Is Maria really a problem to be solved?

A LOOK AT THE ROLE OF WOMEN IN THE CHURCH, PARTICULARLY CONSIDERING 1 TIMOTHY 2:8-15

Lesley-Anne wilkinson | october 2025

I would imagine the ‘Sound of Music’ song, ‘How do you solve a problem like Maria?’ is known to most of you and is now likely running through your head. Maria is the overly enthusiastic nun who would rather be trekking over the picturesque mountains singing than silently gathering in the sombre buildings. And so with great disillusion, the Mother Superior and others wonder about how they’ll solve ‘the problem’ of Maria.

It’s catchy and it sets the scene well for all that’s to come for Maria, but it also perhaps presents us with a new issue: seeing women as ‘a problem’ to be solved in the first place. (Admittedly this is a stretch and projection on the beloved movie, but just go with me.)

That’s often how people read and understand the apostle Paul’s writing of women throughout the New Testament. That he sees women as a problem to be solved, and therefore they conclude that he must be outdated or misogynistic or at the very least, just wrong. But as students of the Word, we want to look closely at what he’s really saying, particularly keeping all of Scripture in view as we do.

In addressing such a huge topic, it would be impossible to say all that could be said. In fact, despite the length of this article, I’m barely scratching the surface.

As always, we want to start by affirming that Scripture is our authority on all things, and that though our union to Christ in salvation and the inscripturated Word, the Bible, we have all we need to live the godly life (2 Peter 1:3). At RPC we hold to reformed convictions, including that Scripture has the last word on all things and always comes to bear on every aspect of our lives practically. It is easy to be shaped and informed by many other things, including society around us, personal experience, family and friends, children, workplace culture etc. While these things aren’t always bad in themselves, it is good to consider what it is that most influences and shapes us, and to be aware of the ways and areas that we have let other things take the place of Scripture.

And so we begin with a heart and tone of grace, charity, humility and love.

There is no room for caricatures and unfair assumptions about those that hold to a different position than us. The reality is that the Christian life is lived surrounded by those that come to different conclusions on many things than us – in our families, in the church and beyond. We want to be humble people that extend grace and charity and want to listen to one another. We are in a church family, not on a battleground.

We’ve affirmed that Scripture is our authority, but something else to be aware of are the lenses through which we read, understand and apply Scripture. This is simply the framework or perspective through which Scripture is interpreted. It could be something general like a cultural lens that (rightly or wrongly) influences how we apply the principles of Scripture. It could be a theological conviction, such as being Dispensationalist or affirming Covenant Theology. It also could be the lens of how we understand leadership, particularly that of egalitarianism or complementarianism.

Let’s start with some definitions.

The Complementarian belief is that men and women are made in God’s image and are therefore equal in dignity, value and worth before God, but distinct in role and function.

The Egalitarian belief is that men and women are made in God’s image and are equal in fundamental worth, dignity, and personhood before God, and are equally capable of fulfilling any role in the home, church, or society without gender-based restrictions.

The terms themselves are long, but an easy way to remember it is that complementarians believe that men and women complement (not give compliments!) one another in their distinct roles, whereas egalitarians believe that men and women are equal (think equal-itarians) and that roles are interchangeable between the sexes.

To give a very brief history of egalitarianism, early roots and hints of a different interpretation of Scripture regarding men and women only became more prominent in the 18th and 19th Centuries, with a greater movement that focused on women’s leadership in the 20th Century. Since then, wider cultural and societal

movements such as the ‘waves’ of feminism have rapidly increased the spread and acceptance of egalitarianism thinking and reading of Scripture within the church.

Within egalitarianism there is typically an emphasis on personal qualities and gifts or talents being the basis for roles within church and family life, as opposed to Biblical order. From this basis, they affirm that either a man or a woman can hold any position or role regardless of sex, provided they demonstrate the necessary skills. A key verse within egalitarianism is Galatians 3:28 which they read to mean that there is no distinction in all areas between each pairing mentioned (as opposed to the gospel being a level-playing field where all kinds of people are saved in the same way – through faith alone in Christ alone by grace alone) and therefore all roles are interchangeable.

Egalitarians also don’t see any distinction of role in Genesis 2 but rather see the distinctions in function and role as a post-fall consequence, and therefore not a good thing that must be ignored or corrected now.

In terms of 1 Timothy 2, they believe that Paul is writing purely from a specific cultural context and therefore conclude that his words have no bearing on life today or on any time outside of Ephesus in the 1st Century.

Rather than making sweeping and unfair assumptions about all those that hold to an egalitarian position, we want to acknowledge that many have come to those conclusions while seeking to understand the Bible.

The term complementarianism was only coined in the 1980s, but was the interpretation and understanding of Scripture that was prominent and universal for centuries prior hence why it’s often not addressed as explicitly as people might like in early writings since it wasn’t actually an issue at the time.

