1 Timothy 2 and verse 11 through
15 for our reading. A word to Christian women. Here's the passage. Let the women
learn in silence with all subjection. But I suffer not a woman to teach. nor to usurp authority over the
man, but to be in silence. And look at how he reasons. For
Adam was first formed, then Eve. And Adam was not deceived, but
the woman being deceived was in the transgression. Then look
at the consolation that he gives. Notwithstanding, she shall be
saved in childbearing if they continue in faith and charity
and holiness with sobriety. And there is our text today.
Let's begin by noticing something, and I think that is important
in our study of the scripture or in the books of the Bible.
It's a good time and a good place, I think, to take notice of something
that we ought not to miss in studying the New Testament epistle
and reading our Bible. And that is how the apostles,
on the one hand, address the whole church. On the one hand,
they give instruction and direction and such like under the whole
church. but they also not only speak
to the whole church, but also speak to particular issues which
affect the whole assembly or the whole church. They also speak
about and sometimes two individuals in the assembly, mentioning a
particular individual or speaking directly to a particular individual. And in giving instruction, in
writing, they often single out according the people, according
to their position, and according to their gender, and according
to their age in the epistle. Let's establish a point it is
easily provable. For example, in Ephesians chapter
5 and chapter 6, Paul instructs certain ones, husbands, wives,
and children, and he takes up the duty and the relation of
each one to God and unto each other. At other times, you'll
find the apostle instructing, on the one hand, masters, and
on the other hand, their servants, or literally, their slave. On
another occasion, you will find them addressing the Jew and also
the Gentile. and speaking directly and particularly
to each one of them. Let's go further. In the book
of 1 John, not the gospel, but 1 John, John frequently, being
fatherly, you know, as we read his epistle, addresses his readers
over and over as my little children. Not that they're all young or
in their youth, but my little children. He also is fond of
the phrase to address them, beloved and brethren. And he calls them
that over and over. And then he becomes even more
personal. Fathers, young men, little children,
in 1 John chapter 2 and verse 12 through verse 14 as he addresses
them. The apostle Peter, 1 Peter chapter
3, the apostle speaks there to Christian wives who are married
to unbelieving husbands. And he does that in verses 1
through 6 of that chapter, 1 Peter chapter 3. Then in verse 7 of
that chapter, he tells the Christian man how he is to relate unto
his Christian wife, calling her there the weaker vessel, and
calling them both together as heirs of life. Heirs together
of eternal life of the grace of God Peter also Admonishes
the elders that are among them in first Peter chapter 5 verses
1 through 4 and in verse 5 there the younger and the older he
addresses them so that Whatsoever our position be in the church
of the Lord, we are well instructed as to our duty to God, our relationship
to other members of the body of Christ. So, whether we be
men, and whether single, whether a husband, a father, a grandfather,
or whether a woman, and therefore single, or a wife, and a mother,
or a grandmother, we are well informed in the scripture how
to function in these relationships as a member of the body of the
Lord Jesus Christ. So now we can see Paul in our
present text comes to speak to the Christian women. He takes
an occasion here to give some counsel under the women in the
assembly. And notice it is not women of
the world, it is not women at large, but he limits it, if you
will notice, women professing godliness in verse 10 of the
passage that we have read. He had said in verse 8, he said,
I will therefore. The word I will is from the word
I hope, I don't butcher it too bad when I say it, bulamahi,
which might be described as having the meaning disposed to. That
is, I am disposed to. I am of the mind. I intend or
I strongly desire. I want this is how we might express
it. The word does not often mean
both a strong and a deliberate act of volition. It is used in
the verb form as an active wish and coming as it does, from Paul's
inspired pen, it has therefore a two-fold meaning that we want
to grasp. Number one, Paul's desire that
such should be done, that this course be followed. This is how
it be done. This is how they do it. This
is how they do it and react in the assembly. Secondly, going
a little bit further, it expresses an active desire. And remember,
Paul is speaking not as an ordinary one, but as an apostle of the
Lord and Savior, Jesus Christ. called an apostle of God in Jesus
Christ. Patrick Fabain, in his commentary
on the pastoral epistle, wrote this. It should be treated as
a command. Since it comes from Paul, since
it comes by inspiration of the Spirit, it should be, therefore,
treated as a command under the assembly. It's interesting to
see how Paul uses the word in other places. For example, in
chapter 2 and verse 12, I suffer not, that is, I do not permit,
I do not allow a woman to teach or usurp authority. Again, in
the same book, chapter 5, verse 14, I will, therefore, that the
younger women marry, et cetera, et cetera. Titus chapter 3 and
