Author : Keith Sharp
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).
- “God is not the author of confusion but of peace” (verse 33).
- Women “are to be submissive” (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 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 35; 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. Obviously, the principle of this rule would not apply in a church that was composed only of women, as some have been.
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 NIV translates the term as “quietness.” 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. It does not forbid women to be teachers over men in secular subjects, such as in college class rooms. 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 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 cannot 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 word 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 why 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 arrangments 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 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.
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.
