(Chapter 2)
Paul begins with the highest sphere of privilege in the house of God—priesthood. To function as a priest in the immediate presence of God is indeed the greatest privilege that we can have in His house. Fittingly, Paul takes up this sphere first.
Priesthood has to do with approaching God in prayer and with praise and thanksgiving. The word “priest,” means “one who offers.” Unlike the Mosaic system of approach to God (Judaism), where a certain family was designated as priests among the people and had exclusive rights to the priesthood, the Bible teaches that all believers are priests in Christianity. First Peter 2:5 says, “Ye also, as lively [living] stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” "Ye," in this verse, refers to the whole Christian company. And, Hebrews 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22) encourages Christians as a whole to draw near to God by entering into "the holiest" (the immediate presence of God) to offer their spiritual sacrifices to Him. This is something that only priests can do. It says, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” Again, the "us," and the "our," in these verses, refer to Christians generally. Thus, all Christians are exhorted to "draw near" to God and to function as priests because they are priests. And again, in Revelation 1:5-65And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6), all whom the blood of Christ has washed—which is every Christian—are called "priests unto God and His Father." Hence, all Christians are priests today in Christianity.
There are two ways in which we approach God as priests: to entreat Him in prayer, and to offer praise. The focus in this chapter is more on the former than on the latter.
The Prayers of the Priests
Vss. 1-7—God intended that His house would be characterized by prayer; this has always been the case. In the days when it was made of stones and timber, it was called, "A house of prayer for all the peoples" (Isa. 56:77Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:7); Mark 11:1717And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. (Mark 11:17)), and it should still be that today. The great point that Paul makes in this chapter is that petitions are to ascend to God, from the house, in view of supporting and advancing the great cause of God in this world today. It is His desire that His character as the Saviour-God and the Creator-God would be manifested in this world. We are, therefore, to pray to that end.
Four Kinds of Petitions are Mentioned
"Supplications,"—which are earnest pleadings that arise from special needs.
"Prayers,"—which are general expressions of dependence and need.
"Intercessions,"—which are entreaties on behalf of others who are in need.
"Thanksgivings,"—which are the expressions of gratefulness to God for His love, goodness, and care.
Two Main Areas of Prayers and Petitions
These various prayers and petitions are to be made in regard to two main areas of concern:
Those inside the house of God (vs. 2)
Those outside the house of God (Vss. 3-7)
These concerns have to do with the Christian's dual testimony in this world. The first is in connection with the testimony that we live before "all men" (vs. 1), and the second is in connection with the testimony we speak to "all men" (vs. 4).
Prayer For Those In the House
Vss. 1-2—Firstly, prayers are to be made for "all men; for kings, and for all that are in authority" that they would allow those in the house of God to live a "quiet and peaceable life in all godliness and honesty" in this world. "Godliness" is in relation to God and "honesty" is in relation to our fellow men. This was a real concern for believers in the day in which Paul wrote this, because many of the Roman emperors were terribly hostile toward Christianity and it resulted in much persecution against Christians.
Some have thought that these verses are teaching that we should pray that God would help the politicians and governors of the world with their day to day responsibilities in their governmental offices. However, this verse is not speaking of that. Such ideas have led Christians to mistakenly think that they should try to help those in government because God has told us to pray to that end. This has resulted in Christians getting involved in political issues and causes. Prayer, here, is in connection with God providentially overruling the leaders in government in view of Christians being allowed to live unmolested, as God would have them to live, and thus, to be able to act as His vessel of testimony in this world.
Praying that we would be able to live "a quiet and tranquil life in all piety and gravity" indicates that the Christian life is not to be marked by being in high profile positions of greatness in this world (Jer. 45:55And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the Lord: but thy life will I give unto thee for a prey in all places whither thou goest. (Jeremiah 45:5)). Nor should we be asserting our rights as though we were citizens of this world. Our "commonwealth has its existence in the heavens" (Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20)) and we are not to involve ourselves in worldly disputes and political struggles on earth. As sojourners, we are passing through this world; we are "in" it, but we are not "of" it (1 Peter 2:1111Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; (1 Peter 2:11); John 17:15-1615I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16They are not of the world, even as I am not of the world. (John 17:15‑16)). We leave those issues to the men of the world: "Let the potsherd strive with the potsherds of the earth" (Isa. 45:99Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? (Isaiah 45:9)).
