Keith Sharp
I recently watched a YouTube video of Lauren King, preaching intern of the Fourth Avenue Church of Christ in Franklin, Tennessee. Yes, Lauren is a feminine name, and Lauren King is a young woman, a graduate of Lipscomb University in Nashville, Tennessee, recommended to Fourth Avenue by Lipscomb University and accepted by that congregation in the role of “preaching intern.” The video introduced Lauren as a preaching intern, showed her preaching to the church and leading the church in prayer, and presented a defense by her, “Senior Minister” Patrick Mead, and “Minister of Administration” Nancy Baughman of Lauren’s role as a woman preacher.
Does the Lord approve women doing the work of preaching to the church?
Women Authorized to Teach the Bible
I do not question the right of a woman to teach the Bible. In fact, in every way the New Testament gives the right to act, the Scriptures authorize women to teach the Scriptures.
The apostle Paul directed Timothy, “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Timothy 2:2). The word “men” in this passage translates the Greek term “anthropois,” which means “universally with reference to the genus or nature, without distinction of sex, a human being, whether male or female” (Thayer. 46). Part of a preacher’s work is teaching faithful people, both men and women, to teach the Word of God. Thus, by statement, the apostle authorizes faithful women to teach the Scriptures.
The apostle Peter commands all Christians, men and women, to equip themselves to defend the faith (1 Peter 3:15). Paul instructs Titus to command aged women to teach practical scriptural truths especially applicable to the feminine gender to younger women (Titus 2:3-5). Thus, Scripture commands women to teach the Bible.
Priscilla, with her husband Aquila, explained to Apollos, an eloquent preacher who only knew John’s baptism, “the way of God more accurately” (Acts 18:24-26). Thus, approved examples authorize women to teach the Word.
Several passages indicate women received the gift of prophecy (e.g., Acts 2:17; 21:8-9; 1 Corinthians 11:5). Since the function of a prophet was to teach (1 Corinthians 14:4), it is necessarily implied that women may teach God’s will.
The Scope of a Woman’s Right to Teach the Scriptures
Several traditions among some brethren concerning the limitations of a woman’s teaching role are without scriptural support. Some brethren to the contrary, a woman may teach a man the will of God (Acts 18:24-26). Furthermore, since the command to sing in worship applied to women as well as men, as saints in general and without qualification are taught to sing each to the other, and since we teach when we sing, the Scriptures authorize women to teach in the public worship assembly (Ephesians 5:18-19). And, since this singing is done when both men and women are present in the worship assembly, women have both the right and obligation to teach men in the assembly (Colossians 3:16).
In fact, the Scriptures, by necessary implication, authorize women to teach the church. The gift of prophecy was to edify (build up by teaching) the church (1 Corinthians 14:4). Certain women had the gift of prophecy (Acts 2:17; 21:8-9; 1 Corinthians 11:5). Therefore, certain women were to edify (build up by teaching) the church.
These passages do establish a basic principle. A woman may teach any scriptural truth to anyone, anywhere, in any arrangement, unless there is a Bible restriction prohibiting it.
Scriptural Limitations on Woman’s Teaching
Two New Testament passages establish one limitation on the woman’s teaching role. The first is 1 Corinthians 14:34-35.
Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.
What restrictions do these verses place on women as teachers of the Bible?
This passage is part of a long context in which the inspired writer gives the fullest discussion of miraculous spiritual gifts in inspired literature (cf. 1 Corinthians 12:1; 13:1; 14:1). In chapter fourteen the apostle regulates the use of these gifts in the public worship assembly. In fact, Paul makes direct reference to spiritual gifts in twenty-one of the forty verses of the chapter. The assembly of First Corinthians chapter fourteen cannot be duplicated today. It is a gross violation of the rules of Bible study to apply the details that regulate supernatural gifts to our assemblies today.
However, the chapter does contain four universal principles that always apply, and the apostle Paul clearly identifies each one. Three times he uses the comprehensive term “all” to point out a permanent truth, and once he states that the principle was true even under the law.
These universal principles are:
- “Let all things be done for edification” (verse 26).
