2:8 Paul affirms that all males (men-andras) are to lead prayers anywhere people meet for worship (in every place). The expression, "lifting up holy hands" is a figure of speech, metonymy, in which a posture of prayer is put in place of prayer itself. Their prayers are to come forth from holy lives. The expression in every place seems to argue that these principles apply not only in the assembly, but also everywhere. That is, men are to lead the prayers, not only in the assembly, but also at home, or in other venues as well.

2:9 On the other hand, women are admonished to focus upon appropriate apparel and a submissive attitude. Notice the contrast set up in the passage: Men need to be holy, spiritual leaders in worship while women need to be modest and unassuming.

"Modestly": Well ranged, seemly, respectable, and honorable.

"Discreetly": A sense of shame. A modestly that is rooted "fast" in a sense of shame and moral character. "Which shrinks from over passing the limits of womanly reserve. As well as from the dishonor, which would justly attach there to" (Trench pp. 68,71). Thayer notes, "from the idea of downcast eyes, bashfulness. Towards men this would be modesty, towards God this would be awe.

2:11 "Let a woman quietly receive instruction": When we look a verse 12, clearly this quietly receiving instruction is in reference to man.

"Quietly": Silent attention. Quietly or silence is used in three references in the New Testament (Acts 22:2; 2 Thess. 3:12; 1 Timothy 2:11-12). The word describes a disposition that is reflected in quietness. It does not mean a total absence of words. For example in 2 Thess. 3:12 "Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion". Clearly, this doesn’t mean, "work in absolute silence". The same is true in Acts 22:2 where the people "kept the more silence". In her relationship to man, the woman is not to be officious (bossy), but is to be in subjection. This certainly agrees with the description of a woman’s behavior in 1 Peter 3:4, that is, a meek and quiet spirit. 1 Timothy 2:11 is clearly describing the disposition a woman is to have when teaching is being done.

"With entire submissiveness": "Subordinating herself in every respect" (Arndt p. 847). Note the word "entire" is in the Greek text and means, "all manner and means of". The term "subjection" can be defined as: "To rank under".

"But I do not allow": Remember, Paul spoke by inspiration, and what he spoke were the commands of the Lord (1 Corinthians 14:37).

1. Some have tried to argue that Paul was merely attempting to avoid giving offence to community standards. But carefully note that Paul bases the teaching of verse 12, not on community standards, or the culture of the time, but on what happened at Creation (2:13 "For"). Jesus did the same thing concerning His teaching on Marriage, Divorce, and Remarriage (Matthew 19:3ff). These are standards that never change.
2. In addition, the above argument basically accuses Paul of being a man-pleaser, which he denied with a passion (Galatians 1:10).
3. Third, if this is only cultural teaching, then what isn’t cultural teaching in the Bible? If women don’t have to be in subjection (because the times have changed), then are men thereby released from all their Biblical responsibilities? (Ephesians 5:22f; 1 Peter 3:7). As one writer noted, "If we may set aside one teaching of Scripture that is unpopular today, then surely we may set aside other teachings".
4. The idea that Paul or Jesus was merely accommodating an unenlightened hostile environment, stalling for time and keeping prejudice against Christianity to a minimum, is an argument that should offend every Christian. Neither Jesus nor Paul bowed to human tradition or what a particular culture thought (Matthew 22:16; 15:12-14).

2:12 "A woman": That is, any woman.

2:12 "To teach or exercise authority over a man": The word "exercise authority" means: To domineer over. Carefully compare this verse with Titus 2:15. Titus was to teach with all authority. Hence, public teaching, teaching where men are present, is inherently a situation where one is exercising authority over men. Therefore, it would be impossible for a woman to preach or teach a mixed class without exercising authority over a man. The same would be true in reference to public prayers (2:8), or leading in any aspect of worship.

2:12 "To teach": Here is the word "teach" is in the present tense, that is, to be a teacher.

