of a girdle, a rope; and instead of well set hair, baldness; and instead of a
robe, a girding of sackcloth; and branding instead of beauty. Thy men shall fall by
the sword, and thy mighty in the war. And her gates shall lament and mourn; and she
being desolate shall sit upon the ground. " To wear jewelry or expensive clothes is
not evil, but to wear them for evil purposes is. Clothing that reflects impure
motives has no place in the church.
Focusing on the Facts
1. Who is behind the attack on the God-designed roles for men and women (see p.
1)?
2. Describe the circumstances that prompted Paul to write 1 Timothy (see pp.
1-2).
3. What was Paul's main purpose in writing 1 Timothy (3:14-15, see p. 2)?
4. What were some of the problems involving the women in the Ephesian church (see
p. 2)?
5. What is the significance of the phrase "in like manner" in verse 9
(see p. 3)?
6. Describe the cultural setting in which the Ephesian church found itself
regarding women's clothing (see p. 4).
7. True or False: According to the Bible, it is always wrong for women to wear
expensive jewelry and fancy clothes (see p. 5).
8. How can a woman know if she is properly dressed to attend the worship service
(see p. 6)?
9. A woman is not to be preoccupied with _____ _____ _____, but _____ _____ _____
(see p. 6).
10. What should a woman's attitude be toward distracting someone from worshiping
God (see p. 6)?
11. Why might Paul have included "husband of one wife" as one of the
qualifications for church leaders (see p. 7)?
12. How did the Corinthians defend their toleration of sexual sin (cf. 1
Cor. 6:13) (see p. 8)?
13. What is Paul's counsel on how to avoid sexual sin (cf. 1 Cor.
6:18) (see p. 8)?
Pondering the Principles
1. First Timothy 2:9 stresses the importance of preparing for the worship
service. When you go to church, the issue is not just how well prepared the preacher
or choir is, but how well you are prepared to worship God. As you prepare yourself
for the worship service, ask yourself these questions: Am I sincere? Is my attention
focused on God? Am I coming to worship God knowing His acceptance of me is based solely on
what Christ has done for me? Am I coming with a pure heart, having dealt with any sin in
my life? Am I coming to be a spectator, or a participant?
2. While First Timothy 2:9 teaches the importance of a woman's attitude and dress
in preventing sexual sin, men also have a responsibility. In 2 Timothy 2:22 Paul
instructs Timothy (and us) to flee from lust. Men, when you see a provocatively
dressed woman (in or out of the worship service), what's your reaction? Do you stare, or
can you say with Job "I have made a covenant with my eyes; why then should I look
upon a young woman?" (Job 31:1, NKJV) Are you obeying Paul's command to flee from
sexual sin, or are you courting it by reading books, looking at magazines, or watching TV
programs and movies you know are wrong? Memorize Job 31:1, 1 Corinthians 6:18, and 2
Timothy 2:22: then put their teaching into practice by making yourself accountable to a
spiritually mature brother in Christ for your thought life, reading, and viewing habits.
God's High Calling for Women
God's High Calling for Women--Part 2
by
John MacArthur
All Rights Reserved
(A copy of this message on cassette tape may be obtained by calling 1-800-55-GRACE)
1 Timothy 2:10-11 Tape GC
54-15
Introduction
One of the problems facing Timothy at Ephesus was the women in the church. Some
were usurping the role of men, desiring to be the official teachers of the church.
Others were desecrating the worship service by coming with wrong attitudes and dressing
improperly. Their behavior contradicted their profession to know and worship
God. In First Timothy 2:9-15 Paul gives instruction on the role of women in the
church--a topic relevant to today as well.
Review
I. THE APPEARANCE OF WOMEN (v. 9a, c)
II. THE ATTITUDE OF WOMEN (v. 9b)
Lesson
III. THE TESTIMONY OF WOMEN (v. 10)
"But (which becometh women professing godliness) with good works. "
A. The Importance of a Woman's Testimony
Paul is concerned that a woman's testimony be consistent. The Greek word
translated "professing" (epangell[ma]o) means "to make a public
announcement. " Any woman who has made a public announcement about her commitment to
the Lord should conduct herself in a manner consistent with such a profession.
"Godliness" (Gk. , theosebeia) has the basic meaning of reverence to God.
When a person claims to be a Christian, he is claiming to worship and serve God.
Any woman who claims to serve and worship God should conduct herself in a godly
way. To do otherwise would bring reproach on the name of Christ.
B. The Desecration of a Woman's Testimony
Verse 10 points out a major problem with the contemporary women's liberation movement
in the church. A woman who wants to serve and honor God cannot show disregard for
what He says about the role of women in His Word.
C. The Substance of a Woman's Testimony
The testimony of a woman professing godliness is a life of good works, for righteous
deeds demonstrate the genuineness of her faith. The same is true for anyone.
IV. THE ROLE OF WOMEN (vv. 11-12)
"Let the women learn in silence with all subjection. But I permit not a
woman to teach, nor to usurp authority over the man, but to be in silence. "
The Greek word translated "learn" (manthan[ma]o) is in the imperative voice,
indicating it is a command. Paul commands that women are to be taught. Since
this section of 1 Timothy is discussing how the church is to conduct itself (cf.
3:15), the learning Paul speaks of was to take place when the church met. We see
from Acts 2:42 that learning was a high priority when the early church gathered
together. Paul commands that women are to be a part of the learning process; they
are not to be excluded.
Women in First-Century Judaism
One of the problems in the Ephesian church was that some of the Jewish believers were
still holding on to their Judaism. They were preoccupied with genealogies (1 Tim.
