Why I propose that 1 Timothy 2:11 – 15 is not about women teaching in the church:

Why I propose that 1 Timothy 2:11 – 15 is not about women teaching in the church:

A woman must quietly receive instruction with entire submissiveness. ¹² But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. ¹³ For it was Adam who was first created, and then Eve. ¹⁴ And it was not Adam who was deceived, but the woman being deceived, fell into transgression. ¹⁵ But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.

1 Timothy 2:11-15 (NASB)

First of all the context of 1 Timothy says nothing about the church even by inference. 

The only way anyone could say Paul's saying he "did not permit a woman to teach a man" applied to the church would be if the context of the  prohibition applied it to all circumstances.There is nothing in the chapter that even hints that the passage is to be applied universally -- the passage in context does not say that women are not allowed to teach men in every situation.

The key verse that is often used to say that women cannot teach men – either in any context or in the church is verse 12 -- "But I do not allow a woman to teach or exercise authority over a man, but to remain quiet."

The passage in Greek is this -- ¹² διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ’ εἶναι ἐν ἡσυχίᾳ.

It is interesting that most interpreters deny that the prohibition is universal, not by context, but on the grounds that in the Biblical record there are instances where women taught men. Yet they still affirm that it applies to teaching in the church because they believe Paul is saying women are not to teach men in some context. 

In many cases they say that it only applies to teaching in the church. And even some qualify it to mean taking the office of a teacher (teaching elder) which, according to most, equates to the present day pastor.

I would like to propose that the prohibition is either universal, because the context does not allow for specific prohibition beyond the situation it is found in, or it only applies to the specific situation spoken of in the text. 

I personally do accept the argument that it cannot be universal, but not because of other passages both in the Old and New Testaments where women did teach men. I do not believe it is about teaching men at all.

I propose that taking the word woman (γυναικὶ -- gynaiki) to mean generic singular “woman” and the word ἀνδρός (andros) to mean generic singular “man" is why there is confusion about the verse.

The word "woman" (γυναικὶ -- gynaiki) has two potential meanings – generic singular “woman”  or “wife.”

Similarly, "man" (ἀνδρός -- andros) has two potential meanings – generic singular “man”  or “husband.”

Translating the word woman (γυναικὶ -- gynaiki) as wife instead of woman and the word man ἀνδρός (ἀνδρός -- andros) as husband instead of man makes the passage clear and fully fits the context.

But I do not allow a wife to teach or exercise authority over a husband, but to remain quiet.

Here is the entire passage with the two words translated in this way:

A wife must quietly receive instruction with entire submissiveness. ¹² But I do not allow a wife to teach or exercise authority over a husband, but to remain quiet. ¹³ For it was Adam who was first created, and then Eve. ¹⁴ And it was not Adam who was deceived, but his wife being deceived, fell into transgression. ¹⁵ But wives (not in the original text) will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint. 

When this way of translating these words is used it becomes even more clear that the passage is talking about wife / husband relationships and nothing to do with the exercise of authority or teaching in the church. 

This translation also fits the earlier passage regarding domestic relationships between a husband and wife in Ephesians 5:21-33. Note that in this passage the words used for wives (γυναῖκες) and husbands (ἀνδράσιν) are the plural forms of the words translated woman and man in the 1 Timothy 2 passage.

²¹ and be subject to one another in the fear of Christ. ²² Wives (γυναῖκες), be subject to your own husbands (ἀνδράσιν), as to the Lord. ²³ For the husband (ἀνδρός) is the head of the wife (γυναικὶ), as Christ also is the head of the church, He Himself being the Savior of the body. ²⁴ But as the church is subject to Christ, so also the wives (γυναῖκες) ought to be to their husbands (ἀνδράσιν) in everything.
²⁵ Husbands (ἀνδράσιν), love your wives (γυναῖκες), just as Christ also loved the church and gave Himself up for her, ²⁶ so that He might sanctify her, having cleansed her by the washing of water with the word, ²⁷ that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. ²⁸ So husbands (ἀνδράσιν) ought also to love their own wives (γυναῖκες) as their own bodies. He who loves his own wife (γυναικὶ) loves himself; ²⁹ for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, ³⁰ because we are members of His body. ³¹ For this reason a man (ἀνδρός -- same word used for husband) shall leave his father and mother and shall be joined to his wife (γυναικὶ), and the two shall become one flesh. ³² This mystery is great; but I am speaking with reference to Christ and the church. ³³ Nevertheless, each individual among you also is to love his own wife (γυναικὶ) even as himself, and the wife (γυναικὶ) must see to it that she respects her husband (ἀνδράσιν).

