1 Timothy 2:12

2:12 teach men or have authority over them: The relationship between teaching and authority depends on how both are understood. Women did teach (Titus 2:3-5), but there are no clear New Testament examples or endorsements of women teaching men in church meetings (cp. Acts 18:26; 1 Cor 14:34-35; Phil 4:3). We know it was happening in some of the churches only by way of Paul’s opposing responses. Women did prophesy (Acts 2:17-18; 21:9; 1 Cor 11:5), but some types of prophecy might not have been seen as authoritative teaching (Acts 11:28; 21:10-11; 1 Cor 14:29). • have authority over them (or usurp their authority): This verb can denote either a domineering attitude or simply the exercise of authority.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 2:12. Οὐκ ἐπιτρέπω) I do not commit to the charge of the woman [suffer]; i.e. I cannot commit or entrust it. Litotes (see Append.).—αὐθεντεῖν ἀνδρὸς) to use authority in respect to [over] the man, viz. by teaching, by speaking, for example, in prayer.—ἀνδρὸς, in respect to [over] the man) This implies not merely a husband, but the whole race of men.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti 2:12 . διδάσκειν : This refers of course only to public teaching, or to a wife’s teaching her husband. In Tit 2:3 St. Paul indicates the natural sphere for woman’s teaching. In 1 Cor. women are forbidden λαλεῖν in the Church. The choice of terms is appropriate in each case.

αὐθεντεῖν ἀνδρός : dominari in virum, to have dominion over (R.V.). “The adj. αὐθεντικός is very well established in the vernacular. See Nägeli, p. 49 … the Atticist warns his pupil to use αὐτοδικεῖν because αὐθεντεῖν was vulgar ( κοινότερον ) … αὐθέντης is properly one who acts on his own authority, hence in this context an autocrat” (Moulton and Milligan, Expositor , vii., vi. 374).

ἀλλʼ εἶναι : dependent on some such verb as βούλομαι implied, as opposed to οὐκ ἐπιτρέπω .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The first argument, why it is not lawful for women to teach in the Congregation, because by this means they should be placed above men, for they should be their masters: which is against God’s ordinance.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

usurp authority--"to lord it over the man" [ALFORD], literally, "to be an autocrat."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. Nor to usurp authority] A woman should attempt nothing, either in public or private, that belongs to man as his peculiar function. This was prohibited by the Roman laws: In multis juris nostri articulis deterior est conditio foeminarum quam masculorun,; l. 9, PAP. LIB. 31, QUAEST. Foeminoe ab omnibus officiis civilibus vel publicis remotae sunt; et ideo nec judicis esse possunt, nec magistratum gerere, nec postulare, nec pro alio invenire, nec procuratores existere; l. 2, de Reg. Juris. ULP. LIB. i. AD SAB.-Vid. POTH. Pand. Justin., vol. i. p. 13.

"In our laws the condition of women is, in many respects, worse than that of men. Women are precluded from all public offices; therefore they cannot be judges, nor execute the function of magistrates; they cannot sue, plead, nor act in any case, as proxies. They were under many other disabilities, which may be seen in different places of the Pandects.

But to be in silence.] It was lawful for men in public assemblies to ask questions, or even interrupt the speaker when there was any matter in his speech which they did not understand; but this liberty was not granted to women. See the note on 1Co 14:34; 1Co 14:35.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12 But I suffer not a woman to teach. Not that he takes from them the charge of instructing their family, but only excludes them from the office of teaching, which God has committed to men only. On this subject we have explained our views in the exposition of the First Epistle to the Corinthians. If any one bring forward, by way of objection, Deborah (Judges 4:4) and others of the same class, of whom we read that they were at one time appointed by the command of God to govern the people, the answer is easy. Extraordinary acts done by God do not overturn the ordinary rules of government, by which he intended that we should be bound. Accordingly, if women at one time held the office of prophets and teachers, and that too when they were supernaturally called to it by the Spirit of God, He who is above all law might do this; but, being a peculiar case, this is not opposed to the constant and ordinary system of government.

