Video Transcript: 1 Timothy - Submission and Compassion

Diving Into 1 Timothy

Submission (1 Timothy 2:9-15) and Compassion (1 Timothy 3:11)

Paul was on his fourth missionary journey and heading to Macedonia. He instructed Timothy (a representative of the apostles) to care for the church in Ephesus while he was gone. Word had gotten back to Paul that things were amiss in the church in Ephesus, but Paul was not going to be able to return right away to deal with it personally. He wrote a letter to Timothy encouraging him and instructing him on how to deal with these issues. Ephesus was dealing with heresies where people were defining (or combining) their own religious beliefs, and they were departing from what Paul had taught them and reverting to their old ways. This isn't something new and was evident in the Old Testament as well. Whenever Israel had a strong godly leader, they kept in line. Whenever that leader would leave for a time or die, they would revert back into their old habits until the leader (or a new leader) would return. But in that interim, they were doing what felt right or made sense to them. We see that happening in Ephesus after Paul left.

Paul begins his letter by addressing this issue, and he instructs Timothy on how to reign in things. Paul instructs on praying, roles of men and women, church leaders, and warnings about demonic influences. Then he gets into specific details on deacons, ministry instructions, caring for widows and elders, slaves and masters, warning against false doctrine and greed, encouraging Timothy to fight the good fight, instructing the wealthy, and closing it with the charge to guard and protect God's Word.

Paul's letter was a very specific letter to a specific person about specific issues in a specific church. We must recognize this because it is important in understanding the broader scope. This fact doesn't discount any of the directions in the letter as being without value to other churches, historically, or even today. However, if we want to truly understand why Paul would speak differently about women in this letter, in contrast to his other references in the New Testament, we must understand the context of his letter.

The first time he addresses the women in the letter of 1 Timothy, Paul writes:

8 Therefore, I want the men in every place to pray, lifting up holy hands without anger or argument. 9 Also, the women are to dress themselves in modest clothing, with decency and good sense, not with elaborate hairstyles, gold, pearls, or expensive apparel, 10 but with good works, as is proper for women who affirm that they worship God. 11 A woman should learn in silence with full submission. 12 I do not allow a woman to teach or to have authority over a man; instead, she is to be silent. 13 For Adam was created first, then Eve. 14 And Adam was not deceived, but the woman was deceived and transgressed. 15 But she will be saved through childbearing, if she continues in faith, love, and holiness, with good judgment.

This portion of Scripture has been abused historically. You can easily read this at face value (without interpretation) as instructing women to dress plainly, be quiet, submit to our husbands about everything, and have children to be saved, because, frankly, it's all our fault. This misinterpretation of this scripture has led to mental and physical abuse in particular cultures and groups.

In more recent times, men and women have come to agree that this interpretation is wrong. However, many still subscribe to it in a modified version. Dressing plainly, you can gently give your opinion, but the final decision is up to him. Have children to bless your husband and God. Learn about God, but don't question your teachers, they know more than you.

It is certainly a softer blow, but it doesn't understand the full scope of what Paul was trying to address. When you look at the culture of Ephesus at that time, you reveal a lot about the women there. The women, particularly those of wealth (or wanting to give the appearance of wealth), would intentionally dress in a way to get the attention of the men in the church. It wasn't about revealing clothing, as most who use the modesty argument would suggest, but instead Paul was commenting on their character and the condition of their hearts. To be clothed with modesty was to be humble, letting your inner beauty and character shine through. The outward adornments were signs of status, and a way to not only attract men's attention but to show off in front of other women. Paul was also trying to shift the culture, to change the hearts of the women, and to return men to their proper headship of the family unit.

These changes were because the women in Ephesus were often outspoken and had no problem coming into an environment and taking charge in the home and even in the temples. Priestesses often operated the temples, and it was more common for women to have a larger role in the spiritual realm of the city as well as in politics. Paul was concerned about these women coming in and trying to exert this same authority over the church. Many Bible experts have come to agree that Paul was not saying that women could not teach as a whole. Nor, was he limiting the teachers in this particular city to men only and indefinitely. Rather, they suggest that Paul was saying "no women teachers in Ephesus, for now.”

While there is little written theological documentation of women leading in the early church, there is a plethora of evidence in other forms. We have mosaics and inscriptions, grave markings and memorial markings in early churches, as well as letters, journals, and other written texts that reference women who served as leaders in their churches.

Unfortunately, the misunderstanding and misinterpretation of the Scriptures have led to many generations that oppressed the woman's role within the church itself. Along with cultural and political oppression, women were acknowledged for their domestic gifts. They were relegated to positions of caring for children, making meals for the sick and elderly, and secretarial roles within the church. We have become so far removed from the early church that we have forgotten the value and spiritual gifts of the women in our churches and how they can be utilized. We have forgotten the women who helped form the early church and influenced the church ever since.

