Dr. Silas C. Nair Answers Your Questions
Would you please give me an explanation of 1 Tim. 2:11-14: “Let the woman learn in silence with all subjection. But I permit not a woman to teach … And Adam was not deceived, but the woman, being deceived, was in the transgression.”
In salvation, there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ (Gal.3.28). At the same time, many portions of scripture teach that men and women in the church have different ministries. Though they have same position, they do not have the same responsibilities – and consequently they do not share the same sphere of authority.
Referring to the text under comment (1 Tim.2.11-14), importance is given first to the dress of women, or the way they clothe themselves. This plays a vital part in creating the overall atmosphere in the common gatherings of the church (vv.9,10). Even the “accessories” are important. The first two are “shamefacedness”, [a moral revulsion of all that is unseemly] and “sobriety” which is the inner moral judgment of the woman that lies behind her “shamefacedness”. In keeping with this, she does not adorn herself with “braided hair” i.e. elaborate hair styles, gold, pearls or costly array which may be common among others.
Regarding teaching, positively she is asked to learn with all subjection. This is good for her spiritual growth. Negatively, Paul said: “I permit not” a women to teach. She is not to be a teacher in the assembly. She ought to learn in silence and thus accept the sphere that Scripture has given to her. The subjection here is more to the Scripture than to man.
What is the reason that a woman should not teach in the assembly? Paul says that she was deceived. In creation Adam as the head had dominion. “Adam was first formed and then Eve” and woman was created for man and not man for woman (1 Cor.11.9). The blessings of the woman was dependent on her recognition of the divine order and submission to this. Her disobedience only brought in disaster. Therefore she was not permitted to teach in the church, i.e. in the common gathering of the church.
There is no prohibition in woman teaching woman. In fact Scripture explicitly commands that the aged women teach and admonish younger women (Tit.2.3,4). I would say that the above would be ideal instead of young men teaching young women. (For more detailed discussion refer to the author’s “Ecclesiology” — Ministry of the Women)
March 19th, 2007 at 5:24 pm
Thanks for the comments.
When Paul says: “I do not permit a woman to teach”, he is speaking as inspired of God. This does not represent Paul’s own personal prejudice.
It is God who decrees that women should not have a public teaching ministry in the church. She might teach, but not in public (Acts 18:26). The only exceptions to this are that they are permited to teach children (2 Tim. 3:15) and young women (Tit. 2:4).
Paul probably wrote this Episle from Corinth, where the precept (1 cor. 13:34) was in force.
During the All Kerala Sisters Conference at Sodari Bhavan, the public teaching ministry, I believe, will not be only to children and young women, but also to all women, and if so it is contrary to God’s will.
Comments will be appreciated.
March 19th, 2007 at 7:37 pm
@Kooran Tommy
Your comment and question has been forwarded to Dr. Silas Nair, who will respond shortly. Thanks for visiting this website.
April 17th, 2007 at 8:32 pm
Circumstances may have been a determining factor regarding the restriction of women teaching men. The church at Corinth was certainly not a model for church structure. While I think it’s wise and prudent to abide by these words, there may be occasions for exception. Such an example might be deemed necessary when men have been imprisoned, and those remaining are unlearned or unfit. There may be situations where men and women can co-teach, thus avoiding the concern of usurping order established by God in the Church.
April 19th, 2007 at 9:56 pm
One month has passed since I was informed that Dr. Silas Nair will respond “shortly”.
I am still waiting for the response.
Could you please let me know which website and what link to be used to get into the subject of Ecclesiology?
Thanks, Kooran Tommy
May 11th, 2007 at 7:56 pm
I believe that in many churches, if women do not teach, no one is taught. I have been in a couple of different churches where there are no men willing, or able to teach. Either they simply refuse, or they do not know enough. Many times the women know considerably more, as unfortunate as that is. The Bible does teach that a woman should not speak in church “but if she does” (obviously meaning that women can and do speak) her head should be covered–meaning she should be under the authority of a man–either her husband or pastor. For example, if her husband attends with her, she should have his support, permission and acknowledgement regarding what she is saying.
