Let us begin the second half of 1st Timothy 2
with a reading from the Barclay Commentary.
"The second part of this passage deals with the
place of women in the church. It cannot be read out
of its historical context, for it springs entirely
from the situation in which it was written "It was
written against a Jewish background. No nation ever
gave a bigger place to women in the home and in
family matters than the Jews did; but officially the
position of a woman was very low.
"It was written against a Greek background. The
Greek background made things doubly difficult, as
the place of women in Greek religion was low.
Further, in Greek society there were women whose
whole life consisted in elaborate dressing and
braiding of the hair.
"In any event, there is much on the other side. In
the Genesis story, it was the woman who was created
second and who fell to the seduction of the serpent
tempter; but it was Mary of Nazareth who bore and
who trained the child Jesus; it was Mary of Magdala
who was first to see the risen Lord; it was four
woman who of all the disciples stood by the stake.
Priscilla with her husband Aquila was a valued
teacher in the early church, a teacher who led
Apollos to a knowledge of the truth (Acts 18:26).
Euodia [o'dia] and Synthche
[syn'ca thee], in spite of their quarrel, were
women who laboured in the gospel (Philippians
4:2-3). Philip, the evangelist, had four daughters
who were prophetesses (Acts 21:9). The older women
were to teach [the young women] (Titus 2:3-4). Paul
held Lois and Eunice in the highest honor (2 Timothy
1:5), and there are many women's names held in honor
in Romans 16.
"All the things in this chapter [1 Timothy 2] are
mere temporary regulations to meet a given
situation. If we want Paul's permanent view on this
matter, we get it 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.
"And yet this passage ends with a real truth. Women,
is says, will be saved in childbearing. Paul means
that women will find salvation not in addressing
meetings but in motherhood, which is their crowing
glory." ~ Barclay's
Commentary
It is important here that we understand that none
of this verse or lesson is about putting women down
or making them second class to men. Points to
keep in mind:
1] We are talking about public worship.
2] We are discussing the living metaphor of men and
women and Christ and the church.
3] We are talking about the procedure and conduct of
services before God which set themselves apart from
the worship of pagan idols elsewhere on the earth.
4] that the phrase, "keep silent in church" has a
specific and narrow meaning that has more to do with
decorum than just the subject of women. What
you will see is that women are not necessarily to
keep silent from the moment they arrive at church
until they leave the parking lot after services.
Now to the commentaries on this verse:
Let the woman learn in silence
- Listen attentively to instruction, without
attempting to teach in public; see the notes on 1
Corinthians14:35. ~ Barnes
Notes
Quoted verse:
1 Corinthians 14:35
And if they will learn any thing, let them ask their
husbands at home: for it is a shame for women to
speak in the church. ~
Barnes Notes
Here is the commentary on 1 Corinthians 14:35:
And if they will
learn anything - If anything has been
spoken which they do not understand; or if
on any particular subject they desire more
full information, let them inquire of their
husbands in their own dwelling. They may
there converse freely; and their inquiries
will not be
attended with the irregularity and disorder
which would occur should they interrupt the
order and solemnity of public worship.
~ Barnes
Notes
For it is a shame
- It is disreputable and shameful; it is a
breach of propriety. Their station in life
demands modesty, humility, and they should
be free from the ostentation (ŏs'tĕn-tā'shən,
-tən-) [Pretentious
display meant to impress others; boastful
showiness] of appearing so much
in public as to take part in the public
services of teaching and praying. It does
not become their rank in life; it is not
fulfilling the object which God evidently
intended them to fill. He has appointed
people to rule; to hold offices; to instruct
and govern the church; and it is improper
that women should assume that office upon
themselves. This evidently and obviously
refers to the church assembled for public
worship, in the ordinary and regular acts of
devotion. There the assembly is made up of
males and females, of old and young, and
there it is improper for them to take part
in conducting the exercises. But this cannot
be interpreted as meaning that it is
improper for females to speak or to pray in
meetings of their own sex, assembled for
prayer or for benevolence; nor that it is
improper for a female to speak or to pray in
a [Sabbath]
School. Neither of these come under the
apostle’s idea of a church. And in such
meetings, no rule of propriety or of the
Scriptures is violated in their speaking for
the edification of each other, or in leading
in social prayer. It may be added here, that
on this subject the Jews were very
strenuous, and their laws were very strict.