When we look at the various letters Paul wrote, he was addressing very real issues for those individual towns. These letters are ones we can draw from when we see the same issues arising in our churches today. Not every church will face the same issues as Ephesus, but, if you are a pastor reading the Scriptures and Ephesus sounds an awful lot like what is happening in your church or local community, you can glean from the instructions Paul gave to Timothy. Likewise, his letters to Philippi and Galatia were not identical in content because these cities had different issues to contend with.

In the understanding of the Scriptures in 1 Timothy 2:9-15, it is also imperative that we understand who Paul wrote the letter to, why he wrote the letter, and that his exact instructions are essential to interpreting what this means to us today. It doesn't contradict other Scriptures where Paul acknowledged women in service or leadership within the church, but rather it identifies the problem in this particular city and instructs Timothy on the best way to handle it. Paul has the intention of eventually returning to Ephesus to deal with it directly, but due to his delay in returning to Ephesus, he realized he couldn't allow these behaviors to go unchecked. This was a temporary solution until he could come back and deal with it directly.

In Ephesus, they were dealing with a lot of heart issues. Women were flaunting their wealth and status, and Paul wanted to reshape the women to have an exterior that reflected their inner beauty and godly character. Paul instructed the women toward "quiet study”; too often it's the word "quiet” that is emphasized, and the call to study is overlooked. Paul wanted the women to study the word, and he trusted that they were capable of this task. In the quiet spirit of study, a woman finds herself sitting and soaking in His Word. Just like Paul didn't want the women flaunting their wealth and status, he didn't want them to draw public attention to their studies. We are not to flaunt our knowledge at others or to raise ourselves above others. Paul also didn't want the women running around teaching something they were not educated in which is careless and reckless. It was a heart issue, and Paul was shaping the character of women to include eventually having the spiritual maturity to lead. However, they must be students first. Paul was reshaping the way the women interacted with their husbands as he called the women not to exercise authority over them, which was countercultural to Ephesus. Paul was reordering the community to reflect not just the original creation design, but also the relationship between Christ and His Church. Women were to submit to their husbands as the church submits to Christ. And men were to love women as Christ loved the church and was willing to die for her. Paul knew that to make these changes he had to start with the heart, changing the character.

This was not about pride or dominion, or devaluing women as capable image bearers. Paul was attempting to reorder the family unit and the community into God's original design. Submission is not legalistic but an issue of the heart. While the verses in 1 Timothy are in reference to corporate worship, they parallel the marriage structure found throughout the Scriptures.

Paul's instructions create the foundation for women's ministry.

• Our leaders are to have an outward appearance that reflects our inner godly character.

• Our leaders are to be serious students of the Scriptures with teachable and humble spirits ready to listen and learn.

• Our ministry should be supportive (and submissive) to the greater church vision rather than competitive or divisive.

What 1 Timothy doesn't do is call women to submit to false teaching. If we are students of the word, we will recognize false teaching and stand against it. It also doesn't address male leadership in areas outside of the church and home. There is nothing in the Scriptures that indicates a woman can't have a leadership position or position of authority within politics, the marketplace, or in academia. Women are instructed to submit to the body of elders/deacons as a whole, not to one in particular, which provides safety from any one elder taking advantage of his authority. Nor are the women expected to submit to mean-spirited, controlling, or domineering men. It is by no accident that after Paul would instruct the women on their character, he would address the men and elders.

1 Timothy calls women to put the gospel above their self-interests. And Paul ends this portion of the Scripture with encouragement for women in their role as life-givers, not just through physical birthing of children, but in their role as giving new life to those with whom they share the gospel. We are called to be in submission to God, and if we can't manage to submit to the authority of our husbands or church leaders, how then can we submit to the authority of God?

What does this mean for women's ministry? If we are to be a part of the church's vision, submitting to our pastors and elders who are leading the church, how do we do this, and how do we get their support?

It begins with the recognition that this is a ministry under the authority of the church and should be overseen by the church. Our pastors can no longer sit on the sidelines and allow women's ministry to just "do its own thing.” They need to step in and be a part of shaping that ministry. If you have an existing ministry, you need your pastor not just to allow the ministry to exist, but be vested in the development and shaping of the ministry. If you are in a church without a women's ministry and possibly with a male leadership that doesn't support the idea, you approach them with humbleness and a spirit of submission. You share your calling, you share the value it adds to the church, and you humbly request not only their permission but also their guidance.

A great problem in Women's Ministry is that we have been working independently of the church for too long. We have our own agenda, our own ideas, without seeking any input from our pastors and elders. We are not our own separate ministry, but a ministry that supports the vision that God has put forth in our church. Every event, every activity, every study, and every program should be about forwarding that vision. We need our pastors and elders to be invested in us, advising and guiding us, involved in the ministry not just allowing it to exist, but shaping it. And we need to let them do so as we are in humble submission to their authority. As our hearts change toward submission to the authority of the church, we can embrace one of our most innate gifts as a woman, compassion.

