God’s View of Women
- Sunday, February 18th, 2007Download MP3
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1 Timothy 2:9-15 (NLT)
9 And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. 10 For women who claim to be devoted to God should make themselves attractive by the good things they do. 11 Women should listen and learn quietly and submissively. 12 I do not let women teach men or have authority over them. Let them listen quietly. 13 For God made Adam first, and afterward he made Eve. 14 And it was the woman, not Adam, who was deceived by Satan, and sin was the result. 15 But women will be saved through childbearing and by continuing to live in faith, love, holiness, and modesty.
1 Timothy 2:9-15 (NASB95)
9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10 but rather by means of good works, as is proper for women making a claim to godliness.
11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. 13 For it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression.
5 But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.
One of the most difficult passages in the Bible.
Three of the toughest questions.
Clearly about rules and codes of conduct in the church.
How to dress…Remain quiet…Have babies.
Wow Paul. You really know how to get people’s attention.
Wow Paul. You surely left me holding the bag.
~ Skip the passage.
~ Let Lois teach today.
~ Wade in and try to understand and apply the passage.
We want our relationships to conform to the intentions of God.
We want to set the pace in our culture. We don’t want to follow it.
I. Context
A. Broad context
Studied at least 5 personality profile tools: disc; SDT; MeyersBriggs; TJTA NONE OF THEM ARE GENDER BASED.
Spiritual gifts are not gender based.
Spiritual gifts are not age based.
6 Acts / Movements in Scripture:
1. Creation
Created in the Image of God
For a special relationship with God.
Sociability “Let us, make man in our image”
Men and women are incurably social.
Not just the woman who was focused on relationships
God is a social tri-unity.
Accountable dominion - Co-Rulers together with God.
Numbers 11:11-12 “So Moses said to the Lord, “Why have You been so hard on Your servant? And why have I not found favor in Your sight, that You have laid the burden of all this people on me? ““Was it I who conceived all this people? Was it I who brought them forth, that You should say to me, ‘Carry them in your bosom as a nurse carries a nursing infant, to the land which You swore to their fathers’? “
Matthew 23:37 ““Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. ” NASB95
1 Thessalonians 2:7 “But we proved to be gentle among you, as a nursing mother tenderly cares for her own children. ” NASB95
Both are commissioned together to:
Multiply and fill
Rule and Subdue
Cultivate and keep
Positive, mutual interdependence
2. Fall – Trouble in Paradise
God created by the power of His Word.
He said, “let there be light” and there was light.
In the fall Satan led Eve to first doubt God’s Word and then distort God’s Word, to doubt the goodness of God himself and then to disobey God’s Word.
We believe that God’s Word is the control panel of life. It is the breaker box of the home; it is the control center of life.
Adam and Eve were in partnership with God.
They were not to use their freedom and dominion to decide for themselves what was right and wrong.
They were not to use their one flesh sociability to persuade each other to step beyond the bounds God had set.
The woman abused her dominion by eating from the tree.
The man abused his sociability by accepting some of the fruit.
Their intimate partnership is shattered with Two results:
~ The woman’s dominion was turned into a battle of the sexes in which her desire for relationship and sociability and desire to nurture becomes enmeshment or a tendency to manipulate and control.
~ Tendency in men to give themselves to work and allow their dominion to run wild and become domination.
3. Redemption – Emancipated
Because we live in a day of unprecedented gender equality we easily forget what the world was like when Jesus came.
In the 4 gospels there are 633 verses in which Jesus refers to women and almost none of them are negative.
The woman at the well.
I have to go. I have an appointment.
Crossed the gender barrier.
Crossed the racial divide.
Crossed the moral chasm.
All to talk to a woman whom he loved, understood, patiently nurtured, answered her questions, led to personal faith and empowered for ministry. All within the safe environment of intimacy with the Savior who never once made her feel threatened.
He rebuked Martha for being too busy to spend time with him.
He rebukes his mother for not being aware of the necessity to be about his father’s business.
He chides his mother for wanting him to put blood ties before kingdom ties. (We all have two families: nuclear and kingdom)
He uplifts marriage and the marriage relationship.
He uplifts parenting and places the responsibility for raising children on the shoulders of both husband and wife.
Breaking from the accepted norm he had an entourage that included a group of at least 7 women who are named as his benefactors.
He freed them from sin, from being self-focused to being kingdom minded, respected and loved them and welcomed them as co-workers
Is it any wonder that they followed him all the way to Calvary and the grave?
Women were the first to know of his resurrection and to announce it.
A women was the first to see him.