- “For God is not the author of confusion but of peace, as in all the churches of the saints” (verse 33).
- “Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says” (verse 34).
- “Let all things be done decently and in order” (verse 40).
Now look at the passage itself. It is obvious that “churches” in verse 34 and “church” in verse 35 are references to the public worship assemblies of the local church. The immediate context pertains to tongue speakers and prophets addressing the worship assemblies (verses 27-33).
What were the women to do? The apostle enjoins, “Let your women keep silent in the churches, for they are not permitted to speak” (verse 34). Does this mean no woman may utter a word in the public worship assemblies? If so, women cannot sing (Ephesians 5:19), confess their faith (Romans 10:9-10), or confess sin (James 5:16) in church.
The contrast in First Corinthians 14:34 establishes what kind of speaking women are forbidden to do. Opposite to this kind of speaking, “they are to be submissive.” The apostle prohibits women from engaging in the kind of speaking of the context – authoritatively addressing the public worship assembly. By doing this women cast off their role of subjection to man. From the very beginning the principle of feminine submission has been true (verse 34; cf. Genesis 3:16). The lack of subjection demonstrated by the women in Corinth was shameful. The principle is that women must not speak in the assembly in such a way that their subjection to man is violated.
The other restrictive passage is 1 Timothy 2:11-12. “Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence.”
The purpose of Paul’s first letter to Timothy was to teach him as an evangelist how to conduct himself relative to the church (1 Timothy 3:14-15). These principles are primarily fulfilled in the local congregation, the only organized relationship divinely authorized for the church.
1 Timothy 2:9-15 gives divine legislation peculiar to godly women and reasons for these commands. Verses nine and ten regulate the dress of women. These requirements apply both in and out of the assembly. Verses eleven and twelve limit the woman in her roles of learning (verse 11) and teaching (verse 12). Verses thirteen and fourteen state the reasons for the woman’s subjection, and verse fifteen assures her she can be saved. These truths do primarily apply to her relationship to the local congregation, in light of the general context, but their application is not limited to the public worship assembly.
Verse eleven regulates a woman’s learning. Her activities as a Bible student have two limitations not placed on men: “in silence with all submission.”
The term “silence” is from a different Greek word than that used in 1 Corinthians 14:34. It can either mean “quietness: descriptive of the life of one who stays at home doing his own work, and does not officiously meddle with the affairs of others” or “silence” (Thayer. 281), depending on the context. The New American Standard Bible translates the verse: “A woman must quietly receive instruction with entire submissiveness.” The English Standard Version renders it, “Let a woman learn quietly with all submissiveness.” The apostle Peter directs women to manifest a “quiet spirit” (1 Peter 3:4). The word “quiet” in 1 Peter 3:4 is a different form of the same word translated “silence” in 1 Timothy 2:11.
The principle behind all peculiar limitations on women as students and teachers of the Bible is feminine subjection. In an arrangement, such as a Bible class, where questions and answers are invited, and a man is in charge, a woman may ask a question or offer a comment as long as she is not disruptive or domineering without violating the divine principle of submission. To demand that women not utter a word in congregational Bible study arrangements would contradict the truth that prophetesses could edify the first century church.
I conclude that “silence” in 1 Timothy 2:11-12 refers to “quietness,” the attitude of one who is not domineering. The term “submission” means “a yielding of power or surrendering of person and power to the control of another” (Webster. 2277). In short, in all the woman’s learning activities in the local church, she must be submissive to male leadership.
Verse twelve limits women as Bible teachers in the local church. Women are forbidden to do two things in the local church in reference to men. They are not to “teach” or “exercise dominion over” men. We have already seen that the Lord authorizes women to teach men, even in the local church. The Scriptures do not contradict themselves.
The law of contrast will again help us to see the apostle’s point. Men, in relationship to the church, are to pray everywhere, i.e., in all situations (1 Timothy 2:8). Paul contrasts the role of women with that of men (verses 9-15). It should be obvious, since women silently pray with the man who leads, that verse eight refers to men leading in prayer.
In contrast, women are not to teach men, i.e., they are not to take the leadership position in teaching men. Nor are women in any other way to “exercise dominion over” men in the local church.
