Timothy I - Expositional Study
THE LADIES
Scripture Reading: 1 Timothy 2:9-15 (KJV)
Introduction
What would the Lord’s church have done without women? Some of them, like the men, have been a nuisance, but many have been a blessing to their fellows and the cause of
He takes two verses (9, 10) to discuss the woman and her charm; and he divides what he has to say into two kinds of charm, false charm. As a point of interest, lipstick is not modern – far from it. It was practiced centuries ago by the ancient Egyptians, as well as other nations. speaking of the times of this Timothy letter, Chrysostom mentions "painting, coloring the eyes, a mincing walk, an affected voice, a languishing look"; and others have spoken of "the excess of self-adornment which was the special feature of the Ephesian women" Sad to say, there is no need to go back to early centuries for such things, because in our own age and even in the church today, we can find abundant illustrations.
No doubt, Paul was thinking of women attending worship, ruling that they were not to dress as if they were going to a theater, party, or banquet. A Christian woman should avoid vulgar display, whether in "apparel" or person – wherever she may be, whatever the occasion, she should always dress and act in a manner "becometh" a Christian woman. Incidentally, it seems that men were not, and are not, entirely free from clothes-worship, judging from the attitude of showing the ringed, richly dressed gentleman into the best seat, which James speaks against (James 2:2-3). Christian women are urged to not place their affections in either unworthy or unbecoming fashions of this world. These serious and severe words of the apostle should be taken as a warning against immodest or extravagant dress and action.
If Christian women truly seek to know how, outwardly, to "adorn themselves", consider being guided by three general principles: (a) "modest apparel" (some scholars like "in seemly guise"). This would include dress and perhaps deportment and demeanor, as well. (b) "shame-facedness". This word is not easy to render, but the Revised Version has the old English word, "shamefastness". Some scholars like, "made fast by an honorable shame", that is, to allow nothing that would embarrass or outrage a proper sense of shame. (c) "sobriety"; this has nothing to do with strong drink, though a warning about that would not be out of place. The word really means sobermindedness – a well-balanced state of mind. Today in our society some women spend much of their time trying to dress to dazzle their friends, which, in some cases hides and disfigures their real beauty.
Now, we turn to the true charm – "...whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel but let it be the hidden man of the heart...even the ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Pet. 3:3-4). Such a spirit will manifest itself, as Paul reminds Timothy, in "good works", a charm which becomes a woman "professing godliness". After all, if our profession is not merely idle words, it will be matched with works. As a point of interest, in the New Testament "works" are often mentioned to oppose loose living, combined with the loose doctrine of false teachers.
If we want to see how attractive, how winsome this charm can be, we have only to turn to 1 Peter 3, where, in verse 1, we have, "Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives" (NIV). Not what is said, but what is done. Not what is professed, but what is possessed. Not only that we believe, but that we behave – here lies a woman's, or man's true charm.
Now we turn to women in the church. Verses 11-14 are occupied with this important relationship. Before proceeding with our study, let it be said that the body of Christ, the church, throughout the life of a Christian is of vital importance. When we are born again, saved, we are not intended for isolation, but for fellowship. One by one we are raised from baptism to walk in newness of life, but we then live as part of a world-wide family, the family of God, the Lord’s church. Basically, the outward and visible signs that we belong to the church of our Lord can only he determined by our living by and obeying God's Word, and faithful fellowship with God's family. A wise child of God will throw all his or her support and service into the life and activity of the nearest local congregation of the Lord’s church in order to help the work and witness of that Christian company, as well as the welfare of our own spiritual life and experience. It is not for nothing that Hebrews 10:25 says, "Not forsaking the assembling of ourselves together." An isolated Christian is an ill-developed Christian.
Having made these preliminary remarks, we now return to our study – principles of a Christian woman's attitude in relation to group worship.
