Why can’t women lead the song service, wait on the Lord's Supper, preach a sermon, and teach an adult Bible class with men present? What does it mean to “keep silent” and not to “usurp authority over the man”?

Unfortunately, culture has influenced the church more than the church has influenced our culture. That the church is being influenced by the times in which we live is quite obvious. In I Chronicles 12:32, there is a statement that should make a remarkable impression on the church. The inspired writer refers to the children of Issachar, and says of them that they “were men that had understanding of the times, to know what Israel ought to do.” I am afraid we have allowed the times to confuse us as to what the church ought to do.

Some seem to think that the church should change with the times. Instead of getting people to change themselves to conform to the truth of God’s will, they try to change the truth to fit the whims and fancies of the people. There is little doubt that the influence of the feminist movement has had its impact, even in the church, and that is one of the reasons some of these types of questions are being asked today. How do we in the modern church deal responsibly with a two thousand year old text in a setting very different from the one in which it was written? Are not the things taught in the Bible circumstantial?

There are several passages that authorize women to teach. One is found in Titus 2:3-5. In this passage the women are told what to teach, but nothing is said about where the teaching is to be done. I do not know of any Scripture that restricts her teaching to “only her children at home.” The church is in need of women teachers today who can and will teach what is here authorized. This teaching, however, must be done in harmony with divine limitations. These limitations are perhaps best set forth in the following verses: “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 says the law. And if they will learn anything, let them ask their husband at home: for it is a shame for women to speak in the church” (1 Cor. 14:34, 35). “Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression” (1 Tim. 2:11-14).

These verses involve a fundamental principle governing the relationship of men and women. A careful examination of this principle, as set forth in these verses, should clarify the issue. While the Corinthian passage applied directly to a general assembly in which saints benefited by exercising themselves in spiritual gifts, the like of which we do not have today, since the passing of the age of miracles, it, nevertheless, sets forth the fundamental principle under consideration. Notice that Paul commands the women to “keep silence in the churches (assemblies)” and “not to speak in the church (assembly),” and then added, “as also says the law.” This means that the principle applied here is the same principle that applied under the law. It applied under law; it applied in this assembly, and it applies today.

But what is the reason for the restriction or what is the principle? Paul makes it clear in verse thirty-four when he says concerning women, “they are commanded to be under obedience.” This is what the law required. Furthermore, Paul referred to this law in the 1 Timothy passage when he said, “For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.” Again, the law said, “. . .and your desire shall be to your husband, and he shall rule over you” (Gen. 3:6). The fundamental principle is for the woman in relation to man to be under obedience, in subjection – not usurping authority over man.

 These verses restrict the woman from teaching and exercising authority over the man in the assembly.

In chapter fourteen of 1 Corinthians, Paul addresses the confusion over spiritual gifts and returns specifically to the participation of women in the exercise of these gifts in the assembly. He again emphasizes the universal practice of churches of Christ – “as in all churches of the saints” (14:33). Women were apparently adding to the confusion by asking questions. It is likely here that those women under question were the wives of the prophets. The same Greek word which is translated as “women” can also be translated as “wives.” The mention of “their husbands” in verse 35 confirms that wives, not women in general, are meant. There are three words that are very important to our study:

ekklesia – meaning assembly or a gathering of God’s people in a formal meeting of worship (“The one who speaks in a tongue builds up himself, and the one who prophesies builds up the church” [ekklesia] v. 4). Paul’s concern is the edification of the assembly (v. 26).

sigao (silent) – to hold one’s peace. Notice that in verse 28, if there was no interpreter, the person who had the tongue was to “keep silent” (sigao). This silence was in contrast to addressing the assembly in a formal matter of teaching to edify the church. Likewise in verse 34, women were told to “keep silent (sigao) in the churches (assemblies)” Again, the silence is in contrast to the formal addressing of the assemblies (ekklesia being a noun dative feminine plural common, enforces the thought of all the assemblies and not just this one assembly). It is a universal teaching for all the public assemblies of the saints.

laleo (speak) – to talk, to use words in order to declare one’s mind, to articulate sounds. Notice how the word “speak” is used in this chapter, vv. 2, 3, 19, 23, 26-27. To “speak” has reference to addressing the assembly to edify, to instruct, and to teach. What is not permitted is a woman to address the assembly in a formal fashion as of teaching and preaching. This obviously does not have reference to a woman singing nor asking a question in class (the local church determines whether the assembly is a worship assembly or a class setting). The restriction in 1 Corinthians 14 is the formal teaching or addressing the congregation in a public way. Women are not to teach nor address the assembly in a public way when men are present.