verse 8 cut it short the same word is Translated in other places
in the New Testament as in it is in Matthew 1 and verse 19
Joseph was minded there's that same word again and He was minded,
speaking of Joseph's intent and desire to put Mary away secretly
or privately. It is intend in Acts chapter
5 and verse 28. It is minded in 2 Corinthians
chapter 1 and verse 15. And a few times in the New Testament,
we find it translated as would. And in James chapter 3, And verse
4, it is listed. L-I-S-T-E-D, or please, be that
as it may, Paul now, in our text in verse 9, expresses his wish
or his desire toward the women in the assembly. Likewise toward
the men in the assembly, but likewise likewise now also the
women in the assembly. Similarly, and the connection
is, as I want men to pray, lifting up holy hands in every place
without fear and without wrath and without doubting, so likewise
I want the women to behave in a certain way. And I agree with
those who think that in this place, Paul is speaking to both
men and women in public worship, when they are gathered together
in the public assembly, that the men lift up holy hands without
wrath and doubting, and that the women be as becometh women
of godliness. as to the exhortation to both
genders. See again if you might in Titus
chapter 2 and verses 1 through 5 and if we will let's take the
time to read it. Titus chapter 2 and And verses
1 through 5 are our admonition and correction in this matter. But speak thou the things which
become sound doctrine, that the aged men be sober, grave, temperate,
sound in faith, in charity, in patience. The aged women likewise. that they be in behavior as becometh
holiness, not false accusers, not given to much wine, teachers
of good things, that they may teach the younger women to be
sober, to love their husband, to love their children, to be
discreet, chaste keepers at home, good, obedient to their own husband,
that the word of God be not blasphemed." Now, note there are two points
here for us to consider for our profit. Number one, the Titus
text concerned the aged men in verse two, and women in verse
3, these older in both the flesh and perhaps also in the faith,
with experience in Christianity, mature in the doctrine of Christianity
and such like. And the second thing is that
they should be examples and leaders unto others, and particularly
unto the younger. that those may be younger in
age, but also younger in the faith, that the word of God be
not blasphemed. I think of that word of the prophet
to David back in Samuel, when he said, you've given the enemies
of the Lord occasion to blaspheme. But let's go back to our text,
1 Timothy chapter 2, in addressing a word to the Christian women.
First, he talks about their appearance when in the public assembly,
and especially at the time of prayer, considering in verse
9 and verse 10, if we might read it again, please. in like manner
also, that the women adorn themselves in modest apparel, with shame-facedness
and sobriety, not with broader hair or gold or pearls or costly
array, but which becometh women professing godliness with good
works. Now, methinks, that Calvin went
straight to the heart of the matter when he noted that Paul
is here to speak of a fault or to a fault which women might
be more prone than men, and that is ostentatiousness in their
dress. and what Calvin called, quote,
excessive concern and eagerness about dress, unquote, which puts
the emphasis on the outward appearance. They put the emphasis on their
outward appearance and how they look. Such things as Paul mentioned,
excessively braided hair, costly clothes, extravagant garments,
overload of jewelry, and Paul sets the contrast in verse 9
concerning the sisters, that women adorn themselves in modest
apparel with shamefacedness and sobriety. Shamefacedness is modest
or modestly. not with braided hair, gold,
pearls, and costly array, not with a ring on every finger and
even on some toes, or earrings as big as a dinner plate, and
enough makeup for ten ladies on one. We know that some use
this sort of text to teach again any and all makeup and jewelry
and such like, and yet I don't think that it will stand that
test. It is not that Paul would ban
them all together. That's not his point, not at
all. but he is calling for, shall
I say, Christian decorum for decency, for modesty, and the
avoidance of outlandish dress in public worship. As an example
that he does not banish it all by scripture, notice or remember
Ezekiel chapter 16. You remember how the Lord figuratively
described his blessings upon Israel I deck thee with ornaments,
I put bracelets upon thy hand, chain on thy neck, a jewel on
thy forehead, earrings in thine ears. You can see something else
in Psalm chapter 45 verse 13 and 14 that such things are not
banned and are spoken of also figuratively. One more if you
remember in Genesis chapter 24 verse 22 and verse 53, the servant
of Abraham going to fetch a wife for Isaac gave to Rebekah rings
for her ears, bracelets for her wrist, and raiment and he gave
them to her as tokens of the favor that would be toward the
one who should become the bride of Isaac. Hence, Paul is calling
for moderation and modesty, which in part is reflected in chaste
and modest dress on the sister. Or as Gil wrote on verse 9, quote,
There is no religion or irreligion in dress, provided pride and
luxury are guarded against and modesty and moderation are preserved."
