John Mark Hicks

Churches of Christ are, gratefully, a people who love the Bible, and I grew up in an era when the church knew the Bible so well. At the same time, we read the Bible in a particular way that is perhaps not as faithful to the Bible as we might have hoped. In this interview, I talk about this.

Does the Bible need interpretation? Why don’t we just read it and do it? Is interpretation necessary to do that? https://www.youtube.com/watch?v=LQYcenGIFJo

This sermon, delivered at the Southwest Church of Christ in Amarillo, TX, is based on 2 Corinthians 8-9.

How does one obey the gospel? Is generosity obedience to the gospel?

Paul calls the Corinthians to give out of the gracious dynamic that is fundamental to the story of God in Christ. Just as God has graced the Corinthians through Jesus, so the Corinthians–in obedience to the gospel–should grace others by sharing their resources with them.

The invitation is not rule-based but is story-formed. Paul does not command them. Yet their positive response to Paul’s invitation is called obedience to the gospel.

Kyle Spears introduces the interview with this description: Is there a New Testament blueprint that marks who the true church is? Is there a pattern of New Testament culture that we are to imitate or is there more to the story? Every congregation wants to align themselves with the New Testament examples seen in scripture, but have we missed the story of God in the process? John Mark Hicks is a notable scholar in the Restoration Movement and joins the discussion as we discuss his book “Searching for the Pattern”.

For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.

If the reasons Paul gives for 1 Timothy 2:11-12 are difficult to understand and subject to a wide range of meaning in addition to the questions and interpretations surrounding 1 Timothy 2:11-12 themselves, it is precarious to assume their universal import and impose restrictions on women based on this text. There may be situated cultural reasons rather than universal ones for Paul’s words in 1 Timothy 2:8-15.

Eleven Questions

1.  What is the significance of “first”? Is it prominence in a marriage, primogeniture rights, narrated chronological sequence? What does “first” entail? What sorts of honors, rights, privileges, inheritance, or authority are involved? Why does Paul appeal to “first” rather than “headship” explicitly if this is his meaning?

2.  What is the significance of the fact that Adam was not deceived but Eve was? Does this imply something about women as weaker, uneducated, more gullible, or inferior? How does this factor into Paul’s rationale?

3.  Why is it important to emphasize that Eve was deceived? How does this illuminate the situation in Ephesus? How does it illuminate why women are not permitted to “teach or have authority” over a man?

4.  Why is the transgression of the woman noted but not the transgression of Adam when in other places Paul highlights the transgression of Adam and the responsibility of Satan?

5.  What is the transgression of Eve? Is it merely the eating of forbidden fruit or is it also the assumption of leadership authority in the marital or spiritual relationship between Adam and Eve? Is the transgression of Eve the same as the transgression of the women in 2:9-12, or is the transgression of Eve similar because both the women of 2:9-12 and Eve were deceived?

6.  What is the nature of the rationale? Does it provide a ground for a universal principle or an example (narrated story) of why deceived people (in this case women) should not teach?

7. Why does the rationale contain events from both creation and the fall? How is the “fall” part of the rationale for 2:11-12? Are these two separate rationales (creation and fall) or is this a narrated sequence derived from Genesis 2-3 about Eve as a deceived woman?

8.  What does “saved” mean? Does it refer to salvation from sin, from the curse (a reversal of Genesis 3:16), from death, or taking her proper place in the domestic world rather than public life?

9.  What does “childbearing” mean? Does it refer to the birth of the Messiah, to child-rearing, to childbirth itself, or is it a metaphor for domestic life in general?

10.  Who is the “she” of verse 15 and who are the “they”? Is this merely stylistic? How are the “she” and “they” connected? Is it Eve who represents all women and “they” are all women? Is it about husband and wife (“they”)? Are the “they” the women of 2:9-10?

11. To what extent does Genesis 3:16 as the reversal of the fall through salvation and hope for healthy marriage and/or sexuality play a factor in understanding Paul’s rationale?

Six Interpretations

The first three interpretations are essentialist readings (that is, there is some thing about the created nature of reality) of Paul’s rationale while the final three interpretations are about the situated nature of Paul’s rationale. The former lend themselves to universal applications (though there is a difference in whether it applies to home alone, home and church, or to home, church, and society). The latter lend themselves to limited applications to the situation in Ephesus.

