1 Timothy 2:12Meaning & Commentary from the Church Fathers

How, in the Epistle to Timothy, does he say, “But I do not permit a woman to teach, nor to exercise authority over a man, but to be in silence”? This applies when the husband also is pious, has the same faith, and shares the same wisdom.

But when he is an unbeliever and is in error, the Apostle does not deprive her of the authority to teach.

Thus in the Epistle to the Corinthians he says: “And a woman who has an unbelieving husband should not leave him. For how do you know, wife, whether you will save your husband?” (1 Cor 7:13, 16).

How can a believing wife save an unbelieving husband? By instructing him, admonishing him, and leading him to the faith.

The Apostle removes from woman every occasion for conversation in church. After he commanded them to be silent, lest they converse under the plausible pretext of teaching, he said: let them not teach. For this would give them authority and primacy over the man.

Meanwhile, the woman is commanded to be in submission. “Your desire shall be for your husband,” it is said (Gen 3:16). Thus it is fitting for her to keep silence. Through silence she will best show her submission.

Know, however, that the Apostle does not forbid women to teach altogether, but only in church. Outside church, this is not forbidden to her. Thus Priscilla instructed Apollos in sound doctrine. Thus a believing wife is not forbidden to instruct an unbelieving husband.

They are never counted worthy of the rank of teacher, even if they are eloquent and wise. I do not consider it right for a woman to teach or speak, nor to be more talkative than her husband, but to remain in silence and always learn.

I think that when Paul speaks of one action being proper to a man and another to a woman, he said this not so much about clothing as about our morals, customs, and deeds.

Therefore the Apostle also says what you read almost before this place: “Let your women keep silence in the churches, for they are not permitted to speak, but to be in submission, as the law also says. If they desire to learn anything, let them ask their own husbands at home” (1 Cor 14:34-35).

And to Timothy he says: “Let a woman learn in silence, with all submission; but I do not permit a woman to teach or to exercise authority over a man.” How repulsive it is when a man performs womanish deeds.

Since women also were counted worthy of prophetic grace, he necessarily lays down a law concerning this as well. He does not appoint women as teachers in the Church, nor does he appoint men who themselves need instruction. What was written to the Corinthians also teaches this clearly, for it says: "For how do you know, O wife, whether you will save your husband?" (1 Cor 7:16). Then he teaches good order, as nature itself requires.

“But I do not permit a woman to teach.”

For Eve taught her husband only once to eat of the forbidden fruit, and she corrupted everything and made him a transgressor of the commandment. Therefore God, subjecting her to her husband, deprived her of the right to teach.

“Nor to exercise authority over a man.”

He forbade her to exalt herself over the man and to rule over him. For Eve, having abused the equality of honor in authority, was deprived of it and, by God's sentence, came under the man's authority.

The sentence of God extended to her whole race.

“But to be in silence.”

To be in silence means not to contradict and not to make noise.

Next he gives the reasons why she must learn in church in silence and, at home, not contradict her husband when he is pious and does not try to turn her toward impiety.

The virtues especially necessary for a hesychast are meek submission to God, a disposition toward silence, and withdrawal from conversations. This includes even useful conversations, if they distance one from converse with God and disturb silence of heart. Especially at the beginning of his struggle, the hesychast is easily carried away by external impressions. Careful remaining in the cell, withdrawal from meetings with acquaintances, and avoidance of every kind of diversion counteract this weakness.

"Let a woman learn in silence with all submission." This refers most immediately to teaching in the Church. In apostolic times the Holy Spirit manifested His works in the members of the Church. During public assemblies many began to prophesy or interpret Holy Scripture. There were probably cases in which women also began to preach. Besides the possible confusion, such participation by women in preaching could scandalize many. The Apostle positively forbids women to preach and teach in the Church.

What teaching by a woman does the Apostle specifically forbid? Teaching in church, that is, delivering instructions for edification in the truths of the faith during public assemblies for prayer.

Since teaching is a kind of authority over those taught, it is clear that if a woman undertook it openly and publicly in church, for liturgical and religious purposes, it would be wholly inconsistent with the proper relation between husband and wife. The husband is the head of the wife, and the wife is the helper of the husband.

Church teaching, by contrast, would be the wife's authority over the husband. This, of course, could not and must not be permitted in any case, for any reason, or at any time.

Women also are exhorted to take part in prayers, but so that they keep silence there and are not distracted by adorning themselves in various ways. Rather, they are to adorn themselves with modesty, humility of mind, and good works proper to their good dispositions: mercy, compassion toward the poor and infirm, and other works of piety pleasing to God.

Then, turning attention to the woman in relation to her husband, the Apostle urges her to be well-submissive, not to teach her husband or exercise authority over him. In general, he counsels her to remain in quietness, withdrawn from vain clamor and the anxieties of life.

As for the persons who are to pronounce prayers in church assemblies on behalf of all those gathered, by the Apostle's decision (βούλομαι), these can only be men.

“In every place,” that is, in all liturgical places or house churches, of which there were certainly several in Ephesus, men who pray must be in a calm and undisturbed disposition. They must not have sins on their conscience that would burden it.

Women who come to church must be dressed properly, but not luxuriously. There they should show their good disposition, for example by giving alms to the poor.

Standing in church, a woman must listen silently to what the men say. She herself must not appear in church as a teacher and thereby place herself above the man.

“But I do not permit a woman to teach,” ουκ επιτρεπω. This is more than “I do not give permission,” but has the same force as when we say, “It is not allowed.” It is decisively forbidden: I forbid it.

This applies in church. At home, however, they may ask their husbands, and, when needed, they may also teach children, unbelieving husbands, and others who do not believe altogether correctly.

Blessed Theophylact writes: “Know, however, that the Apostle does not forbid women to teach altogether, but only in church. Outside church, this is not forbidden to her. Thus Priscilla, together with Aquila, instructed Apollos in sound doctrine. Thus a believing wife is not forbidden to instruct an unbelieving husband.”

“And they are even commanded to teach children” (Oecumenius).