Therefore I want the men in every place to pray, lifting up holy hands without anger or argument. 9 Also, the women are to dress themselves in modest clothing, with decency and good sense; not with elaborate hairstyles, gold, pearls, or expensive apparel, 10 but with good works, as is proper for women who affirm that they worship God. 11 A woman should learn in silence with full submission. 12 I do not allow a woman to teach or to have authority over a man; instead, she is to be silent. 13 For Adam was created first, then Eve. 14 And Adam was not deceived, but the woman was deceived and transgressed. 15 But she will be saved through childbearing, if she continues in faith, love, and holiness, with good sense.

I would like to assure you that I am well aware that any message on this passage in Paul's letter to Timothy is predestined and foreordained to alienate at least half the congregation. Therefore, as I prepared this sermon, I prayed a specific prayer: "Father, lead me into truth about these verses. Help me to listen to You, not my male prejudices. Help me to hear You, not current cultural correctness. Help me to minister truth, not manipulate the text. Amen." Although the role of women in public worship is a “hot topic” and perhaps the subject with the greatest potential for controversy in our local churches as well as in our society, the purpose of this message is to properly exegete the Scriptures, “thus saith the Lord,” without hidden agendas. Furthermore, since every person, male or female, has prior prejudices regarding this text, we must lay some ground rules.

First, we must read the text in light of the whole Scripture. We cannot isolate these verses, nor can we distill them into a simplistic formula, i.e., “Women be quiet, you cannot teach, you cannot speak!” Other passages, such as those found in Galatians 3:27-28 For as many of you as have been baptized into Christ have put on Christ. 28 There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus. and Philippians 4:3 Yes, I also ask you, true partner, to help these women who have contended for the gospel at my side, along with Clement and the rest of my co-workers whose names are in the book of life must be included in the final summation.

Second, we must distinguish between passages that teach a principle or set forth New Testament practices and passages that simply describe events or practices common in Paul’s day. For instance, the passage that records the occasion when Jesus turned water into wine at a wedding feast describes an event, not a practice we are to continue. However, other gospel accounts describe events, such as the Last Supper, that were to become New Testament practices continued by the church.

Third, we must read Scripture in light of its historical background, which includes both the cultural climate and the social customs of the day. With these ground rules in mind, let’s take a long look at a woman’s role in public worship.

I. The Culture

In the first seven verses of chapter two, Paul discussed public prayer, including why believers should pray and for whom to pray. He continued in verse 8 [1 Timothy 2:8]. Therefore I want the men in every place to pray, lifting up holy hands without anger or argument.

1. The Description of Public Worship Paul was specifically urging the men of the congregation to pray. This is not a reference to mankind in general because the definite article precedes the word man. Also, the emphasis here was not so much on the hand lifting as it was on the adjective holy. Paul desired that the men of the church approach the worship of God with a holiness that was the result of separated living: “Lord, here I am; look at my heart. I’m here to offer myself to You.” The word for prayer used here denotes prayers offered in the public worship of God, either by an individual or the assembly, but definitely prayer offered in public worship. The next phrase, “in like manner also, that the women.” is important because it does more than join verses eight and nine in a continuing description of public prayer. It moves the focus from exclusively men to include the women. We must remember to think of women and worship in light of three facets of the multi-cultural climate of Paul’s day.

First, in the Jewish segment of society, women were not allowed to speak in synagogues or to read the Torah (the Old Testament scrolls). In fact, the women were segregated from the men and seated in another place altogether. Supposed male superiority was so ingrained in the collective conscience that an ancient traditional prayer of Jewish males was: “Lord, I thank You that I am not a Gentile. I thank You that I am not a bondservant or a slave. I thank You that I am not a woman.”

In distinct contrast to male-dominated Judaism, the Greek culture, which prevailed over the far-flung Roman Empire, allowed women to be major players in public worship. In temples dedicated to a plethora of Greek gods and goddesses, women priestesses took part in worship. Equally was evident, and women worshiped with the men. In Ephesus, for instance, there were over 5,000 temple prostitutes who went into the city at sundown and returned with the proceeds from the practice of their ancient trade. Their prostitution funds filled the coffers of the temple.

