The Apostle Paul and women

Gender Restrictions¹
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Dr. Paul Manuel—2012

The apostle Paul makes some odd, even outrageous-sounding statements about women, gender restrictions that have caused others to apply them by adopting extreme views about the role of women in the church. As with any such pronouncements, though, it is important to understand them in light of what Paul says elsewhere and in light of what other biblical authors have to say. There are two presuppositions we must hold for interpreting scripture, lest we find ourselves adrift in relativism, with neither a rudder directing us to the right place nor an anchor holding us in place once we arrive.

The primary presupposition we must hold for interpreting scripture is about the divine author. Although man has a part, God is ultimately responsible for what we have in scripture.

2 Tim 3:16a All Scripture is God-breathed...

2 Pet 1:20 Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. 21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.

Consequently, scripture reflects the perspective of God as well as the character of God, who is consistent (immutable) in His person and His plan.² God's perspective on a matter does not mature over time. His opinions are fully developed and fully dependable from the start. Therefore—and here is the primary presupposition—

• What the divine author says in one place will not contradict what He says in another place.

The secondary presupposition we must hold for interpreting scripture is about the human author. What the human author presents are not simply his own views on a matter³ but represents the ultimate author of scripture (inspiration).⁴ Therefore, what a writer says in one place is consistent with what God has revealed elsewhere.⁵ Man's responsibility does not change over time. He does not reflect his own dissenting opinions or changes in social norms. Therefore—and here is the secondary presupposition—

• What one human author says will not contradict what another human author says.

Absent these presuppositions, especially in Paul's discussions about women, the reader might find the apostle in contradiction with other parts of the Bible, even with Paul himself, and assume that God has changed His mind on the matter (a problem with the divine author) or that Paul is expressing his own misogynistic bias (a problem with the human author). Neither of these alternatives, however, accords with the nature of revelation, which embodies consistency.

With these two presuppositions in mind, we will consider four of Paul's statements about women. Two passages in Paul's writings that address issues specific to women come from his first letter to the church at Corinth.

#1: What Paul says about women and praying

1 Cor 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?

This is a rhetorical question, and the answer Paul expects is, "No, it is not proper for a woman to pray with her head uncovered" (see n. 11). To understand this passage, we need to look at the broader context. The apostle is addressing a question from the Corinthian believers about head covering in worship. He begins by explaining...

• The principle rooted in creation:⁶ honor

1 Cor 11:2 I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. 3 Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. 4 Every man who prays or prophesies with his [physical] head covered dishonors his [figurative] head. 5 And every woman who prays or prophesies with her [physical] head uncovered dishonors her [figurative] head—it is just as though her [physical] head were shaved.

• Man is to honor Christ.

• Woman is to honor man.

After stating the principle, Paul applies it to...

• The practice common in society: head covering

1 Cor 11:4 Every man who prays or prophesies with his [physical] head covered dishonors his [figurative] head. 5 And every woman who prays or prophesies with her [physical] head uncovered dishonors her [figurative] head—it is just as though her [physical] head were shaved. 6 If a woman does not covet- her [physical] head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her [physical] head. 7 A man ought not to cover his [physical] head, since he is the image and glory of God; but the woman is the glory of man. 8 For man did not come from woman, but woman from man; 9 neither was man created for woman, but woman for man.

• Man is to pray uncovered.

• Woman is to pray covered.⁷

This is the first time in scripture the issue of head covering in worship is questioned. Prior to this, God says nothing about what people should wear, with one exception.

Exod 28:4a These are the garments they are to make [for the high priest]: a breastpiece, an ephod, a robe, a woven tunic, a turban and a sash.... 39a Weave the tunic of fine linen and make the turban of fine linen.... 40b ...to give them dignity and honor.

God expected the priest to cover his head when he ministered in the sanctuary. In his case, at least, for a man to cover his head was a sign of obedience, quite the opposite of what Paul states.⁸ Such a custom for men (to cover or not to cover) cannot, therefore, be inherently right or wrong, and Paul's concern must be otherwise.⁹

At this point, we could assume the exception means Paul's instruction about head coverings is time bound, connected to a situation in the first century and not necessarily relevant today. To do so, though, would fail to grasp the apostle's point and miss the abiding relevance of that point beyond the first century.