It is noteworthy that Paul does not mention imprecatory prayers being invoked against those in government who persecute Christians, even though they were experiencing that very thing in that day. Being vindictive, in any way, would render an improper testimony of God's true character before the world.
Prayer For Those Outside the House
Vss. 3-7—The house of God should not only be a place where prayer ascends to God on behalf of all in the house, but it should also be a place in which a testimony of His grace flows out to all men. Hence, prayers should be made for the furtherance of the gospel testimony to those outside the house; such prayers are "good and acceptable in the sight of God our Saviour."
Vs. 4—God's disposition toward men is to be known through His house. His desire is twofold—"that all men should be saved," and also, that all who do get saved might "come to the knowledge of the truth" (John 3:1717For God sent not his Son into the world to condemn the world; but that the world through him might be saved. (John 3:17); 2 Peter 3:99The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (2 Peter 3:9); Ezek. 33:1111Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? (Ezekiel 33:11), etc.). These two things are to be known by what men see in, and what men hear from, Christians. It means that we should all be engaged in the furtherance of the gospel testimony in one way or another. By adding, "...and come to the knowledge of the truth," we learn that God wants us to be intelligent depositories of the truth so that we can be used in the dissemination of it.
Vss. 5-6—The testimony that is to be rendered is that there is "one God" and "one Mediator between God and men, the Man Christ Jesus." The hearts of men have always yearned for a mediator, or a go-between (Job 9:32-3332For he is not a man, as I am, that I should answer him, and we should come together in judgment. 33Neither is there any daysman betwixt us, that might lay his hand upon us both. (Job 9:32‑33)); the testimony of the gospel is that God has provided such a Mediator in His own Son. In order for someone to be an acceptable mediator between God and man, he must be both God and Man, which Christ is. Being the God-appointed Mediator, points to the fact of Christ's deity and Christ's humanity. The fact that there is "one" mediator indicates that men cannot come to God for salvation any other way but through Him. Some will tell us that we must go through Mary, or through the so-called venerated saints of by-gone days, or through the clergy, but the gospel announces that men are to come to God through Christ, and through Him alone (Heb. 7:2525Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:25)).
The gospel states that there is "one God." This is the sum of the message of the Old Testament concerning the Person of God (Deut. 6:44Hear, O Israel: The Lord our God is one Lord: (Deuteronomy 6:4)). Christianity does not deny this truth but adds that since redemption has been accomplished there is now "one Mediator" (Heb. 8:66But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. (Hebrews 8:6)). As noted in chapter 1:1, the use of the term, "Christ Jesus," indicates that the Mediator who has accomplished redemption is a glorified Man at the right hand of God. It is not Christ come here as a Man on earth who is the Mediator. His life, perfect as it was, could not bring man to God. It is His death, resurrection, and ascension to glory that brings believers into favour and blessing before God (Rom. 4:25-5:125Who was delivered for our offences, and was raised again for our justification. 1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 4:25‑5:1)). This is the truth that is to be announced in the gospel.
"Who gave Himself," indicates the voluntary sacrifice of Christ (John 10:1717Therefore doth my Father love me, because I lay down my life, that I might take it again. (John 10:17)). This is mentioned at least six times in Scripture (Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28); Gal. 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20); Eph. 5:2, 252And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2)
25Husbands, love your wives, even as Christ also loved the church, and gave himself for it; (Ephesians 5:25); 1 Tim. 2:66Who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:6); Titus 2:1414Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14)). His finished work on the cross was "a ransom for all." This indicates that a price has been paid to make propitiation "for the whole world" (1 John 2:2; 4:102And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2)
10Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. (1 John 4:10); Rom. 3:2525Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25); Heb. 2:1717Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17)). This aspect of Christ's work on the cross has made the whole world saveable; it does not mean that the whole world is (or will be) saved. Propitiation is the Godward side of Christ's work, which has satisfied the claims of divine justice in regard to the whole outbreak of sin in the creation. The result of propitiation being made is that God is now able to call the whole world to come to Christ the Mediator to be saved.