1:4), and some desired to be recognized as teachers of the law (1 Tim. 1:7).
Part of contemporary Jewish tradition of that day was a low view of women, who were
not usually given opportunities to learn. They were not forbidden to come to the
synagogue, but were not encouraged to come either. Most rabbis refused to greet
women in public, and felt that teaching them would be a waste of their time. While
women were not completely forbidden from learning, they were certainly not encouraged to
do so. They were mostly ignored.
The contemporary Jewish view of teaching women had no doubt led to a certain amount of
suppression of women in the church at Ephesus. In reaction to that extreme position,
some of the women determined to rise to the leadership level. First Timothy 2:12
shows us they were teaching and exercising authority over men, and Paul had to tell them
to stop. But before dealt with the problem of women usurping the role of men, he
first settled the question of whether women have a right to learn. His brief
statement "let the women learn" shows us there's an equality of the sexes in
spiritual life and blessing.
A. In the Old Testament
In spite of Jewish tradition, the Old Testament did not teach that women are inferior
in spiritual matters. The Old Testament teaches that women are spiritually equal to
men, but have a separate role.
1. Their spiritual equality
a) They had the same responsibilities as men
(1) To obey the law
In Exodus 20 the Ten Commandments are given to both men and women. From the very
beginning, God laid down the principle that both men and women are responsible for obeying
His laws.
(2) To teach the law
Deuteronomy 6:6-7 tells us that both men and women are responsible to teach their
children to obey God's law, and to love Him with all their heart. Proverbs 6:20
says, "My son, keep thy father's commandment, and forsake not the law of thy mother.
" The assumption here is that both sexes are responsible to teach the law of God to
their children, which means they must know the law of God.
(3) To participate in the festivals
We read in Exodus 12 that both men and women were involved in the Passover, one of the
greatest celebrations of the Jewish calendar.
b) They had the same protection as men
Penalties given for crimes against women are the same as those for crimes against men
(cf. Ex. 21:28-32). God values equally the life of a man and the life of
a woman.
c) They took the same vows as men
The greatest vow a person could take was the Nazarite vow. It was a vow of
separation from the world, and devotion to God. Women as well as men could take the
Nazarite vow (Num. 6:2). The highest level of spiritual commitment was not
restricted to men.
d) They had the same access to God as men
God dealt directly with women in the Old Testament; He didn't go through men every time He
wanted to communicate with them. For example, the angel of the Lord (a pre-
incarnate manifestation of Christ) appeared to Hagar (Gen. 16:8-13), and the mother
of Samson (Judg. 13:2-5).
e) They had the same privileges as men
Women as well as men served God in special ways. Nehemiah 7:67 tells of a choir
made up of 245 singing men and women. They led the people to praise God through
music. According to Exodus 38:8 women served at the door of the Tabernacle, possibly
to instruct women who were coming to worship or to clean the Tabernacle grounds.
From such passages as Deuteronomy 12:10-12, 1 Samuel 1, and 2 Samuel 6 we learn women
shared in the great national celebrations of Israel.
Women had the same responsibility to obey the law and teach it to their children as men
did. They participated in the religious life of Israel and served God. The Old
Testament--far from giving women a secondary status--grants them spiritual equality with
men.
2. Their separate role
Although women shared spiritual equality with men in the Old Testament, that does not
mean they had the same role as men. Nonetheless that does not in any way diminish
their spirituality.
a) They did not serve as leaders
There were no women rulers in the history of either Israel or Judah. (Deborah,
who we read about in Judges 4-5, was a judge. She acted primarily in the role of an
arbiter, not as an ongoing leader, which explains why she called on Barak when needing
military leadership against the Canaanites. Queen Athaliah, who we read about in 2
Kings 11, was a usurper and not a legitimate ruler. ) There is no mention of women priests
in the Old Testament. As far as we know, no woman wrote any portion of the Old
Testament.
b) They had no ongoing prophetic ministry
There is no woman in the Old Testament who had an ongoing prophetic ministry such as
that of Elisha or Elijah. There are five women in the Old Testament who are referred
to as prophetesses.
(1) Miriam
Miriam was the sister of Moses, and is called a prophetess in Exodus 15:20. She
is called a prophetess perhaps because she gave a very brief revelation in verse 21.
We know of no other occasion when she ever acted in the prophetic office.
(2) Deborah
Deborah is described as a prophetess in Judges 4:4 because she was used by God to give a
direct revelation to Barak. We know of no other occasion when she engaged in any
kind of ongoing prophetic work.
(3) Huldah
Huldah gave revelation from God to Hilkiah the priest and other men about the coming
judgment on Jerusalem and Judah (2 Kings 22:14-22; 2 Chron. 34:22-28). There
is no other recorded instance of her speaking as a prophetess.
(4) Noadiah
Mentioned in Nehemiah 6:14, Noadiah was a false prophetess who opposed the work of
Nehemiah in rebuilding the walls of Jerusalem.
(5) The wife of Isaiah
Isaiah's wife is called a prophetess in Isaiah 8:3 because she gave birth to a child
whose name had prophetic meaning. There is no record of her ever speaking a
prophecy. This passage indicates that the term "prophetess" could be used
in a general way.