Third, coming from both Judaism and paganism, were the new, first generation Christians. Without verbal traditions, centuries old practices, or written history, they had the teachings of Jesus on which to build their religious structure, but no particular instructions regarding the place of women in public worship. The Bible doesn’t actually record it, but I think we can surmise that there was a women’s movement in the first century New Testament church. From passages in the letters to the Ephesians and the Corinthians, I believe we can conclude that women were thinking, “We don’t have to remain silent anymore according to Hebrew customs because we have equality in salvation. Jesus set us free.” In fact, in his letter to the Galatian Christians, Paul wrote: Galatians 3:28 There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus.

2. The Discussion Of Public Appearance now moved from a description of public worship to a discussion of public appearance: 1 Timothy 2:9-10 Also, the women are to dress themselves in modest clothing, with decency and good sense; not with elaborate hairstyles, gold, pearls, or expensive apparel, 10 but with good works, as is proper for women who affirm that they worship God.

Why was it necessary to discuss appropriate dress for public worship? Perhaps the new freedom and equality accompanying the Good News of salvation in Jesus Christ blurred the parameters of conventional customs, and there was confusion at the after church coffee. “Do we cover our heads or not? Do we wear shawls or not?”

In any event, Paul felt the need to say, “Here’s how you should dress,” and the emphasis was not on particular items of clothing, but on the principle: dress modestly, avoiding extravagance and ostentatious apparel. The word translated modest is kosmios, from which we get the word world. It suggests orderliness. The word translated propriety means “saneness, soberness, self-control.” In other words, let a woman dress with good sense, understanding that a public worship service is not the place to wear clothing that calls attention to one’s appearance.

3. The Definition of Public Roles In verse 10, Paul emphasized that women’s clothing in public worship should be appropriate for women “professing godliness, with good works,” He begins here to define the place of women in the New Testament church – places of ministry and good works. Throughout the New Testament, we find women commended for their ministry. Paul wrote: Romans 16:1-3 I commend to you our sister Phoebe, who is a servant of the church in Cenchreae. 2 So you should welcome her in the Lord in a manner worthy of the saints, and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also. 3 Give my greetings to Prisca and Aquila, my co-workers in Christ Jesus,

The word translated servant is diakoneo, or “deaconess.” My frank opinion is that people, both men and women, set themselves apart for service and become ministering servants because of a call from God on their lives, whether or not they are ordained.

This woman was recognized for her deeply godly service, and functioned, not as a leader in a congregation, but as a servant.

Paul goes on to commend other Christians (some of whom were women) who were active in the service of Christ – Priscilla, Aquila, Epaenetus, Mary, and many others. Paul wrote Philippians 4:3 Yes, I also ask you, true partner, to help these women who have contended for the gospel at my side, along with Clement and the rest of my co-workers whose names are in the book of life.

In other words, a woman was to be known in her congregation for her ministry and her good works, not for her clothing and adornment. The role of a woman in public worship is defined as being a servant of the Lord, equal to a man in ministry and service.

But what about in positions of authority? Because I am an expositor of the Word, I must be truthful to the text in light of other Scripture written about this same subject.

1 Timothy 2:11-12 A woman should learn in silence with full submission.
12 I do not allow a woman to teach or to have authority over a man; instead, she is to be silent

1 Corinthians 14:34-35 since God is not a God of disorder but of peace. As in all the churches of the saints, 34 the women should be silent in the churches, for they are not permitted to speak, but should be submissive, as the law also says. 35 And if they want to learn something, they should ask their own husbands at home, for it is disgraceful for a woman to speak in the church meeting.

What if she’s not married? What if her husband doesn’t know as much as she does? Now, we really have some questions to deal with. The Greek words aner and anthropos are both translated man, but anthropos means mankind in general, whereas aner (translated husband in 1 Corinthians 14:35) means an adult male. In other words, ladies, “go ask the menfolk.” But not just any “menfolk.” A woman, married or unmarried, is to gain spiritual wisdom from a godly man in a place of authority and leadership. In order to get the complete picture, we must look at the verses preceding verses 34-35 of 1 Corinthians 14, which deal with tongues-speaking and prophesying in the congregation. In verse 31, Paul wrote, “For you can all prophesy,” and that included women. But a woman was not to interpret her own prophecy or anyone else’s; she was to remain silent in the area of interpreting prophecy. In other words, when a prophecy was uttered in the congregation, a woman was not to interpret it. If she wanted to know the interpretation of the prophecy, she was to ask the godly men in places of authority, including her own husband, if one of them were such a man. There is a place for women to serve God in the fellowship of the Christian community. I believe this passage teaches that women can be teachers as long as they teach other women, children, or mixed groups under the authority of their husbands. They cannot be the authority, but they can serve God under the authority of their husbands and their church.