End of quote. I think that describes it well. So the Christian women are to
be distinguished in this way from the women of the world. Paul saying that women adorn
themselves in modest apparel. And the word adorn means to clothe. It can also mean to garnish. It's that word used of garnishing
tombs, Matthew 23 and 29. It also is used of the trimming
of a lamp in Matthew 25 and verse 7. It means to arrange and it
means to put in a good or a proper order. And when the Apostle Peter
writes along the same line, In 1 Peter 3, 1 through 6, he uses
three words there emphasizing that their main adornment should
be a meek and a quiet spirit, not in apparel, not in clothes,
but in the hidden man of the heart. And hear what the Apostle
Peter said in verse 4, that such is a great price in the sight
of God, which has great value before God, which he views as
being very worthy. as being becoming to the Christian
woman or the Christian lady. Spiritual adorning is preferred,
therefore, to exquisite adorning of garment, where everything
is perfectly coordinated. It is the absolute latest style. It is the best as far as the
brand, but the better the heart be clothed with humility, says
the Bible, than the body lavishly clothed with the latest style
from Neiman Markup. or wherever else it might be.
Ladies, while we think of Paul's exhortation to modest apparel
in worship, we should remind why show so much skin or too
much skin to total strangers out in public. But we must move
on, for Paul addresses the Christian women on other issues pertaining
to public worship, and he gives here the ground upon which they
are to practice them in the assembly. And it is well that some are
likely to take offense and an exception at what Paul has to
say, as some in our day are in clear, open violation of this
scripture precept that we have read this morning. First, he
says in verse 11, let the women learn in silence with all subjection. Now, the person addressed here
are the women, meaning the Christian women in the church assemblies. Not women at large, not those
without, as the word is in 1 Corinthians 5, 12, and 13. But those who
profess godliness and name the name of Christ, and they assemble
together for worship at set and appointed time. Now the operative
words here in this verse are two. Number one, silence, and
number two, subjection. But another operative word here
is the word learn. So we have the word silence and
objection and learn. Let them learn but in silence. Let them learn and let that be
in silence. They are to be learners and not
speakers, but under the word learners of the things and the
word of God. It means to learn so as to increase
in knowledge and understanding and the way of Christ. It means
to grow in the grace and in the knowledge of our Lord and Savior,
Jesus Christ, according to 2 Peter 3 and verse 18. Now, this shows
us something about our sisters in the assembly, and that is
that they have full access absolute and full access to the truth
as it is in Christ Jesus. Nothing in or about the gospel
is denied them. In nothing are they lacking in
spirituality. In fact, there are legions of
Christian women whose knowledge and whose spirituality is greater
than that of many Christian men. There are many women that outdo
many men in knowing and learning and being spiritual about the
things of God, nor are they Nor are they barred from good works. They can do good works in the
name of Christ, to the glory of God, and to the help of others. But in verse 12, Paul is clear. I suffer not. That is, I do not
permit, I do not allow a woman to teach or to have authority
over men. By the way, There is a light
passage from Paul along this line to be found in 1 Corinthians
chapter 14 verse 34 and verse 35 in that long section where
Paul deals with their conduct in public worship and the confusion
that prevailed in Corinth about public worship. Paul writes much
the same there in 1 Corinthians 14 verse 34 and verse 35. And he says, as also says the
law. In that place he adds those words. His reference to the law. So
says the law is, I guess no doubt, a reference to Genesis chapter
3 and verse 16. And what was told Eve as a consequence
of her sin. And that will come before us
shortly. Still, in spite of the scripture, in spite of these
strong statements and prohibition, there is a growing trend for
women preachers and pastors in dress and high heels and makeup
in our day. Women are taking to the pulpit
in large numbers as never before, and they are finding a quicker
acceptance, but it is not the result of enlightenment, or growing
tolerance, or enlightenment in the truth, or of a calling from
Almighty God, or cultural diversity, but it is a result of apostasy
away from the teaching of the scripture. I think what old R.L. Dabney said, a hundred or more
years ago, perhaps two, he wrote in an article that he titled,
quote, The Public Preaching of Women. Very interesting article,
very strong. But he wrote this, and I'm quoting.
