Why does the Bible say to let the woman learn in silence (1 Timothy 2:11)?

"Let a woman in quietness learn in all subjection. But to teach* I permit not a woman, nor to exercise authority over a man, but to be in quietness. For Adam was first formed, then Eve; and Adam was not deceived, but the woman quite† deceived is involved in transgression; but she shall be saved in child-bearing, if they continue in faith and love and holiness with sobriety" (vers. 11-15).

Having stated for whom we may pray, and the reason for it, since God is not acting in favour towards one nation, but towards men, the apostle proceeds to give directions for the saints when met together for prayer. All one in Christ, the distinction of sexes is, nevertheless, to be maintained in the assembly, and each receives an appropriate word. The men were to pray everywhere, lifting up holy hands without wrath, and doubting or reasoning. A spirit of that kind would be unseemly for those who were to lead the devotions of others. As to the women, the character of their attire and ways were not subjects beneath the notice of the Holy Ghost. Creation order was to be remembered, and the instruction to be drawn from it was to be put in practice. The woman was to learn in quietness* with all subjection. She was not to teach, nor to usurp authority over the man, but to be in quietness hesuchia. "For Adam was first formed, then Eve; and Adam was not deceived, but the woman being deceived was in transgression." What a simple way of solving the question! God's word in Genesis casts a light on it. His order of acting before the fall, and the history of the fall, both help us in this matter. So not only do these two chapters of Genesis (2:3) acquaint us with facts of which otherwise we might not have been informed, they also furnish guidance on a point of order in the Christian assembly. But more. If God would maintain creation order on such a matter, and would have His people remember it, He would also maintain His character as a Saviour God, and here declares it. He will preserve the woman through child-bearing, her special sorrow, a consequence of the fall, if they - i.e. the man and the woman - continue in faith, and love, and holiness with sobriety.

*Not silence, as in 1 Cor. 14, but quietness - hesuchia. (See 2 Thess. 3:12, "With quietness they work;" and verse 2 of our chapter, hesuchion - peaceable; so also 1 Peter 3:4, "a quiet spirit.")

Substantially the same thing is found in 1 Tim. 2. Verse 8 says that "the men (for the definite article should be there) are to pray everywhere, lifting up holy hands, without wrath and doubting." Then the women's word comes: "In like manner also that the women adorn themselves in modest apparel," &c., followed by "Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." I doubt not these words refer to the assembly, as 1 Cor. 14, for the great object of the first Epistle to Timothy is to show how one ought to behave (for so the verse should read, it not being merely, personal direction for Timothy as the A. V. would infer) in the house of God, which is the church of the living God, the pillar and ground of the truth. There are two reasons assigned why women should not lead: (1) the place God gave her at her first creation; (2) her part in the fall. (1) God formed Adam first, then Eve, and as 1 Cor. 11:8, puts it "the head of the woman is the man," never vice versa. God having given her the second place, it becomes her never to seek the first. (2) "Adam was not deceived but the woman being deceived was in the transgression." Satan introduced sin by means of the weaker vessel (Adam's case being worse rather than better or excusable, for, not being deceived, he sinned with eyes open): God therefore sets her aside from leadership.

A further reason for her subjection or silence seems to be given in 1 Cor. 14:36. "What? came the word of God out from you? or came it to you?" Now, weigh this word well and see what it involves. The word of God comes to the church (the woman), not out from it, as Romanists would teach us; the Christian woman is to learn and act upon the great principle, and learn from the man, and not assume to be the man's teacher.

But he pursues it a little more. He says, "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man." In truth he really goes somewhat beyond this. A woman might say, "I do not usurp authority; I only exercise it." But this precisely is what is wrong. It is forbidden to be exercised. Nothing therefore can be more exclusive. It does not matter, if the man may be weak and the woman strong; it would have been better they had thought of this before they became husband and wife. But even thus no excuse avails; the woman is not to exercise authority over the man; nor (need I add?) in any other relationship. For this he traces things to their roots. "Adam was first formed, then Eve. And Adam was not deceived, but the woman being quite deceived was in transgression." That is, he decides things with that marvellous power which God gave him beyond any of the other apostles of tracking the stream to its source, both in man and to God; and this ruling of the case he deduces from the unquestionable facts of the beginning of divine history as to the man and woman. The man was not deceived, in a certain sense: so much the worse; he was a bold sinner. The woman was weak and misled by the serpent; the man deliberately did what he did — with his eyes open. Adam sinned against God knowingly. Of course it was dreadful and ruinous; nevertheless this shows the difference in their character from the outset. Men as a class are not so liable to be deceived as woman. She is more open to be taken in by appearance. The man may be ruder and worse — bolder in his sin, but still the Lord remembers this even to the last. At the same time the apostle mingles this with that which is the lot of women here below: "But she shall be preserved in childbearing, if they continue in faith and charity and holiness with sobriety." It is not merely if "she," but if "they" continue. How serious is the word for both man and woman! In the government of God He mingles the most solemn things with that which is the most thoroughly personal, showing how He would have the conscience exercised, and jealous care even on such a matter as this. I do not agree with those who refer the childbearing to the Incarnation.