The Old Testament differentiates the role of women from that of men. That doesn't
indicate women are in any way inferior to men; it's just that God has different roles for
each
B. In the New Testament
1. Their spiritual equality
This is clearly set forth in Galatians 3:28: "There is neither Jew nor Greek,
there is neither bond nor free, there is neither male nor female; for ye are all one in
Christ Jesus. " In the context of Galatians 3, the oneness spoken of here is the
oneness of salvation. That is clear from verses 13-27. Paul's point is that
all people, Gentiles as well as Jews, slaves as well as free men, and women as well as
men, have equal access to the salvation that is in Christ. The passage has nothing
to do with the role of women in the church, nor does it teach that all differences are
eliminated among Christians. Certainly a Jewish person did not cease to be Jewish
when he became a Christian, and slaves did not automatically become free men. Some
distinctions are retained.
a) They had the same responsibilities as men
All the commands, promises, and blessings of the New Testament are given equally to men
and women. We all have the same spiritual resources, and the same spiritual
responsibilities.
b) They had the same access to Jesus as men
The first person Jesus revealed He was the Messiah to was a woman (John 4). Jesus
healed women (Matt. 8:14-15), showing them just as much compassion as He did men.
He taught them (Luke 10:38-42), and allowed them to minister to Him personally
(Luke 8:3). At His cross, after all the men had fled, the women remained (Matt.
27:55-56). The first person to see the resurrected Christ was a woman (Mark
16:9; John 20:11-18).
2. Their separate role
a) They did not serve as leaders
There is no record in the New Testament of a woman apostle, pastor, teacher,
evangelist, or elder. Nowhere in the New Testament is any sermon or teaching given
by a woman.
b) They did not have an ongoing prophetic role
Some would argue that the daughters of Philip are said to have prophesied (Acts 21:9).
However they are not referred to as prophets, nor is there any indication of how
often they spoke. It may be that they spoke on only one occasion, as Deborah and
Miriam apparently did in the Old Testament. The New Testament records other
occasions when women spoke the Word of God. Mary, the mother of Jesus, did so in her
Magnificat (Luke 1:46-55). 1 Corinthians 11:5 says that women who prophesy are to
have their heads covered. Acts 2:17 speaks of women prophesying. The Greek
word translated "prophesy" simply means "to speak forth" or "to
proclaim. " There are times and places when women speak the Word of God, but that is
distinctly different from being identified as a pastor, teacher, elder, evangelist, or
apostle.
Conclusion
Women have a very important place in the plan of God, and are on an equal level with
men in terms of spiritual life. However they are not to function in the same role as
men. Because women are spiritually equal Paul insisted that they be given the same
opportunities to learn as men. How can women teach spiritual truth to their children
(like Timothy's mother and grandmother did), lead people to Christ, or obey God if they
are not given the opportunity to learn? Paul wanted it clearly understood that the
differences in roles between men and women do not in any way imply the spiritual
inferiority of women. That's why he said "Let the women learn" (v.
11).
Focusing on the Facts
1. What were some of the problems relating to women in the Ephesian church (see
p. 1)?
2. Why is important for a woman's testimony to match her profession of faith (see
p. 1)?
3. The testimony of a woman professing godliness is a life of __________
__________ (see p. 2).
4. According to Acts 2:42 __________ was a high priority when the early church
gathered together (see p. 2).
5. In your own words, summarize the place of women in first-century Judaism (see
p. 2).
6. True or False: The contemporary Jewish view of women influenced the way women
were being treated in the Ephesian church (see p. 2).
7. True or False: The Old Testament, in agreement with Jewish tradition, teaches
that women are inferior spiritually (see p. 3).
8. Name some of the spiritual responsibilities women shared with men in the Old
Testament (see p. 3).
9. How did the role of women in the Old Testament differ from that of men (see
pp. 4-5)?
10. Does Galatians 3:28 teach that all differences between men and women have
been eliminated? Explain (see p. 5).
11. Did Jesus treat women as inferior to men? Support your answer from Scripture
(see pp. 5-6).
12. Why is it important for women to learn spiritual truth (see p. 6)?
Pondering the Principles
1. The church at Ephesus had been influenced by the prevailing views of society
regarding women. The same could be said about the church today. In this as in
other areas, the church has been influenced by the world instead of being an influence on
the world. Are your views of current issues being shaped by the prevailing opinions
of society, or by God's Word? Perhaps you need to rethink your position on such issues as
women's roles, abortion, homosexuality, the creation- evolution controversy, the
Christian's responsibility to the government, lawsuits, and divorce and remarriage.
Spend some time in prayer and ask God to give you the courage to take a stand on the
issues based on His Word--no matter what society propagates. Then pray that the
church as a whole will also stand firm for God's truth.
2. Jesus ministered to all types of people, even those whom His culture
considered inferior. He ministered to women, the poor, lepers, and tax collectors.
Are you selective in whom you allow yourself to get involved with? Do you reach out
to the difficult people and strangers at your church and Bible study group, or do you play
it safe and stick just with your friends? The next time you see a person in need and are
tempted to turn away from him because he isn't part of the "in crowd," remember
the example of Jesus, and the words of James in James 2:1-9.
God's High Calling for Women
God's High Calling for Women--Part 3
by
John MacArthur
All Rights Reserved
(A copy of this message on cassette tape may be obtained by calling 1-800-55-GRACE)
1 Timothy 2:11 Tape GC
54-16
Introduction
Catharine Beecher was the oldest child of a famous family in American history.
One of her younger sisters was novelist Harriet Beecher Stowe, author of Uncle Tom's
Cabin. She grew up having a great love for children, finding joy in the duties of
raising and caring for them. Her mother was very skilled in domestic handicraft, and
spent a great amount of time teaching Catharine how to take care of the home.