May 11th, 2007 at 8:00 pm
Also, keep in mind that also Eve truly did sin, Adam did as well! He also had free choice. In the above mentioned scripture, Paul did say HE did not permit a woman to speak–he did not say God did not permit it. One thing you note about Paul is that he often says what HE believes should be so, not necessarily only what God has said. You will find that he admits this in his writings.
May 15th, 2007 at 12:19 am
We live in a day in which the equality of the sexes has become a testing ground for so-called “bigotry”. God has designed a special order since the day of creation and He has never deviated from it during the history of mankind. The Scripture is given by inspiration for all ages and cultures (1 Cor. 11:16). God understood 21st century man and his culture when He inspired His Word – established by the Lord, received by Paul, and delivered unto us. This is timeless – divine instruction in the eternal Word of God. However, man has set his own standards and our culture refuses to accept that which is taught in the Word of God. Oor society is in direct contradiction to the very clear and explicit Word of God. One of the ordinances or symbolic practices of the truth in the New Testament church today is the symbolic practice of the truth of Headship. This symbolic practice of the truth which the majority of Christians have not practiced in most recent years, and which many more who were practicing it are now abandoning. It is in direct contradiction to the Scriptures. Centuries ago, it was not as difficult to accept these truths because our culture was different. Today it stsnds as a real challenge to obedience. We must not govern by what others in Christendom do or by the demands of feminism or fashions of the day, but in all things desire to be true to the Scriptures. God will honor those who seek to live by His precepts and those churches that seek to practice His order.
The central theme of 1 Corinthians is “order”. It was written in response to the great amount of “disorder” present in the lives of individual saints, and in the life of the church at Corinth. The teaching set forth in this epistle is directed not only to the church at Corinth, but to all, in every place, who call upon the name of our Lorf Jesus Christ. Paul instructs that there is an order of headship, and this order is to be maintained and practiced in all spiritual gatherings of the saints. The primary purpose of Paul’s teaching in chapter 11:2-16 is to correct the saints’ misunderstanding of God’s grace and God’s government. They are not the same. In God’s grace “there is neither male nor female” (Gal. 3:28), but in God’s government there is clearly a distinction between the roles of man and woman, Paul starts with a term of grace (brethren), but immediately changes to the terms of government used throughout the rest of the text (man and woman). When Paul speaks of the order in the gathering he speaks of the “women” and their “husbands” and not of the “sisters” and
the “brothers”. The failure to distinguish between God’s grace and God’s government led to the disorder in the church.
It was the normal practice in the churches of God for the women to be silent during the spiritual gatherings of the saints (1 Tim. 2:12 – 14). They are not even to ask questions (audible or oral participation) in a collective gathering, but are to ask their husbands at home (1 Cor. 34 – 35). Paul is in no way condoning the woman taking the lead even if covered. To imply that the covering gives the woman permission to lead is a gross misrepresentation of Paul’s teaching.
This ordinance was not just the custom of the local church, but was the teaching of Paul, the apostle of Jesus Christ. It is not simply a matter of preference, but of principle. Thus, a distinguishing mark of a New Testament church is that God’s order of Headship is practiced in the public gatherings of the church – the woman to be silent, that is, she does not orally participate in all spiritual gatherings.
June 29th, 2007 at 11:08 pm
If what you are saying is true. What about Pricilla? That was only for the church at Corinth. The women were uneducated with no idea of how to ask an intelligent question. The men were literate and could read the scriptures to their wives. Of course the women were not permitted to teach; they could’t read. God is looking for a clean heart, a willing vessel to do his work. He does not look on the genitals. Get a revelation, God used children, a donkey, and he has and will use a woman.
October 18th, 2007 at 9:24 am
If you read through the New Testament, Priscilla is always associated with her husband, Aquila.
