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James M. Hamilton Jr.
Let’s pray together: Father, your Word is truth,
and we pray now that you would sanctify us by your
word. Lord, we pray that you would give us contrite
hearts that are humble and that tremble before what
you have spoken because, Lord, we fear you. We ask
that you would do this; we pray that you would give us
attentive hearts. We pray that your word would speak
and that we would understand. And we ask this in
Jesus name and by the power of the Spirit. Amen.
word. Lord, we pray that you would give us contrite
hearts that are humble and that tremble before what
you have spoken because, Lord, we fear you. We ask
that you would do this; we pray that you would give us
attentive hearts. We pray that your word would speak
and that we would understand. And we ask this in
Jesus name and by the power of the Spirit. Amen.
Introduction
There is a discrepancy between C. S. Lewis’s
book, The Lion, the Witch and the Wardrobe and the
movie based on the book. The discrepancy appears
when Father Christmas presents gifts to the chil-
dren. He gives Peter a sword and shield. To Susan,
he gives a bow and arrows and a horn. He then tells
her, “You must use the bow only in great need, for
I do not mean you to fight in the battle.” Next, he
gives Lucy a bottle and a dagger and says, “The dag-
ger is to defend yourself at great need. For you also
are not to be in the battle.” Lucy responds, “Why
sir? I think—I don’t know—but I think I could be
brave enough.” To which Father Christmas replies,
“That is not the point. But battles are ugly when
women fight.” During the battle at the end, Peter
and Edmund—not Susan and Lucy—are the ones
waging war against Aslan’s enemies.
movie based on the book. The discrepancy appears
when Father Christmas presents gifts to the chil-
dren. He gives Peter a sword and shield. To Susan,
he gives a bow and arrows and a horn. He then tells
her, “You must use the bow only in great need, for
I do not mean you to fight in the battle.” Next, he
gives Lucy a bottle and a dagger and says, “The dag-
ger is to defend yourself at great need. For you also
are not to be in the battle.” Lucy responds, “Why
sir? I think—I don’t know—but I think I could be
brave enough.” To which Father Christmas replies,
“That is not the point. But battles are ugly when
women fight.” During the battle at the end, Peter
and Edmund—not Susan and Lucy—are the ones
waging war against Aslan’s enemies.
For some reason, the movie version edited
the comments of Father Christmas. World
Magazine got the scoop from the film’s director,
Andrew Adamson:
Magazine got the scoop from the film’s director,
Andrew Adamson:
Father Christmas gives weapons to thechildren but tells the girls, “I do notintend you to use them, for battles areugly when women fight.” Mr. Adam-son, considering the line sexist, toldMr. Gresham, “C. S. Lewis may havehad these dated ideals but at the sametime there’s no way I could put that inthe film.” The two compromised, Mr.Adamson said, with Father Christ-mas on-screen saying, “I hope you don’thave to use them because battles are uglyand fierce.”2
It is remarkable that things have changed so much
since the publication of The Lion, the Witch, and the
Wardrobe in 1950.
Wardrobe in 1950.
If we are to be faithful to God and live godly
lives, we must understand what God intends us to
be as men and women. The main point of this mes-
sage is that godliness is, as defined by Paul in this
first letter to Timothy, relating appropriately to all
people given their station in life and, among other
things, their gender. If we are going to be godly, we
are going to embrace what Paul says about relating
appropriately to all people. Godliness is showing
due reverence to God and relating rightly to other
people given our stations in life.
be as men and women. The main point of this mes-
sage is that godliness is, as defined by Paul in this
first letter to Timothy, relating appropriately to all
people given their station in life and, among other
things, their gender. If we are going to be godly, we
are going to embrace what Paul says about relating
appropriately to all people. Godliness is showing
due reverence to God and relating rightly to other
people given our stations in life.
Let me set up the context of 1 Tim 2:9–15
by showing you the way that Paul describes godly
behavior toward all people in 1 Timothy.
behavior toward all people in 1 Timothy.
Godliness in 1 Timothy
The Greek word for godliness has to do with
keeping an appropriate distance between oneself
and others. With relationship to God, this means
that a person worships well (eusebia, good worship)
by showing proper reverence and not transgress-
ing his holiness. With relationship to other people,
godliness means recognizing who we are, where we
stand, how we fit with respect to other people, and
then behaving appropriately.3
and others. With relationship to God, this means
that a person worships well (eusebia, good worship)
by showing proper reverence and not transgress-
ing his holiness. With relationship to other people,
godliness means recognizing who we are, where we
stand, how we fit with respect to other people, and
then behaving appropriately.3
Perhaps you’re aware that Paul is writing to
Timothy because there are false teachers in Ephe-
sus. So Paul says in 1:3, “charge certain persons not
to teach any different doctrine.” So this is what
godliness looks like for Timothy in relationship to
the false teachers: Tell them “not to teach any dif-
ferent doctrine.”
sus. So Paul says in 1:3, “charge certain persons not
to teach any different doctrine.” So this is what
godliness looks like for Timothy in relationship to
the false teachers: Tell them “not to teach any dif-
ferent doctrine.”