Paul says that when a man worships with his physical head covered, he disgraces his figurative head (Christ), and that when a woman worships with her physical head uncovered, she disgraces her figurative head (man).¹⁰ To understand Paul's instruction, we must distinguish between the two elements in his treatment— the principle from the practice.

• The principle (honor) is universal.

• The practice (head covering) is limited (as is evident in the exception).¹¹

If we do not make a distinction between them, we will confuse the practice with the principle and may assume there is something innately moral or immoral about head covering. Because God has stated explicitly that under certain circumstances it is appropriate (even obligatory) for a man to cover his head in worship, such a thing cannot be inherently wrong.

There were two social conditions that may have motivated Paul's ruling in this matter.¹²

• Paul's first concern, which he states earlier in the letter, is that the Corinthians have nothing to do with immorality ("flee from...immorality" 6:18). According to Greco-Roman custom, prostitutes went around in public with their heads uncovered, making a display of their hair. Therefore, "uncovered hair to many connoted seduction and immodesty" (Keener 2005:92). When Paul forbids believing women at Corinth from uncovering their heads in worship, he may be doing so because he does not want to them to identify (or to be identified) with immorality.¹³

• Paul's second concern is that the Corinthians have nothing in common with idolatry ("flee from idolatry" 10:14), which is perhaps why he treats this subject immediately after his discourse on meat dedicated to idols. According to Greco-Roman custom, men covered their heads in the pagan temples (Zeitlin 1947:300). When Paul forbids believing men at Corinth from covering their heads in worship, he may be doing so because he does not to want them to identify (or to be identified) with idolatry.¹⁴

Paul cares about the testimony of these believers in their community and does not want them, by their appearance, to detract from their witness.

What may be puzzling for the modern reader is that Paul supports two different practices (to cover for women and not to cover for men) by appealing to the same principle (honor). How is it a man honors Christ by having his head uncovered, and a woman honors man by having her head covered? Should honor not be displayed in the same way, regardless of one's gender? ...Here is the reason we must keep the principle separate from the practice.

• In principle, we must honor the one above (or before) us.

• In practice, however, we do not all show honor the same way.

Because this showing of honor is a public testimony, for the testimony to be intelligible to the public, it must be expressed in a socially understandable way, which may be different cross-culturally.

• In the first century, a man's covering his head is a practice associated with idolatry. Paul wants the man of Corinth to worship with an uncovered head in order to show that what goes on in the church is not idolatry. In this way, a man will bring honor to his head, Christ.

• In the first century, a woman's uncovering her head is a practice associated with immorality. Paul wants the woman of Corinth to worship with a covered head in order to show that what goes on in the church is not immorality. In this way, a woman will bring honor to her head, man (cf. Robertson 19314:160).

In practice, the ways of showing honor are different for men and women, but in principle, the result is the same: Both bring honor to their respective heads.¹⁵

The principle of honor is universal (grounded in creation); so it still applies today. To what extent does the practice of head covering still apply? Should men worship with their heads uncovered? Should women worship with their heads covered?¹⁶ (Note that these are two separate questions.) Remember, Paul's overriding concern is that the Corinthians not bring reproach on the church.

The current application of Paul's instruction depends on the positive and negative associations of this practice (head covering) within the prevailing culture.

• Because idolatry is not part of western culture, praying with a covered head is no longer the mark of a pagan man.

In fact, men's praying with covered heads has assumed a positive association in our culture as one way that Jewish men show devotion and honor to God. So, for men, covering the head has at least become culturally neutral and, in some circles, has even traded its pagan connotations for pious ones.¹⁷

• Although immorality is still part of western culture, praying with an uncovered head is also no longer the mark of a loose woman.

Hence, women's praying with uncovered heads has lost its negative association. But—and I add this so we understand why some women do cover their heads—there is a sense in which women's praying with covered heads has a positive association in our culture, because it is how some Jewish (Orthodox) women and some Christian (Mennonite) women show honor to their husbands. So, for women, although uncovering the head has become culturally neutral, covering the head in worship retains its pious connotations.

