1 A Woman’s Place in the Local Church God’s Plan for the Godly Women

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A Woman’s Place in the Local Church

God’s Plan for the Godly Women

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The Need for This Study In many religious denominations, the

word of God is ignored with regard to a woman’s role. The same is true among some liberal Churches of Christ. Women are being appointed as preachers, elders, deacons, etc.

Approximately 65 Churches of Christ in the US have adopted some form of “gender inclusive” or “egalitarian” role for women.

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The Need for This Study The contemporary argument made is

that Paul’s instructions concerning women were culturally conditioned and do not apply today in the 21st Century. Also, Galatians 3:28 is misused to justify an unauthorized role for women. There is societal pressure to conform to a more modern mind set.

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The Need for This Study The issue is not: May a woman

speak?

The issue is: Under what conditions may a woman speak? How and when may a woman speak?

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The Need for This Study There are two extremes: Women are

not permitted say anything; and, women may say and do anything without restriction.

Our objective is to find the Bible truth between these two extremes.

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A Study of 1 Timothy 2:11-14Background

Paul is giving inspired instructions for the general conduct of daily Christian living in and out of the local church assembly (1 Tim. 3:15)

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A Study of 1 Timothy 2:11-14Specific Instructions (v.11)

“Let a woman learn in quietness…” – “Quietness” or “silence” (KJV), is from the Greek word hesuchia, meaning “quiet; peaceful; not causing disturbance” (see 2 Thess. 3:12). “Quietness” is the opposite of loud, boisterous, disturbing and domineering. It is a calm, meek, and quiet spirit. This word does not mean “total silence”.

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“with all subjection” – “Subjection” is from the Greek word hupotage, meaning “under authority”. Women are not to take the authoritative, leadership role in a worship assembly; they are to be under (subject) the authority of the man (see v.8).

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“But I permit not a woman to teach, nor have dominion over a man…” – This is not an absolute statement: “women are not to teach, period.” If it were, then it would contradict other Bible passages which require a woman to speak and teach.

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The words “teach” and “dominion” modify “over a man.” A woman is not to teach “over a man,” nor is she to have dominion “over a man.”

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“Dominion” is from the Greek word authentein, meaning lit. “one who does a thing himself; exercise authority; exercise control.”

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The words “nor have dominion” are explanatory; they explain the word “teach.” The word “nor,” from the Greek word oude, explains the specific kind of teaching that is forbidden. A woman is not to teach in an authoritative way over a man; that is, teaching that dominates over a man.

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This passage forbids her teaching over a man. It is not teaching alone that is forbidden, but teaching “over a man” that is forbidden. Elsewhere in the New Testament a woman is commanded to teach, but here, she is forbidden to teach over a man.

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Note the use of “usurp authority” in the KJV. Some believe that what is forbidden is the “usurping” of authority. They conclude that if a woman is given authority by man (the man acquiesces to the woman) to preach, be an elder, etc., that she can do it, so long as she does not “usurp” the authority.

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What is forbidden is to “have authority” over a man (see Marshall Interlinear, NKJV, NIV). Paul does not forbid a woman to “usurp” authority; he forbids her to “have” authority over a man. To make an erroneous argument here, there would have to be TWO Greek words: usurp and authority.

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But there is only ONE Greek word, which means, "have authority.”

“but to be in quietness” – The same as verse 11.

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“For Adam was first formed, then Eve” – The word “for” gives the divine reason for God’s arrangement for women.

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God’s arrangement goes back to the beginning of time. This command is not merely a 1st Century cultural custom, nor is it something derived by Paul himself. This is not the command of a male chauvinist.

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Paul’s point here is not one of mere chronology (Adam came first), but one of origin (woman taken from man) and purpose (woman made as a help meet for man) of the woman (1 Cor. 11:8-9).

