"I Suffer Not a Woman to Teach..."
So far, we've seen how the Ephesus's devotion to Artemis creates the backdrop to 1 Timothy 2:11-15.And we've seen how Greek rules of grammar also help clarify what Paul was talking about.
So... it comes down to this single verse.
"But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." 1Timothy 2:12
Does this verse mean what it seems to, on the surface?
Or is it also something that needs to be understood in light of its culture, language, and context?
First off, there's a Greek word here, translated "to usurp authority over" that needs to be clarified.
The word is "authentein." And its meaning changed over the centuries.
It meant something very different in the time Paul was writing, compared to what it turned into, a century later!
"Authentein" did come to mean "have authority over" in the 2nd century.
But in Paul's day, it didn't mean that.
Therefore, Paul did not mean that women ought never to have authority over men.
So, what did "authentein" mean in Paul's day? What was he actually saying?
Here is what two Greek scholars say:
"Linda Belleville and Philip Payne state that the etymology of all authent– words is autos (‘self’) + hentēs, derived from anuō (‘to effect’), giving the sense of ‘self-achieving.’ " (emphasis added)
"During the Hellenistic period, the primary meaning of ‘authentēs’ was still ‘murderer,’ but the semantic range widened to include ‘perpetrator,’ ‘sponsor,’ ‘author’ and ‘mastermind’ of a crime or act of violence. . . . By the first century AD, lexicographers defined authentēs as the perpetrator of a murder committed by others [and not just by kin]."
https://margmowczko.com/authentein-1-timothy2_12/
This one verse is sandwiched between two things:
(1) Paul saying that ONE woman was to sit down to learn as a scholar studying to be a future rabbi, and (2) the last three verses where Paul counters this woman's Artemis-rooted myths.
Obviously, Paul was talking about what was going on in Ephesus, with this woman.
This verse must be understood and applied in context.
Remember, "a verse without its context is nothing but a pretext."
When this verse is divorced from its context, it becomes no more than "eisogesis" - reading into the Scriptures what you want them to say. It's dishonest, and it's dishonoring to God.
Now, let's revisit what Artemis worshipers believed.
Artemis as a goddess was thought to be a great hunter. She turned humans into animals. She killed animals, and wore their testicles as trophies. She taught women to forcefully take authority from the men. And she also required all her male temple-servants to be castrated.
The original, literal meaning of "authentein" - as a murderous spirit toward males - would correctly apply!
This is the only place in the entire New Testament where this Greek word is used, even though many other places speak of church leaders "having authority over" the church. But the New Testament writers never used this word "authentein" in those other passages. They used other Greek words, that conveyed that meaning perfectly.
(For more study on the Greek word 'authentein' I recommend these sites:
https://godswordtowomen.org/kroeger_ancient_heresies.htm
https://1timothy2.wordpress.com/part-one-elimination-of-heretical-teaching-as-major-theme-of-1-timothy/)
Now, suppose I would say, "I do not allow a woman to teach nor take cooking away from men." You would correctly understand the teaching forbidden is about cooking. Not about other things.
To be consistent with the rest of the New Testament, this is how we need to read this verse!
Paul was saying he does not allow women to teach pagan-rooted "authentein" ideas in the church.
Paul was NOT saying that women may not teach in the church at all!
In fact, if Paul had been saying that, he would have contradicted not only Jesus, but the practice of the early church.... besides contradicting his own writings elsewhere.
....................
It's important to understand the church treated women markedly differently from most first-century Middle-Eastern cultures - including Jewish culture.
This is a very important subject, and needs to be explored thoroughly.
We need to honestly explore the new Testament, to see exactly how women were treated by Jesus, and what role they played in the early church.
Remember Mary and Martha's dinner when they hosted Jesus? Mary went into the men-only section of the house, and sat at Jesus' feet, just like one of the male disciples!
And not only did she dare to mix with the men in the male-only rooms, but she actually positioned herself in the most coveted spot - the place right at his feet.
This spot, in that culture, was always reserved for the rabbi's favorite pupil, who was expected to step into the rabbi's shoes, when he passed on!