When Catharine was sixteen her mother died and an aunt moved into the Beecher home to
fill her place. The aunt was noted for her neatness and ability to manage the home
in an orderly and economical way. Catharine's father eventually remarried, and her
step-mother was an expert in domestic administration. Catharine, under the tutelage
of those exemplary women, had learned a great deal about domestic life. She decided
that she wanted to train women for their domestic responsibilities, so at the age of
twenty-three she founded The Hartford Female Seminary. Its purpose was to train
women to be lovers of their husbands and children, and keepers of the home. She and
her sister, Harriet Beecher Stowe, founded another seminary a few years later in
Cincinnati, Ohio.
In 1869 they wrote a book entitled The American Woman's Home (N. Y. : J. B.
Ford and Co. ). In it they said, "Woman's profession embraces the care
and nursing of the body in the critical periods of infancy and sickness, the training of
the human mind in the most impressionable period of childhood. . . and most of the
government and economies of the family state. These duties of woman are as sacred
and important as any ordained to man; and yet no such advantages for preparation have been
accorded her, nor is there any qualified body to certify the public that a woman is duly
prepared to give proper instruction in her profession" (p. 14). It was
their desire in founding the two schools to train women "not only to perform in the
most approved manner all the manual employments of domestic life, but to honor and enjoy
these duties" (pp. 14-15).
That quote shows how far we've come since that time. If anyone were to start a
female seminary to train women today in domestic responsibility, they would become the
instant laughing stock of the whole United States, if not most of the world.
Training women to love their husbands, love their children, and keep the home would put a
person in direct opposition to much of what's been happening in our society.
Review
In 1 Timothy 2:9-15 Paul gives us a comprehensive treatment of the role of women in the
church.
I. THE APPEARANCE OF WOMEN (v. 9a, c)
II. THE ATTITUDE OF WOMEN (v. 9b)
III. THE TESTIMONY OF WOMEN (v. 10)
IV. THE ROLE OF WOMEN (vv. 11-12)
"Let the women learn in silence with all subjection. But I permit not a
woman to teach, nor to usurp authority over the man, but to be in silence. "
A. In the Old Testament (see pp. xx-xx)
B. In the New Testament (see pp. xx-xx)
Lesson
C. In the Church
The Role of Women in Greek Society
The church at Ephesus existed in a city dominated by Greek culture and religion.
According to William Barclay, "The place of women in Greek religion was low.
The Temple of Aphrodite in Corinth had a thousand priestesses who were sacred prostitutes
and every evening plied their trade on the city streets. The Temple of Diana in
Ephesus had its hundreds of priestesses called the Melissae, which means the bees, whose
function was the same. The respectable Greek woman led a very confined life.
She lived in her own quarters into which no one but her husband came. She did not
even appear at meals. She never at any time appeared on the street alone; she never
went to any public assembly. The fact is that if in a Greek town Christian women had
taken an active and a speaking part in its work, the Church would inevitably have gained
the reputation of being the resort of loose women" (The Letters to Timothy, Titus,
and Philemon, rev. ed. [Philadelphia: Westminster, 1975], p. 67).
Paul makes two points in verse 11 about women in the church: they are to learn in
silence and in submission. The Greek word translated "silence"
(h[ma]esuchia) means exactly that: silence. We'll have to determine its meaning from
the context. The Greek word translated "subjection" is from hupotass[ma]o,
which means "to line up under. " Women are not to be rebels; they're to get in
line in their proper place.
The woman's silence here has been misinterpreted in two ways. Those who believe
women should be permitted to preach in the church interpret "silence" as a
reference to a meek and quiet spirit. They claim that all this passage is saying is
that women preachers or teachers are to have meek and quiet demeanors. Others go to
the opposite extreme and insist that no woman should ever talk in church under any
circumstances--not even to the person they're sitting next to. However Paul makes
clear in verse 12 what he means by "silence": women are to be silent in the
sense of not teaching or exercising over men in the church.
1. They are to learn in silence (1 Cor. 14)
1 Corinthians 14:34 echoes the thought of 1 Timothy 2:11. Paul writes, "Let
your women keep silence in the churches; for it is not permitted unto them to speak, but
they are commanded to be under obedience, as also saith the law. "
a) The reason for women's silence
The reason women are not to preach in the church has nothing to do with their
psychological makeup or intellectual capabilities. The last phrase in 1 Corinthians
14:34 tells us women are not to teach in the church because God's law forbids it (cf.
Gen. 3:16).
b) The meaning of women's silence
The context of 1 Corinthians 14 indicates that the silence Paul commanded was not
intended to preclude women from speaking at all, but to keep them from speaking in tongues
and prophesying in the church.
The Spectacle of the Oracle
Across the Gulf of Corinth was the city of Delphi. At the head of the religious
structure in Delphi was a woman known as the Pythia, or the oracle of Delphi. To
qualify for the office a woman had to be a young virgin but later married women over fifty
were preferred, but they had to dress like maidens. Basically this priestess was a
medium in contact with demon spirits. Those who desired to know what the future held
for them would consult her.
A person desiring to consult the oracle would first have to sacrifice an animal while a
few attendant priestesses evaluated the omens. If they were favorable, the man (no
women were allowed to consult the oracle) was permitted to enter the inner shrine.
After entering he would write his request on a tablet (archaeologists have excavated the
shrine area and found some of those tablets still intact), which would then probably have
been read to the Pythia. She sat on a tripod, allegedly over a chasm from which a
mystic vapor from the ground arose. Before taking her seat, she had to drink water
from the prophetic stream called Kassotis, and eat sacred laurel leaves. In
response to the question on the tablet, she would utter incoherent sounds that would be
interpreted (often in perfect hexameter verse) by a male prophet who stood nearby.