The Rabbis taught that a woman should know
nothing but the use of the distaff [Work
and concerns traditionally considered
important to women], and they
were specially prohibited from asking
questions in the synagogue, or even from
reading. See Lightfoot. The same rule is
still observed by the Jews in the
synagogues. ~
Barnes Notes
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Now back to the commentary on 1 Timothy 2:11:
With all subjection -
With due subjection to those who are in authority,
and who are appointed to minister in holy things;
notes, 1 Corinthians 14:34.
Quoted verse:
1 Corinthians 14:34
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.
Let your women
keep silence - This rule is positive,
explicit, and universal. There is no
ambiguity in the expressions; and there can
be no difference of opinion, one would
suppose, in regard to their meaning. The
sense evidently is, that in all those things
which he had specified, the women were to
keep silence; they were to take no part. He
had discoursed of speaking foreign
languages, and of prophecy; and the evident
sense is, that in regard to all these they
were to keep silence, or were not to engage
in them. These pertained solely to the male
portion of the congregation. These things
constituted the business of the public
teaching; and in this the female part of the
congregation were to be silent. “They were
not to teach the people, nor were they to
interrupt those who were speaking”
- Rosenmuller.
It is probable that, on pretence of being
inspired, the women had assumed the office
of public teachers.
In 1 Corinthians 11, Paul had argued against
their doing this in a certain manner -
without their veils 1 Corinthians 11:4, and
he had shown, that “on that account,” and
“in that manner,” it was improper for them
to assume the office of public teachers, and
to conduct the devotions of the church. The
force of the argument in 1 Corinthians 11:
is, that what he there states would be a
sufficient reason against the practice, even
if there were no other. It was contrary to
all decency and propriety that they should
appear “in that manner” in public. He here
argues against the practice on every ground;
forbids it altogether; and shows that on
every consideration it was to be regarded as
improper for them even so much as “to ask a
question” in time of public service. There
is, therefore, no inconsistency between the
argument in 1 Corinthians 11: and the
statement here; and the force of the whole
is, that “on every consideration” it was
improper, and to be expressly prohibited,
for women to conduct the devotions of the
church. It does not refer to those only who
claimed to be inspired, but to all; it
does not refer merely to acts of public
preaching, but to all acts of speaking, or
even asking questions, when the church is
assembled for public worship. No rule in the
New Testament is more positive than this;
and however plausible may be the reasons
which may be urged for disregarding it, and
for suffering women to take part in
conducting public worship, yet the authority
of the apostle Paul is positive, and his
meaning cannot be mistaken; compare 1
Timothy 2:11-12. ~
Barnes Notes
To be under obedience
- To be subject to their husbands; to
acknowledge the superior authority of the
man; see the note at 1 Corinthians 11:3.
~ Barnes Notes
As also saith the law
- Genesis 3:16, “And thy desire shall be to
thy husband, and he shall rule over thee.”
~ Barnes Notes
Quoted verses from the
commentary on 1 Corinthians 14:34:
1 Corinthians 11:4
Every man praying or prophesying, having his
head covered, dishonoureth his head.
Let us read this one in context:
1 Corinthians
11:1-16
1 Be ye followers of me, even as I also am
of Christ.
2 Now I praise you, brethren, that ye
remember me in all things, and keep the
ordinances, as I delivered them to you.
3 But I would have you know, that the head
of every man is Christ; and the head of the
woman is the man; and the head of Christ is
God.
4 Every man praying or prophesying, having
his head covered, dishonoureth his head.
5 But every woman that prayeth or
prophesieth with her head uncovered
dishonoureth her head: for that is even all
one as if she were shaven.
6 For if the woman be not covered, let her
also be shorn: but if it be a shame for a
woman to be shorn or shaven, let her be
covered.
7 For a man indeed ought not to cover his
head, forasmuch as he is the image and glory
of God: but the woman is the glory of the
man.