What, then, should you do? ...Biblically, you are not required to wear anything on your head. Culturally, however, it may be appropriate for you to wear something on your head. When Linda and I were in seminary, we attended a messianic synagogue, where both men and women wore head coverings in worship, so we adopted that custom. When Linda and I were in graduate school, we attended a Seventh Day Baptist church, where neither men nor women wore head coverings in worship, so we adopted that custom.¹⁸ Whatever you decide to do, do it for the right reason and with a clear understanding of the difference between biblical principle and cultural practice.

• What Paul says about women and praying in 1 Cor 11:13

• The radical (or extreme) view: Women must wear head coverings during worship.

• The probable (and consistent) view:

• Women may wear head coverings during worship. But, understand that... This is a time-bound practice not a timeless principle.

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#2: What Paul says about women and speaking

1 Cor 14:34 women should remain silent¹⁹ in the churches. They are not allowed to speak, but must be in submission, as the Law says.

Paul founded the church at Corinth (in Greece) on his first missionary journey through Asia Minor, and he ministered among believers there for over a year. Three years later (and on his third missionary journey), he writes this letter from Ephesus (in Turkey, over 5,000 miles away) to Corinth, to answer some questions they have and to address some concerns he has. One such concern is their use of tongues (glossalalia) in worship, which he mentions earlier in the chapter and which serves, in part, as the backdrop for his instruction here, that...

• There is a proper setting for certain gifts.

1 Cor 14:22 Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers. 23 So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind? 24 But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, 25 and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, God is really among you!"

• The gift of tongues is for the benefit of unbelievers, outside the church (i.e., for use in the expansion of God's people).²⁰

• The gift of prophecy is for the benefit of believers, inside the church (i.e., for use in the edification of God's people).

1 Cor 14:26 What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church. 27 If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. 28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God. 29 Two or three prophets should speak, and the others should weigh carefully what is said. 30 And if a revelation comes to someone who is sitting down, the first speaker should stop. 31 For you can all prophesy in turn so that everyone may be instructed and encouraged. 32 The spirits of prophets are subject to the control of prophets. 33a For God is not a God of disorder but of peace.

It is possible, even likely, that the source of tongues at Corinth may not be the Spirit, as it was at Pentecost, but self, which is why Paul restricted their use.²¹ (That he chose to restrict and not to prohibit the practice in the church may be because he recognized he had limited influence at such a great distance.) In any case, Paul's rationale is that the character of worship must accord with the character of the One worshiped: It must be conducted calmly and in order.²² "For God is not a God of disorder²³ but of peace" (v. 33a).

Paul wants them to restore order in their worship—and you can imagine how several people babbling incomprehensibly might rather give the impression of chaos.²⁴ Speaking of church order, there is a related matter that has come to his attention. Some of the ladies in the congregation are getting a bit rowdy.

1 Cor 14:33b As in all the congregations of the saints, 34 women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says.²⁵ 35 If they want to inquire about something, they should ask their own husbands at home;²⁶ for it is disgraceful for a woman to speak in the church.

Understanding this passage requires understanding two aspects of the context.

• First, the cultural context

• The early church was patterned after the synagogue and, as men and women were separate in many synagogues, so they may have been in the church (Zeitlin 1947:306-307).

• Second, the canonical context

• Because Paul has already indicated that women pray and prophesy,²⁷ having a vocal role in the service, he cannot mean here that they should "be silent" but, more likely, that they should "stop speaking" among themselves and disrupting the service while others have the floor.²⁸

As in most churches (and synagogues), men probably dominated the service at Corinth, which may have made it difficult for women to participate. Feeling isolated, they would naturally interact with each other, which just added to the confusion already present in the church (from the improper use of glossalalia).

• What Paul says about women and speaking in 1 Cor 14:34

• The radical (or extreme) view: Women must not be speaking during the service.

