CAN WOMEN BE PASTORS? UNDERSTANDING 1 TIMOTHY 2:12
But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. -1 Timothy 2:12
Several verses in Scripture are controversial in our current cultural climate. Still, none more so than Paul’s writing in 1 Timothy 2:12. Many suggest that this verse was cultural and no longer applicable to today since Paul was addressing a specific issue within the church at Ephesus. However, a critical item necessary for interpretation negates this view, and that is Paul’s appeal to creation within the immediate context and Paul’s instruction for both men and women within the entirety of the context of 1 Timothy. This article will not be exhaustive in addressing other individuals wishing to pull out sections in Acts with Priscilla and Aquilla or Deborah or some of the other “go-to” support verses for many who disagree with Paul; I will address that in an additional article; however, if Paul’s command here in 1 Timothy is authoritative and prescriptive today, then that dictates a reevaluation of your interpretation of the other biblical characters since Scripture does not contradict itself.
1 Timothy 2:12 in Context:
To understand Paul’s commands in verse 12, we must understand the context in which he is writing to establish the authorial intent of Paul and to determine if the passage is transcultural and applicable to us today. We do this by looking at the immediate context of verse 12 and then moving to the entirety of Paul’s first letter to Timothy. To begin, Paul writes this to his apostolic delegate Timothy, who is helping the church located in Ephesus. In this letter, Paul gives specific requirements for prayer within the church (1 Tim. 2:1-8) instructions for how women are to function within the church (1 Tim.2:9-15) qualifications for the leaders of the church (1 Tim. 3:1-13), the discipline of a pastor (1 Tim. 4:6-16), instructions for honoring widows and elders within the church (1 Tim. 5:1-25), and instructions for those who serve within the church (1 Tim. 6:1-21).
Paul begins his letter by warning Timothy of the false teachers and how to deal with them (1 Tim. 1:3-20) and also addresses later on in (4:1-4; 6:2-10), and then begins an additional section in chapter two in addressing the overall instructions for proper conduct within the church. So, in chapter two, Paul focuses on critical items necessary for understanding for those within the church on expectations, roles, and how each gender is to function within the church. When we approach the controversial section in verse 12, we cannot dismiss this as merely cultural in application as instructions for men bracket verses 9-12 and are still in force today for qualifications and requirements for the leaders in the church, which are still ongoing today.
In verse eight, Paul finishes addressing the conduct of men in the church and then continues his thought by saying “likewise” in verse nine. The word likewise is an adverb that is used as a marker of similarity in identifying a comparison between the two genders. Paul then gives a universal command for the women to adorn themselves with clothing that is evidence of their godly living since they profess godliness. This instruction of modest dress is not limited in its application to the church in Ephesus as the theological principle is maintained as Peter uses the same prescription in 1 Peter 3:3-4. Paul goes from a general principle in the beginning of verse nine to specifics in the latter portion of the verse. The general principle is that women should not dress or carry themselves, in a manner that distracts the attention of others from giving their full attention to God.
Paul then shifts from their dress to their duties and roles as learners within the context of the local church in verse 11. In verse 11, he provides a positive command that women must be taught since they are spiritual equals in Christ, and the commands in the New Testament are to all (1 Peter 2:1-2). This is revolutionary within the cultural context of the audience receiving this letter that would have been read from Timothy to the church, as many of the converts at the church in Ephesus were converts from Judaism, and women were not allowed to attend synagogue or learn. So, Paul’s instruction here is a positive imperative of what they should be doing and are encouraged to do. However, here is a critical item for understanding: spiritual equality between men and women does not negate the distinct differences between the roles of each gender. When you think of spiritual equality, what we must understand is that Paul is speaking about equal opportunity for everyone despite their ethnic heritage or gender is given the opportunity for salvation (Gal.3:28). Paul in Galatians distinguishes that equality is for both men and women and uses the words male and female. This does not downgrade the gender distinctions but instead reinforces the biblical principle of how God created two genders who are equal for salvation but distinct and different in their roles and how they are to function together. Women are not to be looked at as spiritual inferiors to men or as lesser Christians since all of Scripture is profitable for both sexes.
Additionally, Paul uses “quietness” in verse 11 and ends verse 12 with the same word “quiet.” Thus, Paul brackets his instructions for women as the general principle for how women are to learn in silence. So, within the context of women learning within the church, they are to do so by remaining quiet as they are in submission (to fall under), indicating a character trait of the intention and heart of the woman as she is solely in the role of a learner. The word quietly does not mean “a weak or quiet spirit,” as many suggest, and then jump to the conclusion that women can teach as long as their attitude is proper. Nor is this saying that women cannot speak at all inside the doors of a church. What Paul is stating fully explains how they are to remain quiet in verse 12.
Women are to remain quiet within the church by not teaching or exercising authority over a man. Therefore, we can extract the principle Paul is making here that a woman is obeying the command given in verse 11 by learning, but also by remaining quiet by not teaching, and by not usurping the authority of the elders (as he describes in 1 Tim. 3:1-7). The leaders of the church are given specific qualifications, one being “husband of one wife,” indicating the office of elder is for men only. Furthermore, Paul reinforces the male leadership of the church in 1 Tim. 5:17 by using the same word elder and how they are to labor in their preaching efforts on behalf of the church. Paul says that women are not allowed to take an authoritative position within the church as it relates to leading, specifically through teaching. Women can and do still and are allowed to serve within the church; however, the leadership, preaching, and teaching of God’s Word to the gathered assembly of the church are restricted to men only.
Some argue that this section is merely cultural in its application to the church in Ephesus and no longer applies to us today. However, Paul connects verse 12 with verse 13, using the conjunction for (gar) in Greek, indicating a causal relation and rationale for the preceding verse. As Paul continues in verse 13, he establishes his reasoning in the previous verse by appealing to God's created order in the Garden of Eden as He created Adam first (Gen.2:15) and Eve later (Gen. 2:21-22). This is the most substantial support indicating that verse 12 was not merely a cultural mention by Paul unique only for the church at Ephesus during this time, but rather a universal truth for all time. A critical item for understanding that many suggest is that the woman's submission to the man is due to the fall; however, Paul alludes to pre-fall roles, not post-fall. The Fall does not occur until Genesis 3, indicating that Paul's argument that male authority and leadership within the church and women’s submission to that authority is not a result of the fall. Paul outlines this clearly in 1 Corinthians 11:3, reinforcing the male leadership as the “head” of the woman and Christ as the head of the church. The divine example of submission is where we see Christ submit to the will of the Father for the redemption of all mankind; so, too, do men submit to Christ, and women submit to men.
Summary:
As you hear or even see women push for leadership positions within the church and argue that Paul’s command in 1 Timothy is simply cultural, there are significant implications that a person must take on to support their view. If one wishes to press the issue that 1 Timothy 2:12 is merely cultural, they must do hermeneutical gymnastics to support their view, and they will do so at the cost and integrity of Scripture.