Complementarianism is rooted in the garden of Eden in creation (pun intended). Unlike the egalitarian reading, complementarian understanding of Genesis 1-2 sees that men and women are indeed created equal in God’s image (Gen. 1:27) and are therefore equal in value, dignity and worth; but are created with distinct roles and functions (2:15-25).

Complementarianism begins, as Scripture does in Genesis 1, with sameness.

Men and women are more alike than different – both human, not plant or animal etc.; both created in God’s image; both with inherent value, dignity and worth as image-bearers; both placed in the garden to dwell with God personally; both given the creation mandate in 1:28; both provided with all they need for sustenance; both declared ‘very good’.

It’s not an issue of ‘better’ or ‘superior’. Men and women are equal and are similar in many ways. But they are also different in some ways. This is all part of God’s good creation as an expression of His good character.

Then we turn to see that men and women are also different.

In Genesis 1:27 we’ve already seen that men and women are created equal, but we also see there that they are created differently. There we see that all of mankind is made by God, in the image of God, but distinctly as male and female. Genesis 2 then zooms in closer on the creation of mankind, and there we see more obvious differences between men and women.

There we see that there is an order to creation. Man was created first, from the dust. He was given the command to ‘work...and keep’ the garden, that is to guard it; to maintain and advance it – to continue in God’s work as His image-bearing representative. The man is also given the one negative command along with its warning in 2:17, as well as the task of naming every living creature in 2:19-20.

But in 2:18 we see the first ‘not good’ part of creation. ‘It is not good that the man should be alone’. We already know that Adam isn’t physically alone since he is surrounded by the plants and animals, and exists in the very presence of God, but the problem is that there is no one ‘according to [his] kind’ like all the other created beings. So, God decides to ‘make a helper fit for him’ (2:18), that is, a helper that is enough like him to be a good fit – human, but not exactly like him so that she would complement him as his helper – a woman, not another man.

Here, then, are some ways that woman is clearly different from man. She is created in a different way, created from Adam’s own flesh (2:21-22), and is created after Adam. She is enough like him – ‘fit for him’ – but also different enough to fulfil her ‘helper’ role. Now, our modern ears can hear the word ‘helper’ and think that it is diminutive or inferior or even patronising, like a child being chosen as the classroom helper when giving out workbooks. But that’s not the case in Scripture. The Hebrew word used is ‘ezer’, and it’s actually used more often about God Himself (e.g. Psalm 33:20; 70:5; 115:9-11 etc.), and about powerful nations (e.g. Ezekiel 12:14). It is a term of strength, of a powerful ally.

It is not that woman is inferior to man, but that they do clearly have different roles. Man is to be the leader, created first and given authoritative roles such as naming; and woman is to be helper, complementary to man and supportive in helping him fulfil his role.

Both men and women are clearly needed to fulfil the creation mandate of being fruitful and multiplying, that’s why the marriage covenant is given in 2:24. Men and women are physiologically different which is necessary for reproductive purposes. They are equal, but different.

Verse 25 of chapter 2 is a beautiful end to the good creation and the good creation order – there is no shame, only perfect and harmonious dwelling and perfect relationship. There is clear order within marriage, as well as how people should conduct themselves in God’s presence – that is, in worship – since Eden is the first ‘temple’ in which God dwelt and related to His people.

But we know that doesn’t last too long. Genesis 3 recounts the fall when Eve doubts God’s Word and is deceived, taking a leadership role that was never meant to be hers, and when Adam does not fulfil his leader role of guarding and keeping.

Everything is distorted at the fall, including how we relate to one another.

Here we see another way that the difference between men and women is evident – their very curses are gender and role specific (3:16- 19). Where there was once perfect unity and fulfilling of their God-given roles, there is now blaming and frustration and distortion of how it was meant to be. We know this to be true from our own experience. And a direct result of this is the temptation to deny the fact that there is a good, God-given creation order for men and women, including in their roles within marriage and the church.

Now let’s be clear, most of Scripture is written for men and women in their sameness as they are equal image-bearers – for example with regard to our ‘family history’ of the people of God, in terms of salvation, in sanctification etc. But there are some passages in Scripture that deal explicitly with how men and women are different, such as Ephesians 5 when addressing husbands and wives, 1 Corinthians 11 where public worship is also addressed and Titus 3 where specific instruction is given.

We also see it come up in our study in 1 Timothy. The passage at hand, 1 Timothy 2:8- 15, is probably amongst the most discussed and debated in Scripture, particularly in the 21st Century. You may not feel like it has much bearing on your life, but the conclusions drawn from it have big implications for how we understand the function and functioning of the church. Other passages address roles of men and women within family life, but our context in 1 Timothy is that of the gathered church.

We’ve already heard the sermon on this passage and completed questions for discussion at Growth Groups, so I’ll not labour it too much, but I do want to address the passage that brought us to thinking about the roles of men and women in the church.