When Paul continues his letter, we read in 1 Timothy 3:3-13 about the qualifications he lays out for "church leaders.” It is interesting that the internal character that Paul is indicating as a requirement for leadership by men is not far removed from the expectations of women. It is also interesting to note that Paul points out the responsibility of a man's involvement in rearing his children and managing his household. In many societies, this has been deemed "woman's work”, but in the ancient church, men were just as responsible for these duties. It was a team effort. Eve was given to Adam as a companion and helper, not an employee or slave. There are Scriptures, like Proverbs 31, where we see a woman who is wise, compassionate, a good steward, manager of the home and has a profitable business of her own.

1 Timothy 3:3-13:

3 This saying is trustworthy: "If anyone aspires to be an overseer, he desires a noble work.” 2 An overseer, therefore, must be above reproach, the husband of one wife, self-controlled, sensible, respectable, hospitable, an able teacher, 3 not addicted to wine, not a bully but gentle, not quarrelsome, not greedy-- 4 one who manages his own household competently, having his children under control with all dignity. 5 (If anyone does not know how to manage his own household, how will he take care of God's church?) 6 He must not be a new convert, or he might become conceited and fall into the condemnation of the Devil. 7 Furthermore, he must have a good reputation among outsiders, so that he does not fall into disgrace and the Devil's trap. 

8 Deacons, likewise, should be worthy of respect, not hypocritical, not drinking a lot of wine, not greedy for money, 9 holding the mystery of the faith with a clear conscience. 10 And they must also be tested first; if they prove blameless, then they can serve as deacons. 11 Wives, too, must be worthy of respect, not slanderers, self-controlled, faithful in everything. 12 Deacons must be husbands of one wife, managing their children and their own households competently. 13 For those who have served well as deacons acquire a good standing for themselves, and great boldness in the faith that is in Christ Jesus.

I'd like to point out two important notes about this address to church leaders. First, Paul begins by saying "if anyone aspires” to be an overseer. He could have been very specific and said "any man”, but he didn't. While some might argue using the wording "he desires a noble work” implies that Paul was referring to a man, we must understand that from a literary standpoint this isn't necessarily so. It's only in more modern alliteration that authors use "he or she” being mindful to include both genders. In most ancient and historical documents it was very common to use "he” in cases where both genders were included. If you were uncertain about the gender the author was referencing, one would look at the entire context of the written work. In this portion of Scripture, as well as within the scope of 1 Timothy, we recognize that Paul speaks of both men and women. This was not a letter just addressing one or the other. Additionally, as Paul begins this particular section with the words "anyone”, it is safe to infer that men and women were included.

Which brings me to the second notation, I wanted to address. If you were to read the entirety of this portion of Scripture and there was no mention of women, you could argue that this particular address was for men only. However, Paul interjects a brief speech to women right in the middle of it. 11 Wives, too, must be worthy of respect, not slanderers, self-controlled, faithful in everything. If a person is opposed to female leadership, this might be quickly dismissed. Their argument would be that to be a man in a position of leadership, you must not only have your character in order, but your wife must as well. From an alliteration standpoint, the fact that Paul would even mention this, right in the midst of this exact portion of Scripture, infers that women were at least on his mind. But why?

Have you ever attended a church where the pastor is married and had any indication that his wife was not invested in serving the church? In a small Baptist church down the road, the pastor's wife leads the choir and counsels women. In a larger community church several states away they refer to the pastor's wife as the "First Lady” of the church, a moniker of honor. In the next county over, the pastor's wife is not a paid staff member, but she attends every meeting and acts as the voice of the women in her church. In other churches, a pastor's wife might serve as the Women's Ministry leader.

When we examine the ancient church, we see women who served alongside their husbands, widows who were revered leaders in the community, and noble women that carried great influence. Archeology supports that there were indeed women leaders in the early church. It would be foolish of us to think that a deacon or elder, would not have a wife that would carry influence and lead the women in their community and church. She would be a pillar, respected, and utilized in the Kingdom mission. Therefore, it was vital that Paul imparted to Timothy the requirements of leadership extended to the men and their wives, who would from the forefront set the example for other women.

We also cannot afford to overlook translation for this portion of Scripture, this is one of those areas of Scripture where the Greek word used ("gyn”) can translate to the word "woman” or "wife”. In certain Bible translations, either word may be used. If it was actually intended to be the word "woman”, it would be a relatively cut and dry argument that supported that women could in fact hold leadership positions. And Paul references wives as well as women in general throughout the letter. We can't use the letter to confirm the most accurate translation. We can, however, use the rest of Scripture. Knowing that there were women who served as deaconesses (Phoebe, for example), we can use these Scriptures to support that these leadership roles and requirements were open to both genders, at the very least, at some point.