A List of Instructions
Then we get down to 2:1, and what we see is
that Paul is going to begin a list of instructions. So he
says, “I urge that supplications, prayers, intercessions,
and thanksgivings be made for all people” (1 Tim
2:1). Toward outsiders, Timothy, this is how you
instruct the church to relate to them: Pray for them.
says, “I urge that supplications, prayers, intercessions,
and thanksgivings be made for all people” (1 Tim
2:1). Toward outsiders, Timothy, this is how you
instruct the church to relate to them: Pray for them.
In 2:8, Paul says, “I desire that in every place
the men should pray.” Those are instructions for
men: pray without anger and quarreling. Then, v.
9 says, “likewise also that women….” Elders are
addressed in 3:1: “If anyone aspires to the office of
overseer….” What follows then is what godliness
looks like for the elders. In 3:8, Paul says, “Dea-
cons likewise must also be dignified....” In 2:11,
Paul addresses deaconesses. The NASB has “the
women likewise.” In the ESV, this is rendered “the
wives likewise.” I believe it should be “the women
likewise.” So I would understand 3:11 to refer to
women deacons (cf. Rom 16:1).
men: pray without anger and quarreling. Then, v.
9 says, “likewise also that women….” Elders are
addressed in 3:1: “If anyone aspires to the office of
overseer….” What follows then is what godliness
looks like for the elders. In 3:8, Paul says, “Dea-
cons likewise must also be dignified....” In 2:11,
Paul addresses deaconesses. The NASB has “the
women likewise.” In the ESV, this is rendered “the
wives likewise.” I believe it should be “the women
likewise.” So I would understand 3:11 to refer to
women deacons (cf. Rom 16:1).
In 1 Tim 3:14–15 Paul gives to Timothy his
purpose statement for the whole letter. This is why
Paul is writing to Timothy. He’s not there, and he
says, “I hope to come to you soon” (and I think the
implication is “to help you address some of these
situations”), “but I am writing these things to you
so that if I delay, you may know how one ought
to behave in the household of God which is the
church of the living God, a pillar and buttress of
the truth.” So why is Paul writing to Timothy? He’s
writing to Timothy so that Timothy will know how
it is necessary to behave in the church.
Paul is writing to Timothy. He’s not there, and he
says, “I hope to come to you soon” (and I think the
implication is “to help you address some of these
situations”), “but I am writing these things to you
so that if I delay, you may know how one ought
to behave in the household of God which is the
church of the living God, a pillar and buttress of
the truth.” So why is Paul writing to Timothy? He’s
writing to Timothy so that Timothy will know how
it is necessary to behave in the church.
We keep going and we get to chapter four,
where in the first few verses, again, Paul addresses
false teaching, saying that “some will depart from
the faith,” following “deceitful spirits and teachings
of demons” (1 Tim 4:1).
false teaching, saying that “some will depart from
the faith,” following “deceitful spirits and teachings
of demons” (1 Tim 4:1).
Teach These Things
Because Paul is giving what amounts to a
list of instructions, beginning in 2:1 with “First of
all” and continuing through 4:6, when he says, “If
you put these things before the brothers,” it seems
that he’s referring to everything that he’s said to
this point. So Paul is writing to Timothy so that
Timothy will know how to conduct himself in the
church (3:14–15), and then he says to Timothy,
“Here’s what I want you to do.” First, he says, the
men are to pray. Then, for women, likewise, this is
how they are to conduct themselves. (We’ll come
back to 2:9–15). This is what you do with elders
(3:1–7); this is what you do with deacons (3:8–13).
And now, Paul says in 4:6, “If you put these things
before the brothers, you will be a good servant of
Christ Jesus.”
all” and continuing through 4:6, when he says, “If
you put these things before the brothers,” it seems
that he’s referring to everything that he’s said to
this point. So Paul is writing to Timothy so that
Timothy will know how to conduct himself in the
church (3:14–15), and then he says to Timothy,
“Here’s what I want you to do.” First, he says, the
men are to pray. Then, for women, likewise, this is
how they are to conduct themselves. (We’ll come
back to 2:9–15). This is what you do with elders
(3:1–7); this is what you do with deacons (3:8–13).