The interpretation, which was often obscure and variable, left the inquirer more mystified
than when he came.
All that had a negative impact on the church at Corinth. Some people came into
the Corinthian assembly and uttered similar ecstatic speech, supposedly in the power of
the Holy Spirit. That led to chaos in the Corinthian church, the true gifts of
speaking in tongues and prophesying being hopelessly confused with Satanic
counterfeits.
(1) The corruption
At Corinth, as in Ephesus, were women who were flaunting their sexuality. Perhaps
being influenced by the Delphic religion (which was headed by a woman) they sought
prominent positions in the Corinthian church by abusing the gifts of speaking in tongues
and prophesying.
(2) The correction
In response to that problem Paul wrote, "How is it, then, brethren? When ye come
together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a
revelation, hath an interpretation. Let all things be done unto edifying" (1
Cor. 14:26). He went on to tell them that no more than two or three were to
speak in tongues, and never without an interpreter present. Only two or three
prophets were to speak, and others were to evaluate them to see if they spoke the truth
(vv. 27- 29). Paul's point was that God is not the author of confusion (v.
33). Finally, Paul instructed the women to keep silent (v. 34).
They were not to speak in tongues or prophesy in the public assembly of the church.
First Timothy 2:11-12 and 1 Corinthians 14:34-35 tell us that when the church comes
together, women are not to speak in tongues, prophesy, or teach the Word of God.
When the church comes together it is the appointed men who are to do the talking.
(3) The concession
That women are precluded from speaking authoritatively in the church assembly doesn't
mean they can never speak God's truth. God used women such as Miriam (Ex.
15:20- 21), Deborah (Judges 4:4), Huldah (2 Kings 22:14-22), and Anna (Luke 2:36-38) to
speak for Him on occasion. Paul dialogued with various churches and synagogues
during his missionary journeys, answering questions from women as well as men (cf Acts
17:2-4). I think there is a time and place as well for women to publicly offer a
testimony of praise to the Lord. I don't think Paul is saying they can never do
that. What he is forbidding is women taking on the leadership roles in the
church.
2. They are to learn in subjection (1 Cor. 11)
In 1 Corinthians 11:3 Paul says, "The head of every man is Christ; and the head of
the woman is the man; and the head of Christ is God. " That verse teaches that women
are to be in submission to men in the sense that they are not to usurp the role of
leadership in the church, which belongs to qualified men only.
a) The source of subjection
No one argues that the head of every man is Christ. There is no Christians'
Liberation movement demanding equality with Christ! Also, everyone understands that God
the Father is the head of Christ. Philippians 2:5-8 teaches that Christ took upon
Himself the form of a servant during His Incarnation. Since Christ is the head of
the man, and the Father is the head of Christ, why do we debate about whether the man is
the head of the woman?
b) The symbols of subjection
In Corinth it was customary for women to cover their heads. That was how a woman
displayed her modesty. It was a sign that she was committed to a man and not
available. Men, on the other hand, had their heads uncovered. That was a mark
of their masculinity. Somehow in the Corinthian church those cultural signals were
getting inverted: women were praying and prophesying with their heads uncovered, thus
identifying themselves with the women's liberation movement in Corinth. The men,
perhaps because of a Jewish influence, were covering their heads while praying. Paul
rebukes the men for doing that in verse 4: "Every man praying or prophesying, having
his head covered, dishonoreth his head. " Does that mean it's a sin to put something
on your head when you pray? No, not unless your culture perceives that as something
feminine. In verse 5 he rebukes the women: "Every woman that prayeth or
prophesieth with her head uncovered dishonoreth her head, for that is even all one as if
she were shaved. " (A shaved head was a symbol of shame in Paul's day. )
Paul was saying we should identify with our society's symbols of masculinity and
femininity unless they violate Scripture or God's design for morality. Such symbols
in our society can be readily discerned. We can tell a woman who looks like a woman
from one who looks like she is rebelling against everything that womanhood stands for.
We can look at a man and tell by the way he dresses and carries himself if he is
effeminate and denying the symbols of masculinity.
Does 1 Corinthians 11:5 Permit Women Preachers?
Some people teach that the praying and prophesying the women were doing in 1
Corinthians 11:5 took place during the worship service. However the text doesn't say
that. Perhaps Paul is talking of prayer and prophecy in general. It's not
until verse 18 that Paul first speaks in this chapter of the formal gathering of the
church: "First of all, when ye come together in the church, I hear that there are
divisions among you. " Prior to verse 18 he apparently hasn't been talking about the
worship service.
In verse 5 Paul is perhaps speaking of women praying and sharing the Word of God in a
home Bible study or family prayer time. His point is that whenever Christians get
together, women are to maintain the decorum of submission, and men that of headship.
If a woman is veiled when she prays or speaks the Word of God, she attests to her
womanhood, and affirms her role of submission to her husband. She is acknowledging
that man is the image and glory of God and she is the glory of man (v. 7). Man
in a sense is the sun and woman is the moon that reflects the light of the sun. Man
is symbolic of the glorious dominion of God, and woman is symbolic of the one who
follows.
c) The significance of subjection
God has designed all of human life to revolve around relationships. Everyone is
involved in a relationship, and within those relationships are differing roles.
However in our society the emphasis is not on relationships, but on individuality.
People focus on their rights and seek to satisfy themselves. In such a society
there's a tendency to view everyone as having equal roles. But when women refuse to
accept their God-ordained roles in the church and family, they undermine the foundational
design of God for those institutions. The stability of society is at stake.