The names, Priscilla and Aquila always go together. Not even once is Priscilla mentioned ministering on her own.
In salvation, there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ (Gal.3.28).
Regarding G.Wilburn’s statement that God “does not look on the genitals”: When it comes to the administration of local church, the Holy Spirit inspired Word is very clear through the epistles, that women be silent in the church.
But I want you to know that the HEAD of every man is Christ, the HEAD of woman is man, and the HEAD of Christ is God.(1Co 11:3)
(Eph 5:23)For the husband is HEAD of the wife, as also Christ is HEAD of the church;.
If Christ is the head of the Church, the Church naturally has to be subservient to Christ.
If Man is the head of the Woman, then logically speaking, woman has to be subservient to her husband.
Regarding the revelation to the donkey, etc. Let me assure you that in this Age of Grace we have the Holy Bible, which is the consummation of all Divine revelations. There is nothing more to be revealed.
In this present Dispensation, there are no more new prophecies or revelations. We have the Word of God which is complete.
March 31st, 2008 at 11:16 am
According to Paul’s teaching in letter to the Corinthians to be remained silence and not to teach from a level like a man does, is it a sin for a female to teach the Scripture to everyone (male and female, young and old)?
May 5th, 2008 at 5:21 pm
Were Women Silent at Pentecost?
by Jon Zens
The events portrayed in Acts 1:14-2:18 conclusively show that the “women must be silent in the assembly” conviction is highly suspect. What happened on the Day of Pentecost contradicts this position. Why?
Because men and women prayed in the upper room. Acts 1:14, “These all were continuing steadfastly one minded in prayer with the women and Mary, the mother of Jesus, and with his brothers.” There is simply no indication in the text that only males prayed as the 120 disciples were gathered in one place (Acts 1:15). This corresponds to 1 Corinthian 11:5, “every woman that prays….”
Women spoke in tongues on the Day of Pentecost.
Acts 2:1 tells us that the 120 men and women “were all with one accord in one place.” When the power of the Lord came “it filled all the house where they were sitting.” (2:2). Then tongues were distributed upon “each one of them.”
The Greek is very emphatic: no one was left out of this glorious event (hena hekaston auton). Each and every one of the male and female disciples were filled with the Holy Spirit and began to speak in the various languages of those foreigners who had come to Jerusalem (2:4). There is nothing in these texts to suggest that only the men spoke in tongues. It is very clear that both sexes spoke as the Spirit gave them utterance. This corresponds to 1 Corinthians11:5, “every woman who prophesies….”
In the midst of the confusion and amazement going on in the crowd, Peter stands up and interprets what is occurring. No, these 120 people are not drunk as some surmised (9a.m. is too early for this kind of behavior!). Instead, this manifestation of God’s glory is a fulfillment of what Joel the prophet said would happen: “It will come to pass in the last days, says God, I will pour out my Spirit on all flesh; and your sons and daughters will prophesy . . . on my male slaves and female slaves I will pour out my Spirit in those days and they will prophesy” (2:17-18).
It needs to be underscored that Peter is not uttering these words in a vacuum. The “fit” Peter made was between the male/female participation the audience had just seen with their own eyes and the ancient words of Joel, ” men and women will prophesy.” Brothers and sisters in Christ had just prophesied the wonderful works of God when the Day of Pentecost was fully come!
We are committed to the fact that one Scripture does not contradict another. If this is true, then those who teach that women must be silent in the assembly face an insurmountable difficulty. If there is no textual basis to affirm that women were silent in the upper room prayer meeting, and if women were not silent on the birthday of the Ekklesia, would it not be passing strange to think that female silence would be the norm in assembly life in all the years to come?
If the silence position is correct, would we not expect to see only brothers functioning in the upper room and on the day of Pentecost? How can we be asked to accept the notion that women could pray and prophesy in the context of Joel’s fulfillment on the Day of Pentecost, but not at all in the gathering of the saints in the days ahead?