II. The Curse

Let’s move now from the cultural climate of New Testament public worship to the foundation for Paul’s instructions – Genesis. 1 Timothy 2:13-14 For Adam was created first, then Eve. 14 And Adam was not deceived, but the woman was deceived and transgressed. Because scriptural revelation is progressive, “line upon line, precept upon precept,” the practices for the New Testament as well as contemporary churches are based on principles that are “from the beginning.” To know the place of women in public worship, we must go back to the third chapter of Genesis. Though this is the last decade of the twentieth century, our practices are based on eternal precedents.

1. The Curse Was Universal, Not Cultural A careful examination of Genesis 3:16 and Genesis 4:7 reveals that the word desire is the same Hebrew word in both verses. Genesis 3:16 He said to the woman: I will intensify your labor pains; you will bear children in anguish. Your desire will be for your husband, yet he will dominate you.

Genesis 4:7 If you do right, won’t you be accepted? But if you do not do right, sin is crouching at the door. Its desire is for you, but you must master it.” Speaking to Cain about his offering, God warned Cain that his jealousy of his brother, Abel, was like a little lion crouching at the door. If he failed to master it, it would grow up to devour him because the sin desired to dominate him. Cain would either “master” or “be mastered.” The word desire is used in the same way [Genesis 3:16]. This is not referring to sexual desire, but to a desire to dominate or master the husband. Eve’s punishment was far greater than the pain women experience in bearing children. An even greater pain is the pain of unsatisfied desire. The penalty for Eve’s sin included the realization that no matter how much a woman might desire to rule over her husband, God gave the husband the authority to rule over the wife. The sin of disobedience led to “…he shall rule over you.” The curse was universal, not cultural.

2. Truth Is Universal, Not Cultural

Another interesting part of the story is that when God told Adam that he could not eat the fruit from the tree of the knowledge of good and evil, Eve had not been created. This information was given to Adam alone. Yet, when the serpent asked Eve what her limitations were in the lush, green garden, she said: Genesis 3:3 But about the fruit of the tree in the middle of the garden, God said, ‘You must not eat it or touch it, or you will die.’ ” How did she know that? Adam told her. Yet, even with the knowledge, she was deceived. She believed the serpent’s story, ate the fruit, and gave some to Adam, who ate it without asking any questions. It appears to me that Eve was deceived, but Adam simply rebelled against God’s clear instructions. He knew better.

It also seems to me, and this is supposition, that the lesson we learn here is that women are a little more inclined to be deceived and men are a little more inclined to be deceived and men are a little more inclined to be rebellious. I don’t know if that holds true in every case, but it seems to be a large part of the garden story. The universal truth is that both Adam and Eve sinned in the garden by disobeying God’s clear instructions. The consequence of the sin was spiritual death for all of us, but praise God:

1 Corinthians 15:22 For just as in Adam all die, so also in Christ all will be made alive.

III. The Cross

It seems to me that the hardest verse of our text to interpret is verse 15: 1 Timothy 2:15 But she will be saved through childbearing, if she continues in faith, love, and holiness, with good sense.

It seems that there are only two or three ways to interpret this verse. First, that childbearing saves women, and this can’t be the correct interpretation since some women never marry and of the others who marry, some are unable to have children. Second, that women find fulfillment in motherhood and family life. While that is certainly true, I believe there is another consideration, the third interpretation, which sends us back to Genesis: Genesis 3:15 I will put hostility between you and the woman, and between your seed and her seed. He will strike your head, and you will strike his heel.

It became the unique function of a woman to give birth to the Saviour, who provided salvation not only for her, but for all mankind. That salvation was obtained by the means of a cruel cross, suffering and death. Yet, that same cross of suffering became the means of redemption through the glorious resurrection of the Lord. Thus, the cross became our avenue of restoration and our symbol of victory.