This common movement, and by the way, he said in his day,
in the 1800s, women preachers were knocking on the door. And
he said they were doing that in the South, and in what was
called the Bible Belt. But he said this. This common
movement for women's preachers must be regarded as simply infidel. It cannot be candidly upheld
without attacking both the inspiration and the authority of the scripture."
No way can you uphold women preacher without doing that. Now, there
are those, I'm sure, who favor women preachers, and they will
bring us examples out of the scripture concerning Miriam and
Deborah and Anna, that women indeed in the scripture are said
to prophesy, and so they did, and so it was. So how shall we
answer that? in light of what Paul has written
today. And the answer is, these were
exceptions to the standard rule made not by the women themselves,
but made by God, who is above the law that he has imposed upon
mortals. Examples of this can be found.
There is Enoch and Elijah who are exceptions. They leaped over
the grave. They did not die. Death did not
take them. They went up without dying. Dying
is the ordinary and common manner of the end of earthly life. But
Enoch and Elijah were great exceptions by the power of God. Again, Lazarus,
a friend of Jesus, died and was raised from the grave by the
Lord, but this is the exception rather than the ordinary rule. So as Calvin wrote, God's extraordinary
acts do not annul the ordinary rule to which he has bound us
in the scripture. Dabney again wrote, there can
be no fair reasoning for the exception to the ordinary rule,
unquote. We should be satisfied that these
few women were used by God at his time and in his place as
an exception. Remember, if you will, God made
an exception when he caused Balaam's donkey to speak with an audible
human voice before that corrupt prophet. These are exceptions.
But let's go back to the text in the end of 1 Timothy chapter
2 and verse 13 through verse 15 where Paul gives a two-fold
reason in justification of his position on the recent instruction
for the sisters in the 13th and 14th verse. And then, in verse
15, a word of consolation. I'll call it a word of consolation. Look at verse 13. For, since,
or because. This connects with and follows
what has gone before. Why the sisters should learn
in silence and not seek the ministry? Because from creation, Adam,
the man, was created first, and then Eve, the woman, was created. So let us see. Paul accepts the
Genesis account of the creation of man from the dust of the earth
and woman from the side of the man. However, Paul emphasizes
or Paul's emphasis is not on their creation per se. But it
is on the order of their creation in this text. For this is the
thing that enforces his injunction against women preachers. For
Adam was first formed, and then Eve. Now, several parts of creation
were formed before Adam was created. But in the case of our first
parents and humanity, in the two genders, man was first formed
and then the woman. And get to a fuller impact of
this, the woman. We need to consider the original
relation of the man and of the woman, of the woman unto the
man. To lend greater credit to Paul's
argument, she was to be a helpmate. Genesis 2 and verse 18. For there was not found one suited
unto Adam among all of that that God had created and made. There was not one suited unto
Adam until the woman was formed out of his own body and brought
unto him. Now, get two things here. She
was made of the man. She was made for the man. And Paul is clear. 1 Corinthians
11, verses 1 through 13, especially verse 8 and 9. The woman is of
the man and for the man and not the other way around. And then
in verse 14, And we read in 1 Timothy 2 and verse 14, the woman Eve
was deceived in the sin and was in the transgression. Look what
he said, Adam was not deceived. Compare 2nd Corinthians 11 and
verse 3 the serpent beguiled Eve Through his subtlety the
serpent beguiled Eve Through his subtlety you can see in Genesis
chapter 3 and verse 1 it said the serpent was more subtle than
any beast of the field which the Lord God had made as Gil
