IS IT BIBLICAL FOR A WOMAN TO BE A PASTOR?

It seems discussion regarding whether or not there is scriptural basis for a woman to serve as a pastor is undergoing renewed debate in various Baptist circles. In wading through the deep waters of this subject, one must turn to First Timothy 2:11-15 to gain an understanding. This portion of scripture is almost universally considered to be complex and difficult. Nicholas T. Wright, former Bishop of Durham, considers this portion of Scripture as the “hardest passage of all” to exegete properly. All who have wrestled with an understanding of what the Apostle was seeking to convey would agree with Bishop Wright, yet I do believe an understanding of the text is possible. Let it be stated at the outset, the goal is to be both gracious in presenting Scriptural understanding and to prayerfully honor the truth of Scripture in interpretation.

The portion of Scripture under consideration, beginning in verse 9, reads (KJV):

I Timothy 2:9-15: 9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 10 But (which becometh women professing godliness) with good works. 11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

Numerous interpretive approaches have been made seeking to grasp the meaning of Paul’s words to Timothy. When grappling with gaining an understanding of these verses, as one must always do, the context and the cultural background must be a guide in coming to a proper interpretation. Any interpretation of this portion of Scripture must take into consideration the theological, contextual, cultural and historical background, and other scriptural passages on the same subject. With that said, an attempt will be made to shed some light and understanding on these complex and often controversial verses.

An understanding of the culture background in which the verses under examination were penned is essential. In the Roman world, the female was a part of all the heathen religions, and women occupied a prominent place in the services. The worship of Aphrodite at Corinth was probably one the most immoral in which prostitution was actually made into a religion. The thousand vestal virgins who were in the temple of Aphrodite on top of the Acropolis in Corinth were nothing in the world but prostitutes. In all the mystery religions, there were priestesses who played a prominent role in the “worship” services (Leonard Swindler, Women in Judaism, 1976, 18-14 (24); also, Karl Barth, Ephesians, 2.656; and Vernon McGee, I & II Timothy, Through the Bible Books, 1978, 46-47).

Paul in writing to Timothy, who was residing in the pagan society of Ephesus, advises him concerning the church doctrinally, structurally and functionally. Like Corinth, Ephesus was one of the world centers of paganism, as the Roman goddess, Diana (in Greek the goddess, Artemis), was the prevailing deity of the city (Acts 19). The worshippers of Diana taught the superiority of the female and advocated female domination over the male, and the priestess were well known for officiating in temple “worship” (Lily Ross Taylor, “Artemis of Ephesus,” The Acts of the Apostles, Part I of Beginnings of Christianity ed. F.J. Foakes Jackson and Kirsopp Lake, 5, 1933, 253-254; W.M. Ramsey, “Diana of the Ephesians,” A Dictionary of the Bible, ed. James Hasting, Edinburgh: T&T Clark, 1898, 1.605).

The worship of Diana was characterized by sexual perversion and so-called fertility rites, her image being represented as a many breasted woman. The female participants were known to be loud, boisterous and disruptive. As well, the women who were involved in pagan worship in Ephesus and Corinth, would adorn themselves in sexually enticing dress and ornate jewelry. Women occupied a very prominent position in heathenistic worship.

In addition to the worship of Diana, there was present in Ephesus the spread of the early seeds of Gnosticism. Gnostics derived their name from the Greek word “gnosis” which means “knowledge.” Gnostics believed each person possesses a “divine spark” within, but for one to arrive at a full knowledge of God one needed the help of emanations or aeons or “spirit guides,” to impart divine knowledge that would aid one in their spiritual journey to experience the fullness of the divine. Gnostics taught that Jesus was just one of the many aeons or “spiritual guides” along the way in the quest to experience the fullness of God.