8 For the man is not of the woman; but the
woman of the man.
9 Neither was the man created for the woman;
but the woman for the man.
10 For this cause ought the woman to have
power on her head because of the angels.
11 Nevertheless neither is the man without
the woman, neither the woman without the
man, in the Lord.
12 For as the woman is of the man, even so
is the man also by the woman; but all things
of God.
13 Judge in yourselves: is it comely that a
woman pray unto God uncovered?
14 Doth not even nature itself teach you,
that, if a man have long hair, it is a shame
unto him?
15 But if a woman have long hair, it is a
glory to her: for her hair is given her for
a covering.
16 But if any man seem to be contentious, we
have no such custom, neither the churches of
God. ~Barnes Notes
Now more quoted verses from the commentary
on 1 Corinthians 14:34
1 Corinthians 11:3
which we read just
now
But I would have you know, that the head of
every man is Christ; and the head of the
woman is the man; and the head of Christ is
God.
I want to look at the commentary here on the
last three phrases of 1 Corinthians 11:3
Of every man -
Every Christian. All acknowledge Christ as
their Ruler and Master. They are subject to
him; and in all proper ways recognize their
subordination to him.
~Barnes Notes
And the head of the
woman is the man - The sense is, she
is subordinate to him, and in all
circumstances - in her demeanor, her dress,
her conversation, in public and in the
family circle - should recognize her
subordination to him. The particular thing
here referred to is, that if the woman is
inspired, and speaks or prays in public, she
should by no means lay aside the usual and
proper symbols of her subordination. The
danger was, that those who were under the
influence of inspiration would regard
themselves as freed from the necessity of
recognizing that, and would lay aside the
“veil,” the usual and appropriate symbol of
their occupying a rank inferior to the man.
This was often done in the temples of the
pagan deities by the priestesses, and it
would appear also that it had been done by
Christian females in the churches.
~Barnes Notes
And the head of Christ
is God - Christ, as Mediator, has
consented to assume a subordinate rank, and
to recognize God the Father as superior in
office. Hence, he was obedient in all things
as a Son; he submitted to the arrangement
required in redemption; he always recognized
his subordinate rank as Mediator, and always
regarded God as the supreme Ruler, even in
the matter of redemption. The sense is, that
Christ, throughout his entire work, regarded
himself as occupying a subordinate station
to the Father; and that it was proper from
his example to recognize the propriety of
rank and station everywhere.
~Barnes Notes
There was one more quoted verse from the
commentary on 1 Corinthians 14:34
Genesis 3:16
referencing the
last phrase in 1 Corinthians 14:35, "as also
saith the law."
Unto the woman he said, I will greatly
multiply thy sorrow and thy conception; in
sorrow thou shalt bring forth children; and
thy desire shall be to thy husband, and he
shall rule over thee.
Now the commentary on Genesis 3:16
The sentence of the woman consists of three
parts: the former two regard her as a
mother, the last as a wife.
The third part of her sentence refers to her
husband - “Thy desire
shall be to thy husband, and he shall rule
over thee.” This is evidently a piece
of that retributive justice which meets us
constantly in the administration of God. The
woman had taken the lead in the
transgression. In the [current]
state, she is to be subject to the will of
her husband. “Desire” does not refer to
sexual desire in particular. Genesis 4:7. It
means, in general, “turn,” determination of
the will. “The determination of thy will
shall be yielded to thy husband, and,
accordingly, he shall rule over thee.” The
second clause, according to the parallel
structure of the sentence, is a climax or
emphatic reiteration of the first, and
therefore serves to determine its meaning.
Under fallen man, woman has been more or
less a slave. In fact, under the rule of
selfishness, the weaker must serve the
stronger. Only a spiritual resurrection will
restore her to her true place, as the
help-meet for man.
~Barnes Notes
Quoted
verse:
Genesis 4:7
If thou doest well, shalt thou not be
accepted? and if thou doest not well, sin
lieth at the door. And unto thee shall be
his desire, and thou shalt rule over him.