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A Study of 1 Timothy 2:11-14Specific Instructions (vv. 14-15)

“and Adam was not beguiled, but the woman…” – Eve took the lead in Genesis 3 when she was not supposed to, and sinned by doing so (Gen. 3:6,12,17).

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A Study of 1 Timothy 2:11-14Specific Instructions (vv. 14-15)

“but she shall be saved…” – Saved from what? Saved from the sin mentioned in the previous verse. The woman will be saved from the sin that comes from violating God’s order. She will be saved from the error of exercising authority over the man.

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A Study of 1 Corinthians 14:34-35Background

Paul is giving inspired instructions for the use of spiritual gifts within the local church assembly (1 Corinthians 11-14).

Paul’s instructions were meant to promote edification in the assembly (v.3,4,5,6,9,12,19,26, 31).

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A Study of 1 Corinthians 14:34-35Background

Paul wanted the Corinthians to avoid confusion in the assembly. He did not want the assembly to be disorderly or unruly. He instructed them to be orderly, and thus promote edification (v.26,33,40). Paul addressed edification and order in the assembly going back to 1 Corinthians 11-13.

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A Study of 1 Corinthians 14:34-35Specific Instructions (vv.33-34)

“As in all the churches of the saints…” – Paul’s inspired instructions were for all the churches, not just Corinth (1 Cor. 4:17; 7:17). Paul’s instructions are universal in application.

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A Study of 1 Corinthians 14:34-35Specific Instructions (vv.33-34)

“let the women…” – “Women” is from the Greek word gune, which could be translated “wives.” But Paul’s instructions would not have to be limited to them. All women are to follow the instructions concerning subjection because these instructions go all the way back to God’s order from creation.

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A Study of 1 Corinthians 14:34-35Specific Instructions (v.34)

“keep silence…” – “Silence” is from the Greek word sigao, meaning “to keep silence; hold one’s peace; say nothing.”

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The “silence” here is not absolute and unconditional. The context determines why and when the woman is to be silent.

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There is a connection between “silence” and “subjection.” The woman’s “silence” shows that she is in “subjection” (vv. 34-35), just as the prophet’s “silence” shows his spirit is in “subjection” (vv. 28-32).

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Why is it that many ask about the “silence” of the women, but they do not ask about the “silence” of the men in vv.28-32?

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Note that the prophet had to be “silent” under some circumstances, but later could speak (vv.30-31).

We must not force the meaning of the words “let the women keep silence,” beyond the range of its specific application in this context.

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“in the churches” – The worship assemblies (vv.23,26; see 11:18,20).

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“for it is not permitted unto them to speak” – “Speak” is from the Greek word laleo, meaning “to talk.”

Consider the use of the Greek laleo throughout the context of 1 Cor. 14:2,3,4,5,6,9,11,13,18,19, 21,23,27,28,29,34,35,39.

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Two things are obvious: first, it is spiritual-gift speaking that is occurring; and, second, it is speaking that leads the assembly; that is, formal speaking in the assembly; publicly addressing the assembly with a public discourse; preaching and teaching.

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The speaking in 1 Cor. 14 came from a church member in the role or position of a public speaker or public teacher (tongue speaker, prophet). A woman is not to have this role or position in the assembly. She is not to speak in the same manner as the tongue speakers and prophets.

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Paul forbids the women to do a specific kind of speaking; that is, addressing the assembly with preaching and teaching God’s word. Paul is not addressing informal teaching arrangements in which Bible classes are conducted.

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Not all speaking is forbidden here, otherwise a woman would be forbidden to sing. Can a mother speak to her child in the assembly to ask the child something, or to correct the child? Of course she can.

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To say that this passage forbids any and all speaking by women is to go against the immediate context and plain New Testament scriptures elsewhere.

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“but let them be in subjection” – “Subjection” is from the Greek word hupotasso, a verb; it means lit. “to arrange under; submit; subject.” Note the word “but.” The word “but” presents a contrast.

