“Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence.”
 
1 Timothy 2.11-12
 
            The instruction delivered by the Apostle Paul in the above passage are widely rejected by the denominational world. As postmodern society increasingly embraces egalitarianism in all aspects of life, many dismiss Paul’s teaching here as “misogynistic” and “obsolete”. Is Paul simply antagonistic toward a woman’s public speaking ability?  Or is there spiritual wisdom behind his words?

Setting

            When exegeting a text, it is always important to pay attention to the context in which it was written. One purpose of Paul’s letters is to instruct Timothy and the Ephesian church to be wary of a particular strain of false teaching that would appear in coming days. One characteristic of this false teaching was the subversion of traditional role distinctions between men and women in favor of a more egalitarian view. While this is not stated explicitly in Paul’s epistle, it can be inferred with a high degree of probability based on the tenets of this false teaching. It is similar in many aspects to the false teaching that Paul wrote 1 Corinthians to correct: (1) It involves a denial of a future, physical resurrection in favor of a present, “spiritual” resurrection (2 Timothy 2.18; 1 Corinthians 15), leading to incorrect attitudes toward (2) food (1 Timothy 4.3; 1 Corinthians 8.1-13), (3) marriage (1 Timothy 4.3; 1 Corinthians 7) and (4) disregard for appropriate gender roles (1 Timothy 2.9-15, 5.13-14; 1 Corinthians 11.2-18). Paul’s teaching in 1 Timothy 2.11-15 is a response to this false teaching regarding gender roles.

Appropriate Behavior for Christian Women (verses 8-11)

            Having encouraged Christian women to “dress modestly, with propriety and moderation” rather than elaborate hair styles and ostentatious clothes, Paul then reminds Timothy that Christian women are to adorn themselves with “good works”. He warns about certain activities that do not fall into this category. In verse 11, he commands women to “learn in silence with all submission”. Paul’s teaching here is straightforward; in the public assembly of the church, women are expected to demonstrate submission to God’s order of headship by learning quietly and peaceably. According to 1 Corinthians 14.33-36, this is the rule “in all the churches of the saints”.

Prohibitions on the Ministry of Women (verse 12)

            The concept of “all submission” connects the command in verse 11 with the prohibitions in verse 12: “And I do not permit a woman to teach or to have authority over a man, but to be in silence”. The grammatical construction of verse 12 indicates that Paul has two distinct activities in mind – “teaching” and “having authority”.
            What kind of teaching is under consideration here? The Greek word in this passage translated as “teach” (didaskein) is primarily used in the New Testament to indicate the transmission of the Gospel of Jesus Christ and the authoritative proclamation of God’s will to believers (E.g. 1 Timothy 4.11). Paul certainly has the preaching and teaching of the Bible and doctrine in a public forum in view here. As for the following word (authentein), the majority of textual scholars agree that “to have authority over” is the most accurate rendering. This would extend the limitations placed on a woman to positions of church leadership (elder, deacon) and from taking a leadership role in the assembly (leading a song, leading a prayer).

An Appeal to Creation (verses 13-14)

            Many opponents of Paul’s instructions argue that application of this passage is circumstantial, and only applies to women who succumb to false teaching. Others suggest that Paul was compelled to conform to existing cultural standards regarding women’s roles, and that renders his command obsolete. But Paul makes it clear that although local issues at Ephesus provided the context of the issue, they did not provide the reason for his admonition. He demonstrates this by appealing to the order of Creation: “For Adam was formed first, then Eve” (verse 13). Man’s priority in the order of creation indicates that man is to have headship over woman. The fact that woman was created after man to be his helper shows that God intended for submission to be an inherent part in the woman’s relationship to the man. It is this submission that is violated if a woman teaches doctrine or exercises authority over a man. There is no indication that restrictions are the product of sin or the fall of man; on the contrary, they are the product of Creation itself!

Positive Roles for Christian Women (verse 15)

            In verse 15, the Apostle provides a qualification to what he said in the previous verses; if a woman cannot teach or have authority over a man, in what other ways can she be a diligent worker in the kingdom? Although the ministry of women is limited in respect to the public assembly of the church, there are several other key roles that Paul instructs women to fulfill: instructing other women and children; being faithful, helpful wives; raising children to love and revere God; managing the household (1 Timothy 5.14; 2 Timothy 1.5, 3.15; Titus 2.3-5). In this verse, Paul uses the example of “childbearing” as a representation of appropriate female roles, because it is a universally recognized distinction between the roles of men and women.