Some Practical Considerations
1. When can women proclaim the Word of God?
At any time and at any place, except when the church comes together for the worship
service. Anna spoke the truth (Luke 1:36-38). Mary spoke it in her Magnificat
(Luke 1:46-55). Women, I pray to God that you proclaim His truth over and over again
for as long as you live!
2. Can women share what they've learned at Bible studies?
Yes. In the right environment, under the direction of the leadership of that
study, there is nothing wrong with a woman sharing what the Spirit of God has taught her
out of the Word.
3. Can women pray in public if men are present?
Yes again. Acts 1:13-14 describes a prayer meeting where the disciples of Jesus
as well as several women were present. There is a time and a place when it is
perfectly appropriate for a woman to pray in public.
When Paul writes in 1 Timothy 2:11, "Let the woman learn in silence," he
means that women are not to teach during the official meeting of the church. The
responsibility of being the preacher, the teacher, or the one who leads in prayer is a
role ordained for men.
Focusing on the Facts
1. The city of Ephesus was dominated by __________ culture and religion (see p.
2).
2. True or False: Women enjoyed a great amount of personal freedom in Greek
society, often taking an active role in the public assemblies (see p. 2).
3. What two points does Paul make in 1 Timothy 2:11 about the role of women in
the church (see p. 2)?
4. True or False: Paul's command that women keep silent in church means that a
woman is not to speak in church under any circumstances (see p. 2).
5. What is the reason women are not permitted to teach in the church (see p.
3)?
6. Describe the influence the Delphic religion had on the Corinthian church (see
pp. 3-4).
7. How did Paul instruct the Corinthians to correct the problems in their church
(see p. 4)?
8. Why was it wrong for the Corinthian men to pray with their heads covered (see
p. 5)?
9. Does 1 Corinthians 11:5 teach that women can proclaim God's Word in the church
service? Support your answer (see p. 5).
10. Why is it such a serious matter for women to reject the roles God has
designed for them in the family and the church (see p. 6)?
11. True or False: It is fine for women to pray when men are present.
Support your answer from Scripture (see p. 6).
Pondering the Principles
1. Some women in the Ephesian and Corinthian churches were more concerned with
their rights than their responsibilities to God and the church. What about you? Is
your focus on getting or giving? Do you more frequently demand your rights or fulfill your
responsibilities? Remember that Jesus came not "to be served, but to serve"
(Matt. 20:28, NASB). If your focus has gradually changed from ministering to
the needs of others to looking out for your own rights, you can help get it back where it
belongs by memorizing Philippians 2:3-4.
2. We've learned in this chapter that both men and women can (under the right
circumstances) proclaim God's truth. Do you regularly look for opportunities to
share the truths of Scripture with your friends? your neighbors? your spouse? your
children? To share the truths of the Bible we must first learn them ourselves. That
requires constant study. If you aren't regularly studying Scripture, make a
commitment to the Lord to begin tomorrow.
God's High Calling for Women
God's High Calling for Women--Part 4
by
John MacArthur
All Rights Reserved
(A copy of this message on cassette tape may be obtained by calling 1-800-55-GRACE)
1 Timothy 2:12-15 Tape GC
54-17
Introduction
When Paul said farewell to the elders of the Ephesian church in Acts 20, he warned them
that false teachers would arise within the church, as well as come in from outside (Acts
20:29-30). Tragically, Paul's fears for the Ephesian church were realized. Paul wrote his
first letter to Timothy in part to deal with the false leaders who were plaguing the
church at Ephesus.
One of the false teachings concerned the role of women--errant leaders were advocating
an unbiblical role for women. In fact, it is possible that some of those leaders
themselves were women. Paul makes six points in 1 Timothy 2:9-15 in setting forth the
biblical role for women in the church.
Review
I. THE APPEARANCE OF WOMEN (v. 9a, c)
II. THE ATTITUDE OF WOMEN (v. 9b)
III. THE TESTIMONY OF WOMEN (v. 10)
IV. THE ROLE OF WOMEN (vv. 11-12)
A. In the Old Testament
B. In the New Testament
C. In the Church
1. They are to learn in silence
2. They are to learn in subjection
Lesson
3. They are not to teach (v. 12a)
"I permit not a woman to teach."
"Permit" means to allow someone to do what he wants to do. By his choice of
words, Paul implies that some women at Ephesus had the desire to lead the church, as some
do today. There have always been women who sought leadership roles. In Genesis 3:15- 16 we
discover that part of the curse God brought upon man and woman after the Fall was that
woman would desire to control man and he would have to rule over her. The conflict of the
sexes was one of the results of the Fall. The Hebrew word translated "desire" in
Genesis 3:16 is used only one other time in the Pentateuch, in Genesis 4:7. That verse
talks about the desire of sin to control Cain. So we can conclude Genesis 3:16 says that
women would desire to take control.
That is certainly true in the church. There are women who are not content with their
God-given role, but seek a place of prominence by exercising authority over the men. Paul
forbids women from taking the authoritative pastor-teacher role in the church, and indeed
no woman is ever presented in any such office or role in the entire New Testament.
4. They are not to usurp authority (v. 12b)
"Nor to usurp authority over the man, but to be in silence."
a) What that means
"Usurp authority" (Gk., authentein) is a word used only here in the New
Testament. A study of that verb by Dr. George Knight in the journal New Testament Studies
("Authente[ma]o in Reference to Women in 1 Timothy 2:12" [1984, vol. 30], pp.