We are told that immediately all the saints continued daily in the temple and were breaking bread from house to house (2:46). Does it make any sense to believe that after women functioned in prayer and prophesy from the time of Christ’s ascension through the Day of Pentecost, that after that day they were suddenly silent in the meetings? Wouldn’t the natural thing be to assume that women would continue to function as Joel predicted until the day of the Lord, not that the feminine faucet would be turned off in Christian gatherings after Pentecost?
In all seriousness, how would Mary, who prayed in the upper room with the men and then spoke in tongues on the Day of Pentecost, come to the conclusion several days after Pentecost that she was to be silent in a 1 Corinthians14-type assembly? She would have no basis at all from God’s Word for such a dead-end train of thought. She knew for certain that Peter cited Joel’s remarks about men and women prophesying in the Messianic age. She had solid evidence that encouraged her to use her gifts, and nothing from the Lord that required her silence.
Since other Scriptures will not contradict the evidence of Acts 1 and 2, wouldn’t sound hermeneutics demand that we search for answers concerning 1 Corinthians14:34-35 and 1 Timothy 2:12 in other directions than muzzling the sisters in our gatherings? Everything in Paul’s line of thought in 1 Corinthians11-14 assumes the involvement of both sexes — “every many praying or prophesying,” “every woman praying or prophesying,” “You may all prophesy one by one,” “each one of you has a song, a teaching, a tongue.”
Yes, Paul had concerns about the functioning of the ladies, but silencing them in the meetings is an outright contradiction of other significant evidence in the New Testament, and is clearly at odds to how the sisters ministered on the Day of Pentecost. Isn’t the tail wagging the dog if two Scriptures are used to sweep away what is clearly suggested by many other New Testament settings?
Isn’t it a hermeneutical stretch to ask us to believe that it was okay for women to prophesy on the birthday of Christ’s body, but after that it is wrong for them to prophesy when the church comes together for a 1 Corinthians14 gathering? With the silence position in place, how can we honestly talk about having open, participatory meetings? The truth is, you are just having a brothers’ meeting with the sisters present.
I appeal to those of you who hold to, or lean toward, the female silence view to reconsider this position in light of what actually happened in the context of the Day of Pentecost. I ask you to consider that Peter’s citation of Joel must have some hermeneutical priority. In Messiah’s community, the men and women will both pray and prophesy.
And where does Paul wish for prophecy to be central? In the 1 Corinthians14 meeting of the church. Does it ring true to you that women could prophesy on the Day of Pentecost, but not when the assembly comes together? Why was it okay at the church’s birth, but not in it’s future growth?
It appears to me that the silence position does not have Scripture on its side. It will not do to simplistically cite two passages as if that closes the door to discussion. The silence position has the practical effect of pitting two Scriptures against many others.
The setting of the Spirit’s coming on the Day of Pentecost reveals women and men functioning side by side in fulfillment of Old Testament prophecy. Why would the Lord start off the life of the Ekklesia with feminine participation, and then silence them in every 1 Corinthians14 gathering after that? Such evidence as this points to seeing 1 Corinthians14:34-35 and 1 Timothy 2:12 against the assumed backdrop of proper female ministry, instead of using them to silence the sisters.
I know those who take the silence view usually mean well, and seek to be faithful to God’s Word, but after years of study my conclusion that it is wrong and hurtful to effectively cancel out a forest of feminine ministry by just myopically focusing on two trees.
What do you think?
May 5th, 2008 at 5:24 pm
God’s View of a Woman
by Frank Viola
This article is the transcript of a spoken message the author delivered to a newly planted church in Santiago, Chile on December 31, 2001. Note: The Chilean culture tends to have a very low view of women.
