
Some denominations refuse to allow women to teach, based on Paul's statement in 2 Timothy 2. Other denominations interpret Scripture differently. Why does the Apostle Paul tell women to be silent and not teach?
Cultural Considerations
Two cultural factors may have influenced Paul's statement to Timothy. First, women were generally devalued in ancient culture. They had limited legal rights and were often considered the property of their husbands. Women were not considered competent witnesses to testify in legal proceedings. In such a cultural environment, Paul may have believed that women teachers would not be accepted or trusted.
Second, in many of Paul's Gentile churches, the specter of pagan worship weighed heavily. For converts coming out of pagan worship, or for those the church was trying to reach, similarities with pagan worship could have been counterproductive. Many of the pagan cults of Paul's day involved women priestesses, and in some instances, the "worship" had sexual overtones. Paul may have wanted to avoid any confusion about Christian worship and practices.
Paul's Personal Opinions
There are places in Scripture where Paul clearly indicates that he is giving his own opinion, not authoritative doctrine. For example, in 1 Corinthians 7:10-12, Paul discusses several subjects related to marriage. In a number of places in that passage, he says, "I say," – giving his view of such matters. In one passage, he says, "But to the married I give instructions, not I, but the Lord, that the wife is not to leave her husband…" (1 Corinthians 7:10, emphasis added). In the next paragraph, he gives his own opinion: "But to the rest I say, not the Lord…" (1 Corinthians 7:12).
Clearly, Paul is comfortable giving his opinion and advice while not raising such statements to the level of doctrine. In the larger passage in 1 Timothy 2 (verses 8-15), Paul demonstrates that he is speaking of his practices:
- "I want the men in every place to pray" (v 8)
- "Likewise, I want women to adorn themselves with proper clothing" (v 9)
- "I do not allow a woman to teach or exercise authority over a man" (v 12)
In a personal letter to his protégé, Timothy, it is understandable that Paul would give advice and recommendations for ministry. Does that mean that Paul's "advice" is a mandatory standard for the entire Church?
Paul's Practice
The reality is that Paul worked with several women in his ministry endeavors. In Acts 18, Paul meets Aquila and Priscilla in Corinth. They were tentmakers, as he was, so he worked with them in that trade. However, they also worked with him in ministry. Later in Acts 18, Apollos comes to Ephesus – where Aquila and Priscilla were then located – and begins teaching about Jesus. Apollos' understanding was accurate but limited. "But when Priscilla and Aquila heard him, they took him aside and explained the way of God more accurately to him" (Acts 18:26). They took him aside and explained the way of God to him. That sounds like teaching, right? And in Romans 16:3, Paul describes Priscilla and Aquila as "my fellow workers in Christ Jesus." He does not say, "Aquila, my fellow worker, and his wife Priscilla." They are both his "fellow workers in Christ Jesus."
Also, in Romans 16, Paul describes another woman, "our sister Phoebe, who is a servant of the church which is at Cenchrea." Given the fact that Paul regularly describes himself as a servant of Christ and the church, he is probably not minimizing Phoebe's importance or ministry. In Philippians 4, Paul refers to Euodia and Syntyche as "women who have shared my struggle in the cause of the gospel." While these references do not specifically mention "teaching," they also do not clearly limit or minimize the ministry of these women.
Paul's Teaching
Paul's broader teaching also suggests that his restriction on women in teaching roles was cultural rather than doctrinal. His familiar statement in Galatians 3:28 that there is neither male nor female for those who are one in Christ challenges any suggestion that women are in any way "second-class Christians." Galatians 3:28 is a broad theological and doctrinal pronouncement - in contrast to 1 Timothy 2, which is a reflection of Paul's practice.
Paul's numerous statements about spiritual gifts also do not limit such gifts to men. In Ephesians 4:11-12, Paul states that Christ gave apostles, prophets, evangelists, pastors, and teachers to the church. Scripture contains numerous references to women prophets in both the Old and New Testaments. Since "prophets" are those who speak on God's behalf, it doesn't make sense that God would designate women as "prophets" but not as "teachers."
Jesus' Ministry
During His earthly ministry, Jesus demonstrated what Paul would later say, that in Christ, there are no cultural distinctions. This does not mean, of course, that Jesus ignored or repudiated the biological differences between men and women; it simply means that He proclaimed that those differences do not extend into the spiritual realm of God's Kingdom. Several women were among his larger group of "disciples" (see Luke 8:1-3, for example). He taught them (Mary sitting at His feet listening to His word, Luke 10:39). And women were the first witnesses to His resurrection, in spite of the cultural reluctance to accept their testimony.
In a very broad sense, Jesus' ministry was counter cultural. He challenged human traditions and practices which were at odds with God's Kingdom values. He taught women, talked to them in public, and welcomed them as followers. While He didn't specifically appoint women as "teachers," He didn't appoint men as teachers either! "But as for you, do not be called Rabbi; for only One is your Teacher, and you are all brothers and sisters" (Matthew 23:8).
So why did Paul tell women to be silent and not teach? It seems evident that this was Paul's practice, not a broad prohibition for the entire Church. Paul didn't have the authority in the early Church to make such a rule. The fact that he shares this practice with Timothy, his protégé, does not mean that Paul believed that the entire Church was bound to follow his example.
Paul's repeated use of the phrase "I want" in 1 Timothy 2 reflects personal practice and opinion, not church-wide doctrine. In verse 8, he says, "I want the men in every place to pray…" Does that mean that Paul didn't want women to pray? Or that women were not "qualified" to pray? Clearly not, so why should his statement extend to the whole Church?
The crux of the matter – both in Paul's day and now – is the question of authority. In the culture of his day, women were viewed as second-class citizens. They would never be allowed to exercise authority over men. Unfortunately, those same views are still around today. In response to such views, Christians should remember Jesus' teaching to his disciples. When they were bickering over authority and privilege, Jesus told them: "You know that the rulers of the Gentiles domineer over them, and those in high positions exercise authority over them. It is not this way among you, but whoever wants to become prominent among you shall be your servant, and whoever desires to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many" (Matthew 20:25-27, emphasis added).
God gives gifts to the Church. Sometimes, Paul says these gifts come from Jesus (Ephesians 4); other times, Paul says it is the Holy Spirit (for example, 1 Corinthians 12). Unquestionably, some women have the gift of teaching. Why would God give women such a gift if He didn't intend for them to use it?