1 Timothy 2:8–15
The critical roles of men and women in the serious activity of corporate worship involve: men, being godly, leading prayer in the corporate assembly; women, being godly, learning with deference, at the same time embracing domestic roles and responsibilities.
This section continues what was begun earlier, regarding conduct in a corporate context.
Purity on the part of men praying is what is called for in 2:8. Paul assumes it will be men praying in the corporate context. While 1 Cor 11:4–6 assumes that all, irrespective of gender, will pray in public, in the context of corporate leadership, I hold that a “pastoral prayer” conducted on behalf of, and for, the whole body (as well for the global scope of “all mankind”) should be led by one of its shepherds/elders. Of necessity, then, that kind of a representative prayer will be offered by men.
It is worth observing that in 1 Tim 2:9, we are given a general directive regarding women’s attire (marked by “modesty and self-control”), and a number of specifics (no braided hair, gold, pearls, or costly garments). The general exhortation is straightforward. But the specifics are not. What if one were to wear silver and emeralds instead of gold and pearls? In other words, it is the general exhortation that dictates the specifics.
In sum, worship is to be taken seriously by all who participate in it—both men and women: those involved are to be godly in attitude and action.
The section on women continues: Women do learn—in quietude and with all submissiveness (to teaching authority), but women do not teach—not exercising (teaching) authority, but being in quietude. Since the corporate assembly is to be the locus under discussion, this submission is likely to be to authorized teachers, elders (3:2). Though women prophesy in the public gathering (Acts 1:17–18; 1 Cor 11: 1–16), the authority of the prophet, uttering divine revelation, is more a God-deputized authority, rather than a personal one, as is more the case with a teacher. Thus, preaching in a corporate context is restricted to those office bearers of the church who are authorized to teach—the elders (and perhaps those qualified to be elders). But outside of this corporate preaching engagement, I do not see any restriction of teaching activity in the community of God, whatever the gender of the teachers or the composition of the gathering. Paul grounds his mandate in 1 Tim 2:12 simply on primogeniture in the creation context (2:13), giving Adam the primary role as the caretaker of God’s sacred space, with Eve a helper for him. Paul draws from this historical stance to make his case for the corporate authority of man over woman as the primary teaching leader for the larger local body of believers.
In all likelihood, the “deliverance” in 2:15 is from the clutches of Satan because the fall is in view: Satan is mentioned in the parallel in 5:14–15; and concern for the believer’s preservation from Satan is an ongoing one in this book (1:20; 2:14–15; 3:6; 3:7; 4:1–5; 5:14–15; 6:9–10). Such a deliverance is what sanctification is all about: the ongoing and increasing deliverance from the evil one’s influence (and increasing faithfulness towards God)—growth in godliness. The procreation referred to indicates that such sanctification is accomplished, most importantly and crucially, in a domestic environment. One might render 2:15 this way: “she (i.e., the woman) escapes (or is preserved) [from Satan] by way of procreation (i.e., having a family),” discharging her God-given domestic, biological, and societal responsibilities (similar to the argument in 5:14–15).
[For more details, see my commentary on 1 & 2 Timothy, Titus.]
Abe Kuruvilla is the Carl E. Bates Professor of Christian Preaching at The Southern Baptist Theological Seminary (Louisville, KY), and a dermatologist in private practice. His passion is to explore, explain, and exemplify preaching.