143-57) concluded that the common meaning of authentein in extrabiblical literature is
simply "to have authority over." He discovered no negative connotation such as
abusing authority.
b) What that does not mean
(1) That women are not to take abusive authority
Some people have reinterpreted authentein in 1 Timothy 2:12 to mean "abusive
authority." They believe it is all right for a woman to teach and exercise authority
over men as long as their authority does not become abusive. However authentein does not
mean "abusive authority;" it simply means "authority." There's no
justification for the addition to the text. If Paul were talking about abusive authority,
he certainly wouldn't limit his warning to women, for the same would apply to men.
Teaching and usurping authority are in contrast to silence and subjection. Women in the
church are not to be in any position where men are subordinate to them.
(2) That women are not permitted to pray
The phrase "be in silence" in verse 12 is not intended as a prohibition
against women praying under any circumstances. It is teaching that just as women are not
to function in the office of teacher or leader in the church, so also they are not to lead
in the public prayer times of the church.
(3) That women are never to teach
There is a time and place for women to instruct others. Under some circumstances a
woman, along with her husband, could instruct another man. Priscilla and Aquila instructed
Apollos (Acts 18:26). However such instruction wouldn't take place in the public worship
service of the church.
(4) That women do not have spiritual gifts
Women can have the same spiritual gifts men have, including the gifts of teaching, or
leadership. The Lord will give them ample opportunity to use those gifts in a setting that
doesn't violate His designed role for them. They can and do use those gifts in situations
apart from the worship service of the church. A woman is in no way wronged in being
limited to her God-ordained role in the church and not being permitted to usurp the role
of a man. There's plenty of opportunity for women to exercise their gifts in a manner
consistent with God's design.
(5) That women cannot serve as missionaries
I thank God for the many faithful women who serve on the mission field. However I don't
believe women on the mission field have the right to violate the Word of God. Paul himself
was a missionary. If there was ever a need for leadership on the mission field, it was in
his day. Paul could have compromised by using women in leadership roles, but he didn't.
When there is a shortage of men on a mission field, the answer is not to violate biblical
principles but to pray for the Lord of the harvest to send forth more workers (Matt.
9:38).
Elisabeth Elliot, after the murder of her husband, Jim, and several other missionaries
in Ecuador, was the only missionary left who could speak the language of the Auca Indians.
Rather than violate the Word of God, she taught one of the Auca men the sermon each week,
and he then preached it to the church.
(6) That women are inferior
That women are not to function as leaders of the church does not imply they are in any
way inferior. They simply have a different role. Many people have believed the lie that
the only place of power and influence in society is leadership--that it is more fulfilling
to lead than to follow. People in humbler roles can actually be very influential. Besides,
a leader carries a heavy load of responsibility. Such responsibility is not always
desirable (James 3:1).
The role of subordination and subjection often brings the greatest peace, happiness,
and contentment. The idea that the greatest experience in life is to be on top of the pile
and control everything is an illusion. I advise any woman who seeks to do that to stay
where you are under the loving care and protection of your husband and the leaders of the
church. It's a much happier place to be; the burden is significantly lighter. Subjection
is not a punishment; it is a privilege.
V. THE DESIGN OF WOMEN (vv. 13-14)
A. Established by the Creation (v. 13)
"For Adam was first formed, then Eve."
Woman's subordinate role was ordained in the order of the creation. Adam was created
first, then Eve. In 1 Corinthians 11:8- 9 Paul writes, "The man is not of the woman,
but the woman of the man. Neither was the man created for the woman, but the woman for the
man." She was made to be his helper (Gen. 2:18). She is to follow his lead, live on
his provisions, find safety in his strength, and protection through his courage. The
tendency to follow was built into Eve, but with the Fall came conflict.
The subordinate role of women is not a cultural issue. It cannot be explained away as
mere bias on Paul's part, because it is based on the order of creation. Adam was first
formed, then Eve.
B. Confirmed by the Fall (v. 14)
"Adam was not deceived, but the woman, being deceived, was in the
transgression."
When we think about the Fall, we usually think of it in connection with Adam. Romans
5:12-21 speaks repeatedly of the one man (Adam) who brought sin and death into the world.
Adam bears responsibility for the Fall since he is the head of the human race. But we have
to keep in mind that he didn't fall first--Eve did. When Eve got out from under the
protection of Adam's leadership and attempted to deal independently with the enemy, she
was deceived. That reinforces the truth that women were designed with the need for a
leader.
Eve showed by the fact she was deceived that she was unable to lead effectively. She
met her match in Satan. The Greek word translated "deceived" (exapata[ma]o) in
verse 14 is a very strong term. It is stronger than the common Greek word for
"deceived" (apata[ma]o). It refers to being thoroughly deceived. And so we
conclude that when a woman leaves the shelter of her protector she has a certain amount of
vulnerability.
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.
We affirm the leadership of men because it is established by the creation, and
confirmed by the Fall. And no daughter of Eve should follow her path and enter into the
forbidden territory of rulership that was intended for men.
VI. THE CONTRIBUTION OF WOMEN (v. 15)
"Notwithstanding, she shall be saved in childbearing, if they continue in faith
and love and holiness with sobriety."
In verse 14 we read of woman being in sin. In contrast verse 15 speaks of woman being
saved through childbearing. The salvation spoken of here is not salvation from sin. It
cannot @refer to Eve since the future tense is used ("she shall be saved").
Furthermore the use of the plural pronoun "they" indicates that more than one
woman is in view. Some think this verse refers to Mary's being saved by bearing Christ,
but that is foreign to the context. The use of the plural pronoun clearly indicates that
all women are in view here.