This scandalized Martha, who protested to Jesus: "Jesus, rebuke Mary! She belongs in the kitchen with me!"
She thought according to her culture, shaped by Pharisee rabbis who said it would be better to burn the Torah than to teach it to a woman.
But Jesus said it was up to Mary, to choose where she wanted to be!
Not only did Jesus approve of Mary mingling with the men as the only female student, but He also approved of her choosing the seat of a "teacher-in-training."
Jesus actually commended Mary for wanting to be a "future-teacher-in-training!"
Jesus opened the door for Mary to be equal alongside the men, in spiritual matters.
She was free. Her religious culture had oppressed her. But now, she was FREE INDEED.
And this is how the first century church viewed and utilized women.
Remember the story of the Resurrection?
All the male disciples were in hiding... but the women were up before dawn, going to visit the tomb. Of course, the women's lives were not in as much danger, because women were viewed as no threat to the power system.
The Greek word translated "to preach" literally is translated, "to proclaim, as a town crier."
Literally, these women were the first preachers of the Resurrection.
And their congregation was none other than the apostles themselves.
.....................
In Acts 22:4, Paul says that as a Pharisee, he pursued and bound both men and women alike.
This is very different from how the Pharisees saw the women only a few years earlier, at the crucifixion! What made the change?
The church had elevated women! This new movement had empowered women as never seen before. They had become dangerous. They were now leaders alongside the men!
.....................
Women were right alongside the men on the Day of Pentecost. God gifted them equally. And God arranged that day the women were given a place to exercise their spiritual gifts right alongside the men, as equals, in public.
In the years that followed, women continued to exercise their spiritual gifts equally, alongside the men. Here are a few examples of this:
We see this in Priscilla, who taught Apollos equally alongside her husband, Aquilla.
In fact, whenever you see a couple listed in the New Testament, pay attention to the order of names listed. In first century Greek, a woman is never listed before her husband, UNLESS she was more involved than he was in the venture being talked about.
There are 4 Scriptures that mention Priscilla alongside her husband.
Two passages list her name first. Two list his name first.
This tells us one thing: they were equal partners, equally involved in ministry.
We see this in the four daughters of Philip the Evangelist, in Acts 21:9.
These young ladies were mentioned as prophesying in the context of Paul's visit.
The idea that they weren't allowed to prophesy to men is inconsistent with the passage.
Have you ever heard about Phebe, mentioned in Romans 16:1?
Isn't it strange that Paul says she was a "diakonos"? (Even in the Greek, it's a male noun.)
Most Bible versions translate that word in most places as "deacon." Especially when it refers to a man's relationship to a church.
But not for Phebe. She's a woman. Therefore, the Greek word had to be translated "servant."
But in our translations, she may only be called a "servant" - God forbid a women would be called a "deacon"!
Consider also that when a letter was sent from an apostle to a church,
the one carrying the letter was expected to stand before the congregation and read it...
and then to explain what was meant by the writer!
This was what Paul sent Phebe to do!
To stand up before the church, read the book of Romans, and explain it.
Can you imagine a woman being sent to do this, in any conservative church today?For more about Phebe, see: https://juniaproject.com/phoebe-servant-or-minister/
Have you heard of Junia? In Romans 16:7, Paul says, "Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me."
Now, there are different shades of meaning in the word "apostle."
First meaning: one of the original 12 disciples of Christ, who were sent to launch the church.
But another meaning is simply "a sent one" and is often used in Scripture for other church-planters.
(For a list of these, see https://renner.org/how-many-apostles-are-named-in-the-new-testament/ )
Junia was undoubtedly a woman, and she was imprisoned for her faith. She was also a fellow-laborer with Paul, on the mission field. Therefore, she qualifies in the second sense, as an "apostle."
Three more women: "Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord." (Romans 16:12)
Compare 1 Thessalonians 5:12
"And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work's sake. ."
These are all the same group.
Including Tryphena, Tryphosa, and Persis: all women. Laborers among them, and over them in the Lord.
