SPECIAL TOPIC: PAUL'S USE OF WOMEN IN MINISTRY
Notice all of the women in Romans 16 who were fellow-workers with Paul in the gospel (cf. Phil. 4:3):
Phoebe (deaconess) in Rom. 16:1
Prisca in Rom. 16:3
Mary in Rom. 16:6; Junia (or Junias, if so it was a man) in Rom. 16:7
Tryphaena and Tryphosa in Rom. 16:12
Persis in Rom. 16:12
his mother" in Rom. 16:13
Julia (possible apostle) in Rom. 16:15
"his sister" in Rom. 16:15
Be careful of dogmatism in the area of women in ministry. All believers are gifted (cf. 1 Cor. 12:7,11); all believers are full-time ministers (cf. Eph. 4:12). In this list we have a woman deacon, Phoebe, and a possible woman apostle, Junia (cf. Joel 2:28; Acts 2:16-21). It is difficult to know how to handle this issue biblically because of the seemingly paradoxical statements of Paul such as 1 Cor. 11:4-5 compared with 14:34 and 1 Tim. 2:11-15.
The best way to deal with this controversial question is to include my notes from several Special Topics.
1 Timothy 2:11 "A woman" This could refer to all Christian women or wives (cf. Charles B. Williams translation, "a married woman" in 1 Tim. 2:11). The context must clarify the author's intended meaning.
▣ "receive instruction" This is a PRESENT ACTIVE IMPERATIVE. At first this seems very negative, but
- Women could not study the Law in Judaism or attend school in the Greco-Roman world. So, in a sense this is a positive step towards women being trained in God's word.
- This text must be seen in light of the false teachers who were targeting women (cf. 1 Tim. 5:13; Acts 20:30; 2 Tim. 3:5-9; Titus 1:11).
It is possible that some women were surrogate speakers for the false teachers in public worship in the house churches (Gordon Fee, New International Biblical Commentary, vol. 13).
▣ "with entire submissiveness" This also seems negative for our day, but let us remember
- The term "submission" was used of Jesus. He was submissive to the Father (cf. 1 Cor. 15:28); He was submissive to His earthly parents (cf. 1 Thess. 5:21). In other words He fulfilled His expected societal and religious duties with the proper attitude
- "Being submissive" is God's will for all believers (cf. Eph. 5:21). It is one of the five PRESENT PARTICIPLES that describes what it means to be "filled with the Spirit" (cf. Eph. 5:18)
- In this same passage in Ephesians Paul uses three domestic examples to show mutual submission within the home
- wives to husbands
- children to parents
- home slaves to masters
The radically positive part of this context (i.e. Eph. 5:18-6:9) is that Paul limits the power of those in that society who had all the power (i.e., husband, parents, and masters). In its day Paul's writings about women, children, and slaves were radically positive- Paul did not attack slavery as an issue because he knew it was an issue that would destroy the effectiveness of the church and her witness in that period of history. I think the same is true of the social status of women. Paul asserts their spiritual equality (cf. Gal. 3:28; Col. 3:11), their giftedness (cf. 1 Cor. 12:7-13), and their role in spreading the gospel (cf. Romans 16). But he knew that women in leadership roles would
- be misunderstood because of fertility worship
- be rejected by an almost exclusively patriarchal, male dominated society
2:12 "exercise authority over a man" This VERB authenteō is used only here in the NT. It is defined as "one who acts on his own authority" (authentēs, master) or "one who dominates." See discussion in Moulton and Milligan, Vocabulary of the Greek Testament, p. 91. Does this mean that women can be in leadership if they do not dominate? The immediate context does not support this by the added phrase "but to remain quiet" (cf. 1 Cor. 14:34). Paul's statements about women in submissive roles cannot be explained by the use of this hapax legomenon. It must be dealt with from a cultural perspective. God chose to reveal Himself into a specific cultural setting. Everything in that culture was/is not the will of God for all believers in all cultures in all ages (see Gordon Fee, Gospel and Spirit and How to Read the Bible For All Its Worth, pp. 83-86). The truth and power of the gospel radically changes human culture (i.e. slavery, male dominance). Arrogant, exploitive dominance is evil whether from men or women. There are two extremes to avoid: (1) women can do nothing (Ancient Near Eastern culture) and (2) women can do anything (modern western individualism). Believers (male and female) minister within their culture to maximize evangelism and discipleship, not personal agendas!