Christ's death on the cross being "a ransom for many," an expression found Matthew 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28), emphasizes substitution. This is the other side of Christ's work in atonement. Propitiation is what is announced to the lost in the gospel; substitution is what is to be taught to believers, whereupon, they learn that Christ took their place in judgment (1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)—"the just for the unjust"). This produces devotion of heart to Christ. Hence, propitiation is "for all," but substitution is "for many" (Isa. 53:1212Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:12); Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28); Rom. 5:1919For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. (Romans 5:19); Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28)), because not all will believe (2 Thess. 3:22And that we may be delivered from unreasonable and wicked men: for all men have not faith. (2 Thessalonians 3:2)). Substitution is not the subject here; Paul is focusing on the testimony of the gospel to all men.
These facts of the gospel are to be "testified in due time"—the Day of Grace. It should be noted here, that there is no mention of this gospel testimony being conducted through a mission board of evangelists or by any other man-made organization. We mention this, because many Christians are under the impression that the way they are to fulfill this call is to join some evangelistic organization that outfits them and sends them into the mission field. And that those who do not feel "called" to this work need not concern themselves with evangelism. However, "the testimony to be rendered in due time" is to be the common interest of all who compose the house of God; all should be interested and involved—in one way or another—in furthering this testimony.
Vs. 7—Paul speaks of himself as being a special vessel for this work, being appointed by God as "a preacher," "an apostle," and "a teacher," to bring the message to the Gentile world.
The Deportment of the Priests
Vss. 8-15—In the latter part of the chapter, Paul delineates the proper deportment of the priests—both "the men" and "the women." We see at once that there is a difference in the roles that each have in the house.
The moral order in God's house concerning these roles is not a Christian revelation; it is something that was known in the world long before Christianity and Judaism came along. Paul traces it back to the creation (vs. 13); this order was instituted by the Creator-God. The Christian revelation of truth upholds this order, but it has not introduced it. In this way, we bear witness to God, not only as the Saviour-God, but also as the Creator-God. We can see in a mere glance at this passage that God would have the men to be involved in public activity in His house, and for the women to be in a supportive role with a quiet demeanour.
The truth contained in these verses is very much challenged, rejected, and explained away by Christians today. The Church, generally, does not want it and would rather have an order of its own making in which the roles of the men and the women are inter-changeable. Much confusion has come into the house of God as a result. However, to reject this order for the men and the women in the house of God is to deny God His rights as the Creator! And, to do it in His house is outrageous!
The Men
Vs. 8—Paul makes no excuses for what he is about to say; he lays out God's order clearly and simply. He shows, first of all, that the public verbal testimony of the house is to be carried out by the men. He says, “I will therefore that the men pray everywhere [in every place].” The words, “every place” are very broad and would include public gatherings of any kind—assembly meetings, etc. Paul does not prohibit the women from praying (1 Cor. 11:5; 15But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. (1 Corinthians 11:5)
5That in every thing ye are enriched by him, in all utterance, and in all knowledge; (1 Corinthians 1:5) Peter 3:7), but he never says that they should pray "everywhere [every place]," as the men. Hence, we conclude from this, that the men are to do the public praying in the house of God. Elsewhere, Paul indicates that the services of public preaching and teaching should also be carried out by the men. In connection with those public functions, Paul says, "Let the prophets speak...." (1 Cor. 14:2929Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29)). He doesn't say, "Let the prophetesses speak...."
It is clear from this passage that all public action in the house of God is to be carried out by the men. In many denominational churches this privilege has been limited to a special class of persons—the so-called Pastors and Ministers, but this is not what Paul teaches here, or anywhere else in his epistles. He does not say, "I will that the clergy pray...." Nor does he say, "I will that the gifted men pray..." He simply says, "the men." This refers to the men, in general, being the public mouthpieces of God's people. Hence, whenever a mixed group of Christians are gathered together for prayer or on some other occasion, it should be the men, and not the women, who carry out this priestly function.