Conclusion

            It is apparent that the prohibitions of 1 Timothy 2.11-12 remain applicable to the church today. The New Testament’s teaching on this matter is consistent, and there are no good textually-supported reasons to limit its application. The root cause of society’s objection to Paul’s instructions is that it teaches distinct gender roles, which postmodernists denounce as “misogynistic”. But a difference in role or function does not inherently imply that women are inferior to men. On this matter, New Testament scholar Thomas R. Schreiner writes, “The Son will submit to the Father (1 Corinthians 15.28), and yet he is equal to the Father in essence, dignity and personhood. It is a modern, democratic, Western notion that diverse functions suggest distinctions in worth between men and women. Paul believed that men and women were equal in personhood, dignity, and value but also taught that women had a distinct role from men…The different inclinations of women (and men!) do not imply that they are inferior or superior to men. It simply demonstrates that men and women are profoundly different. Women have some strengths that men do not have, and men have some strengths that are generally lacking in women. Yet some people become enraged at any suggestion that men and women have different strengths and weaknesses…” (Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15) Our society’s conflict with this text is not exegetical, but emotional; and human emotion should never be allowed to overrule Biblical authority.
  
-Noah M. Howard

What Does the Bible Teach About Water Baptism?
 
Who Should Be Baptized?
 
Answer: Those who hear the gospel message and believe that Jesus Christ is the Son of God.
 
“He who believes and is baptized will be saved; but he who does not believe will be condemned[1].” (Mark 16.16)
 
“Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.” (Acts 2.42)
 
“Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?” Then Philip said, “If you believe with all your heart, you may.” (Acts 8.36-37)
 
NOTE: There is no case of infant baptism in the Bible. Infants cannot “receive” a message and “believe” it, thus infants cannot be scripturally baptized.
 
How Should One Be Baptized?
 
Answer: By being immersed in water.
 
“When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.” (Matthew 3.16)
 
“So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. Now when they came up out of the water…” (Acts 8.38-39)
 
NOTE: The one being baptized goes “down into the water” and “comes up out of the water.”
 
“Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized.” (John 3.23)
 
NOTE: It takes “much water,” not a little water, to baptize.
 
“Therefore we were buried with Him through baptism…” (Romans 6.3)
 
“Buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead.” (Colossians 2.12)
 
NOTE: Baptism is a burial and a resurrection. One goes down under the water and comes back up again. It is impossible to be scripturally baptized if water is simply poured or sprinkled on ones head.

Why Should One Be Baptized?
 
Answer: In order to be saved by having his/her sins forgiven.
 
“He who believes and is baptized will be saved...” (Mark 16.16)
 
“Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” (Acts 2.38)
 
“And now why are you waiting? Arise and be baptized, and wash away your sins…” (Acts 22.16)
 
“Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ[2].” (1 Peter 3.21)
 
NOTE: Baptism, in the New Testament, is always connected with having ones sins forgiven (washed away, put into remission), or being saved. Baptism is an “appeal” or request by faith for a good conscience. It is impossible to be scripturally baptized if one believes he/she was saved before and without baptism.

When Should One Be Baptized?
 
Answer: Immediately after he/she believes the Gospel.
 
“Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.” (Acts 2.41)
 
“Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?” (Acts 8.36)
 
“And immediately he and all his family were baptized.” (Acts 16.33)
 
“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” (Acts 22.16)
 
NOTE:  In the New Testament, one who knew to be baptized was always baptized immediately. No one ever put it off for another time.

What Does Scriptural Baptism Do?

• It Gives the Gift of the Holy Spirit

 
“Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” (Acts 2.38)

• It Puts One Into Christ (Adds one to the Church)

 
“Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death?” (Romans 6.3)
 
“For as many of you as were baptized into Christ have put on Christ.” (Galatians 3.27)

• It Gives a New Life

 
“Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6.4)

• It Gives a Clean Conscience

 
“Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ[3].” (1 Peter 3.21)

• It Brings the Joy of Salvation

 
“Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing.” (Acts 8.39)
 
“He and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.” (Acts 16.33-34)
 
NOTE: In the New Testament, men and women receive the aforementioned blessing ONLY after they have been baptized. If you have not been scripturally baptized, you MUST be in order to be truly saved.
 
Can We Assist You In Being Scripturally Baptized?
 
 
Call anytime, day or night –
 
918.703.7824 (Clint De France, Evangelist)


[1] Unless otherwise noted, all scripture is from the New King James Version

[2] New American Standard Version

[3] New American Standard Version

Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.

Acts 20.28
 
In our last post, we considered what the above scripture teachers regarding the work of elders. In this article, we shall consider the group with whom and among which the elders perform their duties: the local congregation. In the New Testament, the most common description of the People of God is “the Church.” The word church does not refer to a building, or to a man-made organization. Today we hear about “the Baptist Church” or “the United Methodist Church” – these expressions refer to human organizations and nothing like this appears anywhere in the New Testament.