2:12 "a man": The term "man" here is not the generic "mankind", but rather, aner, which is never used of the female gender, but specifically refers to a man of full age and stature, that is a male adult. Which means that a woman can teach and exercise authority over other women and children.

1. We do read about woman who had prophetic gifts in the New Testament (Acts 2:17; 21:9; 1 Corinthians 14:5). But in view of the teaching found in 1 Timothy 2:12, it seems clear that such women were not allowed to use such gifts when men were present. Clearly, teaching by inspiration when men are present is exercising authority over them. And the term teach would include both inspired and uninspired presentations.
2. Some have tried to argue that maybe a woman could preach, if she did so with the approval of the man and did so in a humble manner. The problem with this is: First, men don’t have the right to give her such approval. God simply said she can’t. Secondly, the public presentation of Scripture cannot be done in a non-authoritative manner.

2:12 "Remain quiet": The same word is used in verse 11.

2:13 "For": This is the Greek participle gar, which when used in an argument assigns the reason. Paul gives two reasons for these commands.

This is the first reason. Paul is saying that God’s original design for the human race entailed the creation of the male first as an indication of his responsibility to be the spiritual leader. The man’s functional position assigned at the Creation is to be the leader. The woman, was specifically designed and created for the purpose of being a subordinate assistant.

1. This explains why God gave spiritual instructions to Adam before Eve was created, implying that Adam had the created responsibility to teach his wife (Genesis 2:15-17).
2. This explains why the female is twice stated to have been created to be "a help meet for him" (Genesis 2:18-20).
3. This also explains why the Genesis text clearly indicates that in a unique sense, the woman was created for the man, not vice versa, and why God brought the woman to the man (Genesis 2:22; 3:12).
4. In 1 Corinthians 11:9, Paul will make the same argument.
5. This further explains in the implied authority of the man over the woman in his act of naming her (Genesis 2:23; 3:20). God could have created Adam and Eve simultaneously, but He didn’t.

2:14 "Quite deceived": That is, thoroughly or completely deceived. Adam wasn’t deceived, rather, he simply disobeyed.

Here is an example of what can happen or what did happen when men and women tamper with God’s original intentions. When Eve took the spiritual initiative above her husband and Adam failed to take the lead and exercise spiritual authority over his wife, Satan was able to wreak havoc and introduce sin into the world (Genesis 3). Paul is not suggesting that women are more gullible than men. He is showing that when men or women fail to conform themselves to the created order and tamper with divinely intended roles, spiritual vulnerability to sin naturally follows.

This also seen in how God addressed the pair after they had sinned. He speaks first to the head, Adam (Genesis 3:9). His instruction to Eve reaffirms the fact that she must not yield to the inclination to take the lead, rather, she must submit to the rule of her husband (Genesis 3:16). When God says to Adam, "because you have heeded the voice of your wife" (Genesis 3:17), He was calling attention to the fact that Adam had failed to exercise spiritual leadership.

In order to be impressed by the arguments being given in 1 Timothy 2:13-14, we must first accept Genesis chapters 2-3 as being historically accurate.

2:15 "Preserved": This word preserved/saved can include both the ideas of material and temporary deliverance, as well as eternal deliverance. Since we have the condition "if the women continue in faith…", it makes most sense that the word preserved or saved means eternal salvation.

2:15 "Through the bearing of children": The expression "bearing of children" or "childbearing" is the figure of speech known as synecdoche in which a part stands for the whole. Thus, Paul is referring to the whole of female responsibility. Women may avoid taking to themselves an illicit function by concentrating on the function assigned to them by God, undertaken with faith, love, and self-control. Thus, "childbearing" includes much more than simply the event of having a baby. It includes the whole range of raising children, managing the household, all the responsibilities of being a wife and mother (1 Timothy 5:14).

Some argue that this text applies to husbands and wives rather than to men and women in general. However, the context of 1 Timothy is not the home (exclusively), but the church (1 Timothy 3:15). Secondly, in the context we have the phrase, "in every place" (2:8). Likewise, the use of the plural with the absence of the article in 2:9 and 2:11 suggests women in general. Nothing in the context would cause one to conclude that Paul is referring only to husbands and wives. Besides, would Paul restrict wives from leadership roles in the church but then permit single women to lead?