Three things are to characterize the men in exercising their priesthood publicly:
Firstly, they are to do it "lifting up holy [pious] hands" to God. From other references in the New Testament (Galatians 2:99And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Galatians 2:9); Hebrews 12:1212Wherefore lift up the hands which hang down, and the feeble knees; (Hebrews 12:12); James 4:88Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. (James 4:8), etc.) we learn that the Spirit of God uses "hands" in a figurative sense, and we conclude that he uses it in is the same way here. Hence, the men are not to be lifting up their hands to God literally when they pray, but metaphorically. It speaks of approaching, or drawing near to God, in expressed dependence. By stipulating that their hands are to be "holy," Paul indicates that the lives of the men who pray publicly must be in accord with the holiness that characterizes the God whom they address (1 Peter 1:1616Because it is written, Be ye holy; for I am holy. (1 Peter 1:16)). Similarly, Isaiah warned the priests of his day, "Be ye clean, that bear the vessels of the LORD" (Isa. 52:1111Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. (Isaiah 52:11)). Nothing could be more inconsistent and obnoxious than someone carrying on priestly privileges publicly whose life privately is in disorder and unholiness. Such hypocrisy is of the worst order and is not in accord with "the testimony to be rendered" in this "due time."
Secondly, the men are to pray "without wrath." This means that our prayers are not to be vindictive or malicious. Public prayer should not be used to make veiled attacks on someone. Having ill-feelings toward someone and praying against them is certainly not in keeping with the spirit of Christian grace. Prayers of this nature manifest an unforgiving spirit, which is anything but Christian in character.
Thirdly, the men are to pray without "doubting [reasoning]." Those who lead in the public prayers of the saints are to pray in faith, believing that if their petitions are according to the will of God, they will be granted (1 John 5:14-1514And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. (1 John 5:14‑15)). How can someone lead the saints in prayer when he doesn't believe that God will answer the prayer?
Sometimes, men will not take part in the public prayers in the assembly because they feel that they are not in a priestly state to do so. But to back out of priestly function because of a poor state of soul is not the answer. The answer is that the men should judge themselves so that they would be in a right state for the Spirit of God to lead them in this public function. This shows us that it is one thing to be a priest and another to be priestly.
The Women
Vss. 9-15—Paul then passes on to delineate the proper conduct and dress of the women in the house of God. The word "women," is generic throughout the passage; it does not refer to married women only, but to all women in general. What Paul is about to lay before Timothy regarding this subject is hotly contested and rejected by most in today's Christian world. The common practice of the Church today is to have a “one-role-fits-all” position in the house of God for brothers and sisters. And thus, it is accepted in almost every place of Christian worship that women should preach and teach publicly, as the men do. But this is clearly unscriptural (1 Cor. 14:34-35; 134Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35)
3And I was with you in weakness, and in fear, and in much trembling. 4And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: (1 Corinthians 2:3‑4) Tim. 2:11-12).
Vss. 9-10—Paul sets forth the demeanor and the attire that is desirable for the women in God's house. He says, "In like manner also, that the women in decent deportment and dress adorn themselves with modesty and discretion." There are two things here: "deportment" and "dress." Deportment has to do with the manner in which the women conduct themselves, and dress has to do with their clothing. Paul emphasizes both because it is quite possible to obey the letter of Scripture in outward things as far as clothing is concerned, but in spirit to be far from the proper demeanor. Since God does not want hypocrisy in His house, the women are to "adorn themselves with modesty and discretion" in their "deportment" and in their "dress." In adding "discretion," Paul shows that all is to be done with wisdom and discernment. This is needed because some have taken up with being modest and have gone to extremes in clothing in trying to do it—to the point of drawing attention to themselves—which defeats the purpose of Paul's exhortation.
He mentions four fashion accessories that are not to be overdone in "women professing godliness." The first is elaborate hairstyles ("broided hair"). Hamilton Smith said that the women were "to beware of using their hair that God had given them as the women's glory for an expression of natural vanity of the human heart." The other three fashion items have to do with ornate jewelry and clothing: "gold," "pearls," and "costly array." It is clear from this, that the women are not to draw attention to themselves with ostentatious apparel. Such a display would not portray the quiet and retiring demeanor that God intends the women to have in the testimony of His house.