Is it any wonder that Mary held onto him and did not want to let him go in the garden after his resurrection.
4. Pentecost – Empowered
Acts 2:17-18 “‘And it shall be in the last days,’ God says, ‘That I will pour forth of My Spirit on all mankind; And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams; “Even on My bondslaves, both men and women, I will in those days pour forth of My Spirit And they shall prophesy. ” NASB95
Joel 2:28-29 ““It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. ““Even on the male and female servants I will pour out My Spirit in those days.” NASB95
1 Corinthians 12:13 “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. ” NASB95
Galatians 3:28 “There is neither Jew nor Greek, slave no free, male nor female, for you are all one in Christ Jesus.” NIV
• Equally saved by grace through faith
• Equal status before God.
• Equally Spirit-filled for life and ministry
• Equally sent to serve and minister
Spiritual gifts are not gender based.
5. Renewal
Colossians 3:9-11 “Do not lie to one another, since you laid aside the old self with its evil practices, “and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him— “a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all. ” NASB95
We live between D-Day and V-Day.
Some of fiercest fighting in WWII came after D-Day.
As if Hitler wanted to bring all of Europe down with him.
We live between C-Day (Calvary) and S-Day (salvation day)
Same before S-Day.
Can’t always be at our redeemed best.
We are in a fight.
Up to us to work out the implications of our redemption.
Satan works at making us resistant to reform.
Patterns of relationships established early on in life.
We are called to change.
~ Examine the influence of our FOO
~ Examine our culture
~ Examine our own personal tendencies.
~ Examine our own personal assumptions.
~ Examine Satan’s lies.
And most of all we are called to follow Christ
~ Research the whole counsel of God.
~ Listen attentively in your interactive relationship with God.
A day when substantial healing is possible
6. Consummation
Matthew 22:30 ““For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. ” NASB95
B. Narrow Context of 1 Timothy
False teachers
The problems they faced have to do with how to deal with false teaching (teachings which we don’t seem to face today) and how to organize the church.
Law = 1.) Moral code and 2.) all of OT.
1 Timothy 1:4 “nor to devote themselves to myths and endless genealogies. These promote controversies rather than God’s work—which is by faith.” NIV
Used supposed antidotal personal stories to back up false ideas.
1 Timothy 1:7 “They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.”
2 Timothy 4:4 “They will turn their ears away from the truth and turn aside to myths.” NIV
Titus 1:14 “and will pay no attention to Jewish myths or to the commands of those who reject the truth.” NIV
Speculative use of scripture, especially geneologies
Fanciful interpretations do not build up the body.
Novelty
Extra-bilblical stories the grew out of geneologies
Myths about what Jesus did as a child – ear-tickling entertainment
i.e. formed a bird out of clay, blew on it and it came to life and flew
Example: preoccupation with numerology and
Generated questions with no real answers and did not contribute
to spiritual growth and maturity.
Growing Gnosticism
2 Timothy 2:18 “who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.” NIV
// today = quick solution to all of life’s problems
1 Timothy 4:3 “They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.” NIV
II. Three Questions
1. Should Christian women avoid wearing jewelry or braids?
I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.
—1 Timothy 2:9-10, NIV
2:9-10 “Having dealt with the disruptive men, Paul turns to the disruptive women; just as the men are to stop fighting, the women are to dress appropriately. . . .
“While their dress is an issue, their attitude is Paul’s true concern.”87
The responsibility of the women in church meetings needed more explanation. Paul’s point in these verses is that works that express a godly character should characterize Christian women more than the way they dress and groom themselves. The contrast is between works and wardrobe. Obviously Paul was not saying external appearance is
unimportant.
“Let some say what some will about Paul, he here states that women are to dress in good taste when they prepare to attend church.”89
“Slovenliness in dress and appearance is unbecoming a Christian woman.”90
A Christian woman should be remarkable for her Christ-like behavior more than for her clothes, hairstyle, and the other externals that are of primary importance to unbelievers (cf. 1 Pet. 3:3).
“The Christian woman is not to adorn herself with ‘gold or pearls or expensive clothes’ so as to draw attention to herself. At worst, this is what the prostitutes did. At best, it shows pride and self-centeredness, both of which are contrary to the spirit of Christ. Such dress is especially unbecoming in church.”91
“The reason for Paul’s prohibition of elaborate hair styles, ornate jewelry, and extremely expensive clothing becomes clear when one reads in the contemporary literature of the
inordinate time, expense, and effort that elaborately braided hair and jewels demanded, not just as ostentatious display, but also as the mode of dress of courtesans and harlots.