wrote Adam sinned willfully and without deception. Hear Eve say
in Genesis 3 and 13, the serpent beguiled me and I did eat. Hear Adam say in Genesis chapter
3 verse 12, the woman you gave me gave me of the tree, and I
did eat." And Genesis 3 and 17, he hearkened unto the voice of
his wife and ate. Adam did. What a heavy charge
against Eve and her punishment is visited upon womanhood, just
as Adam's punishment is visited upon the men for all time. Now, coming to verse 15. It is
a difficult verse. As difficult for me as any verse
we meet with in the New Testament. That'd be a good series of sermons,
wouldn't it? Difficult, difficult verses in
the New Testament. But it is difficult. It is in
some way, however, related to what goes before, as seen by
the first word in the verse, notwithstanding. All that Paul
has said, yet notwithstanding, nevertheless, but, however, all
that Paul has said, however, she will be saved in childbearing."
And look at that. Adam was not deceived. She shall
be saved in childbearing. Paul cannot mean eternal salvation. Then what of the virgin, or the
unmarried, or the childless, or the barren woman? Must salvation
depend for them upon the knowing of a man that they might have
a child? Some think Paul means preserved
in that place, delivered, her life spared through the agony
of childbirth. Because you see, giving birth
can be a very dangerous experience unto a woman. and can be very
impactful upon her health. I thought of Genesis 35, 16,
and 20. Rachel, a godly woman, a godly
woman, but she died in childbirth, or she died right after giving
birth under her child. Now, However, this view that
Paul is saying she will be kept as she goes into this dangerous
endeavor of having a child may be true, and is true, but it
may not so well suit the context as we look at it. For Paul has
just traced the ruin of the whole human race to the first woman
Eve, who's being deceived, was in the transgression and is speaking
here about the Lord's will for women. And some see Paul speaking
of the spiritual saving of the woman. That though the woman
had a hand in the ruin of the human family, yet will God graciously
not withhold salvation from them, but will graciously save them
by the grace of God. In fact, says Paul, he has made
them a channel to bring forth the Savior who was to be the
seed of the woman, promised in Genesis 3 and 15. And who was
made of a woman? Galatians 4 and verse 4. Our blessed Redeemer, our Savior,
our blessed Lord, who came and gave His life to save us, was
a seed of the woman, and was born of woman, Galatians 4 and
14, and that without a man. In closing, I will give you a
comparison. 1 Corinthians 15, 21. By man came death, that is Adam. By man also came the resurrection,
that is Christ. Even so, women, as one of their
gender was instrumental in the fall, another of their gender
was a chosen vessel to bear the humanity of the God-man unto
us as our Savior and Redeemer. Checking the expositors, some
expositors, like Thomas Goodwin, a very good one, favored the
meaning. for that childbearing. She shall be saved for that childbearing. That is, the Savior. You can
see Gil, check him out on that too. And on 1 Corinthians 2 and
15, the one promised and prophesied in the Old Testament. If that
be a good interpretation, that transgression or that childbearing,
the bearing of the Lord Jesus Christ. All of the elect, every
one of them, are born of a woman, as well as are the reprobate,
of course. Not an elect. but what was born
of a woman. And in some cases, and many cases,
even a non-Christian woman bore some of the elect of God. And of course, save women to
continue in a godly life, and are godly, and are not to be
saved but because they are saved not to be saved should they live
a godly life but because they are saved and as evidence of
the grace of God in them they have full access to the grace
of God in salvation but the Lord God through Paul does put these
restriction upon them and it's nothing that takes away their
liberty as a woman or as a Christian indeed in the biblical view.