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The kind of speaking that was being done by these women was speaking that would not allow a woman to place herself in subjection (the verb is in the middle voice, “subject themselves”).

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It was speaking that was not in subjection. Paul forbids the kind of speaking that would cause a woman not to be under subjection to a man.

as also saith the law – This is a reference to the creation account in Genesis 2-3 where the woman is given her role in subjection to the man (Genesis 3:16)

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“And if they would learn anything…” – The women at Corinth were asking questions in such a way as to disrupt the service and cause confusion. This went against the command to “be in subjection” (v. 34) and to do all things “decently and in order” (v. 40)

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This is not an absolute statement, just like the previous statement about “silence” is not absolute. Paul is not saying that women cannot learn anything in the assembly; they have to learn at home only. Consider verse 31.

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“let them ask their own husbands at home…” – Paul directed the women to take their questions outside the assembly because they were disrupting the assembly and speaking in such a way as not to be in subjection.

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Note that these instructions follow verse 33 which speaks of order, and they come before verse 40 which speaks of order.

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“Their own husbands” is the phrase which seems to indicate that the women spoken of here are the wives of the prophets. The wives of the prophets have husbands who could provide truth for them at home.

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However, the principle of women being in subjection is applicable to all women for all time.

Again, Paul is not forbidding asking questions in an informal teaching arrangement such as that in which Bible classes are conducted.

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He is forbidding asking questions that cause a woman not to be in subjection and cause her to disrupt the formal assembly.

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“for it is shameful for a woman to speak in the church” – Like the previous statements, this statement is not absolute. The speaking that is “shameful” is the kind of speaking specifically forbidden in this context. It is speaking that is not in subjection.

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Not all speaking is shameful; otherwise, it would be shameful for a woman to speak while singing (Eph. 5:19; Col. 3:16).

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What a Woman May Not Do Preach to a mixed assembly (Tit.

2:15; Gr. epitage = command with authority)

Teach a class, lead singing, lead a prayer, wait on the Lord’s table, or make announcements with men present (1 Tim. 2:8,11-12; 1 Cor. 14:34-35)

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What a Woman May Not Do Be An Elder (1 Tim. 3:2; 1 Pet. 5:2;

Heb. 13:17)

Be A Deacon (1 Tim. 3:12)

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What a Woman May Do Continue the great commission

(Mt. 28:19-20; Mk. 16:15-16; Acts 8:4)

Say “Amen” after prayer (1 Cor. 14:16)

Teach a man, under certain circumstances, provided she remains in subjection (Acts 18:24-26)

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What a Woman May Do Confess her faith “in the sight of

many witnesses” (Rom. 10:9-10; 1 Tim. 6:12)

Assist other church workers (Rom. 16:1-2; Phil. 4:2-3)

Speak / teach through singing (Eph. 5:19; Col. 3:16)

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What a Woman May Do Do good works (1 Tim. 2:9-10; 5:9-

10)

Teach children (1 Tim. 5:14; 2 Tim. 1:5; Eph. 6:1)

Teach others (2 Tim. 2:2; the Greek word is anthropos, referring to men and women; see also Heb. 5:12)

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What a Woman May Do Teach women (Tit. 2:3-5)

Confess her sins (Jas. 5:16)

Teach her husband (1 Pet. 3:1-2)

Give a defense (1 Pet. 3:15)

Make a comment, answer a question, or read a scripture in a Bible class setting where a man is the leader.

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A Woman’s Place… The conditions under which women

may speak are restricted by God’s word. Godly women will never have a problem with God’s restrictions.

What Christian women are authorized by God to do in the local church is important. There are many good works Christian women may do to promote the cause of Christ.

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A Woman’s Place… Christian women need to learn God’s

word and teach it to others with restriction and while remaining in subjection. The Lord’s church today needs godly Christian women who will learn and speak with subjection and help others go to heaven.

Documents

1 A Woman’s Place in the Local Church God’s Plan for the Godly Women