“But perhaps the more acute problem was that of insensitive women flaunting their dress, jewelry and hairstyles in a way that hurt the feelings of the poor and disturbed the church. The kinds of adornment mentioned (braided hair . . . gold . . . pearls . . . expensive clothes) all belonged to that culture’s critical caricature of wealthy women.
“While today this manner of dress is not nearly as exclusive as it was in Paul’s day, nor indeed restricted to women, its effects can be the same. I am reminded of a visit to a large, upper-middle-class church in Dallas (it could have been any large city or suburb). When I entered the sanctuary, the first thing that struck me was the glitter of jewelry, the
expensive clothing and the fashionable hairstyles. The craning necks as people sized one another up gave the impression that for many the purpose of gathering together that Sunday morning was to display economic status. A newcomer of modest economic means could not help but feel a sense of exclusion.”93
Spiritual qualities should mark a Christian lady always, of course. However, Paul’s concern was that they be outstanding in the church meetings. There the lady’s character and conduct would contribute to the orderly and edifying activities rather than detracting from them (cf. 3:15).
Perhaps Paul gave these instructions to the men (v. 
and to the women (vv. 9-10) partially to counteract the natural (fleshly) tendencies in males and females. Most men tend to be active, so it is important that they give attention to praying, which is more contemplative than active. Women like to look good, so they need to remember that good deeds are more important than good looks.94
2. Should women learn in silence?
A woman should learn in quietness and full submission.
—1 Timothy 2:11, NIV
3. What Does “Saved Through Childbearing” Mean
in 1 Timothy 2:15?
The message of 1 Tim 2:15 is certainly strange and foreign to the 21st century mind. Any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words. Yet even with this realization, the interpreter seems to be left with a dilemma. On the one hand, the temptation to allegorize and theologize is tremendous when dealing with such a difficult text. But on the other hand, to focus only on the grammatical and lexical issues and to limit the understanding of every word and construction to its most common, usual sense appears to make childbearing a prerequisite for the salvation of women. The tension is high and so are the stakes— especially if you are a childless woman, as I am! The best interpretation will recognize this tension, and will therefore not only present the most probable explanation for the words and grammar of the verse in its context, but will also attempt to provide an explanation for the awkwardness and ambiguity of this infamous verse.
The following paragraphs of this chapter present certain conclusions about the meaning of 1 Tim 2:15 based on the study of the previous chapters and sections. First is a general conclusion as to the proper approach to 1 Tim 2:15, second is the choice of the most probable explanation for the verse with a summary of support from chapters four and five, and third is a discussion of “runner-up” interpretations which could certainly be considered possible, even if not chosen as most probable by the present author.
The present study on the details of 1 Tim 2:15 leads to certain conclusions, the first of which was evident in the introduction and is recognized by most scholars: dogmatism must be left at the door when interpreting this verse. There is a reason that so many differing proposals have been made for this verse: it is simply difficult to unpack. We are far removed from the historical context and know little of the situation to which Paul is writing, the paragraph surrounding 2:15 has been the subject of much debate in recent decades with several competing interpretations existing among evangelicalism (and thus emotions surrounding the passage are high), the individual words which comprise 2:15 are difficult to define, and the grammar poses problems of its own. Though such circumstances cause one to proceed with caution and with grace, one must yet continue to proceed in search of an adequate explanation for 1 Tim 2:15; the inspiration, authority, and usefulness of all Scripture demands that such a search must never cease.
With this first most basic and general conclusion in mind, the present study leads to a second conclusion regarding the most probable explanation of 1 Tim 2:15. From the list of interpretations examined in chapters two and three, a form of the perseverance view stands out as the best candidate for explaining the message of 1 Tim 2:15. A woman will experience the full reality of her final and ultimate glorification by means of her present good works in the realm of motherhood. It is her continuance in the faith through which she was justified, however, which is the true basis of a woman’s final salvation.
This proposed explanation for 1 Tim 2:15 fits well with the theology expressed in the Pastoral Epistles (chapter 5): believers are justified on the basis of God’s grace alone, yet good works—the natural outcome and the present reality of that salvation—are not wholly disconnected from the future experience of salvation. For women in this context, the specific good work of raising and nurturing children is a proper and effective means by which their consecration to the Lord and sanctification may be accomplished. This explanation also fits well with what is known of the historical situation and the false teachings which prompted the writing of 1 Timothy. First Timothy 2:15 combats portions of the circulating false doctrine in affirming marriage and motherhood as not only roles that are acceptable for believing women, but as roles which actually enhance a woman’s spiritual life rather than hinder it in any way. In addition, 1 Tim 2:15 combats some of the inappropriate behaviors that were a result of the false teachings by encouraging modesty and self-control. The message of 1 Tim 2:15, then, is in accordance with the message to women throughout 1 Timothy, in which the responsibilities of motherhood are seen as a good work which expresses the present reality of a woman’s salvation, plays a part in her sanctification, and at the same time, serves to safeguard her from falling away from the faith and towards the paths of Satan and the false teachers.