1. For Adam was formed first as the image of God, then Eve as an inferior helper; and Adam was not deceived because he was not as gullible as Eve, but the woman was deceived because her nature is more gullible and became a transgressor that ruined the whole human race for which she is punished, according to Genesis 3:16. Yet she [Eve or women] will be saved from further sin, ruin, pain, or perhaps even death through childbearing as she keeps to her domestic responsibilities, provided they [all women and/or her children] continue their Christian discipleship in faith and love and holiness, with modesty.

This is the dominant interpretation of the post-Constantinian church. The rationale suggests that women are not equipped for leadership in the home, church, and society because of their secondary essence. Their role is confined to the domestic sphere.

2. For Adam was formed first with primogeniture rights where the chronological order is an enactment of a divine hierarchical intent, then Eve as a dependent helper in the human vocation; and Adam was not deceived as a good, instructed leader would not be, but the woman was deceived as she listened to the serpent and became a transgressor when she assumed a leadership that did not belong to her and led her husband into sin. Yet she [Eve or women] will be saved from the further effects of Genesis 3:16, sin, ruin, pain, or perhaps even death through childbearing as she keeps to her domestic responsibilities, enjoys renewed marriage/sexuality with her husband in reversal of Genesis 3:16’s distortion of the intended created order, and refrains from public leadership in the church, provided they [all women or her children] continue their Christian discipleship in faith and love and holiness, with modesty.

This interpretation grounds Paul’s teaching in a hierarchy of roles. Because men have primogeniture rights, which is how “first” is understood, they are invested with the responsibility to authoritatively lead the home and church. It is a hierarchy of authority. For some, this includes society as well, but for others it is restricted to the home and church alone. Women are excluded from particular roles by virtue of a hierarchy of authority.

3. For Adam was formed first as the prominent leader, then Eve as a co-worker and marriage partner in the human vocation; and Adam was not deceived because he was instructed well, but the woman was deceived because she was uninstructed and the woman became a transgressor due to her lack of learning. Yet she [wife] will be saved from the further effects of Genesis 3:16, sin, ruin, pain, sexual exploitation, or perhaps even death through childbearing in the context of her married home life as a kind of reversal of Genesis 3:16’s corruption of God’s intent, provided they [husband and wife] continue their marital relationship and life in faith and love and holiness, with modesty.

This interpretation locates Paul’s rationale in the marriage relationship as grounded in the story of Adam and Eve. The application of the text, according to this interpretation, relates to household relationships rather than public leadership in the Christian community. This may be an accommodation to culture, or it may reflect an understanding of husband-wife relations patterned after Adam and Eve in creation.

4. For Adam was formed first, then Eve in contrast to pagan and Gnostic myths that say otherwise or give prominence to the woman; and Adam was not deceived and, though instructed, sinned with his eyes wide open, but the woman was deceived by the lies of the serpent and became a transgressor. Women should learn the mystery of godliness rather than trust the deceivers and their myths. Yet she [women] will be saved from pain and death through childbearing as a kind of reversal of Genesis 3:16’s corruption of original mutuality and/or sexual exploitation, provided they [all women] continue their Christian discipleship in faith and love and holiness, with modesty rather than seeking the help and aid of Artemis or other pagan gods.

This interpretation locates the rationale in the context of the conflict with false teaching in Ephesus. Some were promoting female dominance and priority (including teaching that Eve was created first or had some priority). Paul responds with the chronology of the Genesis narrative and the role of Eve in the fall. Further, in contrast to how women sought protection (salvation) in childbirth from Artemis, Paul counsels they trust God through continuing in faith, love, and holiness.

5.  For Adam was formed first in chronological sequence, then Eve was created to complete humanity so that together they might pursue the human vocation; and Adam was not deceived and, though instructed, sinned with his eyes wide open, but the woman was deceived because she listened to the serpent and then Adam listened to Eve and through her deception the woman became a transgressor. Women should learn the mystery of godliness rather than trust the deceivers and their myths. Yet she [women] will be saved from this false teaching through honoring their marriages and having children rather than embracing asceticism as part of the false teaching as a kind of reversal of Genesis 3:16’s corruption of original mutuality, provided they [Christian women or husband/wives] continue their discipleship in faith and love and holiness, with modesty.