And now, Paul says in 4:6, “If you put these things
before the brothers, you will be a good servant of
Christ Jesus.”
Paul wants Timothy to be a good servant of
Christ Jesus. Timothy can’t do that if he sets aside
Paul’s instructions. As we continue in the letter,
look at 4:7 where at the end of the verse Paul tells
Timothy, “Train yourself for godliness.” And this
word “godliness” is going to come up again and
again as we go forward (cf. also 3:16).
Paul’s instructions. As we continue in the letter,
look at 4:7 where at the end of the verse Paul tells
Timothy, “Train yourself for godliness.” And this
word “godliness” is going to come up again and
again as we go forward (cf. also 3:16).
Verse 11 of chapter 4 shows what Paul under-
stands godliness to look like for Timothy: “Com-
mand and teach these things.” Compare 4:6, “if you
put these things before the brothers,” with 4:11,
“Command and teach these things.” This is what
Paul wants communicated.
mand and teach these things.” Compare 4:6, “if you
put these things before the brothers,” with 4:11,
“Command and teach these things.” This is what
Paul wants communicated.
The List of Instructions Continued
Relationships. In 1 Tim 4:12 Paul writes,
“Let no one despise you for your youth but set the
believers an example in speech, in conduct, in love,
in faith, in purity.” And then, in 5:1, we continue
with godliness instructions on how the church
ought to relate to its members given their various
stations in life. In 1 Tim 5:1 he says, “Do not rebuke
an older man, but encourage him as you would
a father. Treat younger men like brothers, older
women like mothers, younger women like sisters in
all purity.” Godliness means relating appropriately
to all people, given who they are, given what gender
they are, given their station in life.
believers an example in speech, in conduct, in love,
in faith, in purity.” And then, in 5:1, we continue
with godliness instructions on how the church
ought to relate to its members given their various
stations in life. In 1 Tim 5:1 he says, “Do not rebuke
an older man, but encourage him as you would
a father. Treat younger men like brothers, older
women like mothers, younger women like sisters in
all purity.” Godliness means relating appropriately
to all people, given who they are, given what gender
they are, given their station in life.
True widows. In 1 Tim 5:3–4, we continue
with these instructions, “Honor widows who are
truly widows. But if a widow has children or grand-
children, let them first learn to show godliness to
their own household,” by taking care of their elderly.
truly widows. But if a widow has children or grand-
children, let them first learn to show godliness to
their own household,” by taking care of their elderly.
Teach these things. Then look down at 5:7,
again, “Command these things as well.” Look at
how seriously Paul takes his own commands in 5:8,
“If anyone does not provide for his relatives, and
especially for members of his household, he has
denied the faith and is worse than an unbeliever.”
If you don’t do what Paul says to do, in a sense,
you are denying the faith, and you are worse than
an unbeliever.
how seriously Paul takes his own commands in 5:8,
“If anyone does not provide for his relatives, and
especially for members of his household, he has
denied the faith and is worse than an unbeliever.”
If you don’t do what Paul says to do, in a sense,
you are denying the faith, and you are worse than
an unbeliever.
Younger widows. The message of 1 Tim 5:14
is not popular today, but this is what Paul under-
stands to be the role of younger widows. He says,
“I would have younger widows marry.” So that’s
his fundamental statement. You should get mar-
ried if you are a younger widow, “bear children,
manage their households, and give the adversary
no occasion for slander” (1 Tim 5:14). This is very
consistent with Paul’s teaching over in Titus, 2:3–5,
where he tells the older women in v. 4, “train the
young women to love their husbands and children,
to be self-controlled, pure, working at home, kind,
and submissive to their own husbands, that the
Word of God may not be reviled.” Paul’s teaching
is very consistent.
stands to be the role of younger widows. He says,
“I would have younger widows marry.” So that’s
his fundamental statement. You should get mar-
ried if you are a younger widow, “bear children,
manage their households, and give the adversary
no occasion for slander” (1 Tim 5:14). This is very
consistent with Paul’s teaching over in Titus, 2:3–5,
where he tells the older women in v. 4, “train the
young women to love their husbands and children,
to be self-controlled, pure, working at home, kind,
and submissive to their own husbands, that the
Word of God may not be reviled.” Paul’s teaching
is very consistent.
Elders again. We continue through 1 Tim-
othy, and we see in 5:17 that Paul addresses the
“elders who rule well,” how they ought to be treated
by the church. Then in 5:20, he explains how the
elders who persist in sin need to be dealt with.