The principle is the same as that of 1 Corinthians 14:34-35. Women, in their roles as students and teachers of the Bible in the local church, must be submissive to men.
Practical Application
This limitation on the teaching of women means there are certain things a woman must not do in expounding the Scriptures. A woman may not be a preacher. Evangelists are to speak “with all authority” (Titus 2:15). This phrase, all of which is translated from one Greek word “epitages,” means “with every possible form of authority” (Thayer. 244). It is the precise opposite of the phrase “to be submissive” in First Corinthians 14:34, which restricts the woman in her teaching. Literally, the woman in her teaching role, relative to man, must be under authority; whereas the preacher, in his teaching, is to be in authority over. The work of preaching is a role a woman cannot fill.
Furthermore, the fact the woman must be submissive to man in her teaching forbids her to take any leading role in the assembly of the church when men are present. This is the reason the apostle makes special reference to woman’s submission when he forbids her to do the kind of speaking some women were doing at Corinth (1 Corinthians 14:34-35). Everything done in the assembly of the church is to be for edification, i.e., building up by teaching (verse 26; cf. Hebrews 10:24-25). By taking a leading role in the assembly where men are present, the woman would be teaching over a man. This is the reason women must not make announcements, wait on the Lord’s table, lead prayers, lead singing, or take the collection in worship assemblies where men are present.
Additionally, a woman must not be the regularly constituted teacher in charge of a Bible class where men are present. This would place her in the role of exercising dominion over men, in violation of 1 Timothy 2:11-12.
But there are many avenues through which women may properly employ their ability and knowledge as instructors of the divine Word. The most obvious and important task a woman can have in Scripture teaching is to instruct her own children in the way of the Lord (cf. 2 Timothy 1:5; 3:14-15). Since fathers must be gone much of the time to earn a living for their families, who have more opportunity and responsibility to teach God’s word to their own children than mothers?
Women may also teach both men and women in arrangements where they are not in authority over men (Acts 18:24-26). This could simply be in a Bible class of men and women, where a man is in charge, but women are called upon to make comments.
Women certainly are generically authorized to be in charge of classes composed of women or children (1 Corinthians 11:5; 14:4). Congregations should see that children and women receive the teaching they need by arranging for godly women to teach such classes.
Older women are specifically commanded to teach young women their proper role as women, particularly in the home (Titus 2:3-5). More congregations should arrange classes for young women to be taught by a godly “mother in Israel.” I have known of several instances in which young women desired such instruction, but it was not available, and I have known of instances where a godly, older woman was willing to teach the young women, and they weren’t interested.
It is perfectly scriptural for able, knowledgeable women to share their knowledge with both men and women in arrangements in which they are not over men. For example, a column by a respected woman in a gospel paper is very much in order. For years Sister Irene Sowell Foy wrote a wonderful column that did much good in Preceptor magazine.
In summary, I defend a woman’s right and even responsibility to do important work for the Lord and in the local church, to teach the Bible, to teach the Bible to men, to teach in the public worship assembly of the local church, and to teach men in the public worship assembly of the local church. The issue is may women teach the Bible over men or in any other way be over men in the local church?
Arguments from YouTube Video
Lauren defended her work as a preacher by asserting the Lord had made it very clear she was to preach by giving her a feeling of peace about doing the work. I do not deny that Lauren honestly feels she should preach, and I do not deny she has a feeling of peace about the issue, but I absolutely deny that has any bearing whatsoever on whether or not the Lord approves her work.
The Lord formerly spoke to His people in various ways (Hebrews 1:1), but He has never revealed His will by human feelings. Jacob felt for eighteen years as strongly as anyone ever felt anything that Joseph was dead (Genesis 37:33-35), but Jacob’s feelings deceived him. Joseph was still alive in Egypt.
During the days of the judges of Israel, “everyone did what was right in his own eyes” (Judges 17:6; 21:25). The inspired author tells two stories to illustrate the results of this state of affairs: the idolatry, corruption of the priesthood, and immorality of Micah and of the entire tribe of Dan (Judges chapters 17-18) and the homosexuality, rape, and murder leading to a bloody civil war by the men of Gibeah (Judges chapters 19-21). The result of everyone doing “what was right in his own eyes” was moral, spiritual, religious, and civil chaos and disaster (modern America?).