While there are many variations of Gnosticism, the Gnostics believed the God of the Old Testament, who created the physical world, was a lower divine being, called the Demiurge. This lower divine being that created the physical world had emanated from the “fullness of God.” Gnostics turned the creation story upside down, believing Eve was the illuminator of spiritual consciousness in Adam. In Gnosticism, Eve was superior to Adam as she was sent to be the “awakener” of Adam who was in a deep sleep, having no spiritual soul or consciousness. While the Bible has Eve physically emerging from Adam’s side, the Gnostic version has Adam’s spiritual awakening being the result of Eve calling him forth from the depths of spiritual unconsciousness, crying out, “Adam, live. Rise up upon the earth.” Upon Eve “awakening” Adam, he says to her, “You shall be called the ‘mother of the living’, because you are the one who gave me life.” (From the Gnostic writings Nag Hammadi Library discovered in 1945 – Apocryphon of John and On the Origin of the World.) Gnostics contended that man was indebted to woman for bringing him to life and consciousness. Again, in Gnosticism Eve is superior to Adam. This is important to understand Paul’s meaning in I Timothy 2:11-15.

Worship of the pagan goodness Diana and the early seeds of Gnosticism, were twin towers of evil influence that Timothy confronted as he sought to bring order and stability to the Ephesian Church. So, with some knowledge of the historical and culture background in which Timothy found himself, attention can now be turned to gaining a better understanding of Paul’s instructions on Christian conduct in public worship. First Timothy 3:14-15 clearly states this is one of the reasons Paul was writing to Timothy, “These things write I unto thee, hoping to come unto thee shortly: But if I tarry long, that thou may know how thou ought to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” The instructions Paul gives to Timothy was so that he would know how the church assemblies should be structured and function in the midst of a society influenced by pagan religion and false teaching.

As chapter two begins Paul gives instruction regarding public prayer and delineates the conduct of men and women in public worship. The men are to lead in prayer, “lifting up holy hands without wrath (anger) and doubting (disputing)” (I Tim. 2:8). Prayer must be offered in a spirit of love, harmony, peace and unity. Powerful prayer cannot be separated from living a holy life.

In addressing the woman’s conduct, because of the unfavorable light cast on womanhood because of the prominence of woman in pagan worship and Gnosticism, Paul elaborates on the character and conduct of the Christian woman in Ephesian society.

First, in I Timothy 2:9-10, Paul writes, “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works.” It was because of these heathen practices of many women in Ephesus that Paul emphasizes in this portion of scripture that the focus for the Christian woman should be upon inner adornment and beauty rather than outward adornment and sexual allurement. The word translated “shamefacedness” (KKJ) has nothing to do with the “face” or “shame”, but denotes one who possesses the qualities of modesty and humility in their life. It “denotes a demeanor which is restrained by true womanly reserve and inner beauty” (Charles Erdman, The Pastoral Epistles of Paul, Westminster Press, (1965) 40-41).

Paul in these verses is encouraging women in the importance to set themselves apart by the way they dress so as to not have any misconstrued identity with those associated with women of the Temple of Diana. Paul is not against women “looking good,” but he is more concerned about women acting godly and dressing in an appropriate manner that is not sexually provocative. Christian beauty from the inside will always enhance outer beauty, not the other way around. A woman with a character adorned with goodness and grace is of greater value than costly jewelry.

Second, in I Timothy 2:11, Paul writes, “Let the woman learn in silence with all subjection.” Paul gives similar instruction in I Corinthians 14:34, which reads, “Let your women keep silence in the churches; for it is not permitted unto them to speak.”

First Timothy 2:11 is really quite revolutionary, considering many women at that time were not well educated and were not encouraged to learn. Paul is encouraging the Christian women to learn and be informed what the Scriptures teach. By learning the Scriptures, the Ephesian women would not be deceived by false teachers. He instructs them to learn in “silence.” Is Paul saying a Christian woman is not to speak at all in church or ever have any voice in church? From other portions of Scripture, we know this is not true.

It is clear from I Corinthians 11:5 that when proper order was followed and respect for authority demonstrated, women were permitted to pray in public worship. As well, women were prominent as prophets in both the Old Testament (Numbers 12:1-16, Judges 4:4-5, 5:7, 2 Kings 22:14) and the New Testament. Women prophets were active at Pentecost (Acts 2:17), Phillip had four prophesying daughters (Acts 21:9), and there were women prophets in Corinth (I Corinthians 11:5). The gift of prophecy was given to men as well as women, which both were allowed to exercise in pubic worship. David Kuske, of Wisconsin Lutheran Seminary, in an exegetical treatment of 1 Corinthians 11:3-16, defines “prophesy” as “sharing God’s word with others to strengthen, encourage, or comfort them.” He bases his definition on I Corinthians 14:3 which reads, “But he who prophesies speaks edification and exhortation and comfort.” (David Kuske, “Exegesis of 1 Corinthians 11:3-16,” Wisconsin Lutheran Seminary, 1999.) So, prophesy was the speaking of edifying words, not expounding doctrinally oriented “sermons” which was the function of the pastor.