Concerning women in public worship notice first her place in the public assembly, for it is there, not in the private circle, to which the apostle speaks. (a) "Let the woman learn in silence with all subjection." Male or female, a Christian should always be a learner. As soon as the Lord's invitation has been obeyed, it should be immediately followed by the Lord's instruction to, "learn of me" (Matt. 11:28, 29) A Christian woman is never to be behind a man in assuming an attitude of discipleship. The only difference from man is that she is to make no contribution by argument, statement, or question in the public worship assembly of Christians. She is to place herself in "subjection", while maintaining "silence". Any remarks she may wish to make are to be reserved for the privacy of her home, after the public assembly. This is not something reflecting the views of men, but rather the will of God regarding the matter. Accepting the Bible as inspired by the Holy Spirit means accepting every word, including how women should act in the public worship assembly of Christians, though frankly, as pointed out below, we have often made mistakes in our teaching and understanding of His Word on this subject. To teach in the public assembly is man's God-given prerogative, and it is not to be usurped by women. Remember, Paul is referring solely to public worship.
"Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church" (1 Cor. 14:34-35). This text is often misunderstood, simply because people ignore the context in which it was written. Paul is speaking of how to maintain order in the public meetings of the church. He begins in verse 26 of the same chapter and continues on with what should and should not be done in the meeting. In verse 29, Paul writes about prophecies and prophets: "Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by, let the first keep silent" (1 Cor. 14:29-30). If any other prophet receives an additional revelation he is to keep silent while the first is prophesying. The context of the discussion is order and appropriate behavior during the meetings. In the same context, Paul speaks to women of the congregation. The Greek word used in this text for "women" is gunaikes. However, this Greek word can also be translated "wives." The text continues: "And if they want to learn something, let them ask their own husbands at home; for it is shameful for gunaikes (women or wives) to speak in church."
It seems clear that Paul is addressing only married women. Moreover, it is possible that he is specifically talking to wives of the prophets who want to help their husbands while they are prophesying. As the text above commanded the prophets who receive a Word to be silent while others are prophesying, so in the same way the wives of the prophets are also instructed to be silent and not disrupt their husbands. For this reason they are commanded to go home and ask their husbands at home if they have any questions (for more on this subject see lesson titled "Christian Women" found in the Heroines of Faith section of Religion Library in Contents).
We must never overlook her position in the early story – how beautiful and useful a place she occupies in the records of the early church, as well as in the Old Dispensation. In the New Testament, we think of the Virgin Mary; Joanna and Susanna who "ministered unto Him of their substance" (Luke 8:3); or of Mary Magdalene and her devotion (John 20:16); or of Martha and Mary His friends (John 11:5); or of Mary, mother of Mark who lent her house for the prayer-meeting (Acts 12:12); or of Philip's four daughters who prophesied in private (Acts 21:9); or of Lydia whose heart the Lord opened and whose house she opened to His servants (Acts 16:14, 15); or of Tabitha the foundress of Dorcas meetings and all sewing-parties (Acts 9:39-40); or of Phoebe "Servant of the church, and succourer of many" (Rom.16:1, 2). Continuing the story, remember Monica who, by her earnest prayers, won over her sadly erring son Augustine to the Lord's service. By mentioning this tiny proportion, we have started upon an unending task of the multitude of godly women, who, though shut off from public ministry by God, have found private opportunities of serving the Lord and His people. Thank God for this grand position that was, from the first, admiringly, gratefully, and ungrudgingly given them in the story of the church.
Women are to work for God through private opportunities. Consider this example: "And he began to speak boldly in the synagogue, whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly" (Acts 18:26). They could have just criticized him, letting it go at that; but, he was evidently a good man, and it would have been a pity to leave him where he was. He was apparently a splendid preacher – eloquent, mighty in the Scriptures, as far as he went; fervent in enthusiasm, diligent in his work, courageous. With all these fine gifts, it is easy to believe that he drew crowds when preaching in the synagogue. And yet there were two there who were sadly conscious of something amiss. Up to a point this man was magnificent, but his doctrine was at fault, "knowing only the baptism of John". John, the baptizer, had said, "I indeed baptize you with water unto repentance...He shall baptize you with the Holy Ghost, and with fire" (Matt. 3:11).