“elders who rule well,” how they ought to be treated
by the church. Then in 5:20, he explains how the
elders who persist in sin need to be dealt with.
Slaves. First Timothy 6:1 instructs slaves on
how they should conduct themselves, in line with
“the teaching that accords with godliness” (6:3).
That’s how the slaves need to conduct themselves.
Then look at 6:2. In the middle of the verse, Paul
says again, “Teach and urge these things.” Paul wants
his instructions to be communicated.
“the teaching that accords with godliness” (6:3).
That’s how the slaves need to conduct themselves.
Then look at 6:2. In the middle of the verse, Paul
says again, “Teach and urge these things.” Paul wants
his instructions to be communicated.
The rich. Finally, Paul addresses how the rich
ought to conduct themselves in 6:17.
So all through the letter of 1 Timothy, what
Paul is addressing is how people should relate to
one another. It is as though Paul is saying, “Timo-
thy, this is how you need to instruct the people in
the church in their various positions to conduct
their lives.”
one another. It is as though Paul is saying, “Timo-
thy, this is how you need to instruct the people in
the church in their various positions to conduct
their lives.”
1 Timothy 2:9–15
What I want to do at this point is look at
chapter 2, where we will see Paul’s instructions
regarding women. We want to look at what he says
regarding women, and we want to look at why he
says what he says regarding women.
regarding women. We want to look at what he says
regarding women, and we want to look at why he
says what he says regarding women.
So in 1 Tim 2:9–10, what we will see first are
Paul’s instructions for how women should dress.
Second, in 2:11–12, Paul’s instructions for how
women should conduct themselves in the church.
And then, in 2:13–15, we’ll see the reasons Paul
gives as to why women should dress this way and
why women should conduct themselves in the way
he instructs them.
Second, in 2:11–12, Paul’s instructions for how
women should conduct themselves in the church.
And then, in 2:13–15, we’ll see the reasons Paul
gives as to why women should dress this way and
why women should conduct themselves in the way
he instructs them.
Appropriate Adornment
In 1 Tim 2:9–10 we read, “Likewise also, that
women should adorn themselves in respectable
apparel, with modesty and self-control, not with
braided hair and gold or pearls, or costly attire, but
with what is proper for women who profess godli-
ness—with good works.” So, some people look at a
text like this, and they say, “You people who want
to urge complementarian gender roles, you want to
keep verses eleven and twelve, but you don’t want
to keep verses nine and ten, because look at the way
your women dress at church.”
apparel, with modesty and self-control, not with
braided hair and gold or pearls, or costly attire, but
with what is proper for women who profess godli-
ness—with good works.” So, some people look at a
text like this, and they say, “You people who want
to urge complementarian gender roles, you want to
keep verses eleven and twelve, but you don’t want
to keep verses nine and ten, because look at the way
your women dress at church.”
Well, I hope that if you come to a church
where complementarian gender roles are taught,
you won’t find immodestly dressed women, and I
hope you won’t find women about whom the most
significant thing you see is the expense, or the
gaudiness, or the faddishness, or the trendiness, or
whatever it may be, of their clothing. I hope that if
you come to a church that teaches these comple-
mentarian gender roles, what you find is that the
most significant thing you see about the women
there is that they profess godliness. They are char-
acterized by good works. Hopefully that’s what you
see. If that’s not what you see, the problem is not
with complementarianism. The problem is that the
Bible is not being obeyed.
you won’t find immodestly dressed women, and I
hope you won’t find women about whom the most
significant thing you see is the expense, or the
gaudiness, or the faddishness, or the trendiness, or
whatever it may be, of their clothing. I hope that if
you come to a church that teaches these comple-
mentarian gender roles, what you find is that the
most significant thing you see about the women
there is that they profess godliness. They are char-
acterized by good works. Hopefully that’s what you
see. If that’s not what you see, the problem is not
with complementarianism. The problem is that the
Bible is not being obeyed.
And so, ladies, here’s an easy point of appli-
cation for us: are you dressing modestly? This is
what it means to be godly. This is what it means
for you to relate appropriately to the young men
around you and to the older men around you. You
don’t want them to look at you as an object. You
don’t want them to look at you and have desires
that you’re not really wanting to provoke. You’re
just trying to look nice! So you want to be care-
ful. You want to dress modestly. That’s what god-
liness looks like for young ladies. Dress modestly,
respectably. Verse 9 reads, “not with braided hair
or gold or pearls, or costly attire.” I don’t think that
means “never wear gold, never braid your hair, and
never wear costly attire.” I don’t think that’s what it
means because in a parallel text over in 1 Peter 3,
Peter says, regarding the women, “do not let your
adorning be external.” And then he goes on, “…the
braiding of hair, the wearing of gold, the putting
on of clothing” (1 Pet 3:3). Now Peter is not sug-
gesting that women should never put on clothing!