The premier passage in the New Testament which treats the role of women in worship is 1 Timothy 2:8-15. The remote context of the book is proper behavior in the life of the church (1 Tim. 3:15). The immediate context of chapter two is worship, specifically prayer (1 Tim. 2:1, 8). The context does not limit the worship to the church assembly, but includes the life of the church in general. This is really the key passage on the subject of the woman’s place, for it is dealing with such assemblies as we have today. In verse 4, Paul says that God “will have all men to be saved.” He uses the Greek word anthropos for men. This is a generic word for mankind and includes both men and women. However, in verse eight, he says, “I will therefore that the men pray everywhere.” Here, he uses the Greek word aner for men. This word means the male in contrast to the female. Men, not women, are to lead the prayers in any mixed worship assemblies wherever they may be held. In verse 9, Paul turns his attention to the woman’s conduct in worship. She is to dress modestly with an emphasis on good works rather than worldly attire. Paul goes on to restrict the leadership in public worship and preaching to men: “Let the women learn in silence with all subjection.” The Greek word translated “silence – hesuchia” here and in verse twelve carries the basic idea of “quietness” or “quiet submissiveness.” It is not absolute silence as taught in 1 Corinthians 14:34-35. Therefore, women do not violate this passage when singing praises to God in the assembly or making the good confession before men. Paul is clearly limiting the public teaching of the church (assembly) to men. “But I do not allow a woman to teach, nor to exercise authority over the man, but to remain quiet (hesuchia)” (v. 12). If she is to remain quiet, then she cannot proclaim publicly to the assembly!

Again, there are four important words to consider.

ekklesia - Church – assembly, a formal meeting, a worship service.

hesuchia – silence or quietness as opposed to speaking or addressing the assembly.

didasko – teach. It means to hold discourse with others in order to instruct them, deliver didactic discourses, to discharge the office of a teacher or preacher. This word teach (didasko) and its cognate nouns, teaching (didaskalia) and teacher (didaskalos), are used in the New Testament mainly to denote the careful transmission of the tradition concerning Jesus Christ and the authoritative proclamation of God’s will to believers in light of that tradition (see especially 1 Tim. 4:11; 2 Tim. 2:2; Acts 2:42; and Rom. 12:7). While the word can be used more broadly to describe the general ministry of edification that takes place in various ways (e.g., through teaching, singing, praying, reading Scripture [Col. 3:16]), the activities usually designated by "teach" are plainly restricted to certain individuals who have the gift of teaching (see 1 Corinthians 12:28-30; Eph. 4:11). This makes it clear that not all Christians engaged in teaching. In the Pastoral Epistles, teaching always has this restricted sense of authoritative doctrinal instruction. One of Timothy’s main tasks is to teach (1 Tim. 4:11-16); and to prepare others to carry on this vital ministry (2 Tim. 2:2). While perhaps not restricted to the elder-overseer, “teaching” in this sense was an important activity of these people (see 1 Tim. 3:2; 5:17; Titus 1:9). All of the examples of those who preached or were evangelists were men.

authenteo – authority, to govern, exercise dominion over another.

In light of these considerations, we argue that the teaching prohibiting women here includes what we call preaching (note 2 Tim. 4:2: “Preach the word . . . with careful instruction”[teaching, didache]), and the teaching of Bible and doctrine in the church (assemblies). The two reasons are given by Paul for women not being permitted to teach over the man: “For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression” (2:13-14). Please note that these reasons were not based upon the culture or times of the first century! They are grounded in the order of creation and the tragic events of the fall (Gen. 2:7, 18, 21-23). God’s restrictions upon women preaching or teaching in mixed assemblies, or in any way that she would be exercising authority over the man (this would include leading in prayer and leading in singing) in the church (assemblies), come from the very nature of the sexes as God made them. Paul concluded his instructions by noting how women may be preserved from falling into the same trap of assuming unauthorized authority. “She shall be saved in childbearing” (1 Tim. 2:15). “Childbearing” is the figure of speech known as synecdoche in which a part stands for the whole. Thus, Paul is referring to the whole of female responsibility. Women may avoid taking to themselves an illicit function by concentrating on the function assigned to them by God, undertaking with faith, love, and holiness in sobriety (i.e. self-control). I would like to comment on the women serving the Lord’s Supper during the worship service. Why would a woman want to serve with men on the Lord’s Supper? Is it really to serve or to show that women are on equal footing with men? What this action can lead to is unauthorized roles for women in the worship services. We need to be careful about innocent actions that can become not so innocent because of a defiant attitude and we need to be cautious of actions that might lead to unauthorized actions in the future. As God’s people we need to always ask, for what reason or purpose are we carrying out this action, and is it authorized by God?