Buddhism is based on the belief that enlightenment comes from within oneself through meditation. Maybe Lauren doesn’t use meditation, but depending on a “feeling of peace” to determine what is right is simply looking within oneself to find truth. “O LORD, I know the way of man is not in himself; It is not in man who walks to direct his own steps” (Jeremiah 10:23).
The only way to determine and follow the will of God is to search the doctrine of Christ and to believe and follow it (John 12:48-49; 2 John 9-11).
Lauren maintains, “The gifts I have are from the Lord.” Amen! (Romans 12:6-8; 1 Peter 4:11) And allow me to add that Lauren is an excellent public speaker, a gift that she could well use speaking to women, teaching classes of women, and teaching children. My wife and daughter have accompanied me overseas repeatedly and have been very effective in these divinely approved and important roles. The congregation where I am an elder has annual “Ladies Bible Studies” in which women speak to other women about the Scriptures, and some women have traveled hundreds of miles to participate. But we recognize and obey the scriptural limitation on a woman’s role as a Bible teacher. “But I do not allow a woman to teach or exercise authority over a man, but to remain quiet” (1 Timothy 2:12, New American Standard Bible).
Both Lauren and Nancy Baughman claim they are maintaining the “unity of the Spirit” in their respective roles. Lauren puts the onus of divisiveness on those who oppose her work by asking, “When people feel called of God, why do other people get in their way?” One of the seven “ones” that compose the “unity of the Spirit” is”one faith” (Ephesians 4:1-6), the one body of doctrine we must all believe and obey (Jude verse 3). And that one faith commands, “But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.” Should Christians have opposed Aimee Semple McPherson, founder of the International Church of the Foursquare Gospel, when she felt called by God? She certainly was a gifted public speaker. I oppose all who defend and practice departures from the faith (Romans 16:17-18; 2 John verses 9-11).
Patrick Mead argues that he reads Paul through Jesus, not Jesus through Paul, claimed that not every part of the Bible is equal to every other part, and that Paul was simply a fellow student with us. The Lord did not reveal all His will while He was on earth but sent the Holy Spirit to His apostles to lead them into all the truth (John 16:12-15). Paul and the other apostles of Christ received the Spirit from the Lord and preached and wrote all the truth of Christ (1 Corinthians 2:9-13; Ephesians 3:1-7). To hear the apostles of Christ is to hear Christ, and to reject them is to reject Him (Luke 10:16). Paul is far more than a fellow student with me. Paul with the other apostles rules the church through the word the Holy Spirit gave them (Luke 22:28-30). Besides, where did Jesus ever authorize women to teach over men?
Lauren paralleled her work as a preacher to Abraham sacrificing Isaac (Genesis 22:1-18). What Abraham was commanded to do was murder, but he was willing to do it because God commanded him to do so. Abraham was a prophet of God (Genesis 20:7), so the Lord spoke to Him directly (Amos 3:7). The gift of prophecy has ceased (1 Corinthians 13:8-13), and the only way the Lord speaks to us today is through Scripture (2 Timothy 3:16-17). The Scriptures forbid women teaching over men (1 Corinthians 14:34-35; 1 Timothy 2:12).
“Supplemental Document on Women in Worship and Ministry”
The Fourth Avenue Church has put out an online document, “Supplemental Document on Women in Worship and Ministry,” which defends their position on women preaching. It maintains that First Corinthians 14:34-35 and First Timothy 2:11-12 “were meant to address specific concerns in a specific location and were not meant to apply to all women in every place throughout the centuries.” Why then did Paul defend his position in First Corinthians 13:34 by observing, “as the law also says.” All the way back in Genesis 3:16 the Lord taught that the husband would rule over his wife. Feminine subjection is not temporary or local; it is everywhere for all time.