He’s suggesting that clothing should not be what
you are characterized by. And so the point is not,
“Never wear gold. Never wear pearls. Never braid
your hair. Never wear anything that’s expensive.”
The point is “don’t make that the most significant
thing about your appearance.” Be a person whose
character is evident in your life. Be a person who’s
professing godliness (1 Tim 2:10), and make sure
your clothing is fitting for the godliness that you
profess, a person who’s marked by good works.
That’s how the women should dress themselves.
Appropriate Instruction and Authority
what it means to be godly. This is what it means
for you to relate appropriately to the young men
around you and to the older men around you. You
don’t want them to look at you as an object. You
don’t want them to look at you and have desires
that you’re not really wanting to provoke. You’re
just trying to look nice! So you want to be care-
ful. You want to dress modestly. That’s what god-
liness looks like for young ladies. Dress modestly,
respectably. Verse 9 reads, “not with braided hair
or gold or pearls, or costly attire.” I don’t think that
means “never wear gold, never braid your hair, and
never wear costly attire.” I don’t think that’s what it
means because in a parallel text over in 1 Peter 3,
Peter says, regarding the women, “do not let your
adorning be external.” And then he goes on, “…the
braiding of hair, the wearing of gold, the putting
on of clothing” (1 Pet 3:3). Now Peter is not sug-
gesting that women should never put on clothing!
He’s suggesting that clothing should not be what
you are characterized by. And so the point is not,
“Never wear gold. Never wear pearls. Never braid
your hair. Never wear anything that’s expensive.”
The point is “don’t make that the most significant
thing about your appearance.” Be a person whose
character is evident in your life. Be a person who’s
professing godliness (1 Tim 2:10), and make sure
your clothing is fitting for the godliness that you
profess, a person who’s marked by good works.
That’s how the women should dress themselves.
Appropriate Instruction and Authority
Then we come to 1 Tim 2:11–12: “Let a
woman learn quietly with all submissiveness.” Now,
the first thing here, “Let a woman learn quietly,” I
don’t think that means never speaking, because if
we look right above this at 2:3, Paul says that he
wants the people to pray “for kings, and all who are
in high positions, that we may lead a peaceful and
quiet life.” This is the same Greek word. So living
a quiet life doesn’t mean never speaking. Nor does
learning quietly mean never speaking. It means
speaking when appropriate, and it means speaking
in a way that is (the next word in verse 11) sub-
missive. So there are two things here: learning and
then being submissive.
the first thing here, “Let a woman learn quietly,” I
don’t think that means never speaking, because if
we look right above this at 2:3, Paul says that he
wants the people to pray “for kings, and all who are
in high positions, that we may lead a peaceful and
quiet life.” This is the same Greek word. So living
a quiet life doesn’t mean never speaking. Nor does
learning quietly mean never speaking. It means
speaking when appropriate, and it means speaking
in a way that is (the next word in verse 11) sub-
missive. So there are two things here: learning and
then being submissive.
Those two things come up again in v. 12,
where Paul says, “I do not permit a woman to teach
or to exercise authority over a man; rather, she
is to remain quiet.” So, v. 11, “let a woman learn
with submissiveness,” and then those two things
are restated negatively, in v. 12, “I do not permit a
woman to teach over a man, and I do not permit a
woman to exercise authority over a man.”
or to exercise authority over a man; rather, she
is to remain quiet.” So, v. 11, “let a woman learn
with submissiveness,” and then those two things
are restated negatively, in v. 12, “I do not permit a
woman to teach over a man, and I do not permit a
woman to exercise authority over a man.”
Now perhaps some of you are looking at your
Greek New Testament, and you can see that the
words “to teach” and “to exercise authority” are both
infinitives, and they both relate to the main verb,
which is negated: “I do not permit.” So, grammati-
cally, this cannot mean, “I do not permit a woman
to teach authoritatively.” Nor, grammatically, can
it mean, “I do not permit a woman to teach in a
usurping way.” That’s not what Paul means. If that’s
what Paul wanted to communicate, he would have
used a very different grammatical construction.
words “to teach” and “to exercise authority” are both
infinitives, and they both relate to the main verb,
which is negated: “I do not permit.” So, grammati-
cally, this cannot mean, “I do not permit a woman
to teach authoritatively.” Nor, grammatically, can
it mean, “I do not permit a woman to teach in a
usurping way.” That’s not what Paul means. If that’s
what Paul wanted to communicate, he would have
used a very different grammatical construction.