Note the following passages:
And THE WOMEN also, which came with Him from Galilee, followed after, and beheld the tomb, and how His body was laid. (Luke 23:55)
These all continued with one accord in prayer and supplication, with THE WOMEN and Mary the mother of Jesus, and with His brethren. (Acts 1:14)
Lets take a trip back to ancient Israel and look at how women were viewed before Jesus came. The Jews had a very dim view of women. Jewish women were not allowed to receive an education. Hence, they were largely uneducated. Their only training was in how to raise children and keep house.
Women were also largely excluded from worshiping God. In Herods temple, there was a special court that stood on the very outside. It was called the court of the Gentiles. The Gentiles could go into that court, but they were limited to that area alone. Five steps above the Gentiles court was the womens court. The women were limited to that one area. Fifteen steps above that was the Jewish mens court. Thus men were given far more privileges to worship God than were women.
A woman had no voice in her marriage. Her father decided whom she would marry, when she would marry, and why she would marry. A woman couldnt divorce her husband under any condition. Only a man could initiate a divorce.
Jewish women were to be seen as little as possible in public. In fact, young men were warned about talking to women in public. So much so that it was a shame in ancient Israel for a man to talk to a woman in public. Consequently, most women stayed out of the streets.
Women were regarded as inferior to men. They were regarded as property just like cattle and slaves. Jewish males prayed a daily prayer of thanksgiving. This prayer shows how poorly the Jews looked upon women. It goes like this:
Praise be to God. He has not created me a Gentile.
Praise be to God. He has not created me a woman.
Praise be to God. He has not created me an ignorant man.
This was mans view of a woman in first-century Israel. It was not much better in other cultures. In fact, ever since the Fall of humanity, women have been regarded as second-class citizensinferior to men. But something happened that changed all that.
Jesus came.
In Jesus Christ we find Gods view of a woman. Not mans view. Not the American view. Not the European view. Not the Asian view. Not the African view. Not the South American view. Not even the Chilean view. But Gods view.
Jesus Christ is God made flesh. As such, He embodies all of Gods opinions. In His earthly life, Jesus was the visible expression of God Himself. By His actions and His words, we discover Gods view of a woman. And that view was utterly contrary to the prevailing view of His day.
Consider this. When God decided to make His entrance upon this planet, He visited a woman. He chose a woman to bring forth the Eternal Son, the Messiahthe Anointed One for whom Israel had waited thousands of years.
The life of God was first placed in the womb of a woman before it got to you and to me. And God was not ashamed.
Sisters in Christ, this is your Lords view of a woman. Take your high place.
But thats not all. As Jesus ministered, He ripped down all social conventions that were pitted against women. On one occasion, He rose to the defense of a woman caught in adultery. He became her attorney and saved her life. And God was not ashamed.
Jesus was noted for palling around with sinners. He supped with prostitutes and tax collectors. We are told in John Chapter 4 that He met a woman, and He did something that shocked the disciples. He talked to her in public. And He was not ashamed.
Not only was she a woman, but she was a divorcee. But not only was she a divorcee, she was an adulteress actively living in adultery. Yet not only was she a woman, a divorcee, an adulteress living in adultery, she was worse than a Gentile. She was a Samaritana half-breed. (A Samaritan was a person with whom Jews were never to talk.)
Your Lord talked to this divorced, adulterous, Samaritan woman in public, and He forgave her of her sins. And He was not ashamed.
Sisters, take your high place. This is Gods view of a woman.
But thats not all. Jesus Christ had a custom of using women in His parables and making them heroes. He talked about the woman who searched and found her lost coin. He spoke of the woman who was unrelentless in the presence of the unjust judge who honored her for her persistence. He spoke of the widow who dropped all the money she had into the temple treasury and praised her for doing so. And He was not ashamed.
Sisters, take your high place. This is Gods view of a woman.
Once Jesus was dining with a self-righteous Pharisee. And in walked a woman. But this was not just any woman. She was a woman of the streetsa prostitute. Upon seeing the Lord, she dropped down to her knees and did something unsettling. In the presence of Pharisees, this woman unbound her hair and poured costly perfume upon the feet of our Lord. This unclean woman touched Jesus Christin public. She wept, washed His feet with her tears, and dried them with her hair. This scandalous and improper act mortified the self-righteous Pharisees. At that moment, these religious leaders lost all respect for Jesus and doubted that He was a true prophet. But your Lord was not ashamed.
