Paul's view of women was strikingly different from his male-dominated culture (read Gal. 3:28 and contrast it to Greek and Jewish prayersIn view of the above (and other passages), it is safe to say that Paul normally allowed women in his churches great freedom to both teach and lead. Therefore, unless we think that Paul was crazy or normally self-contradictory, we should look for a way to harmonize 2:11,12 with these other passages.
Its interpretation of 2:13,14 is problematic. Why should Adam's priority in creation mean that men should always lead and teach in co-ed meetings? Why should Eve's deception in the Garden of Eden mean that all women are more vulnerable to deception? These conclusions don't make logical sense, and they aren't taught anywhere else in the Bible.
In view of the above problems, we should be willing to consider a different interpretation.
A better interpretation: an exceptional restriction because of an exceptional situation
One cardinal rule of accurate interpretation (biblical or otherwise) is that we must interpret statements in light of the original historical situation. You may remember that this church had been damaged by false teaching through some of their elders. Paul had removed these elders, but there is strong evidence that they were still trying to influence the church through certain women who they had deceived.
The false teachers gained control of some women by capitalizing on their weaknesses (2 Tim. 3:5,6). Some women had already left the church to follow the false teachers (1 Tim. 5:15). Some remained in the church, and were still spreading these false teachings (1 Tim. 4:6,7; 5:13).
The content of this false teaching is also relevant to our passage. Almost all scholars agree that it included Gnostic elements (1 Tim. 6:20,21). Gnosticism taught that the spiritual realm was inherently good, while the material realm was inherently evil (see Paul's refutation in 1 Tim. 4:1-5). Many forms of Gnosticism re-wrote the Garden of Eden story in various ways. Some of these Gnostic versions cast Eve as the bringer of enlightenment and the teacher of Adam.In light of this context, 2:11,12 are best understood as a temporary injunction/gag-order because of the crisis described above: "I am not currently allowing . . ."In light of this context, 2:13,14 are best understood as a refutation of the content of the false teaching that the women were buying into. Eve was not created first; Adam was. Eve was not the originator of wisdom; she was deceived. Adam was more responsible because God personally warned him not to disobey Him on this. This may be why Paul (in Rom. 5) names Adam, not Eve, as the one primarily responsible for humanity's fall.
In light of this context, 2:15 is probably a continuation of this refutation of their teaching. It may mean that having children will not threaten women's salvation (as these Gnostics may have taught – see 1 Tim. 4:3). Rather, they will be saved (sozo) by God in spite of (dia) child-bearing, as long as they have faith in Christ and the true doctrine about Him.
So to summarize, 2:11-15 is best understood as an exceptional and temporary restriction on the women in the Ephesian church – not a normative restriction on all women in all churches. There are other important issues related to women (eldership; headship in marriage), but they are not addressed in this passage. We turn now to the application of the principles in this passage.
Application
First, false doctrine and unedifying behavior should be forbidden in church meetings. All truth-assertions must be evaluated by God's Word (1 Cor. 14:29), and that participation should be to build others up (1 Cor. 14:26). When this form is violated (as in the case above), it is valid and important to forbid people to teach or hijack meetings. We've had times when we've needed to apply this lesson (EXAMPLES).
But this restriction assumes that church meetings should normally participative (read 1 Cor. 14:26a). The idea that church meetings should be dominated by one person, or that they be totally scripted (e.g., liturgy) is foreign to the New Testament. This freedom expresses the fact that all Christians can minister in significant ways.
So, do you normally come to meetings ready to contribute and build others up – or do you normally come as a passive spectator/consumer? This robs the rest of us of your spiritual influence, and it will sooner or later make meetings boring for you. What step of faith can you take here?
Women are gifted and called to play vital roles in the church! The New Testament and much of church history (including our church's history) bear this out. Paul's restriction here is not only protective for the church, but also restorative for the women (2:11 – "receive instruction") – so they can play their vital roles, not so they can be permanently benched. To deprive women of this privilege and responsibility is to disregard God's Word and cripple the church in its mission! Where would our church be if it wasn't a key part of its ethos that women play vital ministry roles (e.g., teaching meetings and classes, leading and overseeing home churches and ministry teams, etc.)?
The bigger current danger in this area in our church (with both women and men adults) is not unbiblical restrictions, but rather distraction by materialism, careerism, entertainmentism, etc. (Mk. 4:19). Don't trade your birthright for a pot of stew! Do you aspire to expand God's influence through you (as per Eph. 4:11,12)? Are you learning God's Word? This is critical to all effective ministry. Are you discovering and faithfully using your spiritual gifts? Is your ministry in the church growing? What step can you take in this direction (e.g., take a class; mentor or peer disciple; use your gift regularly in home church and/or a ministry team; etc.)?
Conclusion
NEXT WEEK: 1 Tim. 3:1-13 – "Leadership in the Local Church"
QUESTIONS & COMMENTS