This interpretation believes the problem in Ephesus was generated by the presence of false teachers. Just like Eve, some women were deceived into following and promoting their myths. Paul’s resolution is the rejection of the asceticism that plagued this false teaching and encourages women and men to embrace healthy sexuality, including having children as well as continuing in a godly marriage and community.

6. For Adam was formed first in chronological sequence, then Eve was created to complete humanity so that together they might pursue the human vocation; and Adam was not deceived and, though instructed, sinned with his eyes wide open, but the woman was deceived because she listened to the serpent and then Adam listened to Eve and through her deception the woman became a transgressor. Women should learn the mystery of godliness rather than trust the deceivers and their myths. Yet she [Eve] will be saved from her transgression through the birth of the Messiah [“the childbearing”], provided they [all women or the women of 2:9-10] continue their discipleship in faith and love and holiness, with modesty.

This interpretation understands the problem in Ephesus was generated by the presence of false teachers. Just like Eve, some women were deceived into following and promoting their myths. Paul’s resolution is the birth of the Messiah who will save from sin all those who continue in faith, love, and holiness.

“I permit no woman to teach or have authority over a man; she is to keep silent [or quiet].” 1 Timothy 2:12 (NRSV)

Some suggest the above text is clear, obvious in its meaning, and uncomplicated. Quite the contrary, I think, and for at least three reasons: (1) fourteen questions that reflect how difficult its interpretation is, (2) twelve distinct but seemingly viable interpretations of the text, and (3) its history of interpretation.

These considerations, among others, make this one of the most problematic texts in Paul to understand and apply. 2 Peter 3:16 recognizes some texts in Paul are “hard to understand.” Is 1 Timothy 2:12 one of them? Perhaps so, given its history of interpretation and applications.

FOURTEEN QUESTIONS ABOUT 1 TIMOTHY 2:12

1. Does “man” refer to any male (including eight year old persons), all baptized/born again men in the church, all men (whether Christian or not) at a certain age, or to only husbands (as a domestic teaching rather than a “church” or assembly teaching)?
2. Does “woman” refer to any female (including eight year old persons), all baptized/born again women in the church, all women in creation (whether Christian or not), or to only wives (as a domestic teaching rather than a “church” or assembly teaching)?
3. Does “a woman” refer to a specific woman who was a protagonist of some sort and creating a disturbance, or is it generic for all women, or only some women like those identified in 2:9-10?
4. To what does “teach” refer—official church authority, instruction of any kind, singing? Does it include speech like making announcements, reporting on mission work, serving on a praise team, leading worship in song and prayer?
5. Is the purpose, content, or style of teaching part of Paul’s concern in this text? Or is it only the act of teaching itself?
6. What is the meaning of the rare word for “authority”—is it negative, positive, neutral, official, leadership in any form, or a specific form of leadership? What is the lexical meaning of authentein (“to have authority”)–legitimate authority, oppressive authority, domineer? Why does Paul only use this word once in all his writings, and why did not Paul use one of his typical words for leadership/authority that are present elsewhere in the Pastoral letters?
7. What is the grammatical relationship between “to teach or have authority over a man”—is it is it about the manner/style of teaching, or two separate but related acts, are the two verbs both positive/negative or mixed, does “over a man” apply to teach as well as having authority?
8. What is the setting for the prohibition—assembly, home, society, public, private, etc.? Is it limited to any of these settings, or is it universal in intent?
9. Is the intent situational (addressing a specific problem for a limited moment), universal and timeless, or both? What is the universal principle and how is it related to the situation? Is the statement itself the universal principle or an application of a principle within a particular situation? Why does Paul uses a word that typically addresses a limited situation (“permit”) instead of a more general and often used verb to “command” in the Pastorals?
10. What is the meaning of “silent” or “quiet”—does it refer to voice, demeanor, submissiveness (but to what or to whom—husband, all men, church authorities, church teaching, the assembly, God)?
11. How do we apply this text in our contemporary settings—what is “leadership” in our contemporary church architecture (serving communion while standing, serving on a praise team before the assembly, etc.), what is the line between teaching and non-teaching in this text (is there a difference between teaching and prophesying, making announcements, giving a testimony a baptism or in the assembly, requesting prayers, confessing sin, etc.?), what kind of authority (leadership?) is envisioned in our present settings, and are women to be “silent” with their voice, only “quiet” in their demeanor, or both?
12. Where do we apply this text in our contemporary settings—small groups, home devotionals, public assemblies, Bible classes, street preaching, one-on-one evangelism, PTA meetings, etc.?
13. What is the social, cultural, and historical context of this text? How would this have been heard in its context in light of the particular situation of the Ephesian house churches?
14. What is the literary context of this verse, the purpose of the letter itself, and the disturbances surrounding women in Ephesus evident in the letter?