Ephesians 5:24-33 (NASB)

While this understanding will not please everyone, it is clear that in the home there is mutual submission - ²¹ and be subject to one another in the fear of Christ. It is not a submission in kind however. The man’s submission is in loving his wife like Jesus loved the Church. The woman’s submission is to respect her husband as the Church is to respect Jesus. Neither is free from constraint in their will toward the other. Neither is to dominate the other. And we see the reason from all of this which I propose sums up the entire purpose of history – especially the creation of humans as male and female -- ³² This mystery is great; but I am speaking with reference to Christ and the church. (Ephesians 5:32 NASB)

The home is to reflect the relationship of Jesus and the Church. It is obvious that Jesus is not ruling over the Church in a dominating way but loving her with his very life. It is also obvious that the Church is to be subject to Jesus in everything. Both are the forms of submission appropriate to the marriage and to the relationship of Jesus and his Church. It is doubtful that anyone would take the instruction about the roles of husbands and wives to be universal. The passage is limited to the marriage relationship. Women are not to be subject in everything to all men. Men are not to love all women as Christ loves the Church. To extend this passage’s instruction to all of life would actually be harmful and surely produce wrong relationships. I propose the same can be said of the passage in 1 Timothy.

If we take the word presently translated woman as wife and the word presently translated man as husband the passage in 1 Timothy then becomes clear to mean the wife is not to instruct her husband. This also fits the Ephesians 5 model where the Church is not to instruct Jesus.

Even here I propose that it is not that she cannot share with him, because of his own humanity,  ways he can improve or ways he could do things better. If we look at the rest of the verse and translate accurately another word we can see the full principle which is entirely rational and entirely biblical.

¹² διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ’ εἶναι ἐν ἡσυχίᾳ.

But I do not allow a wife to teach or exercise authority over a husband, but to remain quiet.

The word translated authority (αὐθεντεῖν) does not mean a generic authority. It is very specific and its only use in the Bible is in this passage. It literally means to take up arms. By extension it means to domineer over. It is never used in scripture of a person having legitimate authority over men or women. 

HELPS Word-studies

831 authentéō (from 846 /autós, "self" and entea, "arms, armor") – properly, to unilaterally take up arms, i.e. acting as an autocrat – literally, self-appointed (acting without submission).

If we take the literal translation or even the extended translation we see that it makes sense and does not diminish the image of a woman in relationship to God, her husband or other men.

But I do not allow a woman to teach or to take up arms over a husband, but to remain quiet.

But I do not allow a woman to teach or domineer over a husband, but to remain quiet.

Again the specific image of Jesus and the Church indicates the positional authority of a man and woman in the home.

The word quiet does not require a translation of silence. It can also mean in a quiet way – i.e. in a peaceful and entreating way. 

Just like we would tell a couple who are embittered with each other to start communicating in a quieter and more respectful manner. 

We would also ask them to stop accusing each other by pointing out their faults (instructing each other in a way that causes both to take up arms against each other…..).

In light of these understandings I propose that the passage means that in her relationship with her husband a woman is not to instruct her husband in a way that is adversarial.  

The church is not to do this to Jesus though she is to let him know her cares and burdens in prayer. 

 She is not to use her insight to dominate her husband. The church is not to do this to Jesus but yield to his leadership even when it seems to go against her thoughts. 

She is to respectfully share with her husband her thoughts and feelings and not raise her voice or yell at him. The church is not to yell in anger at Jesus but she is to make her requests and desires known to him in thankful prayer.

I would also like to propose this is not only good advice for women but also men. A husband should not domineer over his wife….. Jesus does not do this to his bride, the church. He lovingly leads her for her own benefit and not his own. 

A husband should not use his gift of insight and instruction to take up arms against her. Jesus does not do this to his church but lovingly shares truth with mercy with her. He should not demean or accuse her so as to take up arms against her or tempt her to take up arms against him. Jesus does not do this to his church. He continually seeks to build her up and help her succeed in everything she does. 

And he should not raise his voice or yell at her in impatience. Jesus does not do this to his church. He patiently instructs those who are not following his lead.

So I propose from all of this that Paul is speaking only of the context of the home in 1 Timothy 2: 11-15. I further propose that to extend it to all contexts is not correct simply because it is not borne out by the rest of scripture and the actual passage says nothing at all about it being for any other context than the home.

In saying this I am not saying that the Bible gives unlimited restriction to women’s roles in the church. That is another study. It is just that the use of what I propose is a clear teaching about domestic situations relating to living the image of Jesus and his Church, giving men a place of leadership, proper respect and building a peaceful home is not to be extended to the church or any other context.