The Fourth Avenue folks parallel feminine submission as teachers (1 Timothy 2:11-12) to men lifting up their hands in prayer (1 Timothy 2:8) and women not wearing fancy hairdos or jewelry (1 Timothy 2:9). Since the Scriptures present several approved postures in prayer (e.g., Luke 18:13-14; Acts 20:36), no one posture is bound. And Paul does not forbid women from having their hair done or wearing jewelry and expensive clothing. By denying the lesser to emphasize the greater (cf. John 6:27; 1 Peter 3:3-4), he teaches women to place their emphasis on inward character rather than outward appearance.
They claim Paul was dealing with some kind of “proto-Gnostic” heresy in Ephesus, where Timothy was (1 Timothy 1:3) which elevated women and denigrated men. Why didn’t he just forbid teaching the false doctrine, which he in fact did (1 Timothy 1:3-4)?
Yes, the word “silence” in 1 Timothy 2:12 means “quietness” (ASV; NASB; ESV; Arndt & Gingrich. 350; Mounce.1166), but “keep silent” in First Corinthians 14:34 is from a different word, which does indeed mean not to speak (ESV; Arndt & Gingrich. 757; Mounce. 1269).
The Fourth Avenue brethren argue that the head covering and hair teaching of First Corinthians 11:2-16 is parallel to First Timothy 2:11-12 and First Corinthians 14:34-35. In First Corinthians 11:16, the apostle specifically states the head covering is a matter of “custom,” but there is no such qualification in First Timothy, and Paul plainly states the principle of feminine subjection he demands in First Corinthians 14:34 was also true under the law.
The document parallels biblical permission of slavery with its prohibition against women teaching over men, and contends both were temporary. Actually, in both Old and New Testament times slavery could be voluntary (Exodus 21:5-6; 1 Corinthians 7:23). The Scriptures forbid capturing and selling people into slavery and cruelly treating servants (1 Timothy 1:8-11; Colossians 4:1). The most basic divine law pertaining to human relations is “love your neighbor as yourself” (Matthew 22:39; Mark 12:31; Romans 13:9; Galatians 5:14; James 2:8). We must treat all others as we desire to be treated (Matthew 7:12). All these principles were true then and are true now.
These brethren argue that First Timothy 2:15, “Nevertheless she will be saved in childbearing,” demonstrates First Timothy 2:11-12 doesn’t apply today. They can’t tell us what the passage means and why it applied then but not now, but they’re confident it negates verses 11-12. Actually, both passages were true both then and now. It is through the feminine role of child bearing that the Savior came into the world, and no human father was involved. Thus, the woman is elevated, in that through her unique role salvation has come to all.
Then they assert that since Paul said “I do not permit” (1 Timothy 2:11) rather than “God does not permit,” this is just Paul speaking, not the Lord. They parallel it to First Corinthians 7:12. In First Corinthians 7:12 the apostle is introducing legislation about marriage that Christ had not given while on earth. It is still authoritative, since Paul is an apostle of Christ (1 Corinthians 14:37).
The document asserts “man” in First Timothy 2:12 would be better translated “husband.” If so, is it wrong for a married woman to preach while her husband is in the audience? The King James Version, New King James Version, American Standard Version, New American Standard Version, English Standard Bible and New International Version all translate it as “man.” The NIV, the least reliable of the aforementioned versions, does have a footnote which says, “Or over her husband.” The marriage relationship is not the subject of the context. But we’re told “man” makes it contradict other passages. What passages? It certainly doesn’t contradict First Corinthians 14:34-35.
The authors assert, “Paul frequently speaks of women holding high positions in the church” and give as proof, “that Junia – a female name – was ‘chief among the apostles.’” This is a reference to Romans 16:7, which the English Standard Version correctly translates “well known to the apostles.”
There is an assertion without proof “that Priscilla and not her husband, Aquilla, was noted as an active and effective teacher in the early church.” Priscilla (also called “Prisca”) is always mentioned in Scripture with her husband Aquila (Acts 18:2-3,18; Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19), and the only mention of Priscilla teaching is in conjunction with her husband (Acts 18:26).