A look at the Greek word “silence” sheds much light as to what Paul is saying. The Greek word hēsuchia which is translated as “silent” carries with it the idea of “calmness” or “quietness” or “harmony.” This same word is more correctly translated as “quiet” a few verses earlier in I Timothy 2:2. The word has more to do with an attitude and spirit that exhibits an orderly and teachable behavior more than simply physical silence.

Unlike the loud and boisterous women involved in pagan worship, Paul instructs Christian women to learn quietly, in calmness and in a respectful manner in the presence of the prevailing authorities. Paul’s advice to Timothy, and to the Corinthians, is that everything must be done decently and in order, giving respect and “submission” to those in authority (I Corinthians 14:33). Paul’s advice to Timothy is to not permit women to disrupt church services which was prevalent in pagan worship. Christian women are to set an example that demonstrates respectfulness. As seen from other Scriptures, Paul’s instruction does not limit a woman’s voice in all places at all times. Women may engage in public “prayer and prophecy” (I Cor. 11:3) as long as it is done orderly, respectfully and their voices are not disruptive. The women, nor the men, were to go beyond the bounds of good order.

Third, in I Timothy 2:12, Paul writes, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.” Approaching this portion of Scripture in the context in which it was written sheds informative light upon the instructions of Paul to Timothy. Gaining a proper sense of Paul’s instruction is found by seeking an understanding what he meant by (1) “teach” and (2) “usurp authority.” As shall be discovered, the words didaskein (teach) and authentein (usurp authority) cannot be separated, they are interwoven, as teaching is included in the exercise of authority and an act by which authority is exercised.

Kenneth Wuest in his Greek Word Studies says the tense of the Greek word “teach” (didaskein) renders Paul’s instruction, “I do not permit a woman to be a teacher [in the capacity of a bishop/elder/pastor whose responsibility is to expound doctrine in public assemblies].” According to Wuest the context is dealing with authoritative order and functionality within the church, recognizing that in public worship it is the responsibility of the pastor to be the “teacher” in matters of doctrine and interpretation. (Kenneth Wuest, “Commentary on I Timothy”, Word Studies, Eerdmans Publishing, 1973, pp. 47-49; also, Dana and Manley, Manual Grammar of the Greek New Testament, p. 199).

The authoritative structure and function within the Ephesus Church was to be opposite of the structure and function found within the pagan temples. The office of pastoral authority is given to the church, it does not come from the church. In order to secure a Biblical foundation of the office as it exists in the church it is necessary to ground it firmly in Scripture. Theologian Gleason Archer writes, “Here we have a clear principle of subordination of woman to man in the structure of the church as an organized body in the matter of pastoral leadership.” Scriptures allow women to pray, prophesy and teach children and other women, as found in I Corinthians 11:3, II Timothy 1:5; 3:13, and Titus 2:3-4. In Acts 18:26, Aquilla and Priscilla took Apollos aside and both “expounded unto him the way of God more perfectly,” indicating Priscilla helped in teaching a man in private. As well, Paul was most thankful for the productive ministries of Dorcas (Acts 9:36), Lydia (Acts 16:14), Phoebe (Romans 16:1), and many others (Acts 17:4, 12). From these Scriptural examples, it is clear Paul saw the work of faithful Christian women as indispensable; however, there is no Scriptural evidence he ever recognized any of these women in a position of pastoral authority. Archer states, “God intends that the responsibility of [pastoral] leadership devolve on man rather than woman” (Gleason Archer, Bible Difficulties, Zondervan, 1982, 411).

Paul goes on to say that the woman is not to “usurp authority” over a man (v. 12). Understanding what Paul meant by this hinges on the Greek verb, “authentein.” The problem is that this verb is found nowhere else in the Bible. Biblical scholars debate the meaning of “authentein,” which has several shades of meaning. The lexical history of this word is long and complex. The various meanings will help shed greater light on the cultural context of what Paul meant when he wrote to Timothy.