These passages must apply everywhere, for: 1. If we restrict them only to the assembly, then women and teach and exercise authority over men at home and in all other situations. 2. Secondly, the rules in these verses are not governed by circumstances or settings. Men are to offer up prayers from pure lives in all circumstances and women are to dress modestly on all occasions, both in the assembly and out in the world. 3. If we try to restrict these passages to the home, then women can teach and exercise authority over men in the assembly and all other situations. 4. This teaching is rooted in the Created order (1 Timothy 2:13-15), which means that it applies everywhere, to everyone at all times.

I know that some feel that a woman can talk in Bible class, but she can’t speak in the assembly. I feel that this is an artificial distinction. A woman can sing and confess Christ in the assembly, but in neither setting, assembly nor class, can she take the lead. A woman can answer questions in an adult Bible class, but she must remember that she is the student, not the teacher. A woman trying to take over a Bible class, is just as wrong as a woman teaching in the assembly. 1 Timothy 2:11-12 applies in all situations, including Bible classes at the building and home studies.

Much as been made from this passage where Priscilla and Aquila both ("they") took Apollos aside and taught him the way of God more accurately. Some have tried to use this as an example of a woman preacher. From 1 Timothy 2:11-12, we must conclude the following:

1. Priscilla did not take the lead in this teaching situation, rather, being a faithful Christian woman, she assisted her husband, and fulfilled the role of helpmeet.
2. Sadly, I believe that too many interpret this passage in light of our culture’s view of a strong woman. In reading this passage, if we see Priscilla as leading the class and being local and dominant, then we are misreading it and reading a mistaken notion of womanhood into the passage.
3. "Everywhere the woman is to remember her subjection and not presume to occupy a position of authority in teaching man. She may teach a man, in a quiet, submissive role; she is not permitted to teach in an arrangement that violates her subjection" (Frost p. 8).

From this passage some have argued that it sanctions female deacons. In the midst of the qualifications of deacons, Paul refers to "women". The question is, "What women?" Is Paul referring to the wives of the deacons or is he referring to female deacons. The word translated "women" can either mean "wife" or "woman". Four contextual observations provide assistance in ascertaining the meaning of the passage:

1. First, one the qualifications for being a deacon is that one must be "the husband of one wife" (3:12). This immediately keeps the reader from thinking that the women in the previous verse are female deacons.
2. In a discussion of deacons, who are male (3:8-13), it would be unusual to switch to female deacons in the middle for one verse without some clarification.
3. Referring to the wives of the deacons makes sense, because family conduct is a qualifying concern (3:2, 4-5, 12), for both elders and deacons.
4. The term "likewise" (3:11), can simply mean that wives are to have similar virtues as the deacons without implying they share the same office (1 Timothy 5:25; Titus 2:3).

From this passage some have tried to argue that Phoebe as a female deacon. First, the term "servant" doesn’t inherently mean "deacon" or "deaconess". Paul was a "servant", yet he was never a deacon because he wasn’t married and didn’t have any children (Colossians 1:25). The term "servant" is even used of civil government (Romans 13:4). Thus the qualifications given in 1 Timothy 3:8-13 tell us that in Romans 16:1, the term "servant" isn’t being used in an official sense, that is, in the sense of deacon or deaconess.

"Not until the late third century A.D. in the Syrian Didascalia do we find reference to deaconesses. Their work consisted of assisting at the baptism of women, going into the homes of heathens where believing women lived, and visiting the sick (ministering to them and bathing them). A full-blown church of deaconesses does not appear until the fourth/fifth centuries A.D. Again, their responsibilities consisted of keeping the doors, aiding in female baptisms, and doing other work with women. Those within the church today who are pushing for the installation of deaconesses would hardly be content with doing these tasks" (Piloting the Strait, David Miller, pp. 253-254).