Then the document argues, “He addresses women by name and treats them as fellow workers and fellow laborers with him in Romans 16.” Well, Amen! Every faithful Christian is a “fellow laborer,” as Romans sixteen demonstrates. And there is much labor in and for the church open to women (e.g., Romans 16:1-2). What does that have to do with a woman teaching over a man?
We’re told, “We know that Philip had four daughters who preached alongside him (Acts 21:9).” We know no such thing. We know Philip “had four virgin daughters who prophesied” (Acts 21:9). The passage neither states nor implies they preached alongside their father. Their prophesying was in harmony with their role as women (1 Corinthians 14:34-35; 1 Timothy 2:11-12).
“Jesus went out of his way to include women in his work and life.” Amen! So do I. But He nowhere authorizes them to preach.
We’re informed that with the New Testament there is “no longer any distinction between Jew and Gentile, free or slave, or male and female” (Galatians 3:28). So there are no roles in the home. The husband is not really the head of his wife. Galatians 3:28 speaks of salvation (verses 24-29). We’re all saved the same way.
There follows the most damning assertion of all. “In Ephesians 5 we are told that submission is for both males and females, not for females alone.” So the husband is not really the head of his wife (Ephesians 5:22-24). There are no headship roles. Furthermore, since the headship of the husband parallels that of Christ (Ephesians 5:22-33), Christ is not really the Head of the church. We need not submit to Him. And they certainly do not!
We’re told the women at Corinth were just being disruptive, and Paul was telling them to tone it down. Yes, there were disruptive women at Corinth, just as there are in some congregations today. But Paul forbad them to do the kind of speaking they were doing. They were to “be submissive” (1 Corinthians 14:34). This wasn’t just a temporary rule at Corinth, even the law required it (Ibid).
Yes, women prophesied (Joel 2:28; Acts 2:17-18), but they didn’t do it over men (1 Corinthians 14:34-35; 1 Timothy 2:11-12).
We’re informed, “At Fourth Avenue Church, when a woman sings, or reads scripture, or passes a communion tray, or shares a story she is not usurping authority but obeying it, for she has been asked to do this by the leadership team.” I don’t know what a “leadership team” is, but when any human authority contradicts divine authority, “We ought to obey God rather than men” (Acts 5:29).
Finally, these brethren assert, “Churches of Christ had women serving in worship and ministry from its beginnings until around the year 1900.” The first century church certainly did not have women preachers or women teaching over men with apostolic approval, and that’s all that sets an approved precedent for us (Philippians 3:17). So what if some later churches of Christ disobeyed the Lord? “Full well ye reject the commandment of God, that ye may keep your own tradition” (Mark 7:9).
Conclusion
Godly women have a legitimate and important role as teachers of the precious word of God. There is one limitation in principle upon their teaching: a woman may not teach in a position of authority over a man. This is in harmony with her role of subjection based upon her purpose in creation. But there are so many legitimate and important outlets for the ability that women have to teach that there is no excuse for knowledgeable, able women not to be Bible teachers.
Churches, use good women in proper capacities to teach the word. Women, use your ability and knowledge, in keeping with your role as a woman, to God’s glory, the eternal benefit of the precious children, and the edification of the church.
But recognize that, as long as God is over Christ, and Christ is over man, the man is over the woman (1 Corinthians 11:3). This is neither local nor temporary. It is universal and age lasting. Women must not teach over men nor in any other way exercise authority over men in the church (1 Corinthians 14:34-35; 1 Timothy 2:11-12). Thus women must not preach nor in any other way take leadership roles in worship assemblies where men are present nor be the teachers in charge of classes that include men.
To refuse to recognize the headship of the man in the church and in the home is to deny the headship of Christ. It is rebellion against divine authority.
But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber (2 Peter 2:1-3).
“While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage” (2 Peter 2:19).
Works Cited
Arndt, W.F. and F.W. Gingrich, A Greek-English Lexicon of the New Testament.
Bible
American Standard Version
English Standard Version
King James Version
New American Standard Bible
New International Version
New King James Version
Mounce, William D., Mounce’s Complete Expository Dictionary of Old and New Testament Words.
Thayer, J.H., A Greek-English Lexicon of the New Testament.
Webster’s 3rd New International Dictionary (unabridged).