1. The Cross Reclaims Our Inheritance The salvation provided by the Lord Jesus Christ through His birth, life, death, and resurrection, makes men and women equal inheritors of eternal life. Remember: Galatians 3:28 There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus. Yes, the cross restores all to the same inheritance, but not to the same function. The Lordship of Christ sets us free, free to be restored to pre-curse status. What was that? Before the fall, Eve did not yet desire to rule over her husband. As Christians, women can conquer the desire to rule over their husbands by willingly submitting to the husband’s authority as the husband willingly submits to the authority of Christ.

2. The Cross Restores Our Uniqueness Men and women in Christ have the same inheritance, eternal life, but not the same function. We are uniquely different. It’s not a matter of rights; it’s a matter of position and purpose. We function differently physically and spiritually.

3. The Cross Reveals Our Victory Because of the cross, we are able to inherit the unsearchable riches of Jesus Christ, who sent the Holy Spirit to provide healing, guidance, comfort, instruction, and victory over sin. Henry Blackaby explains that the Holy Spirit of God speaks through the Word of God to reveal the truth of God, and truth is a Person. To know who we are in Christ, we don’t need to look to the mores of our society or to current politically correct role models…we need to see Jesus, who said:

John 5:30 I can do nothing on My own. I judge only as I hear, and My judgment is righteous, because I do not seek My own will, but the will of Him who sent Me.

When a wife observes her husband submitting himself to the Lordship of Jesus Christ, as Jesus submitted Himself to the Father’s will and purpose, she is willing to be submissive to him. God instituted lines of authority, and when we rightly commit ourselves to His Lordship as husbands and wives, it all comes together. But many times, wives have become the spiritual leaders of their families by default because the husbands fail to assume the role of leadership. In these cases, we can’t blame the women who are frustrated by their husbands’ failure. One reason for the movement toward women pastors and church leaders is an abdication of spiritual authority on the part of the men. Christian homes need husbands who submit to the Lordship of Christ and wives who will submit to their husbands and to the Lord. We can’t afford to use our culture’s current criteria to determine our roles in the family. The Bible is our guide, not what is socially acceptable. As Christians, we find our places both in our homes and in public worship clearly defined in God’s Word. A woman’s role in public worship is ministry with dignity. She seeks to be known not by her appearance, but by her good works. She respects the authority of her husband and other godly men in places of leadership, and she willingly submits to God-ordained authorities. She acknowledges the Lordship of Christ, the truth of God’s Word, and the leadership of the Holy Spirit. She allows the Holy Spirit to replace her desire to “rule over” with the sweet spirit of submission because she knows who she is in Christ…

Romans 8:17and if children, also heirs—heirs of God and co-heirs with Christ—seeing that we suffer with Him so that we may also be glorified with Him.

2Tim 2:9-14 Controversial. With the rise of modern feminism, many denominations have eschewed the logical and traditional interpretation of this passage. many "creative interpretations" to avoid its implications.

They argue that this passage must be INTERPRETED CULTURALLY, that it was relevant for that time and that place but holds no authority over us today. We always interpret the Bible culturally. Knowing the culture in which Scripture was written is vital to our understanding. However, the problem that liberal churches and denominations have with this passage is not interpretational, it is theological. Their problem is they have tossed out the doctrine of biblical inerrancy. They have decided to pick and choose what parts of the Bible they will believe.

They argue that PAUL WAS SEXIST and therefore we can discount anything he says about women. What Paul says about the role of women squares with what Jesus said, what Peter said and is consistent with the entirety of Scripture.

Third, they argue that GALATIANS 3:28 SUPERCEDES what Paul teaches in the Pastoral Epistles. Galatians 3:28 teaches one of the most preeminent doctrines of the NT, that God was forming in one body, the church a new humanity. It says, "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 Jesus." The ground is level at the foot of the cross. Men are not elevated to a higher rank than women in God's kingdom. God values women as highly as men. Even as God values men and women equally, He has given them different and distinct roles.

Our text is not a difficult passage to understand. For many, it is a difficult passage to accept and obey. That is a characteristic of inspired Scripture. It assaults our pride. If God's design for women came naturally, we wouldn't need this passage. Ladies, the question is not "Do I accept this teaching?" The question is "Will I obey this teaching?"