TWELVE HISTORIC INTERPRETATIONS OF 1 TIMOTHY 2:12

Bold=the NRSV text; Italics=an interpretative perspective

1.   I permit no woman to teach at all or have any authority over a man in any circumstance whether in society, home, or church; she is to keep silent in all contexts where men are present and submit to all men.

This was the typical interpretation for most of the Post-Constantinian church (fourth century onward). Women may only teach, have authority, or lead an assembly or group in female-only environments, whether in public or private. At times, women were not even permitted to write for publication, which is a form of teaching.

2.   I permit no woman to teach in any public (though it is permitted in private) venues where men are present or to have authority over a man in any public contexts, including social, political, and educational ones; she is to keep silent in public situations and maintain her role as a keeper of the home.

This was, historically, the interpretation of the vast majority of Christian traditions. Women were excluded from all public venues whether in society or church, though often encouraged to teach in private (within certain parameters). For many, “man” is defined as any adolescent male or any male that has been baptized/born again.

3.   I permit no woman to teach any man in any religious context whether at home or church (including small groups, Bible classes, and other religious venues) or have authority over a man in the life of the home or church (though she is permitted to do so in social contexts); she is to keep quiet and submit to men in the home and church.

This modern interpretation restricts its meaning to the church and home. A woman is not permitted to lead (have authority over) men in any public or private gatherings of the church in any way. This excluded women from leading small groups that included men in their home as well as teaching Bible classes, and it excluded women from leading prayers in such setting (sometimes, including leading their own husbands in prayer). It is represented by many traditional (“hard”) complementarians. For many, “man” is defined as any adolescent male or any male that has been baptized/born again. However, women may teach and have authority over men in social, educational, political, and other contexts.

4.   I permit no woman to teach any man in any public church context or have leadership authority over a man in any public way; she is to keep silent rather than teach; she is to submit rather than exercise public authority in the assembly. But she is permitted to teach in private contexts and public social venues.

This modern interpretation restricts the prohibition to public church contexts. A woman is not permitted to lead men in the public gatherings of the church in any way, whether visible and/or audible. However, it gives women space to teach in other settings such as small groups, Bible classes, or report on mission work to a group (depending on what is considered public or private). Some “soft” complementarians understand the text in this way. For many, “man” is defined as any adolescent male or any male that has been baptized/born again. However, women may teach and have authority over men in social, educational, political, and other contexts.

5.   I permit no woman to teach any man as an official church authority figure or in any way to have official authority over a man as a preacher (e.g., the official senior minister), pastor, or elder; she is to keep quiet by submitting to the authority of male church officials, though she is permitted to teach and have authority in private contexts, various religious gatherings, and social venues.

This modern interpretation restricts the prohibition to official authoritative speeches and decisions within the church. Primarily, this restricts women from becoming pastors (including the regular “preaching minister”) and elders. A woman may teach in religious contexts such as Bible classes, small groups, and even preach on occasion to the whole assembly as long as she does not assume the role of elder, senior minister, bishop, or some official authoritative representative of the church. Some “soft” complementarians understand the text in this way. However, women may teach and have authority over men in social, educational, political, and other contexts.

6.   I permit no woman to teach or have authority over a man in the sense that she may not usurp or take by force an authoritative teacher role in the public assembly; she is to keep an appropriate quiet[ness] in the public assembly.

This modern interpretation affirms women teachers (including the public assembly) as long as they are serving quietly under the leadership of church male authority (e.g., elders). Some suggest there is a hard theological boundary (e.g., no women elders or preachers) as to what church officials may permit while others believe elders are guided by a spiritual wisdom that discerns what is culturally appropriate for the sake of the health of the congregation.