He’s not addressing false teaching here. If
he were addressing false teaching, he would have
used the word he used in 1 Tim 1:3 to refer to
false teaching: heterodidaskaleo. But that’s not the
word that he uses here. He uses a positive word.
The word teaching is always used positively in the
pastoral epistles.
used the word he used in 1 Tim 1:3 to refer to
false teaching: heterodidaskaleo. But that’s not the
word that he uses here. He uses a positive word.
The word teaching is always used positively in the
pastoral epistles.
So, Paul doesn’t want women teaching men,
and he doesn’t want women exercising authority
over men. I don’t think he means, “Well, if you’ve
got a male senior pastor, you can have women
teaching men.” I don’t think that’s what he means.
over men. I don’t think he means, “Well, if you’ve
got a male senior pastor, you can have women
teaching men.” I don’t think that’s what he means.
If that’s what he meant, I believe that’s what he
would have said. What he says is, “The women
should not teach men, and the women should not
exercise authority over men.”
should not teach men, and the women should not
exercise authority over men.”
Now, this seems offensive. This seems coun-
ter-cultural. And it is. And let me say that what is
said about gender roles in the New Testament is
counter-cultural, and it’s to advance the gospel.
said about gender roles in the New Testament is
counter-cultural, and it’s to advance the gospel.
Do you know that more marriages fail in this
country because men and women reject what the
Bible says about gender roles than they fail for other
reasons. If you examine marriages, the reasons peo-
ple don’t get along is they are living like Gen 3:16.
The woman is seeking to run the household. And
then the man is either responding with excessive
harshness, or he’s not responding in the way that
Christ would. So what Paul says here is very signifi-
cant for us. It’s significant for us in the church.
Bible says about gender roles than they fail for other
reasons. If you examine marriages, the reasons peo-
ple don’t get along is they are living like Gen 3:16.
The woman is seeking to run the household. And
then the man is either responding with excessive
harshness, or he’s not responding in the way that
Christ would. So what Paul says here is very signifi-
cant for us. It’s significant for us in the church.
Gender elsewhere in Paul. Paul addresses
similar things in Ephesians 5 with regard to mar-
riage. In 1 Corinthians 11, he addresses how women
should conduct themselves in the worship of the
church. In 1 Timothy 3, he addresses the leadership
of the church, where in vv. 1–7 he limits eldership
to men, and then he allows women to be deacons
in vv. 8–13.4
riage. In 1 Corinthians 11, he addresses how women
should conduct themselves in the worship of the
church. In 1 Timothy 3, he addresses the leadership
of the church, where in vv. 1–7 he limits eldership
to men, and then he allows women to be deacons
in vv. 8–13.4
The Trans-Cultural Grounds for Paul’s Instruction
Paul grounds his instruction that women
not teach or exercise authority over men in 1
Tim 2:13–15. And this grounding that Paul gives
for this instruction is very significant because he
argues in the same way against homosexuality. In
Romans 1, Paul also appeals to the created order
to argue against homosexual behavior, or really, to
condemn homosexual behavior. He says that it’s
against nature (Rom 1:26). And here, in 1 Timothy
2 he’s going to argue from the created order, from
nature, to support what he has said about women
not teaching or exercising authority over men.
Tim 2:13–15. And this grounding that Paul gives
for this instruction is very significant because he
argues in the same way against homosexuality. In
Romans 1, Paul also appeals to the created order
to argue against homosexual behavior, or really, to
condemn homosexual behavior. He says that it’s
against nature (Rom 1:26). And here, in 1 Timothy
2 he’s going to argue from the created order, from
nature, to support what he has said about women
not teaching or exercising authority over men.
Adam was formed first. So, in v. 13, Paul says,
“For Adam was formed first.” So this is the first
reason that Paul gives as to why women should not
teach men. Adam was formed first.
reason that Paul gives as to why women should not
teach men. Adam was formed first.
Now there are some who scoff at this, who
think that this is not very good logic. There are
some today who say, “This is bad logic. That’s no
reason!” But those of us who believe that Paul
was inspired should not make such suggestions.
Paul, I believe, was a very careful, a very thorough
thinker. Paul read Genesis 1–3 as Moses intended
it to be read.5
some today who say, “This is bad logic. That’s no
reason!” But those of us who believe that Paul
was inspired should not make such suggestions.