• The probable (and consistent) view: Women must not be disruptive during the service.²⁹

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Two more passages in Paul's writing that address issues specific to women come from a section in his first letter to Timothy.

1 Tim 2:9 I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, 10 but with good deeds, appropriate for women who profess to worship God. 11 A woman should learn in quietness and full submission. 12 I do not permit a woman to teach or to have authority over a man; she must be silent. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner. 15 But women will be saved through childbearing—if they continue in faith, love and holiness with propriety.

#3: What Paul says about women and teaching

1 Tim 2:12 I do not permit a woman to teach or to have authority over a man; she must be silent.³⁰

Like the apostle's treatment of head covering at Corinth, Paul appeals to the principle of order in creation (v. 13) for support of this admonition.³¹ Unlike the situation at Corinth, we do not know what specific concerns may have been on his mind. Nevertheless, as with other of Paul's statements that seem to restrict the role of women, it is helpful to note that there are exceptions to his restrictions.

Were there women in the Bible who held leadership roles and who exercised authority over men or who taught men? Yes, the chief example is Deborah.³²

Judg 4:4 Deborah, a prophetess, the wife of Lappidoth, was leading Israel at that time. 5 She held court under the Palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the Israelites came to her to have their disputes decided. 6 She sent for Barak son of Abinoam from Kedesh in Naphtali and said to him, "The LORD, the God of Israel, commands you: 'Go, take with you ten thousand men of Naphtali and Zebitlun and lead the way to Mount Tabor.'"

This exception of women in authority indicates that Paul's view is not universal but may be for the specific situation at Ephesus.³³

Paul's particular concern may be to avoid any hint to outsiders that the church held the elevated view of women promoted by the Artemis cult.

Acts 19:27 There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty." 28 When they heard this, they were furious and began shouting: "Great is Artemis of the Ephesians!"

Moreover, when Paul says, "I do not permit" (v. 12a),³⁴ he is likely expressing his personal opinion, as he does elsewhere,³⁵ one he regards particularly suited to this congregation.³⁶

• What Paul says about women and teaching in 1 Tim 2:12

• The radical (or extreme) view: Women must not teach or have positions of authority over men.

• The probable (and consistent) view:

• Women must not teach or have positions of authority over men. But, understand that... This is Paul's instruction for the church at Ephesus.

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#4: What Paul says about women and childbirth

1 Tim 2:15 ...women will be saved through childbearing—if they continue in faith, love and holiness with propriety.

At first glance, this passage seems to advocate an unorthodox doctrine contrary to what Paul teaches elsewhere, in many other places. Salvation is entirely and exclusively the work of God.³⁷

Eph 2:8a ...it is by grace you have been saved, through faith... 9 not by works, so that no one can boast.

Nothing a person does, no human act of any kind can achieve or earn salvation. To suggest otherwise "would make salvation for women conditional on a work, and specifically on a work not all are able to perform" (Knight 1992:145). Therefore, Paul must mean something else.

The most likely interpretation is that this verse refers to (spiritual) salvation through the messiah's birth (Knight 1992:146). Women, the focus of this section, will be saved because of an event unique to their gender, but only if they retain their commitment to God.

• What Paul says about women and childbirth in 1 Tim 2:15

• The radical (or extreme) view: Women must have children to be saved³⁸

• The probable (and consistent) view: Women will be saved through the messiah's birth.

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Some Christians assume that in these passages from Paul's epistles the apostle advocates certain gender restrictions for the church.

• Women must wear head coverings during worship.
• Women must not be speaking during the service.
• Women must not teach or have positions of authority over men.
• Women must have children to be saved.

A close evaluation of these passages reveals that Paul's instructions are not so extreme.

• Women may wear head coverings during worship.
• Women must not be disruptive during the service.
• Women must not teach or have positions of authority over men... at Ephesus.
• Women will be saved through the messiah's birth.

What to remember: Paul's counsel could not be extreme and still be in agreement with the whole counsel of God or even with what Paul says elsewhere. The apostle's actual (versus assumed) position is much more moderate and consistent.

For the Bibliography and Endnotes, see the pdf here.