Paul has plainly now laid the foundations, and he proceeds therefore to details. Men were to pray everywhere, lifting up pure hands, without wrath, and without vain human reasonings. Women were to walk in modesty, adorned with good works, and to learn in silence. A woman was forbidden to teach or to exercise authority over men; she was to abide in quietness and silence. The reason given for this is remarkable, and shows how, in our relations with God, everything depends on the original starting-point. In innocence Adam had the first place; in sin, Eve. It was Eve who, being deceived, brought in transgression. Adam was not deceived, guilty as he was of disobeying God. United to his wife, he followed her, not deceived by the enemy but weak through his affection. Without the weakness, it was this which the second Adam did in grace; He followed His deceived and guilty bride, but in order to redeem and deliver her by taking her faults upon Himself. Eve suffered on earth the penalty of her fault in a way which is a mark of the judgment of God; but walking in modesty, with faith and love and holiness, she shall be delivered in the hour of her trial; and that which bears the stamp of judgment shall be an occasion of the mercy and succour of God.

We see, in the Gospels, how women ministered to Christ of their substance (Luke 8:3). Mary wrought a good work upon the Lord when she anointed His head with the precious ointment (Matthew 26:7-10). Dorcas did a good work in making garments for the poor (Acts 9:39). Mary, the mother of John Mark, opened her house for many to gather together in prayer (Acts 12:12). Lydia, whose heart the Lord opened, did a good work when she opened her house to the servants of the Lord (Acts 16:14-15). Priscilla did a good work when, with her husband, she helped Apollos to know “the way of God more perfectly” (Acts 18:26). Phoebe, of Cenchrea, was “a succourer of many” (Romans 16:2). Other Scriptures tell us that godly women can wash the saints' feet, relieve the afflicted, bring up children and guide the home. Here we read that in public the woman is to learn in silence. She is not to usurp authority over the man.

The Apostle gives two reasons for the subjection of woman to man. Firstly, Adam has the pre-eminent place, inasmuch as he was first formed, then Eve. A second reason is that Adam was not deceived; the woman was. In a certain sense Adam was worse than the woman, for he sinned knowingly. Nevertheless, the truth pressed by the Apostle is that woman showed her weakness in that she was beguiled. Adam, indeed, should have maintained his authority and have led the woman in obedience. She, in weakness, was beguiled, usurped the place of authority, and led the man in disobedience. The Christian woman recognises this and is careful to keep in the place of subjection and quietness.

There is not the slightest ambiguity about this passage. There is really no doubt as to what it teaches. Nor is there any uncertainty about the reasons given for woman's place of subjection and quietness in God's house. Those reasons have nothing to do with any peculiar prejudices of the Apostle as a Jew or as a bachelor, as some would have us believe. They are founded in God's original order in creation, and in that order confirmed and perhaps accentuated as the result of the fall. Genesis 3:16 is explicit in naming two results which were to follow for the woman consequent upon her sin. The second of those two results is alluded to in the verses we have been considering, while the first result is alluded to in verse 15 of our chapter, and in connection with that a gracious proviso is attached, no mention of which is found in Genesis 3.

ἡσύχιος, 'quiet,' occurs with πραΰς in 1 Peter 3:4, to which the end of 1 Peter 3:6 may refer: it is translated 'peaceable' in 1 Tim. 2:2. From it comes ἡσυχία, expressing the general idea of 'quietness,' as that which is enjoined upon the woman in 1 Tim. 2:11-12 of the same chapter (rather than 'silence' A.V.) See also 2 Thess. 3:12, where it is in contrast to officious meddling with other people's matters.

In particular, the "quietness" of women (1 Timothy 2:11-12) is not limited to assembly meetings. However, it's worth noting that the term "silence" may be misleading and misunderstood. A more accurate translation might be "quietness" (see verse 2: "a quiet and tranquil life"). The Greek word used, "hesychia," does not mean silence in the sense of refraining from speaking (as in 1 Corinthians 14:34) but rather being quiet, discreet, and reserved.

Closely akin to the passage we have had before us is that in 1 Tim. 2:11-15: "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved (preserved) in childbearing, if they continue in faith and charity and holiness with sobriety." This also relates to woman's place in the assembly, for although the epistle is not addressed to an assembly directly, it is written that Timothy might know how to conduct himself "in the house of God, which is the Church of the living God, the pillar and ground of the truth" (1 Tim. 3:15).

The woman was to learn in silence — not suffered to teach. Learning, in silence, with all subjection, was her God-given place. This place she was to take; not in resentful, sullen silence, but with glad and willing obedience to the command of the Lord, which is the only kind of obedience acceptable to Him. It is the "perfect law of liberty," and to the subject, loyal soul, "His commandments are not grievous."