He adds — what is closely allied to the office of teaching — and not to assume authority over the man; for the very reason, why they are forbidden to teach, is, that it is not permitted by their condition. They are subject, and to teach implies the rank of power or authority. Yet it may be thought that there is no great force in this argument; because even prophets and teachers are subject to kings and to other magistrates. I reply, there is no absurdity in the same person commanding and likewise obeying, when viewed in different relations. But this does not apply to the case of woman, who by nature (that is, by the ordinary law of God) is formed to obey; for γυναικοκρατία (the government of women) has always been regarded by all wise persons as a monstrous thing; and, therefore, so to speak, it will be a mingling of heaven and earth, if women usurp the right to teach. Accordingly, he bids them be “quiet,” that is, keep within their own rank.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.—The whole purpose of these weighty admonitions of the great founder of the Gentile Churches relegates Christian women to their own legitimate sphere of action and influence—the quiet of their own homes. St. Paul caught well the spirit of his Master here. He raised once and for ever the women of Christ out of the position of degradation and intellectual inferiority they had occupied in the various pagan systems of the East and West, and taught with all the weight of an Apostle—of an accredited teacher of divine wisdom—that woman was a fellow-heir with man of the glories of the kingdom,—where sex would exist no longer; but while teaching this great and elevating truth, St. Paul shows what is the only proper sphere in which woman should work, and in which she should exercise her influence and power; while man’s work and duties lay in the busy world without, woman’s work was exclusively confined to the quiet stillness of home. The Apostle then proceeds to ground these injunctions respecting the duties in public and private of the two sexes upon the original order of creation, and upon the circumstances which attended the fall.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. The direction is made more emphatic by the position of the verb ‘to teach’ (according to the better supported reading) at the beginning of the clause: But teaching I permit not to a woman.

to usurp authority] The verb does not go so far as this in later Greek, only to the extent of the R.V. to have dominion over. From authentikos ‘from first authority’ we get our ‘authentic’ in its proper meaning (Trench’s Select Glossary, p. 15; Cic. ad Att. x. 9) of ‘coming from the pen of the writer to whom a work is attributed.’ ‘The Turkish “effendi” (lord) is from the same word.’ Wordsworth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For Adam was first formed,.... Immediately by God, out of the dust of the earth; and the breath of life was breathed into him, and he became a living soul; thus wonderfully and fearfully was he made; after this he was put into the garden of Eden, to dress it, and all creatures were brought to him, to give them names; and still an help meet or a companion was not found for him. All this while Eve was not as yet formed, but after this,

then Eve. She was formed out of him, was made out of one of his ribs; and was formed for him, for his use, service, help and comfort; and here lies the strength of the apostle's reason, why the woman should be in subjection to the man; not so much because he was made before her; for so were the beasts of the field before Adam; and yet this gave them no superiority to him; but because she was made out of him, and made for him, see Co1 11:8. So that the woman's subjection to the man is according to the laws of nature and creation; and was antecedent to the fall; and would have been, if that had never been; though that brought her into a lower, and meaner, and more depressed estate; which the apostle next mentions. The words may be rendered, "the first Adam", or "Adam the first was formed, and then Eve". See Co1 15:45.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

Ver. 12. Nor to usurp authority] As they will easily do if suffered to preach, αυθεντειν, to have what she will. Preachers are rulers, guides, captains, Heb 13:7; Heb 13:17. If the hen be suffered to crow once, &c. A prudent wife commands her husband by obeying him, as Sarah, Livia.

But to be in silence] Video, taceo, I see and say nothing, was Queen Elizabeth’s motto. Where should the tongue be but in the head?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But I suffer not a woman to teach - see the notes on 1Co 14:34.

Nor to usurp authority over the man - notes, 1Co 11:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

St. Paul only means in public. See note on ver. 11. of the next chapter. It would appear from this regulation of the apostle, as well as from the writings of the earliest fathers, that the practice and condemnation of women interfering at all in spiritual affairs, in not new. Tertullian says: We do not permit a woman to teach, to baptize, or to arrogate to herself any part of the duty which belongs to man. (De Veland. Virg. cap. 9.) --- The woman has tried once to teach, when she persuaded Adam to eat the forbidden fruit, and has wofully failed. Let her now be content to remain in silence, and subjection to man; (St. John Chrysostom on this place) as appears also from the order of the creation. See ver. 13. Seduction began with Eve, a subject of profound humiliation for women; but this ought not to deprive them of confidence in God’s mercy, nor take from them the hope of salvation. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But I suffer not a woman to teach; not to teach in the public congregation, except she be a prophetess, endued with extraordinary gifts of the Spirit, as Mary, and Anna, and Huldah, and Deborah, and some women in the primitive church, concerning whom we read, 1Co 11:5, that they prophesied.

