MOV:The ordination of Women  by Gleason L. Archer
 
   ENCYCLOPEDIA OF BIBLE DIFFICULTIES 

   BY GLEASON L.  ARCHER 
 
   DOES 1 TIMOTHY 2:12 FORBID THE ORDINATION OF WOMEN? 

   First Timothy 2:11-12 lays down this principle: "Let a woman learn in 
silence [hesychia] with all submission [hypotage]; I do not permit a woman 
to teach or exercise authority over [authentein] a man, but to be in 
silence [or `quietness'- hesychia]." The reason for the distinction 
between men and women in the matter of leadership in the and in the home 
is then grounded on the relationship between man and woman established 
at the very beginning (vv.13 - 14): "For Adam was created first, 
afterwards [eita] Eve.  And Adam was not deceived, but the woman, having 
been quite deceived [exapatetheisa] became involved in transgression.  But 
she shall be saved [sothesetai from sozein, which here implies that 
woman is saved or redeemed from the disadvantage or reproach of 
having been the first to succumb to the wiles of Satan's temptation at 
the Fall] through childbearing, if they [i.e., childbearing women - or 
even all women, as potential child-bearers] abide in faith and 
love and sanctification with sobriety [sophrosyne, which implies 
`moderation,'`good judgment,' `self-control,' `chastity,' or `self-
restraint']." (Sothesetai must not be taken out of context as meaning 
that a child-bearing woman is saved by her good work of bringing a new life 
into the world; for her it is just as true as it is for a man, that 
salvation from sin and death is bestowed only by grace through faith, as 
Eph.  2:8-9 clearly teaches.) 

   Here we have a very clear principle of subordination of woman to man 
in the structure of the church as an organized body and in the family 
as a team in a household.  God intends that the responsibility of 
leadership devolve on man rather than woman in both cases.  Yet both 
man and woman are equally precious and worthy before God (Gal.  3:27-28), 
and the assigned level of responsibility does not give to men any 
special advantage or any inherently higher status before God than is 
granted to women.  

   The following teachings emerge from this passage: 

   1] There is a distinction between what is permitted for women.  By 
implication, since women are expressly forbidden to teach men (i.e., 
fellow believers in the congregation who are men) in an authoritative 
way (didaskein and authentein seem to be intended as a combined concept and 
describe the function of the teaching elder at minister of the
gospel, who instructs and exhorts a congregation from the pulpit), 
that which is not permitted to women is permitted to men.  It seems to 
this writer that this dictum cannot be worked so as to make it mean 
that women are granted the same privilege and status as men.  (Some of 
those who attempt to do so are in danger of violating the rights of 
language and reducing Scripture to a plastic medium that can be 
interpreted to mean anything the interpreter may choose.  Willful 
manipulation of the plain sense of Scripture must be regarded as tantamount 
to a denial of the objective authority of Scripture.)

   2.  On the other hand, this verse does not prohibit women from teaching 
individual men on a personal basis (as Priscilla - along with her husband 
Aquila - taught Apollos the way of God more accurately [Acts 18:26].  
Nor does it forbid women to "prophesy" in a respectful and 
submissive manner (symbolized by keeping a covering over their heads in 
church meetings [1 Cor.  11:5-6]) and to address fellow believers - male 
and female - to their "edification, exhortation, and comfort" (1 Cor.  
14:3 so defines "prophecy").  

   Indeed, there is a wide scope of opportunity afforded to women who 
have such a gift; all four daughters of Philip the evangelist were 
likewise endowed with the charisma of prophecy (Acts 21:9).  Undoubtedly 
they spearheaded the Christian outreach to women who could not be 
contacted in public meeting places but could be evangelized in their 
homes - along with the younger children, no doubt.  An apostolic 
pattern for Bible study and prayer groups in the home was set by Lydia 
at Philippi, who was Paul's first European convert.  Not only at 
the "Laundromat" by the river but also in her own home she promoted 
evangelism with all who would consent to enter her house (Acts 
16:14,40.  
