Should You Teach a Mixed Bible Study?
Should A Woman Teach a Mixed Adult Bible Study? Over the last few years, I have heard many different variations of the question about whether a woman should teach adult men and women in Bible study:
- Should a woman teach a mixed adult Bible study – a Sunday school class, Bible study, or small group?
- Is it okay as long as she co-teaches with her husband?
- Is it okay as long as she does it under the authority of her pastor and her husband?
- If she has the spiritual gift of teaching, why can’t a woman teach a class of men and women?
I think these are great questions when I hear them because it usually indicates that the woman desires to line up under the authority of Scripture, and she is just wrestling with how to apply the Bible faithfully to her life. So, before I take a stab at answering the above questions, let’s briefly see what the Bible has to say on the subject.
What Does the Bible Say?
Wouldn’t it be great if we could find an exhaustive list in Scripture of every possible teaching situation and a note about whether or not women should teach in those situations? You know something like: preaching in church – no; teaching children – yes; teaching a women’s Bible study – yes; etc. Unfortunately, you cannot find such a list anywhere in Scripture. However, the Bible gives us several principles to guide us in this discussion.
- In Titus 2:3-5, older women are encouraged and commanded to teach and train younger women. So, we do know that women should teach other women in church.
- In 1 Timothy 2:12, women are commanded not to teach or have authority over a man in the church. We know that Paul is referring specifically to the church because in 1 Tim. 3:15 he tells Timothy that he is writing the letter so that Timothy would know how people should conduct themselves in the “household of God.” So, this passage gives women two boundaries in the church – they are not to teach men or exercise authority over men in the church.
I have heard several people appeal to the Baptist Faith and Message 2000 statement on the church (article 6) as warrant for why is it okay for women to teach a mixed Sunday school class. The article says, “While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture” (http://www.sbc.net/bfm/bfm2000.asp). Since only the office of pastor is mentioned as being restricted to men, some people have reasoned that women can do anything else in the church. What must be kept in mind is that the BF&M 2000 is not an exhaustive guide—it is a minimal statement upon which Baptist churches can agree. Because of the principle found in 1 Tim. 2:12, women should not serve as pastors because a pastor teaches men and exercises authority over men. However, that does not mean that women can serve in any other capacity in the church.
Applying the Principles
Keeping all of this in mind, let’s look at the specific questions I mentioned above:
1. Should a woman teach a mixed adult Bible study – a Sunday school class, Bible study, or small group? The answer to this question is “no” because a woman teaching in any of these settings in the church would be teaching men, and that is prohibited by 1 Tim. 2:12.
2. Is it okay as long as she co-teaches with her husband? Again, I would have to answer “no” to this question because even if she co-teaches with her husband, she is still teaching men even if it is only part of the time.
3. Is it okay as long as she does it under the authority of her pastor and her husband? If something is prohibited by Scripture, then a pastor or husband does not have the right to override the commandment or prohibition. Scripture, not any human authority, must be the final word.
4. If she has the spiritual gift of teaching, why can’t a woman teach a class of men and women? It is true that in the spiritual gifts lists found in Scripture, no gift is ever restricted by gender. However, just because a person has a certain spiritual gift, that does not mean that she can exercise it any way she would like. Women are given the gift of teaching to teach other women and children for the building up of the body of Christ. I am distressed when I hear women say that it is a “waste” of her gift if she is only allowed to teach women and children—women and children are a worthy investment!
What is at Stake?
Both men and women are created in God’s image. Just because God has given some distinctions in roles for men and women, that does not mean women are any less valued or any less important in His plan. God chose to make men and women different and chose to give distinctions in roles, specifically as it pertains to the church and the home, in order to teach important truths about His relationship to humanity. When we do things God’s way in regards to the way the church operates and in regards to the marriage relationship, a lost world should be able to see a picture of the gospel.
Christians must be committed to correctly handling that whole of Scripture; we cannot shy away from those passages that are difficult or uncomfortable. In our day and age, any passage that relates to gender roles is a hot button issue. While I understand that the position that I have outlined above is not popular, even among some Baptist churches, I do believe it is the biblical position.
Candi Finch serves as Assistant Professor of Theology in Women’s Studies at Southwestern and is nearing the end of her PhD studying systematic theology. She loves used book stores, getting to teach young women, and eating any food she doesn’t have to cook herself! Her secret ambition in life is to compete on Survivor or The Amazing Race. Connect with Candi on Facebook!