A. Women's Salvation Defined
The Greek word translated "saved" (s[ma]oz[ma]o) can refer to being saved
from things other than sin. This verse is saying that through childbearing all women are
delivered from the stigma of a woman's having caused the Fall. A woman led the human race
into sin, yet women benefit mankind by replenishing it. They have the opportunity to lead
the race to godliness through their influence on children.
B. Women's Significance Delineated
The godliness and virtue of a mother has a profound impact on the life of her children.
The raising of children gives woman back her dignity. Her great contribution comes in
motherhood. However she must continue in faith, love, and holiness; only a godly mother
can raise godly children.
Obviously God doesn't want all women to be mothers. Some of them He doesn't even want to
be married, since according to 1 Corinthians 7 some have the gift of singleness. Others He
allows to be barren for His own purposes. But as a general rule, motherhood is the
greatest contribution a woman can make to the human race. The pain of childbearing was the
punishment for her sin, but bearing children delivers her from the stigma of that sin.
Conclusion
Paul, under the inspiration of the Holy Spirit, says women are to accept their
God-given role. They must not seek the leadership role in the church, but are to raise
godly children. How tragic that so many women feel their lives are unfulfilled because
they can't function in the same roles as men. God has given them the unique privilege of
raising a godly generation of children, of having an intimate relationship with them that
no father can know.
Portrait of a Godly Mother
Susanna Wesley was the wife of a pastor and mother of nineteen children, about half of
which survived infancy. Two of her sons were John and Charles Wesley. She's gone down in
Christian history as one of the greatest mothers. Here are some of the rules she had in
her home (Susanna, Mother of the Wesleys by Rebecca Lamar Harmon [N.Y.: Abingdon, 1968],
pp. 57-62):
1. No child was to be given something because he cried for it. If a child wanted to cry
but avoid punishment, he was to cry softly. Rarely were loud cries heard in her house.
2. No eating or drinking between meals was permitted except in the case of sickness.
3. Sleeping was regulated. When very small, a child was given a three- hour nap in the
morning and again in the afternoon. That was shortened until no sleeping was allowed
during the daytime.
4. At 7 P.M. each child was gotten ready for bed. By 8 P.M. she left the room. She
never allowed herself or a maid to sit by the bed until the children went to sleep.
5. The younger children had their own table near the main table. When they could handle
a knife and fork they were promoted to the family table.
6. Each child was required to eat and drink everything put before him.
7. The children were required to address each other as "sister" and
"brother."
8. She never allowed her anger to show when disciplining the children. She would always
explain the reason for their punishment to them.
9. She spent one hour each day alone with God in her room, praying for each of her
children. Two of her sons helped bring revival to England while France was bathed in a
bloody revolution.
Focusing on the Facts
1. What was one of the reasons Paul wrote 1 Timothy (see p. 1)?
2. What was one of the teachings the false leaders were advocating (see p. 1)?
3. The conflict of the sexes was one of the results of __________ __________ (see p.
2).
4. True or False: No woman is ever seen in the role of pastor-teacher in the New
Testament (see p. 2).
5. True or False: The Greek word authentein is used frequently in the New Testament to
refer to abusive authority (see p. 2).
6. What restrictions are placed on a woman's use of her spiritual gifts (see p. 3)?
7. What should be done on the mission field when there is a shortage of men (see p. 3)?
8. True or False: Women are not to function in leadership roles because they are
inferior to men (see p. 3).
9. Subjection is not a __________; it's a __________ (see p. 4).
10. Why can't Paul's teaching on the subordination of women be dismissed as a cultural
bias on his part (see p. 4)?
11. In what sense is a woman saved in childbearing (see p. 5)?
12. Why can't 1 Timothy 2:15 refer to Eve or Mary? Whom does it refer to (see p. 5)?
14. True or False: God wants all women to be mothers (see p. 5).
Pondering the Principles
1. There is a disturbing tendency among Christians today to compromise biblical
teaching and standards. Under pressure from the feminist movement, some Christians have
reinterpreted the Bible's teaching on the role of women. Others have reinterpreted the
first few chapters of Genesis in a futile attempt to harmonize the biblical account of
creation with the pseudo-science of evolution. Some insist that the Bible alone does not
have all the answers to life's problems, but needs to be supplemented with humanistic
psychology. The faith "once for all delivered to the saints" (Jude 3, NASB) has
too often become like a weather vane--shifting with each passing wind of change. What is
the ultimate source of authority in your life? When faced with a conflict between biblical
teaching and a contemporary idea, what do you do? Do you reinterpret the Bible, or reject
the idea? Are you willing to take a stand for God's Word? Study Psalm 19:7-11 to see how
God describes His Word, and determine to uphold it your whole life long.
2. Husbands, how well are you performing your role as your wife's protector? Do you
protect her from physical and emotional harm, or do you physically or emotionally abuse
her--or let your kids do so? Do you do everything in your power to protect her holiness
and purity, or do you allow her to be exposed to compromising situations? Do you lead by
being a sacrificial servant, or a despotic dictator? Do you make your wife's submission to
you a heavy burden for her to bear? Examine the quality of your love for your wife by
comparing it with the way Christ loves the church. You might wish to start by meditating
on Ephesians 5:25-29.
Added to the John
MacArthur "Study Guide" Collection by:
Tony Capoccia
Bible Bulletin Board
Box 314
Columbus, New Jersey, USA, 08022
Websites:
www.biblebb.com and
www.gospelgems.com
Email:
tony@biblebb.com
Online since 1986