It must be noted that study of Paul’s letters shows that he regularly used a form of the Greek word “exousia” when referring to the use of authority in the church (see 1 Cor 6:12, 7:4, 1 Cor 6:12, 7:4, 9:4-6, 9:12, 11:10, 2 Cor 2:8, 10:8, 13:10, Col. 1:13, 2 Thess 3:12, Rom 6:15, 9:21). That the meaning of “authentein,” in verse 12, has been the source of considerable differences of opinion among biblical scholars over the years it is likely that Paul was addressing something more than the usual respect for pastoral authority when he used the Greek word “authentein” instead of “exousia.” Interestingly, Professor Albert Wolters sees Paul’s use of the word authentein as a play on words. Wolters points out “. . . the word authentēs played a prominent role in Gnosticism; for example, it was the name of the supreme deity in the systems of early Gnostics [sects].” Authentēs is typically translated into English as “supreme power” in works by Early Church Fathers who addressed Christian Gnosticism. There is a clear link between the word authentēs with Gnosticism. Wolters concludes in his thorough examination of the word “authenerin” that “in the light of the meaning which that word had in the Greek of the day, [it could be translated] ‘master,’ conveying the basic idea of mastery.” (Albert Wolters, “A Semantic Study of Authentēs and its Derivatives”, The Journal for Biblical Manhood and Womanhood, Spring 2006, 44-65). Moulton and Milligan (Vocabulary of the Greek Testament) are in agreement with Wolters that authentein means “mastery, autocrat.” In other words, the woman was not to seek mastery over the man who was functioning in a pastoral capacity, but be respectful of his position.

Most respected Bible translators of I Timothy 2:12 have interpreted “authentein” to mean: “to usurp or exercise authority” over a man, or “to have authority” over a man. Ralph Earle gives a similar meaning, “one who acts on their own authority” (Earle, “I Timothy,” The Expositors Bible Commentary, Vol. II, Zondervan, 1978, 363). The prolific Bible commentator Warren Wiersbe translates the meaning as “not to ‘lord it over’ the man” (Wiersbe, Be Faithful, Victor Books, 1982, 37); as does the New Testament theologian Donald Guthrie (Guthrie, New Testament Theology, Intervarsity Press, 1981, 779). The Greek scholar A.T. Robertson contends the meaning of the verse is that women are not to “have dominion over a man in public gatherings.” He connects several meanings to the word authentein: playing the master, autocrat, domineer, authoritative (Robertson, “I Timothy,” Word Pictures in the New Testament, Volume IV, Baker Book House, 1931, 570).

While over the years the overwhelming majority of English Bible translations have been in agreement in rendering the meaning of the Greek word authentein as having to do with “usurping or exercising authority over” the man (e.g., KJV, RSV, GNB, NIV, CEV, NASB, NLT, NET, AMP, BRG, ESV, HCSB), Walter Liefeld points out, “A perplexing issue [surrounds] the meaning of ‘authentein.’ Over the course of its history this verb and its associated noun have had a wide semantic range, including some bizarre meanings, such as committing suicide, murdering one’s parents, and being sexually aggressive. The word has had a history of being associated with violent behavior and conduct” (Walter Liefeld, “Response to David M. Scholer”, Women, Authority & the Bible, IVP Books, 1986, 220).

As Liefeld does, Leland Wilshire does not limit the translation of authentein to only in reference to the use of usurping one’s authority. Wilshire concludes that authentein might best be translated “instigate violence.” Wilshire bases this conclusion upon a study of known uses of the word “authentein” in Greek literature from the years 200 B.C. to 200 A.D. He found that while the word “authentein” was used on occasions in extra-biblical literature to denote authority, it was also widely associated with various forms of self-willed violent behavior. Wilshire’s research fits within the historical context of what Timothy was dealing with in the pagan worship embedded in the Ephesian society, as women were not to “instigate violent behavior” against those in pastoral authority (L.E. Wilshire, Insight into Two Biblical Passages, University Press of America. 2010, 28-29; and also, Wilshire, “I Timothy 2:12 Revisited,” Evangelical Quarterly, 65:1, 1993, 45).