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If you look at the greek. The word used is Authentein. If women were having authority over men Paul could have used there words like exosuia but Authentein was used to claim authorship. There were women teaching that eve was the author of men. That why paul said what he said about Adam and Eve
Also the greek Priscilla and Aquila is first. This shows she as authority over her husband .Also Phoebe
Here are women leader in the
bible,
Translations of Diakonos as “Minister” in the New Testament
In the scriptures below, in every case where the Greek word diakonos is used, it has been translated “minister” when it applies to men such as Paul, Timothy, Epaphras, etc. except for Phoebe in Rom 16:1 where the word diakonos is translated “servant.”
In every case where “servant” has been translated for the men, it comes from the Greek word doulos which means slave – except in the case of Phoebe where servant in Rom. 16:1 was translated “servant” from the Greek masculine word of diakonos.
I Cor 3:5 – Who then is Paul, and who is Apollos, but ministers (diakonos) by whom ye believed, even as the Lord gave to every man?
II Cor 3:6 –Who also hath made us able ministers (diakonos) of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
II Cor 11:23 – Are they ministers (diakonos) of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.
Eph. 3:7 – Are they ministers (diakonos) of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.
Eph. 6:21 – But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister (diakonos) in the Lord, shall make known to you all things:
Phil. 1:1 – Paul and Timotheus, the servants (doulos) of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons (diakonos):
Co. 1:7 – As ye also learned of Epaphras our dear fellow servant (sundoulos), who is for you a faithful minister (diakonos) of Christ;
Col. 1:23 – If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister (diakonos);
I Thes. 3:2 – And sent Timotheus, our brother, and minister (diakonos) of God, and our fellow labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:
Titus 4:6 – If thou put the brethren in remembrance of these things, thou shalt be a good minister (diakonos) of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
Rom. 16:1 – I commend unto you Phebe our sister, which is a servant (diakonos) of the church which is at Cenchrea.
The Living Bible describes Phoebe as “a dear Christian woman” whereas Timothy is “a worthy pastor,” (I Tim 4:6) when the same word diakanos is used for both. He is not called a “dear worthy man.” Is there a double standard here?
Phoebe is commended as a “diakanos of the church in Cenchrea,” the port city of Corinth. The fact that she a “diakonos of the Church in Cenchrea,” also lends weight to the fact that in Phoebe’s case diakonos was an official title much like we would say “minister of the Dallas Church.” You would not confuse this title with being a servant of the Dallas Church. Robertson says in his Robertson’s NT Word Pictures “the addition of “tês ekklêsias” (of the church)” supports the meaning of the technical sense of the word diakonos as a title.
Rendering “diakonos” as servant effectively obscures the importance of her position and thus misses the official character of the commendation: Phoebe was Paul’s designated letter carrier, his envoy, to the Roman Church. (Rom. 16.2). A church’s acceptance of the envoy was based on the presentation of credentials. That is why Paul customarily provided credentials for his letter carriers. For example:
Col 4:7, 8 – “Tychicus, who is a beloved brother [as Paul calls Phoebe sister], a faithful minister, [diakonos — same word used for Phoebe], and a fellow servant (Gr. sundoulus; doulus is the Greek word for “servant,” not diakonos as was translated for Phoebe] in the Lord will tell all the news about me. I am sending him to you for this purpose, that he may know your circumstances and comfort your hearts.” (Emph. added).
See also Phil 2:25-30, Eph. 6:21-22.
As an aside, the word doulos actually means slave. Yet in most cases in the New Testament the translators render this word as “servant.” The point is, if Paul had meant to say Phoebe was a servant, he would have used the word doulos, and not diakonos.
The early Church Fathers, who were certainly biased against women, also understood diakonos to mean “minister,” and not merely “deaconess” or “servant.” Some examples are:
Origen in the 3rd century cites Roman 16:7 (Junia) as an example of the fact that “even women were instituted deacons (Latin – ministrae) in the Church.”[76]
Chrysostom, a 4th century church leader, wrote that “Prisca was a teacher of Apollos, pastor of the Church in Corinth after Paul left.”[77] (Emph. added).
Ignatius, bishop of Rome at the turn of the first century, twice refers to a diakonos of one church serving as an ambassador to another.[78] This is significant because a minister was needed to explain any questions the brethren had about the letter being sent and read aloud to the church.
The great English Bible translator, William Tyndale[79] translated Rom 16:1 this way: “I commend unto you Phoebe, our sister (which is a minister of the congregation of Chencrea).” (Emph. added).
Was Phoebe Ordained?