In the Bible, the word church means “congregation.” In Alexander Campbell’s Living Oracles, the Greek word ecclesia is always translated congregation. So, Jesus says, “Upon this rock I will build my congregation” (Matthew 16.18) and Paul writes, “the congregations of Christ salute you” (Romans 16.16). This is a good and accurate translation and the word church should always be defined and understood in this way.

The Scripture teaches that all of God’s People (i.e. all Christians in all the world) are part of “the Great Congregation” (Psalm 22.25). Sometimes this is called “the Universal Church.” But even a casual reading of the New Testament reveals that every Christian was also a part of a local congregation (i.e. “the congregation, or church at Corinth” (1 Corinthians 1.2); “the congregation, or church that meets in Philemon’s house” (Philemon 1.2)).

When a person is saved, Jesus adds him or her to the Great Congregation (Acts 2.47). After baptism, it is the responsibility of the new Christian to join himself or herself to a local congregation as a member (Acts 9.26). If a Christian relocates from one place to another, it is necessary that he or she join with a congregation in that area and become a member of that local body (Acts 11.25-26). It is God’s expressed will for every Christian to be a part of a local congregation. If a Christian chooses to remain separate from a congregation, that is a sin. It is impossible to be a faithful member of the Church without being a part of a local congregation

The Temple of God

One reason that every Christian must be a member of a local congregation is to worship. Worship is not universal, but local. The apostle Paul says that Christians are to sing “to” and “with” “one another” (Colossians 3.16; Ephesians 5.19). God has appointed that prayer, singing, and teaching be done “when the whole church comes together into one place” (1 Corinthians 14.23). While it is possible to sing, pray, and teach outside of the assembly, God has commanded that all Christians do some singing, praying, and teaching in the assembly. In order to have the most intimate and special fellowship with God through the Holy Spirit, Christians must be joined together with the local congregation (Ephesians 2.21-22). If a Christian, who is physically able, does not assemble with a congregation or not a part of a congregation that Christian cannot offer acceptable worship to God (1 Peter 2.4-5). Concerning the Lord’s Supper and the collection for the saints, it is impossible to do these things in any sense unless one assembles with a congregation (Acts 20.7; 1 Corinthians 11.20; 1 Corinthians 16.1-2).

The Flock of God

A second reason that every Christian must be a member of a local congregation is for spiritual safety and nourishment. The role of elders, as established in our last article, is to feed and protect the flock, which is the local congregation (Acts 20.28). One cannot enjoy the benefits of that sustenance or protection unless he or she is a part of the flock! The metaphor of a sheep is well chosen to describe the Christian. “Sheep without a shepherd,” (Matthew 9.36) or “sheep wandering away from the fold” (Luke 15.4-6) is always a recipe for disaster because of the “ravenous wolves” (Acts 20.29) and “raging lions” (1 Peter 5.8) that roam about seeking whom they may devour. Any Christian who thinks that he or she can have a healthy and successful spiritual life alone, separated from any guidance or correction, has rejected the wisdom of God.

The Body of Christ

A third reason that every Christian must be a member of a local congregation is because our spiritual life and strength comes from being a part of a local body, and only when we are an active part of a local body can be productive for God.
The universal and local church are so vitally connected and co-dependent that Paul refers to both with the same terminology (i.e. the body of Christ). Paul said to the congregation at Corinth: “Now you are the body of Christ, and members individually” (1 Corinthians 12.27). Notice that Paul says “you” and does not include himself – therefore he cannot be referring here to the universal church, but rather the local congregation! The congregation at Corinth was the body of Christ in that community.
Paul describes God’s plan for the co-operation and close relationship of church members by the metaphor of a physical body (the congregation) and its parts, such as the foot, eye, hear, or nose (the individual Christians who are members of the congregation). Paul says that one member is not a body (1 Corinthians 12.19) therefore a Christian who isolates himself or herself is not a part of the body of Christ. Every part of the body is important for the function of the body, and Paul reasons that the Christian whose relationship with the congregation is nominal or broken has crippled the body! Furthermore, if a member (for example an ear) is separated from the body, it will die! Just so, only when every member is receiving and supplying spiritual nourishment (Ephesians 4.15-16), can the body grow and be strong and the members be spiritually healthy.

​Paul says, “there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it” (1 Corinthians 12.25-26). What Paul describes can only be real if the members are connected to the body. If one hits his finger with a hammer, the whole body suffers with the finger, just as Paul said. However, if the finger is severed from the body, and then hit with a hammer, the body no longer feels anything with the finger! Just so, in order for the body to supply the needs of the member, the member must be firmly and fully connected with the body.