Paul, I believe, was a very careful, a very thorough
thinker. Paul read Genesis 1–3 as Moses intended
it to be read.5
So, when Paul says, “For Adam was formed
first,” there’s a whole biblical theology behind it
that says God created Adam, (and this comes out
in 1 Cor 11:8), “to work the garden and keep it”
(Gen 2:15). And then, he put Eve in the garden to
help the man (Gen 2:18). So this statement, “For
Adam was formed first” (1 Tim 2:13), is a short-
hand for a holistic reading of Genesis 1–3 that sees
Adam as the leader and Eve as the helper.
that says God created Adam, (and this comes out
in 1 Cor 11:8), “to work the garden and keep it”
(Gen 2:15). And then, he put Eve in the garden to
help the man (Gen 2:18). So this statement, “For
Adam was formed first” (1 Tim 2:13), is a short-
hand for a holistic reading of Genesis 1–3 that sees
Adam as the leader and Eve as the helper.
Adam was not deceived. God is a thought-
ful God who thinks about what He does before
He does it. And surely, if He makes the man
first, there’s a reason for that. And that’s the way
that Paul is reading Genesis. So “For Adam was
formed first, then Eve” (1 Tim 2:13), and then in
v. 14 he says, “and Adam was not deceived, but the
woman was deceived and became a transgressor.”
Now this argument, I think, is Paul’s way of saying
that there was in the garden a structure of author-
ity, and that structure of authority grows out of the
fact that God had given the command not to eat of
the fruit of this tree to the man (Gen 2:17). And
then the man’s responsibility was to communicate
that charge to the woman. The man’s responsibility
was to keep the garden (2:15), which some suggest
included keeping out unclean serpents.
He does it. And surely, if He makes the man
first, there’s a reason for that. And that’s the way
that Paul is reading Genesis. So “For Adam was
formed first, then Eve” (1 Tim 2:13), and then in
v. 14 he says, “and Adam was not deceived, but the
woman was deceived and became a transgressor.”
Now this argument, I think, is Paul’s way of saying
that there was in the garden a structure of author-
ity, and that structure of authority grows out of the
fact that God had given the command not to eat of
the fruit of this tree to the man (Gen 2:17). And
then the man’s responsibility was to communicate
that charge to the woman. The man’s responsibility
was to keep the garden (2:15), which some suggest
included keeping out unclean serpents.
So this statement that Adam was not deceived
but the woman was deceived (1 Tim 2:14) is Paul’s
way of saying that Satan subverted the created
order by approaching the woman. Satan did not
fight fair! He deceived the woman. And then you’ll
remember that God’s response to this is not to
say, “Eve, what have you done?” But to say, “Adam,
where are you?” (Gen 3:9). So God holds Adam
responsible for what took place. And Paul, reading
this correctly, says in Rom 5:12, “through one man
sin entered the world and death through sin.” So
for Moses and for Paul and for God, Adam was the
authority in the garden. He was responsible for the
Fall. Paul cites this as evidence for why the woman
should not teach or exercise authority over men. It’s
a very strong biblical argument.
way of saying that Satan subverted the created
order by approaching the woman. Satan did not
fight fair! He deceived the woman. And then you’ll
remember that God’s response to this is not to
say, “Eve, what have you done?” But to say, “Adam,
where are you?” (Gen 3:9). So God holds Adam
responsible for what took place. And Paul, reading
this correctly, says in Rom 5:12, “through one man
sin entered the world and death through sin.” So
for Moses and for Paul and for God, Adam was the
authority in the garden. He was responsible for the
Fall. Paul cites this as evidence for why the woman
should not teach or exercise authority over men. It’s
a very strong biblical argument.
Saved through childbearing. And then Paul
says in 1 Tim 2:15, “yet she will be saved through
childbearing.” You might look at this and say, “Well,
that’s a strange thing to say. She’ll be saved through
childbearing? What about the women who are
barren, who can’t have children?” Well, Paul con-
tinues, “She will be saved through childbearing—if
they continue in faith and love and holiness, with
self control.”
childbearing.” You might look at this and say, “Well,
that’s a strange thing to say. She’ll be saved through
childbearing? What about the women who are
barren, who can’t have children?” Well, Paul con-
tinues, “She will be saved through childbearing—if
they continue in faith and love and holiness, with
self control.”
