In 1 Timothy 2:13, Paul gives his reason for prohibiting women from teaching and exercising authority over men; he says, “For Adam was formed first, then Eve.”
Let’s look at the details of Genesis 1 and 2 to see why Paul sends us back to the beginning.
In Genesis 1, in his big picture summary of creation, Moses uses the word ‘God’ (Elohim in Hebrew), which points to God’s transcendence, sovereignty, majesty, authority and power over all creation.
In Genesis 1:26-28, we see that both man and woman have equal worth and purpose in God’s design. Both are created in God’s image, blessed by God, and commanded to “be fruitful and multiply and fill the earth and subdue it, and have dominion over” the other creatures. Women are not inferior to, nor less important than men.
When we move to Genesis 2, in v.4, Moses begins to use the name God gave to His covenant people, ‘Yahweh God’ (‘LORD God’ in English versions). Moses uses ‘Yahweh God’ throughout chapters 2 and 3, apart from 3:1-5, where the serpent talks with Eve. Moses switches to God’s covenant name as he shows us the more intimate and detailed description of the creation of the first humans.
We read about Adam’s creation in 2:7, and about Eve’s creation in 2:21-22. Here, too, we see Eve’s equal standing before God. Adam is asleep when Eve is created, and so Eve’s first relationship is with Yahweh God.
Let’s look at the detail of what happens between 2:7 and 2:21-22. There are five distinct events.
- First, in v.8, the Lord plants a garden in the east of Eden and puts Adam in it. This is the place where Adam will meet with God, and live under His good rule. God gives Adam all that he needs for an abundant life, and in the middle of the garden stand the Tree of Life and the Tree of the Knowledge of Good and Evil. As a creature, Adam was to live in dependence on God, and in obedience to his covenant Lord.
- Second, in v.15, the Lord gives Adam his role in the garden, he is to “work it and keep it.” Adam was to guard the holy space where he meets with God, and he was to care for it.
- Third, in vv.16-17, the terms of God’s covenant relationship with Adam are given to him.[1] The covenant curse for disobedience is death. Given the Lord’s words in 3:22-23, the covenant blessing would have been eternal life, in a sinless state, in fellowship with Yahweh God.
- Fourth, in v.18, Yahweh God points out that it is not good for the man to be alone. Adam needed a partner if he was to fulfil God’s purposes (1:28).
- Fifth, in vv.19-20, the Lord brings the animals to Adam for him to name. This is surprising, for after v.18 we might expect to read about Eve’s creation, but before that happens, Adam names the animals. Then, his need for a helper is repeated in v.20. In naming the animals, we see Adam putting in place his God-given authority over the rest of creation.
Then, vv.21-22, Yahweh God creates Eve.
Let’s look at the last two events first. Adam’s naming of the animals is sandwiched between two references to his need for a helper (vv.18, 20). So, the naming of the animals is connected with Eve’s creation. In v.19, Adam “calls” the animals the names that they will be called, and in v.23, he says, “she shall be called Woman,” speaking of Eve. Many commentators point out that this shows Adam having authority over Eve.[2] The idea of male headship is seen throughout both Old and New Testaments, and here in the very beginning, in the drama of the first creation, before sin enters the world, we see its beginnings, in God’s good design.
Let’s look at the first three events. Adam is placed in his (and Eve’s) home environment, given instructions about his work and responsibilities, and told how to keep the covenant. As mentioned earlier, at the centre of Adam’s existence were his dependence on, and need for obedience to his covenant Lord. These are important existential truths that define Adam’s (and humanity’s) identity and reason for being. These truths were communicated to Adam before Eve was created, so how was Eve to know all this? In Gen. 3:2-3, Eve knows what the Lord had said to Adam in 2:16-17. Adam must have taught Eve about these important truths. That means, in the very beginning, in the drama of the first creation, before sin enters the world, Adam had a teaching role in his relationship with Eve. Adam was responsible for passing on to Eve the Lord’s instructions to do with their home environment, how they were to live, and the covenant prohibition.
When Paul says, “For Adam was formed first, then Eve” (1 Timothy 2:13), and when we look at the detail of what happens between Adam’s creation and Eve’s creation, then we see two fundamental truths in Genesis that match the two prohibitions Paul gives in 1 Timothy 2:12. In the order in which they appear in Genesis, first, Adam had a teaching role within that first relationship (passing on the truths seen in points 1 – 3 above). Second, Adam’s authority over Eve is seen in the ‘naming’ sections (points 4 and 5 above). In 1 Timothy 2:12 Paul says, “I do not permit a woman to teach or to exercise authority over a man” and when he gives his reason in 1 Timothy 2:13, he is pointing us back to two principles found in the creation of the first man and woman, before sin entered the world. This, then, was part of God’s good design for human beings.
Women and men are equal as God’s image bearers. Male and female believers are equal in Christ, and they are equal in terms of being disciples expected to contribute to the life of the church. However, there are differences. The two Genesis principles of teaching and authority, repeated by Paul in 1 Timothy 2:12, show that men and women have complementary roles, as well as equality before God.
Rev Alan Dickey
[1] The Westminster Confession of Faith (Chap. VII) defines the relationship between God and Adam as a covenant, and this is generally accepted within Reformed theology. For a discussion on this covenant relationship see: Waters, Reid and Muether, Covenant Theology, pp. 63-97; or Rhodes, Raiding the Lost Ark, pp.17-30.
[2] Waltke, Genesis, p.89, Hamilton, The Book of Genesis Chapters 1-17, p.176, Matthews, Genesis 1-11:26, p.215, and Wenham, Genesis 1-15, p.68