Nor to usurp authority over the man: ordinary teaching of the woman was a usurpation of authority over the man, who is the head, which the apostle also forbade in 1Co 11:3, and here repeateth. It is probable that the speaking of some women in the church who had extraordinary revelations, imboldened others also to aim at the like, which the apostle here directs his speech against. Nevertheless women may, and it is their duty to instruct their children and families at home, especially in the absence of their husbands.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Teach—The apostle does not prohibit to pray or prophesy, but to teach, as that would be to usurp authority. These rules are founded in nature as in grace, and apply to all but the gifted, or those “moved by the Holy Ghost” to “prophesy” or “pray.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Permit for suffer, A.V; have dominion for usurp authority, A.V; a for the, A.V; quietness for silence, A.V Permit. Why "permit" is better than "suffer" it is difficult to see. jEpitrepein is rendered "suffer" in the R.V in Mat_8:21 Mat_19:8; Mar_10:4; Luk_9:59, etc. Quietness (see preceding note) The true type of the womanly attitude is that of Mary, who "sat at Jesus" feet, and heard his Word". (Luk_10:39)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To usurp authority over the man - By public teaching.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

12. I suffer not a woman to teach. To become an authorized teacher of the church, a work confined to the presbyters. Nor to usurp authority. Authoritative teaching and ruling were united.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

12. διδάσκειν δὲ γυναικί. γυναικὶ δὲ διδάσκειν is the order in KL and most cursives; text אAD2GP.

12. διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω. A woman is to learn; she is not permitted to teach in the public assembly of Christians. The renewal of the prohibition at the Fourth Council of Carthage in 398 seems to shew, as Ellicott observes, that a neglect of this Apostolic ordinance had crept into the African Church. Women were, however, expressly permitted to teach others of their own sex; and we have not to go outside the Pastoral Epistles for a recognition of the value of their private teaching of the young. See 2Ti 3:14; and Tit 2:3, where it is recommended that the πρεσβύτιδες should be καλοδιδάσκαλοι.

The construction οὐ … οὐδέ, which occurs in this verse, is thoroughly Pauline; see Rom 2:28; Rom 9:7; Rom 9:16.

αὐθεντεῖν. This is a ἅπ. λεγ. in the Greek Bible, although we have αὐθέντης and αὐθεντία in Wis 12:6 and 3Ma 2:29. The αὐθέντης is the perpetrator of a crime, as distinguished from an accomplice, and the word was especially applied to a murderer. From this it came to mean one who does anything with his own hand,—‘the responsible person,’ and so ‘a ruler’; and thence we have the verb in the sense ‘to lord it over.’

ἐν ἡσυχίᾳ. The repetition of this word at the end of the sentence is emphatic. It is a favourite word with St Paul, in reference to the Christian life. See, e.g., ch. 1Ti 2:2 and 2Th 3:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12. αὐθεντεῖν The earliest known use of the word, common in late Greek (from αὐθ-έντης, a self-actor, an independent actor, so in vulgar Greek= δεσπότης (cf. Rutherford, The New Phrynichus, § 96; Nägeli, p. 49; Moulton and Milligan, s.v.), “to lord it over,” “to dictate to,” the antithesis of αὐτός σου κυριεύσει Gen 3:16.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Suffer [επιτρεπω] . Lit. turn over to; thence, permit. See 1Co 14:34.

Usurp authority [αυθεντειν] . N. T. o. o LXX, o Class. It occurs in late ecclesiastical writers. The kindred noun aujqenthv one who does a thing with his own hand, Wisd. 12 6, and also in Herodotus, Euripides, and Thucyelides. Auqentia right, 3 Macc. 2 29. The verb means to do a thing one's self; hence, to exercise authority. The A. V. usurp authority is a mistake. Rend. to have or exercise dominion over.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.