These character requirements, added to the aforementioned foundations Paul was establishing for women's ministry, establish that our first task is to get our character in order. Our next task is to be an example to other women of what a godly woman looks and behaves like. Which includes being good students of the Word and influencing the women around us. This charge doesn't change; regardless of the word "woman” or "wife” being used, the responsibility remains the same. Women carried influence in the community, and thus those who are representing the faith needed to meet a certain standard. Paul recognized this, encouraged it, and instructed Timothy to hold them accountable for it.

When women serve in these leadership positions, they become connected to the needs of the community. Women will come to them not only for guidance, but also when they are suffering and need assistance. I've noticed in today's church, often a woman who is in need will approach the pastor's wife or the Bible study leader. She is looking for a woman of compassion toward the needs of the flock, who will approach the church leadership on her behalf. The more the women become interconnected with the community, their God given gift of compassion flourishes. Coupled with their spiritual gifts, women leaders discern the best avenues to help and coordinate the effort. This is also a blessing to the male leadership of the church as it frees them up to tend to the other needs of the body. We become their helper in not only the practical operations of the church, but also in the emotional needs of its female members.

One of the reasons that male leadership may use against women in leadership positions is a concern that the women will challenge the leadership. But if we are teaching Biblical womanhood in the church (through the women's ministry), the result is the exact opposite. We develop into a team of leaders who assist the church by taking some of the burdens off the pastors, using our gifts of womanhood to serve the women in the church in ways the pastor may not be able to and ultimately providing a voice to what has become over half our congregation.

Women have an inherent ability to see past the obvious. We can tell when our child is upset, because we recognize the change in their carriage and demeanor. A woman can recognize when her friend is upset about something, because she can recognize the variation in her tone of voice. We have the ability to see the eyes welling up before the tears begin to fall, and we look to each other for support and guidance. A study by UCLA on stress identified that when men suffer from stress, they withdraw from their community (wife, coworkers, etc) and will hole up in their office. However, when women were dealing with stress, they would gather as a community and serve. They start cleaning up the space around them and looking to be in proximity with someone who can either give advice or simply elevate their mood. As a woman would enter the room, she would pick up on the stress the other person was suffering from. She would help clean up the space, offer a cup of coffee, and was willing to sit down and talk it through.

This is part of how God designed us. We see the weak, suffering, and hurting. We care about the needs and pain of others. We want to help, and we are actually compelled to help others from our core. A study changed the perception of "fight or flight” because for decades stress response studies were mostly conducted on men. A male response is "fight or flight”, but a female response is "tend and befriend”. The more she serves, the more she bonds with others, more oxytocin is released and she begins to calm down. The exact methods women will employee to "tend and befriend” may vary.

Some will resort to acts of service. When a friend's husband was in the hospital, she was overwhelmed by his illness, her children, managing the home, and life in general. I showed up at her house, with some activities to keep her kids busy, and cleaned her kitchen and dining room. She needed relief from her daily duties and to focus on her husband. When a woman from our church was diagnosed with cancer, her small group showed up at her home with dinner and they just spent time together as friends. Women will cry with other women, pray with women, raise funds, find/fix meals, get clothing, and even offer up a room in their own home. God called us to open our arms to the needy, whether poor in finances or poor in spirit.

These examples are how women minister to women in practical ways, through our compassion, sympathy, and empathy. We develop these relationships, which then breeds trust and credibility, and then we fulfill our role further as we disciple and mentor these same women. Part of our discipleship goes beyond book knowledge of the Scriptures, establishing deeper emotional connections, and when fostered we push those emotional connections out into the world. We need trust, and women establish trust in the realm of community, which then opens the door for compassion and deeper relationship.

Many of the events that male leadership may not support, are ones that foster community; and community builds trust and bonded connections. Men see these events as "fluff” and inconsequential, what they don't realize is that these gatherings are part of living life together as Christian women. This community is the basis of the early church's ministry amongst women. As our communities have become disconnected over the ages, we find the community when we gather together as women. We begin building relationships with each other, finding someone who has similar interests or is in a similar stage of life. Yet, we also get the opportunity to find the woman with more experience than us to serve as a mentor. We are able to identify the woman with Scriptural wisdom to teach us.

Fellowship events become the "tend and befriend” environments women not only want to attend but need to. How many times has a husband commented that his wife is in a better mood after she gets a girls' night out or comes back from a women's event? In my experience with the MOPS group, many husbands recognized the blessing that this group was for their wives. Not only was it a group that was encouraging healthy marriages, but they were tending and befriending each other. Women would come home in a better mood, and their husbands would encourage their attendance each week.

The events are important, and as women's ministry leaders, we must be mindful that God is always the first on the guest list.