This brings us to a very crucial subject: what is truly Christian authority?
I'll get to that.
Stay tuned!
So... it comes down to this single verse.
"But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." 1Timothy 2:12
Does this verse mean what it seems to, on the surface?
Or is it also something that needs to be understood in light of its culture, language, and context?
First off, there's a Greek word here, translated "to usurp authority over" that needs to be clarified.
The word is "authentein." And its meaning changed over the centuries.
It meant something very different in the time Paul was writing, compared to what it turned into, a century later!
"Authentein" did come to mean "have authority over" in the 2nd century.
But in Paul's day, it didn't mean that.
Therefore, Paul did not mean that women ought never to have authority over men.
So, what did "authentein" mean in Paul's day? What was he actually saying?
Here is what two Greek scholars say:
"Linda Belleville and Philip Payne state that the etymology of all authent– words is autos (‘self’) + hentēs, derived from anuō (‘to effect’), giving the sense of ‘self-achieving.’ " (emphasis added)
"During the Hellenistic period, the primary meaning of ‘authentēs’ was still ‘murderer,’ but the semantic range widened to include ‘perpetrator,’ ‘sponsor,’ ‘author’ and ‘mastermind’ of a crime or act of violence. . . . By the first century AD, lexicographers defined authentēs as the perpetrator of a murder committed by others [and not just by kin]."
https://margmowczko.com/authentein-1-timothy2_12/
This one verse is sandwiched between two things:
(1) Paul saying that ONE woman was to sit down to learn as a scholar studying to be a future rabbi, and (2) the last three verses where Paul counters this woman's Artemis-rooted myths.
Obviously, Paul was talking about what was going on in Ephesus, with this woman.
This verse must be understood and applied in context.
Remember, "a verse without its context is nothing but a pretext."
When this verse is divorced from its context, it becomes no more than "eisogesis" - reading into the Scriptures what you want them to say. It's dishonest, and it's dishonoring to God.
Now, let's revisit what Artemis worshipers believed.
Artemis as a goddess was thought to be a great hunter. She turned humans into animals. She killed animals, and wore their testicles as trophies. She taught women to forcefully take authority from the men. And she also required all her male temple-servants to be castrated.
This is a spirit of violence-toward-males!
The original, literal meaning of "authentein" - as a murderous spirit toward males - would correctly apply!
This is the only place in the entire New Testament where this Greek word is used, even though many other places speak of church leaders "having authority over" the church. But the New Testament writers never used this word "authentein" in those other passages. They used other Greek words, that conveyed that meaning perfectly.
(For more study on the Greek word 'authentein' I recommend these sites:
https://godswordtowomen.org/kroeger_ancient_heresies.htm
https://1timothy2.wordpress.com/part-one-elimination-of-heretical-teaching-as-major-theme-of-1-timothy/)
Now, suppose I would say, "I do not allow a woman to teach nor take cooking away from men." You would correctly understand the teaching forbidden is about cooking. Not about other things.
To be consistent with the rest of the New Testament, this is how we need to read this verse!
Paul was saying he does not allow women to teach pagan-rooted "authentein" ideas in the church.
Paul was NOT saying that women may not teach in the church at all!
In fact, if Paul had been saying that, he would have contradicted not only Jesus, but the practice of the early church.... besides contradicting his own writings elsewhere.
....................
It's important to understand the church treated women markedly differently from most first-century Middle-Eastern cultures - including Jewish culture.
This is a very important subject, and needs to be explored thoroughly.
We need to honestly explore the new Testament, to see exactly how women were treated by Jesus, and what role they played in the early church.
Remember Mary and Martha's dinner when they hosted Jesus? Mary went into the men-only section of the house, and sat at Jesus' feet, just like one of the male disciples!
And not only did she dare to mix with the men in the male-only rooms, but she actually positioned herself in the most coveted spot - the place right at his feet.
This spot, in that culture, was always reserved for the rabbi's favorite pupil, who was expected to step into the rabbi's shoes, when he passed on!