The lexical and syntactical analysis (chapter four) adds further support for some form of the perseverance interpretation of 1 Tim 2:15 as the most probable explanation. The understanding of swqhvsetai proposed by this interpretation is consistent with Paul’s use of this verb, both in limiting it to spiritual salvation as opposed to physical deliverance and in using it to refer to many aspects of salvation including the reference here to final, eschatological salvation. As discussed above, this use of sw/vzw is also consistent with the special emphasis of the Pastorals in linking the believer’s present responsibility to good practice with both past justification and eschatological glorification. The instrumental use of diav in 1 Tim 2:15 matches its use elsewhere when found in connection with sw/vzw, both when written by Paul and other New Testament authors. The metonymical use of teknogoniva”, in which its literal meaning of childbirth represents the responsibilities and duties of motherhood as a whole, is supported by a similar use for the verb form in 1 Tim 5:14.
The awkwardness of the message of 1 Tim 2:15 does not disappear with the perseverance interpretation, but an explanation does surface. With this verse, Paul is combating and confronting the false teachings and the results of those false teachings with the truth (as he is throughout the Pastorals); thus the statement is a bit confusing as are many such statements of which only one end of a conversation is available. A careful examination of the context and lexical/syntactical issues reveals this statement to conform to both Pauline theology and the purpose of 1 Timothy. Such an examination also suggests that while Paul is responding to false teachings, we need not insist he is recasting such teachings or quoting a proverbial statement in order to understand the message of the verse.
Finally, the perseverance interpretation of 1 Tim 2:15 resonates with the experiences of many women whose daily lives are spent knee-deep in the duties and responsibilities of motherhood. As many of these have testified, the responsibilities of motherhood bring a depth to the spiritual life of a woman that no other duty brings. The task of nurturing and caring for the life God has graciously given is a sanctifying process that deepens both the desire to live a godly life and the necessary dependence upon God for the power to lead such a life.
If the perseverance interpretation is the most likely explanation for 1 Tim 2:15 in light of the research presented in this thesis, one other view must be mentioned alongside as a possible explanation based upon a quite similar understanding of the preposition: the attendant circumstance interpretation. The attendant circumstance understanding of the preposition in 1 Tim 2:15 results in only a slight change to the message of the verse. Instead of picturing motherhood as the means through which a woman will reach the full reality of future salvation, it is simply a realm or circumstance which accompanies the process. Motherhood is understood more as the realm of this sanctifying work rather than the means through which it actually occurs. Thus this view is certainly possible, but remains in the “runner-up” position because of the consistency of the instrumental use of diav with sw/vzw in the New Testament.
The words of 1 Tim 2:15 are confusing and often troubling to the modern-day audience. We do not choose this verse for our daily devotions and sometimes we wish it were not a part of the canon of Scripture at all. An overview of interpretations of this verse reveals many varied positions, each with its own advantages and disadvantages, which may tend to frustrate and discourage the would-be exegete. One thing, however, seems to be confirmed by most, if not all, of these commentators: the firm belief that this verse is NOT saying that women may be saved only if they experience childbirth. Men and women are saved by grace alone, not by any work. Thus, with this settled we must struggle with what the verse IS saying, how the grammar and words are functioning, and how it fits with the theology and theme of the entire letter. The present thesis concludes that the best explanation of 1 Tim 2:15 comes from the perseverance interpretation: A woman will experience the full reality of her final and ultimate glorification by means of her present good works in the realm of motherhood. It is her continuance in the faith through which she was justified, however, which is the true basis of a woman’s final salvation.
As the preceding chapters and sections have revealed, difficult passages such as 1 Tim 2:15 are the reason we have such phrases as “the hermeneutic of frustration.” We must grapple with the possibility that we may only know with unhindered certainty what this verse does NOT say and may never have the ability to dogmatically proclaim what it absolutely does say. However, this does not excuse us from exploring the options involved in such a text, for as we analyze the grammar, study the context, and discuss and debate the issues in community we can only come closer to a clearer understanding of this and other such passages and thus a clearer understanding of our gracious God and our responsibilities to him.