7.   I permit no [wife] to teach or have authority over a [husband]; she is to keep a quiet demeanor in relation to her husband at home and in public, especially in the public assembly of the church.

This modern interpretation restricts the teaching to the relationship between a husband and wife in public or in the public assembly. Some limit it to only domestic relationships, and thus it does not apply to church organization or assemblies. It is limited to the interaction between a husband and wife. Consequently, it contains no other limitation on the participation of women in the public assemblies of the church.

8.   Accommodating to the Roman cultural setting for the sake of the gospel, I permit no woman to teach or have authority over a man; she is to keep quiet as they submit to God so that the gospel might get a hearing.

This modern interpretation reads the text similar to the way many handle slavery texts. Living within the Roman culture, Paul does not take a revolutionary approach but a quiet subversive one. The gospel must be heard first before any revolutionary changes are possible in cultural dynamics. But Paul does not intend this as a universal, timeless prohibition. It is an accommodation to the domestic patterns of Roman culture.

9.   For now, I permit no woman to teach or have authority over a man due to the turbulent circumstances surrounding women in the Ephesian house churches; she is to keep a quiet demeanor in all her activitives.

This modern interpretation affirms the situational nature of Paul’s statement. It is peculiar to Ephesus in some sense and is Paul’s response to those specific circumstances. Paul does not intend this as a universal, timeless prohibition but is limited to the peculiar circumstances of the Ephesian house churches.

10. I permit no deceived woman to teach false doctrine or to have authority in a way that negatively and abusively overwhelms or dominates a man; she is to keep a quiet demeanor in all her activities, just like all believers. Once she has learned, then she may teach.

This modern interpretation affirms the situational nature of Paul’s statement and identifies it as a problem with some women who have been deceived by false teachers and were active among the house churches. Paul does not intend this as a universal, timeless prohibition but is limited to the specific circumstances of the Ephesian house churches.

11. Correcting male and female overseers (bishops) in the midst of a congregational struggle with false teachers, Paul wrote, I permit no unlearned or deceived woman to teach in an incorrect or overbearing manner; she is to learn with a quiet demeanor, submitting to the truth of the gospel.

This view understands 1:18-3:16 as focused on leadership in the church, particularly overseers. Paul has already excommunicated two male leaders, and now he instructs Timothy in the appropriate decorum regarding leadership in the church. Men were arguing and women were dressing immodestly (disorderly) and acting (teaching) in overbearing ways.

12. Paul or one of his disciples wrote, I permit no woman to teach at all or to have any authority over a man in any circumstance whether in society, home, or church; she is to keep silent in all contexts where men are present and submit to all men. But this is an enculturated perspective that is no longer viable in our contemporary context.

This modern interpretation suggests the author is simply wrong, though his direction was appropriate for his own cultural location or perhaps was blinded by his own cultural values. This perspective understands the prohibition in the same way as the Post-Constantinian church, which is #1 on this list.

*If you are interested in my own view, you can watch this video, or read the appropriate chapter in this book.*

SOME RELEVANT HISTORY FOR CHURCHES OF CHRIST

In the nineteenth century, many leading teachers among the churches of Christ believed that 1 Timothy 2:12 had universal application. It was not limited to the assemblies of the church but also applied to societal relationships and vocations. Consequently, 1 Timothy 2:12 was used to deny women the vote, oppose public speaking by women in any social situation, and reject any kind of public leadership on the part of women.

If the historic, traditional interpretation that dominated for centuries in the Post-Constantinian era is correct, they had a point. If the prohibition of 1 Timothy 2:12 is rooted in some kind of “order of creation” (primogeniture or firstborn), then it applies universally—whether in church assemblies or educational and political ones. Whatever is rooted in creation, complementarians typically believe, applies to every aspect of human life.

It would seem a consistent application of 1 Timothy 2:12—if one thinks this expresses a timeless prohibition—excludes women from any public leadership or authority, whether in the church or in society. That is how our “forefathers” read it until women were given the right to vote, hold political office, sit on juries, serve as judges, and become Presidents of universities as well as sit on the boards of Christian universities. Subsequently, we no longer believed that, adjusted our interpretation, and decided that the text only applied to (any?) assemblies of the church (and/or home) while continuing to ground the prohibition in some kind of “creation order.”