I. The Christian Woman is to be Beautiful (vv.9-10). I heard that Phyllis Diller (remember her?) once said she spent three hours in a beauty shop - and that was just for the estimate!

A. She is beautified by GODLINESS not GLAMOUR. In Ephesus - the city where Timothy was pastoring - when women stepped out for the evening they would spare no expense to look dazzling. Braids of hair piled high on their heads - braids fastened with tortoise shells - pins and combs made of ivory, silver, and gold - imported pearls woven into their hair. Then, they’d work down. Imagine if they spent that much time on their hair how extravagant the rest of the ensemble was. It was like the Academy Awards every night. The more extravagant - the more expensive - the more captivating - the better. In Ephesus the women spent fortunes on their outward appearance. Sometimes I wonder if women really understand how what they wear effects men and the opinion of men towards them. Women should watch men watching women - listen to the comments men make to men about women. Women should ask themselves if they really want that kind of attention from men. Why do women - especially if they understand how this effects men - why do women sell themselves short - trying to get the attention of men - or influence men - by the clothing - or lack of clothing - they wear? On the other hand, some have taken Paul’s teach so far as to say that women shouldn’t wear make-up or jewelry or fashionable clothing. The more drab and less flattering the better. But even that focuses on the outward. Paul says its not what’s outside that impresses God. Godly womanhood has to do with the heart of a woman being broken and seeking the things of God - inward God inspired beauty. What women wear - how they conduct themselves - should draw attention to God working within their hearts. When a man sees a woman who is dressed provocatively, showing her flesh and her figure, he will be attracted to her but he will not find her attractive. He will lust for her body but he will not love her soul. She will arouse his sinfulness not his godliness. When a Christian man sees a woman like that, he thinks one of four things about her:

She is NAIVE. She has not been taught well. She is ignorant of how to dress herself.

She is NEEDY. She has such low self-esteem the only way she can feel good about herself is to get the attention of men. She wants to be accepted any way she can.

She is ARROGANT. She has a beautiful body and she knows it. She flaunts it because it makes her feel superior. She is a tease.

She is EASY. She markets her body to get what she wants.

B. She is valued for SERVICE not SELF-PROMOTION. Rather that being overly concerned with fashion, a Christian woman is to clothe herself with what "is proper for women professing godliness with good works" (v.10).

II. The Christian Woman is to be Submissive (vv.11-14).

She is to learn QUIETLY.

She is to Act RESPECTFULLY. Women are to be teachers of women. Titus 2:3-4 specifically say that "The older women. [are to] admonish the younger women." Women are to be teachers of children. In 2 Timothy 1:5, the Apostle reminds his young friend of "the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice." It is obvious that his godly mother and grandmother first trained Timothy in the faith.

The first reason is THE ORDER OF CREATION. Paul summarizes Genesis 1-2 when he says, "For Adam was formed first, then Eve." They were not formed at the same time. God formed Adam "of the dust of the ground." Eve was formed from a rib from Adam's side. The Hebrew word for "man" is ish. The Hebrew word for "woman" is isha, "out of man." 1 Corinthians 11:7-9 says of man, ".he is the image and glory of God; but woman is the glory of man. For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man."

Adam said, "Eve, do you love me?" Eve said, "Honey, there's nobody for me but you." Eve was created to be "a helper comparable to him" (Gen.2:18). From the beginning, God made men and women different with distinct roles.

The second reason is THE ORDER OF THE FALL. Verse 14 says, "And Adam was not deceived but the woman being deceived, fell into transgression." In other words, Eve was "deceived" by Satan and was the first to violate God's command. She was the first to sin. She was "deceived" into thinking that she could become "like God." So she usurped God's authority and Adam's authority and "fell into transgression" or literally "became a transgressor." It is apparent from Genesis 3:6 that Adam was with Eve and allowed her to persuade him to sin too. He was "not deceived" but willingly sinned. How ironic that Eve's sin was violating the authority of God and her husband. Adam's sin was in listening to his wife. Genesis 3:14-16.

III. The Christian Woman is to be Influential (v.15).

This last verse seems a bit puzzling at first glance, "Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control."