Vss. 11-12—Next, the Apostle speaks of the subjection that should characterize the demeanor of the women. He says, "Let a woman learn in quietness in all subjection, but I suffer not a woman to teach, nor to usurp [exercise] authority over the man, but to be in quietness." We can see from these verses that the fitting deportment of women in the house of God is that of a retiring and submissive spirit. They are not to take a leading (or teaching) role. Many have thought that Paul was referring to assembly meetings here, but the subject of the house of God is larger than the sphere of the assembly. It includes the assembly, but it is not restricted to it. (1 Corinthians 14:34-3534Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35) is narrower in scope, speaking specifically of the conduct of the women in the assembly meetings.) We have already mentioned that God's house is not the meeting room or the hall where Christians gather. Its order is not to be recognized only when believers are assembled for prayer, worship, and ministry, but at all times. Christians "are" the house of God and are, therefore, in it at all times (Heb. 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6); 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)). Whether we are assembled for prayer and worship, or whether we are at work, at school, running errands, etc. We are always in God's house and must conduct ourselves accordingly at all times. Hence, a woman should not assume the role of exercising authority over men in any sense, whether it is in the home or on the jobsite, or in any other place—including, of course, the assembly. It is not in keeping with the testimony that God would have to go forth from His house.
Knowing that this passage of Scripture is referring to a wider sphere than the assembly meetings helps us to understand why Paul said, "in quietness," and not "silence," as it is mistakenly translated in the KJV. If it were "silence," then it would mean that the women are never to speak in any situation of life—since we are in the house of God at all times! "In quietness," implies that they can speak, but not in a leading or teaching role in the presence of men. It is significant, however, that the word "silence" is rightly translated, as such, in 1 Corinthians 14:34-3534Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35), in connection with women desiring to speak in assembly meetings. The only woman in the New Testament who assumed a role of public teaching was Jezebel! (Rev. 2:2020Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20)) Any woman who takes that role now is putting herself in company with the most outrageous woman in the Bible.
Women are to teach in the house of God, but it should be those of their own gender (Titus 2:4-54That they may teach the young women to be sober, to love their husbands, to love their children, 5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. (Titus 2:4‑5)), and children (2 Tim. 3:15; 215And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (2 Timothy 3:15)
15Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2 Timothy 2:15) John 44And he must needs go through Samaria. 5Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. (John 4:4‑5)). This shows that sisters have a very valuable and useful ministry in God's house. We should not think that because a woman's ministry is exercised in private, in the domestic sphere, that it is any less important than that of the men.
Three Reasons Why Sisters Have a Subordinate Place in the House of God
1) Creatorial
“For Adam was first formed, then Eve.” (vs. 13) God could have made the man and the woman at the same time, as He did with all of the other creatures, but He chose to make Adam first. He did that to indicate that it was His intention, from the beginning, that the man should have the place of leadership in the creation. Men have not taken or seized that place (as some think); it was given to them by God, as indicated in His creatorial order. The fact that God made man the stronger gender (physically and emotionally) confirms that it was His mind from the beginning that the man should be the leader (1 Peter 3:77Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. (1 Peter 3:7)).
2) Governmental
“Adam was not deceived, but the woman being deceived, was in the transgression” (vs. 14). When Eve acted independently by taking the lead in Adam’s household, failure came in. Her place from that time on would be that of subjection to her husband. It was God’s governmental judgment upon her. This may seem a little severe; nevertheless, the Lord said to the woman, “Thy desire shall be to thy husband, and he shall rule over thee” (Gen. 3:1616Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. (Genesis 3:16)).