This came into specific focus when the woman’s suffrage movement—the movement to secure the right of women to vote in local, state, and federal elections—became a prominent question among the churches.

In 1874, D. G. Porter, a minister within the American Restoration Movement, wrote an article entitled “Republican Government and the Suffrage of Women” (Christian Quarterly [October 1874] 489-90) in which he concluded that women do not have the right to vote “unless, indeed, it is proposed to proceed upon what seems the absurdest of all principles; namely, subordination at home and in the Church, but independence and equality abroad. We call this proposition absurd, because it would seem that if woman can be equal to man in authority anywhere, it must be at home and in the Church; and that her equality here, if indeed that ought to be her position, must be the foundation of her equality in external affairs.”

According to this argument, 1 Timothy 2:12 forbids women to have authority over men because this is the order God instituted in creation. If this order is rooted in creation, it is universal. It cannot apply simply to the home or church, but it must apply to society as a whole. Consequently, women do not have the right to exercise the authority of voting or have authority over men in any social situation.

This was a common argument in the late nineteenth century, and we can see it or something similar among some of the most respected leaders among Churches of Christ in the late 19th and early 20th centuries.

David Lipscomb (d. 1917) wrote:

For women to enter the work of public speaking or of leadership in the affairs of this world is to cut them off from childbearing (Gospel Advocate [3 July 1913], 635).

Woman’s work in life is to bear and train children. No higher, holier, more sacred work has ever been committed to human beings. This is her chiefest work in life. If there were not a passage of scripture on the subject except to indicate this, it would forbid her engaging in any work incompatible with this. Public speaking in any of the callings of life that demand a constant strain on the mind, a constant anxiety and care in reference to the public affairs of church or state, an excitement of the ambitions for place and power, not only destroy her taste for and cause her to neglect the home and family duties, the duties of wife and mother, but such a strain on the mind destroys the ability for childbearing (Questions Answered, 739).

R. C . Bell (1877-1964) in The Way (1903), p. 776:

[W]oman is not permitted to exercise dominion over man in any calling of life. When a woman gets her diploma to practice medicine, every Bible student knows that she is violating God’s holy law. When a woman secures a license to practice law, she is guilty of the same offense. When a woman mounts the lecture platform or steps into the pulpit or the public school room, she is disobeying God’s law and disobeying the promptings of her inner nature. When God gives his reason for woman’s subjection and quietness, he covers the whole ground and forbids her to work in any public capacity…She is not fitted to do anything publicly….Every public woman—lawyer, doctor, lecturer, preacher, teacher, clerk, sales girl and all—would then step from their post of public work into their father’s or husband’s home, where most of them prefer to be, and where God puts them….You are now no longer a public slave, but a companion and home-maker for man; you are now in the only place where your womanly influence has full play and power.

History enlightens us. Even among Churches of Christ we have not always interpreted this text the same way–and many other examples could be cited, including no women teachers at all. This ought to give us some pause, especially if we think we understand this text correctly and have no doubts about our conclusions.

CONCLUSION

A text with such difficulties, questions, and history of interpretation (where only an extreme minority would hold the traditional, historic interpretations of #1 or #2) should not be the basis of excluding women from teaching in the public assembly because . . .

1. the diversity of interpretation is disorienting to some degree,
2. the questions are debatable at every turn, especially the meaning of authenteo,
3. other texts affirm women prophesying with men present,
4. the story of women in the Bible runs against the grain of this text (e.g., Miriam as a leader of Israel [Micah 6:4], Deborah has authority to judge and prophesy [Judges 4:1-3], etc.),
5. the application of this text is wildly inconsistent,
6. the history of interpretation indicates the church has often been wrong in the application of this text,
7. the understanding of this text, even among traditionalists and complementarians, has changed in the light of further study and positive (as well as negative) illumination of cultural contexts.

Consequently, any certain application or interpretation of this text does not take full account of its difficulties. 1 Timothy 2:12, given our distance from the situation the text addresses, the problems of grammar, and a critical issue of lexicography, is not a clear and unequivocal text.

Given the principle of interpreting the more obscure texts in the light of the clearer texts, it is best, then, to interpret this text in the light of clearer texts such as the gifting of women to prophesy among other texts.

Peace upon God’s church