This scandalized Martha, who protested to Jesus: "Jesus, rebuke Mary! She belongs in the kitchen with me!"
She thought according to her culture, shaped by Pharisee rabbis who said it would be better to burn the Torah than to teach it to a woman.
But Jesus said it was up to Mary, to choose where she wanted to be!
Not only did Jesus approve of Mary mingling with the men as the only female student, but He also approved of her choosing the seat of a "teacher-in-training."
Jesus actually commended Mary for wanting to be a "future-teacher-in-training!"
Jesus opened the door for Mary to be equal alongside the men, in spiritual matters.
She was free. Her religious culture had oppressed her. But now, she was FREE INDEED.
And this is how the first century church viewed and utilized women.
Remember the story of the Resurrection?
All the male disciples were in hiding... but the women were up before dawn, going to visit the tomb. Of course, the women's lives were not in as much danger, because women were viewed as no threat to the power system.
The Greek word translated "to preach" literally is translated, "to proclaim, as a town crier."
Literally, these women were the first preachers of the Resurrection.
And their congregation was none other than the apostles themselves.
.....................
In Acts 22:4, Paul says that as a Pharisee, he pursued and bound both men and women alike.
This is very different from how the Pharisees saw the women only a few years earlier, at the crucifixion! What made the change?
The church had elevated women! This new movement had empowered women as never seen before. They had become dangerous. They were now leaders alongside the men!
.....................
Women were right alongside the men on the Day of Pentecost. God gifted them equally. And God arranged that day the women were given a place to exercise their spiritual gifts right alongside the men, as equals, in public.
In the years that followed, women continued to exercise their spiritual gifts equally, alongside the men. Here are a few examples of this:
We see this in Priscilla, who taught Apollos equally alongside her husband, Aquilla.
In fact, whenever you see a couple listed in the New Testament, pay attention to the order of names listed. In first century Greek, a woman is never listed before her husband, UNLESS she was more involved than he was in the venture being talked about.
There are 4 Scriptures that mention Priscilla alongside her husband.
Two passages list her name first. Two list his name first.
This tells us one thing: they were equal partners, equally involved in ministry.
We see this in the four daughters of Philip the Evangelist, in Acts 21:9.
These young ladies were mentioned as prophesying in the context of Paul's visit.
The idea that they weren't allowed to prophesy to men is inconsistent with the passage.
Have you ever heard about Phebe, mentioned in Romans 16:1?
Isn't it strange that Paul says she was a "diakonos"? (Even in the Greek, it's a male noun.)
Most Bible versions translate that word in most places as "deacon." Especially when it refers to a man's relationship to a church.
But not for Phebe. She's a woman. Therefore, the Greek word had to be translated "servant."
But in our translations, she may only be called a "servant" - God forbid a women would be called a "deacon"!
Consider also that when a letter was sent from an apostle to a church,
the one carrying the letter was expected to stand before the congregation and read it...
and then to explain what was meant by the writer!
This was what Paul sent Phebe to do!
To stand up before the church, read the book of Romans, and explain it.
Can you imagine a woman being sent to do this, in any conservative church today?For more about Phebe, see: https://juniaproject.com/phoebe-servant-or-minister/
Have you heard of Junia? In Romans 16:7, Paul says, "Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me."
Now, there are different shades of meaning in the word "apostle."
First meaning: one of the original 12 disciples of Christ, who were sent to launch the church.
But another meaning is simply "a sent one" and is often used in Scripture for other church-planters.
(For a list of these, see https://renner.org/how-many-apostles-are-named-in-the-new-testament/ )
Junia was undoubtedly a woman, and she was imprisoned for her faith. She was also a fellow-laborer with Paul, on the mission field. Therefore, she qualifies in the second sense, as an "apostle."
Three more women: "Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord." (Romans 16:12)
Compare 1 Thessalonians 5:12
"And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work's sake. ."
These are all the same group.
Including Tryphena, Tryphosa, and Persis: all women. Laborers among them, and over them in the Lord.
This brings us to a very crucial subject: what is truly Christian authority?
I'll get to that.
Stay tuned!
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