Sisters, take your high place. This is Gods view of a woman.
But thats not all. Your Lord allowed an unclean woman to touch the hem of His garment, and He was not ashamed. In fact, He praised her for it. He also gave a Canaanite woman who was viewed as a dog in the eyes of Israel one of the highest compliments He ever gave anyone. He also healed her daughter, and He was not ashamed.
In the Lords last hours on this earth, He stayed in a small village called Bethany. It was there that He would spend His last days before He gave His life on Calvary. In Bethany, two women whom Jesus loved had their home: Mary and Martha. They were His friends, and they received Him. And He was not ashamed.
Sisters, take your high place. This is Gods view of a woman.
When Luke writes his Gospel, he refers to the twelve disciples with the shorthand phrase the Twelve. The Twelve lived with the Lord for three-and-a-half years. And they followed Him everywhere.
But Jesus also had a group of female disciples. Luke also used a shorthand phrase to refer to them. He simply called them the Women. Interestingly, Luke used this phrase the same way that he used the Twelve. They were the Lords disciples alsothe female counterpart to the Twelve. The Women followed the Lord wherever He went, and they tended to His needs. And He was not ashamed.
Sisters, take your high place. This is Gods view of a woman.
But theres more. The greatest disciples of Jesus Christ were not the Twelve. They were the Women. The reason? Because they were more faithful.
When Jesus Christ was taken to die, the Twelve fled. They checked out. They said, “See ya!” But the Women stayed with Him. They didnt leave. They followed Him up to Calvary to do what they had been doing all alongcomforting Him, taking care of Him, tending to His needs. And they watched Him undergo a bloody, gory crucifixion that lasted six long hours.
To watch a man die a hideous and horrible death is something that goes against every fiber that lives inside of a woman. Yet they would not leave Him. They stayed the entire time. And He was not ashamed.
Sisters, take your high place. This is Gods view of a woman.
Following His death, it was the Women who first visited His burial. Even after His death, they were still following Him. They were still taking care of Him.
And when He rose again from the dead, the first faces He metthe first eyes that were laid upon Himwere the eyes of women. And it was to them that He gave the privilege of announcing His resurrection, even though their testimony wouldnt hold up in court. And He was not ashamed.
Sisters, take your high place. This is Gods view of a woman.
On the day of Pentecost, the Women were present in the upper roomwaiting for Him to return, along with the Twelve.
Unlike His male disciples, the Women never left Him. They followed Him to the end. Their passion for and dedication to Jesus outshined that of the men. And God was not ashamed.
Throughout the Lords life, it was the Women who tended to His physical needs. It was the Women who looked after Him. It was the Women who supported Him financially during His earthly ministry (Luke 8:1-3). It was the Women who cared for Him up until the bitter end as well as the glorious climax. Not the men. The Women were simply indispensable to Him. And He was not ashamed.
But beyond all these wonderful things that the Lord did in showing us how beautiful women are in His eyes, He did something else. He chose youa woman to depict that which He came to earth to die forHis very Bride. And He is not ashamed.
Sisters, rise to your high place. This is Gods view of a woman.
Brothers, honor your sisters in the Kingdom of God. For God honors them. When our Lord pulled Eve out of Adam, He didnt take her out of his feet below him. Nor did He take her out from his head above him. He took her out of his side.
Sisters, you are fellow heirs in the Kingdom of God. You are fellow priests in the church of God. You are honored. You are cherished. You are valuable. You are needed.
You are His friends, His followers, His daughters, yea, His own kin.
So sisters, take your high place . . . this is Gods view of you.
July 29th, 2009 at 4:43 pm
It is a biblical thoughts