In Rom. 16:2, the Montgomery’s NT translates the Greek text as follows: “…for she has been made [Gr. egenthe] an overseer to many people, including myself.” In contrast, the NKJV and most other translations have either “she has been” or variations thereof (leaving out the word “made”). (Emph. added).
The Greek word here used for “has been made” is egenthe which means to be made, established appointed, ordained. Strongs gives these definitions: to cause to be, to become, be made, be ordained. The word is used to signify appointment to office as in Eph. 3:7, 8 where Paul says of himself “of which I became (egenthe – “was ordained”) a minister… that I should preach among the Gentiles…” See also Heb. 5:5, Col 1:23. In Eph. 3:7 the word is passive (“I was made a minister,” which indicates someone else made the appointment or ordination. Thus, the sentence might be rendered “for she has been appointed, actually by my own action, an officer presiding over many.” Rom 16.2).[80] Note that Paul was made a minister so he should preach. Doesn’t this apply to Phoebe as well?
Proistemi — Did Phoebe Rule?
Phoebe was not only a minister, but a minister who was to be welcomed as worthy by the saints and assisted (Gr. parestemi) in anything she required, for Paul explains “she herself has been a prostatis over many and even of myself.” Prostatis, the verb of which is proistemi, means according to Strong’s “to stand before, i.e. (in rank) to preside,– to maintain, be over, rule.” Phoebe, therefore, was “a woman set over others” or “one who stands before.”
The verb form proistemi occurs several times in the Bible. Both the bishop and minister (diakonos) are “to rule [proestimi] their house well.” I Tim 3:4-5. See also I Tim 5:17 – “Let the elders who rule [proistemi] well be worthy of double honor, especially those who labor in the word and doctrine.” In discussing the gifts of the spirit, “…or ministry let us wait on our on ministering; or he that teacheth, on teaching, Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity, he that ruleth (Gr. proistemi the verb form of prostati) with diligence.” Rom 12:7, 8 (KJV). See also the following verses where proistemi is translated “to rule”: Rom 12:8, I Thes. 5:12, I Tim. 3:12, I Tim 5:17, Titus 3:8, Titus 3:14.
Josephus uses prostates (the male form of prostatis) to refer to a leader of a nation or tribe, and even God. Moses, Joseph, Herod Agrippa and Hyrcanus are all called prostates. Josephus as governor is a prostates. Antipater calls Caesar the prostates of the world. God is prostates over all. And Phoebe is prostatis over many, including the great apostle Paul.[81] To call Phoebe instead a “succorer,” “servant,” or “helper,” is akin to saying Condoleezza Rice, rather than being Secretary of State of the United States, is a secretary in a typing pool.
Here is what Charles Trombley says of Phoebe as diakonos in his summary of Roman 16:1, 2:
If we refuse to admit that Phoebe “ruled” or “lead” or was a “defender” or “guardian,” then we must reduce the male [diakonos] to whatever level Phoebe was ministering. If Phoebe just “succoured,” then that’s all the male [diakonos] did. It’s quite inconsistent to translate the word “ruler” when it refers to men and “succourer” when it refers to women.”[82]
Mary in Jerusalem, mother of John Mark, Acts 12:12
Lydia in Philippi, seller of purple fabrics, Acts 16:14-15, 40
Chloe in Corinth, I Corinthians 1:11
Nympha in Laodicea, Colossians 4:15
The Chosen Lady in Asia Minor, 2 John vs. 1 and 10
Prisca and Aquila in Ephesus, Romans 16:3-5
Aquila and Prisca in Rome, I Corinthians 16:19
Apphia and Archippus in Colossae, Philemon vs. 1-2
Gaius in Corinth, Romans 16:23
Also, what about Dearoh the had authority over all the people in Israel
Phoebe was a deacon the Greek
Angela,
Thanks for your extensive comments! It is clear you have done research into these issues. Though I do not agree with you interpretation, I appreciate the fact that you have given this significant thought.
On authentein (the Greek verb for “to have authority” used in 1 Tim. 2:12), to argue that it means “to claim authorship” instead of simply “to have authority” is based on an assumption that women were teaching false doctrine, though there is no evidence of this in the text. Some people (Bilezikian and Keener) have argued that women were teaching false doctrine at Ephesus, and that is why Paul gives this prohibition. However, the only evidence of false teachers at Ephesus is of men who were teaching false doctrine and not women (1 Tim 1:19-20 and 2 Tim 2:17-18 and Acts 20:30).