"Adam was not deceived." When Adam transgressed and took the forbidden fruit, he did it with his eyes open, knowing better. This was not so with Eve; she was honestly deceived in the matter. Being weak through affection, Adam identified himself with his wife's sin, and thus, with the consequences of her sin. Typically, it speaks of Christ who fully understood the consequences of identifying with our sin, and how He did it out of affection for us (Rom. 5:1414Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:14); Eph. 5:2525Husbands, love your wives, even as Christ also loved the church, and gave himself for it; (Ephesians 5:25)). What the first Adam did through weakness and sin, the Last Adam did in love and grace. Christ loved His deceived and guilty bride-to-be and willingly identified Himself with her sin, and thus, He took her sin upon Himself (yet without any sin of His own) in order to redeem her. (The Synopsis of the Books of the Bible, J. N. Darby)
Eve suffered for her transgression, governmentally, but the Christian woman can find mercy from God to abound over the governmental judgment that has been cast upon women in "child-bearing" (vs. 15). This is conditioned upon her continuing "in faith and love and holiness with discretion." We shouldn't think that God’s governmental dealings have only been on the woman in the fall, the man is also under God's governmental judgment. He too must submit to God’s judgment in the position which he has been put into. Since the fall of Adam, the man has been responsible to work and to provide food and shelter for his household (Gen. 3:17-1917And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3:17‑19)). The man who will not do so is worse than an infidel (1 Tim. 5:88But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Timothy 5:8)).
3) Testimonial
In Ephesians 5:22-2422Wives, submit yourselves unto your own husbands, as unto the Lord. 23For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. (Ephesians 5:22‑24), Paul says, “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and He is the Saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in everything....” Thus, the sisters who are in a marriage relationship can, by subjection to their husbands, exhibit to the world a little picture of the Church's submission to Christ. This should be considered a privilege.
We realize that these things that Paul has taught are offensive to the modern woman, but he makes no excuse for the truth of God's order in God's house—and neither should we. The Church has accepted this order for centuries; it has not been until recent times, when the modern feminist movement has influenced the minds of Christian women, that this has been challenged. It is clearly a sign that we are in the last days. Christians today have tried to explain these things away in a dozen ways, even though there is not the slightest bit of ambiguity in the passage.
Since Scripture clearly does not support the idea of women functioning in the place of the men in the house of God, the proponents of such notions have had to come up with some fancy manoeuvring and erroneous reasoning to get around the plain statements of Scripture. Some will accept that the distinctive roles of the men and the women which Paul sets forth here should be observed, but only in our natural relationships at home. They think that when it comes to the assembly, such distinctions of male and female are not applicable.
A verse that is used to support this mistaken idea is: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:2828There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28)). This misunderstanding comes from failing to distinguish between position and practice. The answer to this mistaken notion lies in understanding what the term “in Christ Jesus” means. As mentioned in our comments on chapter 1:1, "Christ Jesus" is a term that refers to the Lord Jesus as He is now on the other side of death, on high in the glory. It is significant that this term is not used in the four Gospels when the Lord was on earth. The believer is said to be "in Christ Jesus." This means that he is in the very position of acceptance before God in which Christ is as a Man in the glory. It denotes the full Christian position in the new creation, in which all our distinctive blessings are found, and is a result of the Holy Spirit's indwelling. Paul uses this term many times in his epistles. The point in Galatians 3:2828There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28), is that all believers, regardless of their nationality, social background, or sex, are all equally blessed in that place of acceptance before God in heaven. It is a positional term. However, 1 Timothy 2:11-1211Let the woman learn in silence with all subjection. 12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:11‑12) and 1 Corinthians 14:34-3534Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35), refer to a practical order of things among Christians on earth. Hence, these Scriptures are referring to two different things; one is before God in heaven and the other is before men on earth.
In summary, Paul has set forth God's moral order for both the men and the women in His house. The men have the responsibility of the public, verbal testimony in the house, and the women are to give support to that testimony by their quiet deportment and demeanor. These are distinct but complementary roles that God does not intend to be homogenized. In Scripture, women who refused to accept their God-given place as established in creation, and took the lead in things, brought in confusion and ruin among God's people (Gen. 3:66And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. (Genesis 3:6); 1 Kings 21:25; 225But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up. (1 Kings 21:25)
25And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died. (1 Kings 2:25) Kings 11:3; Matt. 13:3333Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33); Rev. 2:2020Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20); 1 Cor. 14:33-3433For God is not the author of confusion, but of peace, as in all churches of the saints. 34Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. (1 Corinthians 14:33‑34)). Let this be a warning to us.