It was the latter in which the teaching of Apollos was deficient. We also see this in the case of "certain disciples", who, when challenged by Paul on this matter, confessed, "We have not so much as heard whether there be any Holy Ghost" (Acts 19:1, 2). Apollos taught them many things, but they heard nothing from his lips of this doctrine because he did not know it. It is possible that Aquila was too sensitive to take-up the matter in public; but instead invited Apollos to the privacy of home – one of the benefits of which was that Priscilla was able to join in the talk on this all-important subject. It is not said that "he", Aquila, did it; but "they" did it; the woman was presented her chance and she took it. Though God has taken women out of the pulpit in public worship, she still finds the way open to bear her testimony, giving her message, in women's classes, Bible school classes, and, as in Priscilla's case, at home. How many souls are "in the faith" (1 Cor. 13:5) because a faithful women, who, in her private opportunity, spoke a word for the Master – often proving to be the saving message. Thanks be to God for ladies, and their particular ministry.Our passage speaks further of her chance in parental responsibility – "She shall be saved in childbearing" (v. 15). This is a difficult sentence. Here are two possible explanations: (a) Giving its Gospel meaning to the word "saved", she shall find her own salvation by bringing up her children in faith and love, etc. – but would not this approach teach salvation by works (which Ephesians 2:8-9 says is inadmissible)? (b) However, still allowing the word "saved" its full spiritual significance, and preceding the word "childbearing", with the definite article, which is there in the Greek, she who was "in the transgression" (1 Tim. 2:14), shall, speaking generically, be saved through "the childbearing" of the "seed of the woman", spoken of in Genesis 3:15. This seems a reasonable view to take; but, perhaps something different is intended. (c) Could it possibly mean that the word "saved" is not here used evangelically, but instead means delivered from spiritual uselessness? Verses 11-14 do seem to condemn ladies to that fate. However, she has her chance in the children she bears, for, while she cares for all their physical and temporal needs, she can, as no one else can, minister to their spiritual welfare. What a joy she must feel, watching her child "continue in faith and charity and holiness with sobriety." If she be denied the joys of normal parenthood, she still can know the privilege of begetting spiritual children, much like Paul, who speaks of Timothy as "my own son in the faith" (1 Tim. 1:2), and through her quiet, personal influence, she may wield a power for the kingdom that is beyond measure and she may enter with true understanding into that saying in 3 John 4, "I have no greater joy than to hear that my children walk in truth." Perhaps it is in her child that she has her greatest spiritual opportunity. Consider the great and gracious home influence in which Timothy had been reared, long before Paul led him to Christ. "I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also" (2 Tim. 1:5). It is questionable whether public preaching is a greater and more powerful ministry than the home – totally open to ladies.
From the mind of William Ross Wallace came these wonderful words:
Blessings on the hand of women!
Angels guard its strength and grace,
In the palace, cottage, hovel,
Oh, no matter where the place;
Would that never storms assailed it,
Rainbows ever gently curled;
For the hand that rocks the cradle
Is the hand that rules the world.
Infancy's the tender fountain,
Power may with beauty flow,
Mother's first to guide the streamlets,
From them souls unresting grow –
Grow on for the good or evil,
Sunshine streamed or evil hurled;
For the hand that rocks the cradle
Is the hand that rules the world.
Woman, how divine your mission
Here upon our natal sod!
Keep, oh, keep the young heart open
Always to the breath of God!
All true trophies of the ages
Are from mother-love impearled;
For the hand that rocks the cradle
Is the hand that rules the world.
Blessings on the hand of women!
Fathers, sons, and daughters cry,
And the sacred song is mingled
With the worship in the sky –
Mingles where no tempest darkens,
Rainbows evermore are hurled;
For the hand that rocks the cradle
Is the hand that rules the world.
Conclusion
And you, young Timothy, upon whom is thrust much responsibility and who will, no doubt, deal with several Christian women in the Ephesian church, see that you handle them wisely and well, teaching them these things about their charm, church and chance. And you who owe so much of your spiritual life to a woman's godly touch, make it your care to see that their ministry to others is happy and fruitful as in your own case.