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At this point I want to look at verse 11 with the
Adam Clarke commentary, as it should make things
even more clear. Actually when you go to verse
11 in the Adam Clarke, he refers you to his
commentary on 1 Corinthians 11:34 which we discussed
in the Barnes Notes commentary.
1 Corinthians 11:34
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.
Adam Clarke also has us read 1 Corinthian 11:5...
1 Corinthians 11:5
But every woman that prayeth or prophesieth with her
head uncovered dishonoureth her head: for that is
even all one as if she were shaven.
So we have what seems like a contradiction. In
one place women are to keep silent in church put in
chapter 11:5 Paul is talking about the woman's hair
as she prays or prophesies. Let us see how the
commentary explains this.
Let your women keep silence in
the churches - This was a Jewish ordinance;
women were not permitted to teach in the assemblies,
or even to ask questions. The rabbins taught that “a
woman should know nothing but the use of her
distaff.” And the sayings of Rabbi Eliezer, as
delivered, Bammidbar Rabba, sec. 9, fol. 204, are
both worthy of remark and of execration [cursing];
they are these: “Let the words of the law be burned,
rather than that they should be delivered to women.”
This was their condition till the time of the
Gospel, when, according to the prediction of Joel,
the Spirit of God was to be poured out on the women
as well as the men, that they might prophesy, i.e.
teach. And that they did prophesy or teach is
evident from what the apostle says, 1 Corinthians
11:5, where he lays down rules to regulate this part
of their conduct while ministering in the church.
But does not what the apostle says here [1
Corinthians 14:34] contradict that
statement, and show that the words in chapter 11
should be understood in another sense? For, here it
is expressly said that they should keep silence in
the church; for it was not permitted to a woman to
speak. Both places seem perfectly consistent. It is
evident from the context that the apostle refers
here to asking questions, and what we call dictating
in the assemblies. It was permitted to any man to
ask questions, to object, altercate, attempt to
refute, etc., in the synagogue; but this liberty was
not allowed to any woman. Paul confirms this in
reference also to the Christian Church; he orders
them to keep silence; and, if they wished to learn
any thing, let them inquire of their husbands at
home; because it was perfectly indecorous (ĭn-dĕk'ər-əs)
[Lacking propriety or good
taste], for women to be contending with
men in public assemblies, on points of doctrine,
cases of conscience, etc. But this by no means
intimated that when a woman received any particular
influence from God to enable her to teach, that she
was not to obey that influence; on the contrary, she
was to obey it, and the apostle lays down directions
in chapter 11 for regulating her personal appearance
when thus employed. All that the apostle opposes
here is their questioning, finding fault, disputing,
etc., in the Christian Church, as the Jewish men
were permitted to do in their synagogues; together
with the attempts to usurp any authority over the
man, by setting up their judgment in opposition to
them; for the apostle has in view, especially, acts
of disobedience, arrogance, etc., of which no woman
would be guilty who was under the influence of the
Spirit of God. ~Adam Clarke
I also want you to see the John Gill on this verse
11:
Let the woman learn in silence
- The apostle goes on to give some other
instructions to women, how they should behave
themselves in public worship, in the church of God;
he would have them be learners and not teachers, sit
and hear, and learn more of Christ, and of the truth
of the Gospel, and to maintain good works; and he
would have them learn in silence, and not offer to
rise and speak, under a pretence of having a word
from the Lord, or of being under an impulse of the
Spirit of the Lord, as some frantic women have done;
and if they should meet with anything, under the
ministry of the word, they did not understand, or
they had an objection to, they were not to speak in
public, but ask their own husbands at home; see
1Corinthians 14:34. And thus, they were to behave...
with all subjection -
both to the ministers of the word, and to their own
husbands; obeying from the heart the form of
doctrine delivered to them; and submitting
cheerfully to the ordinances of Christ; the whole of
which is a professed subjection to the Gospel, and
which becomes all professing godliness.
~John Gill
Again, the commentary is speaking to the narrow
confines of decorum and procedure during the part of
the service when the men are in open forum and
discussing law, doctrine and the Word of God.
The procedure here is to avoid disruption and
debate. |