There is a great book on this subject called “Women in the Church” that is edited by Andreas Kostenberger. It looks at the Greek text and sentence structure and has a chapter on the work authentien.
Angela,
On your comments about Priscilla, I do agree that some times when Priscilla”s name appears in Scripture alongside her husband, her name is listed first. However, it is not listed first every time (see 1 Cor. 16:19 or Acts 18:2)and to argue that when her name is listed first that she had authority over Aquilla is to say something the text does not say. What we can affirm is that Priscilla alongside her husband did teach Apollos privately. Priscilla and her husband are a great example of a husband and wife involved in ministry together.
Angela, interesting take. I agree with Candi”s comment, but I”d add that you fail to address a fundamental point: What is the purpose of the office/role of “deacon” in the NT church? Is it not “serving,” hence the use of “diakonos”? And where do we see deacons teaching in the NT? We don”t. Because they were chosen for another role: that of serving physically the local body to free up those gifted and called differently to exercise their calling (e.g., preaching and teaching the Word):
“Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. So the twelve summoned the congregation of the disciples and said, “It is not desirable for us to neglect the word of God in order to serve tables. Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. But we will devote ourselves to prayer and to the ministry of the word.” – Acts 6:1-4
I agree with the Bible”s position on women teaching in authority over men.
I have often giving my testimony before mixed audiences telling about what God has done for me in my life. I have also often given testimony of how God has worked on the mission field before mixed audiences. But I don”t teach Biblical truth. I just give testimony to how God has worked in my life.
What do you think about a woman giving her testimony or testimony of how God has worked,for example – on the mission field, etc?
Susan,
I am glad that you commented because you bring up some other good examples that need to be considered–ones that I wasn”t ignoring but just wasn”t able to address in the limited context of a quick blog. You know that we could spend days going back and forth on biblical examples – there is so much to study and consider on this issue.
On your first point about Paul just giving his advice – because all Scripture is God-inspired, I believe that God inspired Paul to write his letter to Timothy so we cannot just dismiss it as Paul giving his advice for a particular situation that may or may not apply to us today.
On John 4, I agree that Jesus” dealings with the Samaritan women were very countercultural – you can tell this by his own disciples reactions to this event. However, we must be careful not to overstate the text. Nowhere does it say that Jesus sent the woman to teach the men of her city. The women left when the disciples arrived and testified to her encounter. The Bible provides us with her testimony in John 4:29. Women are not prohibited from sharing their faith or evangelizing or giving testimony as we see in John 4 or even in the case of the women who testified to his resurrection.
In the case of Priscilla and her husband Aquilla teaching Apollos, I see no contradiction here because they taught him privately. It was not in the public church setting. I have many theological discussions with guys, and I do not see this in violation with Scripture. What Scripture prohibits is the public teaching and exercising of authority of a woman over men in the gathered church. For that matter while women cannot teach men in the church, they are allowed to pray or prophesy in the gathered church (see 1 Cor 11). I believe the Bible makes a distinction between praying, prophesying, witnessing/ testifying, and teaching.
Now, I know that the church has been guilty in the past of prohibiting things for women that are not prohibited in Scripture. Furthermore, my position on 1 Timothy 2 is not one I wanted to hold several years ago. However, I have been convinced through my study of the text that there are boundaries given for women despite my best efforts to believe otherwise
Paul was giving his advice in what he thought worked best for the situation he was in – a very decadent Roman Empire, where women spiritual leaders in the Mystery Religions were nothing but glorified prostitutes. But this was no fiat from God – and Paul does say when the Lord spoke to him directly on some matters – but not here. And you seem to ignore other Scripture.
Consider John 4 – Jesus sent a Samaritan woman to the *men* in village to tell these *men* about the Savior and lead these *men* right to the feet of Jesus, while the male disciples had their minds on food. Jesus called the shots and sent a woman to initially teach a mixed group about Him and prepare the way. (And Jesus is the head of the church – is He not?) Likewise, women were the first to proclaim to the world His Resurrection. The very foundation of the Gospel – Jesus” death, burial, and resurrection was based on the eye witness of women.
Consider Acts 18, where Paul”s disciple Priscilla teaches Apollos – a man – who later rivals Paul himself as a preacher. Clearly, Paul in this case had no problem with one his own women disciples teaching a man.
God is sovereign and He calls the shots. The real question is whether God has called a woman or man to teach any group. That is what we need to ask.