Andreas Köstenberger, following the traditional view as to the meaning of authentein, suggests a possible translation of this phrase might be: “I do not permit a woman to teach in an authoritative capacity or to exercise authority over a man.” He argues that I Timothy 2:12 is a universal and timeless prohibition of a woman teaching Christian doctrine in an authoritative pastoral role. (Köstenberger, “A Complex Sentence: The syntax of 1 Timothy 2:12”, Women in the Church: An Analysis and Application of 1 Timothy 2:9-12, Andreas Köstenberger and Thomas R. Schreiner, eds. (Grand Rapids: Baker Academics, 2000).

Taking into consideration all the shades of meaning of “authentein,” women in Timothy’s congregation, therefore, was to neither teach nor commit violent conduct or display disruptive behavior in public assemblies, as would have been prevalent in the pagan religions of that day. The various meanings of “authentein” all seem to convey the same instructive truth: Paul is advising Timothy to not permit women to have mastery over or usurp the man’s authoritative role as pastor in the church, to not instigate disruptive behavior in public worship so as not to mirror or to resemble in appearance the heathen religions where women were prominent in the leading of worship. Such an admonition had to do with the teaching of doctrine, urging the Christian woman to be careful neither to disrupt the worship nor to assume the place of public expounder of doctrine in the public gathering of the church. Again, keep in mind that the women led in the mystery religions and cults of Paul’s day, and they were nothing but sex orgies. Paul is cautioning women not to behave in a disruptive manner or in an authoritative capacity publicly, for in so doing one could be misunderstood of making an appeal on the basis of flaunting sexual or physical charm or signaling improper innuendoes. Such actions would be a deterrent to prayer, proclamation and public worship.

As has been seen, women could speak, pray and prophesy in the church, but they were not to function authoritatively as in pagan worship nor be disruptive in public worship when one was speaking authoritatively. This passage teaches there are authoritative roles and subordinate roles and proper functionality within the church and public worship must be held in an orderly manner. New Testament scholars Andreas Kostenberger, Thomas Schreiner, and Scott Baldwin conclude from their thorough study of I Timothy 2:12 women should not function “as teaching pastors or teaching elders/overseers of the churches. This means that women should not proclaim the Word of God from the pulpit to the congregation of the saints” (Andreas Kostenberger, Thomas R. Schreiner, and H. Scott Baldwin, eds. Women in the Church: A Fresh Analysis of 1 Timothy 2:9-12, Grand Rapids: Baker Book House, 1996, 210)

Let it be made clear, “Both man and woman are equally precious and worthy before God (Gal. 3:27-28), and the assigned level of responsibility does not give the men any special advantage or any inherently higher status before God than is granted to the woman” (Gleason Archer, Bible Difficulties, Zondervan, 1982, 411). Priority does not mean superiority. Both male and female are created in the image of God and both are inherently of equal worth in the eyes of God, yet have different functions and roles that God has called them too.

Fourth, Paul in explaining his instructions on the functionality of men and women in the church, writes in I Timothy 2:13-15, “For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.” Paul offers two reasons why the responsibility of pastoral authority and leadership is vested in the man: (1) For Adam was first formed, then Eve. Paul cites the order of creation in establishing masculine leadership in the church; and (2) Eve was deceived first. While Adam followed in disobedience, Eve fell first for the deceptiveness of the serpent. Paul’s inspired and instructive words are rooted in the culture-transcending account of the order of creation and the fall.

Paul is refuting the teaching of Gnosticism that Eve was the “awakener” of Adam’s spiritual consciousness, as Adam was formed first, then Eve. Eve was not the illuminator of Adam’s spiritual consciousness, as Gnosticism taught, but she was deceived by the serpent, and as a result sin entered the world (Adam went along with her and was guilty, as well). While Eve was prominent in Gnosticism and pagan worship, Paul points out that in the Christian Church structure of functionality in pastoral authority and leadership has been assigned to the male. It is not a matter of equality, but a matter of divinely assigned authoritative function.