The Fellowship

​A fourth reason that every Christian must be a member of a local congregation is that fellowship is not possible apart from association with fellows. In Acts 2.42, the Bible says that when after the original Christians were baptized, “they continued steadfastly in… fellowship…” (Acts 2.42). Reading on, we find how that fellowship was manifest: 1) through worshiping together, 2) through evangelizing together, 3) through sacrificing for one another and offering benevolent assistance to those who had need, 3) through eating together from house to house. These acts of fellowship made all the people “have one heart and one soul” (Acts 4.32) and filled them with “gladness and simplicity of heart” (Acts 2.46). The first building block in a scripturally organized congregation is a congregation of committed, consistent members, joined together in heart, mind, and function. - CED

Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.

Acts 20.28
 
The above words, spoken by the Apostle Paul to the elders of the Ephesian congregation, demonstrate the awesome gravity of the elders’ work and responsibility in the church. When a man becomes an elder, the Holy Spirit makes him an overseer or shepherd in the congregation wherein he is ordained. With this role comes a great, divine expectation and responsibility to which the elder is exhorted to always “take heed’ – that is to give earnest and unfailing attention.
What is this lofty work that God has charged to elders?

In a previous post, we examined the various terms and titles used to describe and elder – to define what an elder is, officially. Each of those terms and titles also sheds tremendous light on the work of elders within a congregation (In the next post we shall consider what exactly a congregation is, according to the Bible, and how the congregation must regard the elder in order for God’s plan for organization to function).

One of the most important titles for elders in the New Testament is pastor, or shepherd. Only once is this word used as a noun in reference to Elders (Ephesians 4.11), most of the time it is a verb – that is an action word describing the work of an elder (Acts 20.28; 1 Peter 5.2). The analogy of shepherd and sheep to describe God’s ideal relationship between His people and those He appoints as leaders is very common in scripture. Reading some of the passages, we get a powerful and vivid picture of the elders' work (See Psalm 23; Ezekiel 34.1-23; John 10.11-14).   

Below we shall examine the implied and expressed work of elders, as seen in the various titles used for them in the Scripture.

Elders - Rule

In our last article, we observed that the term elder was first used to describe the men Moses chose to help him govern the affairs of Israel. Later, the word described those also called “rulers” in the synagogue. That the same kind of role is intended for elders in the church is evident from the following scriptures:

“Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13.17).

“Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine” (1 Timothy 5.17).

All of these scriptures imply some appointed authority. All authority is in and from Jesus, thus whatever authority elders have they have from Jesus and not from themselves. However, the scripture legislates the manner in which the elders are to exercise their authority – “not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock” (1 Peter 5.2-3).

Overseers -Manage

In the previous post, we noted how this word, usually translated overseer or bishop in the New Testament, was used in other ancient Greek writings to describe provincial governors, choir conductors, and construction foremen. Thus, the work of the elder includes managerial and supervisorial duties.

For this reason, Paul gives as a qualification, that the elder be “one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?)” (1 Timothy 3.4-5).

“The word overseer indicated to both Jew and Greek, that the persons so styled were appointed to superintend the affairs of the church to direct the activities of the members, to see that everything was done that should be done, and that it was done by the right person in the right time and in the right way.” – J. W. McGarvey

Shepherds – Protect and Feed

If you read suggested scriptures concerning the relationship between shepherds and sheep and how that relationship mirrors what God expects of the spiritual leaders of His people, you saw that the work of shepherds can be summarized in two words: protect and feed.

The shepherds of Palestine spent the whole year with the flock – leading it to the places where it could be nourished in safety – and most importantly protecting it: against the attacks of wild beasts from without and disciplining unruly rams within. The shepherd was even equipped with a rod – sometimes to serve as a weapon, sometimes to serve as a disciplinary tool.

To the Ephesian elders, Paul explains why constant, careful attention to their work was so vital: “For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves” (Acts 20.29-30).

​To guard against dangers from without and within, the elder must master his rod of defense and discipline – the Bible. Thus, to Titus, Paul says that the elder must be a man, “holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict” (Titus 1.9).

For the elder, the Word is not only a rod, it is also a staff – to lead and guide the flock into the green pastures of truth where they can be nourished and strengthened – thereby growing in their love and loyalty to God. The elder must be, “able to teach” (1 Timothy 3.2). Teaching, of course, comes in many forms. It may be done publically or privately – but the elder must be equipped with the Bible knowledge and the mental and physical acumen to guide others to the truth.

These are the works of an elder, and whomever the congregation may select for this service, they must be men who are both able and willing to “take heed” – to give earnest and unfailing attention – to these tasks.

Certainly, we can see the need for elders and the dreadful instability that comes with their absence! Jesus said that sheep without a shepherd are bound to scatter (Matthew 9.36). No matter how hard a congregation may work and labor to grow, the growth will always falter, the work will always suffer from anemia if not absolute impotence, if there is no God appointed rule, management, protection, and nourishment. God help all his congregations  to ordain elders according to His will! - CED