SPECIAL TOPIC: WOMEN IN THE BIBLE
2:13-15 Paul's argument in this context is related theologically to Genesis 3 (see notes online). It is also related to excesses of the false teachers (cf. 1 Tim. 1:3-11; 4:1-5; 5:11-13). Paul uses Genesis 3 to make the analogy that as Eve was seduced by the snake into sin, rebellion, and independence, so were some of the women deceived in the same way by the false teachers (cf. 1 Tim. 5:13; 2 Tim. 3:6-9).
The consequences of the Fall are directly related to woman's submission to and desire for her husband (cf. Gen. 3:16). Her independent action was and is the theological issue. Does this still remain today? Has the gospel totally removed all aspects of the Fall of Genesis 3? Does our modern culture with its trained, articulate women leaders negate Paul's clear statements?
SPECIAL TOPIC: THE FALL OF MANKIND
2:14 "fell into transgression" There are two consequences assigned to Eve because of her transgression in Genesis 3:
- pain in childbirth
- submission to her husband
The VERB is PERFECT, which implies that these are still in effect. Jesus inaugurated the new age, but believers also still live in the old age.
2:15 "But women will be preserved through the bearing of children" This is a very difficult and involved passage. It is possibly the most difficult in all of Paul's writings. We need to remember
- its relation to Gen. 3:13,16
- the teachings of the false teachers
- the contrast (i.e. "But"), which relates to the deception of the false teachers
The term "preserved" or "saved" can be related to either physical deliverance from the birthing experience (cf. New American Standard Version), which seems to be backed up by the use of the word in 1 Tim. 4:16 for the abuse of the false teachers (some of whom apparently advocated celibacy as a spiritually superior state, cf. 1 Tim. 4:3), or in the spiritual eschatological sense which forms most of its NT usage.
One novel interpretation is based on a detail of Greek grammar where the DEFINITE ARTICLE in the phrase "through the childbearing," possibly refers to the incarnation of Jesus Christ:
- this context relates to Gen. 3:15
- the PREPOSITION dia can be translated "by means of"
- DEFINITE ARTICLE with "the child birth"
- both the SINGULAR and PLURAL are used of "woman . . .they"
Thus Eve becomes the representative of all women saved by the promise of God of a special birth (i.e., Jesus, which is theologically similar to the Adam-Christ typology of Rom. 5:12-21; 1 Cor. 15:21-22,44-48; Phil. 2:6-7).
The immediate context seems to emphasize that women as home-makers is the societal expectation of Paul's day, and for most societies, ancient and modern. Woman's salvation does not come from leadership in public worship or an unexpected cultural freedom.
In truth it does not come from expected social roles either, but through faith and its fruits (cf. 1 Tim. 2:15b). Salvation is in and through Christ. Godly women trust Him and do not seek to draw undue attention to themselves. However, in our culture the "undue attention" occurs when women are limited. As lost people would have been turned off by overactive Christian women in the first century, today's lost people are turned off by a seeming Christian sexism and legalism. The goal is always evangelism and discipleship, not personal freedoms or personal preferences (cf. 1 Cor. 9:19-23).
▣ "if they continue in faith and love and sanctity with self-restraint" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential contingent action. The contingency is the believing women's continuance in faith, love, sanctity, and self-restraint.
For "self-restraint" see full note at 1 Tim. 3:2.
Just a final comment, my understanding of this issue focuses on
I have been gratefully influenced by Gordon Fee, Gospel and Spirit, which highlights how much of the church has neglected
I highly recommend this thought proboking book!
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