Establishing from the Genesis creation account that Eve was not created first and that Eve was not the “awakener” of man’s spiritual consciousness, as Gnosticism taught, but was deceived by the serpent, in verse fifteen Paul says the woman shall be saved in childbearing. What did Paul mean? In the Greek “childbearing” (teknogonias) follows an article, which would render the phrase “the childbirth.” This is a clear reference to the birth of the Savior, the promised Messiah (Robertson, Word Studies, 570). Eve was deceived and sinned (as did man), but another woman, Mary, gave birth to the Savior. Woman, as well as man, are saved by “THE childbirth,” as Mary gave birth to the promised Messiah who is the true “awakener” of mankind. And is not that what the Lord promised to Eve, that salvation would come through the seed of the woman (Genesis 3:15)?

Another interpretation of what Paul meant by a woman being saved in childbirth is suggested by W.E. Vine. He writes, “By means of begetting children and so fulfilling the design appointed for her through acceptance of motherhood…she would be saved from becoming a prey to the social evils of the time and would take her part in the maintenance of testimony of the local church.” Such an interpretation is most plausible and fits the context of the Epistle. (Earle, “I Timothy,” The Expositors Bible Commentary, Vol. II, Zondervan, 1978, 362).

In summary, in a society of pagan religions, immoral behavior, and false teachings, (much like today) the desire of Paul was that Christian women live holy and godly lives. He desired the Christian woman in Ephesus to not be disruptive in church assemblies, respect those who were teaching and not usurp pastoral authority. The question arises, were Paul’s instructions regarding the structural and functionality of men and women in the church intended to be normative principles and guidelines or were they just temporary instructions for the local situation in Ephesus?

It is not difficult to understand why Paul’s instructive words are so unpopular in our current culture. One can find a plethora of biblical commentators who argue that Paul’s instructive words were not to be normative for the Church, but were confined to the local situation in Ephesus. Again, Paul’s inspired and instructive words are rooted in the culture-transcending account of the order of creation and the fall. Steven Baugh, professor of New Testament at Westminster Seminary, thus concluding after extensive research that Paul’s injunctions “are not temporary measures in a unique social setting,” but are to be normative for church structural order (found in Kostenberger, Women in the Church, 49). Douglas Moo, New Testament professor at Wheaton College, concurs with Baugh, stating, “It can only be concluded that the results of an exegetical investigation carried out of [I Timothy 2:11-15] must stand as valid for the Church in every age and place (Moo, “I Timothy 2:11-15: Meaning and Significance,” Trinity Journal NS (Spring 1980) 62-83).

It is the contention of this writer, as well, that two thousand years of Church history has validated that the inspired Word is giving normative instructions how the authoritative function of the Church should be structured. To seek to explain away Paul’s words in I Timothy 2:11-13 regarding the assigned leadership and subornation structure of the Church as it pertains to men and women, one must do some exegetical gymnastics to the text and other texts that speak to this issue. Instead of sound exegesis, many force Scripture to accommodate their particular point of view.

Many today are painstakingly twisting and pretzelizing the Scriptures to make it more palatable in the 21st century to those who want the Bible to say something other than what it says. The problem is not that the words of Paul are misunderstood, the problem is that though they are understood they are not acceptable deep down in the recesses of our human nature. It must be remembered, the Word is to correct and instruct us, it is not our place to correct the Word in order that it might fit our preconceived ideas and notions. If we believe in the inspiration of Scripture, then why do we think we can improve upon the instructions that were given to us by divine inspiration? If one believes the Holy Spirit superintended Paul’s writings, then the instructions the Apostle peened to Timothy are by divine inspiration and transcend time and cultures.

Quoting Gleason Archer, he offers wise words of caution, “Those who attempt to rework Scripture are violating and reducing Scripture to a plastic medium that can be interpreted to mean anything the subjective desire of the interpreter may choose. Such an interpretation must therefore be regarded as tantamount to rejection of the objective authority of Scriptures” (Archer, Difficulties, 412).

In a final word, while no doubt debate will continue to rage on in the parsing of Paul’s instructions to Timothy, let us not lose sight of the intent of Paul’s inspired advice; that the Christian Church is to be comprised of men and women who are striving to live holy and prayerful lives and who conduct themselves in public worship in a respectful and dignified manner for the purpose of edification of the believer through the proclamation of the Word in order that men, women, boys and girls might come to a saving knowledge of Jesus Christ.

Blessings,
Dr. Dan

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