First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, 2 for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. 3 This is good and pleasing to God our savior, 4 who wills everyone to be saved and to come to knowledge of the truth. 5 For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human, 6 who gave himself as ransom for all. This was the testimony at the proper time. 7 For this I was appointed preacher and apostle (I am speaking the truth, I am not lying), teacher of the Gentiles in faith and truth. 8 It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument. 9 Similarly, [too,] women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes, 10 but rather, as befits women who profess reverence for God, with good deeds. 11 A woman must receive instruction silently and under complete control. 12 I do not permit a woman to teach or to have authority over a man. She must be quiet. 13 For Adam was formed first, then Eve. 14 Further, Adam was not deceived, but the woman was deceived and transgressed. 15 But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.
In Greco-Roman society, women generally held secondary roles, especially in public life, and were expected to focus on household duties, childbearing, and family care. In Jewish communities, women’s participation in synagogue worship was also restricted. Women were generally excluded from formal education, particularly religious instruction, and men were primarily responsible for teaching the Torah.
Women held a variety of roles in the early Christian Church and their participation was revolutionary and countercultural. Christianity offered women new spiritual equality in salvation before God (Gal. 3:28), but their roles were not equal in public worship. Paul’s letter was trying to create a balance between cultural norms and the Gospel message. The early Christian movement was more inclusive in some respects, but it still operated within the constraints of its time.
While Paul restricted women from certain roles in the public worship assembly, the broader early Christian tradition recognized the important spiritual contributions of women. Paul himself acknowledges women such as Phoebe, a deaconess (Rom 16:1), and Priscilla, who helped teach Apollos (Acts 18:26). This shows that women had meaningful roles, though Paul was focused on maintaining order in public worship and doctrine.
Paul asks that prayers be offered for all people. He mentions four types of prayer: supplications (requests for specific needs), general prayers (forms of devotion), petitions (intercessions on behalf of others), and thanksgivings (expressions of gratitude). Paul instructs believers to pray for rulers, even the Roman rulers, which promotes peace and stability and is pleasing to God. Jesus Christ is the only mediator between God and humanity, whose death was the ransom to free humanity from sin.
Paul states that he was called to be an apostle and a preacher to the Gentiles. He instructs that men should avoid anger and disputes and be in a state of purity and piety when they pray. He instructs that women should exhibit modesty in dress and behavior, emphasizing that their adornment should be good works rather than outward appearance (cf. 1 Peter 3:3–4). Outward adornment was often seen as a sign of wealth, status, or promiscuity. Women are to learn in silence and submission. Although that appeared restrictive it was revolutionary to include women in religious learning. Women were for the first time being incorporated into the life of the Church. They are to have a peaceful demeanor and accept the message of the Gospel as it is taught to them, keeping in mind that false teachings were being spread (cf. 1 Tim 1:3–7).
In keeping with cultural norms of the time, Women are not to have authority over men or to teach. Paul uses the Genesis account of creation to support his argument, emphasizing the order of creation and that it was Eve who was deceived, which led to the fall of humanity. However, Paul’s instructions likely reflect the specific problems in the Ephesian church, including false teachings. This may have made it necessary for Paul to restrict women’s roles in teaching and authority at that time.
In addition to their role as mothers in a biological sense, women’s nurturing role can also be understood in a broader spiritual context. Paul’s reference to “salvation through motherhood” (1 Tim 2:15) is not limited to physical childbirth but also reflects the idea of spiritual maternity. Women, through their faith, love, and holiness, are called to nurture spiritual life within the family and the wider Church.
Women will find salvation in fulfilling their life-giving and nurturing roles, but this is contingent on living in faith, love, holiness, and self-control. Women are expected to participate in God's salvific plan through virtuous living.
Almighty God, You call us to pray for all people, to live in peace, and to seek holiness in all we do. Help us to follow Christ, the one mediator, with pure hearts and humble spirits. May we, both men and women, live in modesty, faith, love, and self-control, honoring the roles You have given us. This we pray through Christ our Lord. Amen!
References
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
- McKenzie, John. Dictionary of the Bible. Collier Books, 1965.
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