Those of you who have studied Paul at all know
that he believes that justification is by faith. Justifi-
cation does not come as a result of some meritori-
ous work, whether it be childbearing or anything
else. So Paul is not suggesting that women will earn
their salvation by childbearing. I think what he’s say-
ing is, “Women, if you embrace your role as women,
(and what he’s done is picked the one thing that
men cannot do!), if you will embrace your gender,
women, and continue in faith, then gladly accepting
whom God has made you to be as a woman will be
evidence of your faith. And the grounds of your sal-
vation will be your faith. The evidence of your faith
will be that you accept your role as women, which
includes the bearing of children.
cation does not come as a result of some meritori-
ous work, whether it be childbearing or anything
else. So Paul is not suggesting that women will earn
their salvation by childbearing. I think what he’s say-
ing is, “Women, if you embrace your role as women,
(and what he’s done is picked the one thing that
men cannot do!), if you will embrace your gender,
women, and continue in faith, then gladly accepting
whom God has made you to be as a woman will be
evidence of your faith. And the grounds of your sal-
vation will be your faith. The evidence of your faith
will be that you accept your role as women, which
includes the bearing of children.
Conclusion
In closing, let me draw your attention to what
Paul urges Timothy at the end of his letter, in 1
Tim 6:20. He’s given to him all these instructions
about what godliness looks like, how Timothy is to
instruct the members of the church to relate appro-
priately to other people given their station in the
church, given their gender, given their age, and at
the end of the letter, he says, “O Timothy, guard the
deposit entrusted to you.” And that deposit includes
this letter. “Guard the deposit entrusted to you.
Avoid the irreverent babble and contradiction that
is falsely called knowledge, for by professing it some
have swerved from the faith. Grace be with you.”
Tim 6:20. He’s given to him all these instructions
about what godliness looks like, how Timothy is to
instruct the members of the church to relate appro-
priately to other people given their station in the
church, given their gender, given their age, and at
the end of the letter, he says, “O Timothy, guard the
deposit entrusted to you.” And that deposit includes
this letter. “Guard the deposit entrusted to you.
Avoid the irreverent babble and contradiction that
is falsely called knowledge, for by professing it some
have swerved from the faith. Grace be with you.”
would be allowed to speak. And Lord, I pray that by
your Spirit you would convict our hearts and give us
gladness and joy to accept the treatment that Jesus
promised we would receive if we kept his Word. And
Lord, give us a winsome love for people and an ability
to teach and rebuke and correct and to train with all
patience and gentleness. Lord, we don’t believe these
things because we make them up or because we prefer
them. We believe these things because you have spoken.
You have revealed yourself in your Word. And we ask
that you would give us the ability to guard the deposit
entrusted to us. We love you; we praise you in the name
of Christ our Lord. Amen.6
ENDNOTES
1This sermon was delivered at a Accutane cheap overnight fedex chapel service on April 4, 2007, at
Northwestern College in Minneapolis, Minnesota.
Northwestern College in Minneapolis, Minnesota.
2Andrew Coffin, “The Chronicles of Making Narnia,” World,
December 10, 2005, cover story [cited April 2007]. Online: http://
www.worldmag.com/articles/11336. I am thankful to Eric Schum-
acher, on whose blog (http://scripturealone.blogspot.com) I saw
this item.
December 10, 2005, cover story [cited April 2007]. Online: http://
www.worldmag.com/articles/11336. I am thankful to Eric Schum-
acher, on whose blog (http://scripturealone.blogspot.com) I saw
this item.
3My attention was drawn to this by Elizabeth Vandiver’s Teaching
Company lectures on Virgil’s Aeneid. Vandiver noted that Aeneas
is often called “pious,” and she explained “piety” along the lines that
I have described “godliness” in this paragraph. Compare BDAG’s
entry on eusebia: “piety, reverence, loyalty [exhibited towards par-
ents or deities], fear of God’ . . . cp. Diog. L. 3, 83: the pious follow
sacrificial custom and take care of temples; hence Aeneas is repeat-
edly called ‘pius’ in Vergil’s Aeneid.”
4I owe this consolidation of Paul’s teaching to a comment made by
J. Ligon Duncan III in his presentation at the Different by Design
Conference, audio available online at http://www.cbmw.org/
Different-by-Design-2007.
J. Ligon Duncan III in his presentation at the Different by Design
Conference, audio available online at http://www.cbmw.org/
Different-by-Design-2007.
5See the discussion in James M. Hamilton Jr., “What Women Can
Do in Ministry: Full Participation within Biblical Boundaries,” in
Women, Ministry and the Gospel: Exploring New Paradigms (ed.
Mark Husbands and Timothy Larsen; Downers Grove, IL: Inter-
Varsity, 2007), 32–52.
Do in Ministry: Full Participation within Biblical Boundaries,” in
Women, Ministry and the Gospel: Exploring New Paradigms (ed.
Mark Husbands and Timothy Larsen; Downers Grove, IL: Inter-
Varsity, 2007), 32–52.
6I wish to Accutane cheap overnight fedex express my gratitude to my wife, who transcribed this sermon from Accutane cheap overnight fedex the audio file.