If we are talking about teaching within the local church, I disagree with your hermeneutics, but I appreciate your position. I definitely believe that this is one of those issues where a church must wrestle with the Scriptures and decide for itself what it believes Christ is commanding in these passages. However, I very much appreciate that you recognize that this is only applicable in a local church. Of course, if you did not believe this, then you would have had to publish this in a forum reserved only for women. I have benefitted greatly in my time here at SWBTS from having women like Terry Christian and Kelly Davis in my classes commenting and questioning as fellow students. And as a church history student, I am still saddened that I didn”t get to take the Women in Church History class. Greats points, though, Professor Finch. May God bless your teaching ministry.
Rebecca,
Your question about context is a great one. The reason that I don”t think you can restrict is to the office of the pastor is that the context gives no indication that Paul is referring to a specific office. He is talking about the function of teaching and exercising authority. So, our questions should be what activities in the church involve teaching and exercising authority? Teaching a Sunday school class is one such activity. While the teacher may not carry the same level of authority as the pastor, the teacher does carry authority and does teach.
As far as resources, the website http://www.cbmw.org will have some great articles to get a brief intro. Or, you can look at the book by Alexander Strauch called Men and Women: Equal Yet Different. Or, if you want a book that gets a little more technical and looks at the Greek text of this passage, you can check out a book edited by Andreas Kostenberger and others called Women in the Church: An Analysis and Application of 1 Timothy 2:9-15.
One more thing, if you are ever in Fort Worth, I would love to chat with you about this issue face to face. Sometime that is easier that communicating through email. However, feel free to email me directly as well – cfinch@swbts.edu
Ryan,
I appreciate your comment. Your note about taking a passage that has few like it and assigning it permance for all time is well taken. However, I do not the think the question should be one of frequency. If God says it even once in Scripture and if the passage is meant to apply to Christians today, then it is binding. So the question then is whether or not 1 Timothy 2 should apply to today or if Paul was just addressing a particular issue in Timothy”s day. There have been many books written on this subject, and so I am not trying to oversimplify what Bible-believing Christians have wrestled with for many years. My quick answer, though, would be that I do believe the passage applies to Christians today because Paul gives his reason for the prohibition in 1 Timonty 2:13 and appeals to the creation order. Paul doesn”t give a time or place restriction on the prohibition–he points us back to Genesis.
From the context of the passage, it looks like what we really need to figure out is if Paul”s “teaching” means in any capacity in the church, or singularly regarding the office of the elder/pastor, in 1 Timothy.
From the context of the passage it seems like Paul means the office of the pastor, and thus it”s one complete idea and not two functions: “teaching AND exercising authority.” What else in Scripture points to the idea that NO teaching BY women TO men must occur within the church?
Presupposition: that only men should function as pastor/elder in the church. I agree with this. What I”m not sure of is the definition of “teaching” as divorced from the “exercising authority” part.
In addition, I”d like to challenge the assumption that if A (teaching men in Bible studies) is allowed in the church, then B (letting women be pastors) will happen. I”ve seen this argument given before. B is not biblical, agreed upon, and outlawed. A is the idea currently up for debate. But just because A happens, that does not necessarily mean B will happen.
Would love a follow-up, or some resources, regarding this! Or at least an e-mail where I can find additional study material. That would be awesome. Not having much luck on my own. Blessings.
Being Facebook friends with a few of the contributors of this blog I often see the questions and issues you ladies tackle and I respect what you all are doing. Rarely do I read them, but this particular question piqued my attention.
I agree with much of what you”ve said. However, you”re taking a passage that has few others like it and assigning it permanence for peoples and all times. I think you must ask the questions differently and with more depth.
Would woman teaching or co-teraching in a mixed group today carry the same weight of authority as it did in the Ephesian church of Paul”s day? Think here about the role of a teacher or rabbi.
How does the application of this passage affect the use of head coverings and haircuts in 1Cor. 11?
Did Paul mean for all time? If so, why didn”t he use a stronger choice of words? “I do not permit” feels mushy and temporary. Could he have meant “At this time I am not permitting…”?
Lastly, I would be curious how certain words should be defined. “Teaching” for example. And “men”. Or “in the church”.
I am constantly being taught by the ladies at the church I serve. Not from a platform, not even necessarily from a teaching position, but just in passing. These are not doctrinal truths mind you. They are godly women with great wisdom who teach in innumerable ways. At what age should a woman no longer teach a mixed gender class?
As I previously stated, I agree with most of what you said. I take issue with the hard application of it. You said this sort of teaching is “prohibited by 1Tim. 2:12″. That seems a stretch.