Survey
of the Letters of Paul: 1 Timothy 2:11
1 Timothy 2:11
Let the woman learn in silence with
all subjection.
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 |
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. |
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.