As always, we want to keep our passage in the wider context of the letter. Paul is writing to the young pastor (minister) Timothy to encourage him, and also to remind him of how the church is to behave (3:15) as the world watches on. Throughout the letter there is a call to godly living before unbelievers, including in how the church itself is ordered and how it functions in an often counter-cultural way.

At the beginning of chapter 2, in verses 1-7, Paul has reminded Timothy about how God desires all kinds of people to be saved in the same way – through coming to the knowledge of the truth that there is one God and one Mediator, Jesus Christ. All kinds of people, including men and women alike, are saved through faith in Jesus Christ by the grace of God. In this way, they are the same.

Then Paul goes on to say that there are some ways that men and women are different, as we’ve already seen. They are all called to behave appropriately within the worship service and as believers; to live godly lives within the church family. Yet Paul knows that men and women are different, so he addresses specific potential temptations in vv8-10, namely that men are to be men of prayer rather than anger and retaliation and quarrelling, as they may be tempted to be; and women are to be women of modesty and self-control, not dressing or behaving in ways to draw attention to themselves, as they may be tempted to do.

The bottom line for both men and women there is that their inward heart and demeanour is to be one that is pleasing to God which will be expressed in how they present and conduct themselves externally.

In verses 8-10 we can logically see that the principles and heart attitudes that Paul is addressing are universal and enduring, whereas the specific outworkings of that (raised hands, braided hair etc.) are more culturally specific. Stott refers to this as ‘cultural transposition’ – the discerning act of knowing the difference between what is ‘God’s essential revelation (which is changeless) and its cultural expression (which is changeable). Then we are in a position to preserve the former as permanent and universal, and transpose (change, swap) the latter into contemporary cultural terms.’1

We cannot, however, say the same of verses 11- 15, namely because of Paul’s reasoning which is grounded in creation order in vv13-14, which is universal and enduring.

Paul goes on to rejoice in the creation differences of men and women in vv11-15. We see in v11 the incredible counter-cultural statement that women are to be included in the learning. In a culture where women were excluded from such things, Christ Himself proved the inherent dignity, value and worth of women as He engaged with them personally and included them among His disciples. Paul is making clear that that same privilege is to be protected for the women in Ephesus, as it is now. They are to learn ‘quietly’ – that is, being quiet in contrast to being disruptive and bringing the church into disrepute within the community. This same word is used again in v12, as well as in verse 2 where it applies to both men and women. It’s the idea of meekness and gentleness, a fruit of the Spirit. It’s therefore clearly not a sexist remark toward women.

They are also to learn in ‘all submissiveness’. This isn’t a widespread, all-encompassing submission to all men everywhere, rather it’s speaking specifically within the church. They are to submit to God, His Word, and His appointed leaders – the elders. This wouldn’t have been seen as a negative thing at the time, and hopefully isn’t seen as such today either. Paul is telling Timothy to take the females in the church seriously as disciples. The tougher charge is actually to Timothy, and by extension church leaders, who are to ensure that there are appropriate opportunities and environments for women to learn, just as the men have the opportunity to do.

Verse 12 then is where people can start to feel a little uncomfortable, particularly when it is treated in isolation. Although Scripture is always clear in that it is understandable (as opposed to being a code to be cracked), this verse is admittedly tricky in that the Greek words can be understood in different ways 2 . The ESV translation is a helpful and accurate version, ‘I do not permit a woman to teach or exercise authority over a man; rather she is to remain quiet.’

Here Paul spares women the task of teaching and exercising authority over men in the church. As he goes on to address elders in chapter 3, specifically highlighting the qualification of being able to teach (3:2), we conclude that the role of elder, including ‘teaching elder’ (i.e., the minister) is reserved for men. That’s not to say that all elders will preach, but that the authoritative preaching of the Word in the gathered worship service is a role for an elder to fulfil. Women aren’t excluded from being there, as we have seen, but they are to learn quietly and submissively (v11) for the good of her own learning, and the good of the wider church family. This is again a charge to the elders within the church with whom the weighty responsibility falls. As Kevin DeYoung says, ‘let’s not make the heartbeat of our message, “Women, sit down” when it should be, “Men, stand up.”’ 3

Paul firmly bases his justification in creation order, as we see in verses 13-14. As we have already noted from Genesis 2-3, he makes it clear that Adam was formed first (v13) and is therefore the leader, and that Eve transgressed when she distorted that God-given order and was deceived (v14). He is not making a comment that women are more easily deceived than men (otherwise why would he encourage them to teach at all, even in appropriate settings?) or that she bore the brunt of the blame. In fact, Adam is held up as the representative that does bear the blame in Romans 5, as well as in the fact that God addresses him first in Genesis 3:9. As the leader, Adam is the one held responsible.

In my opinion, verse 15 is actually the trickier verse to understand. There are many trusted scholars and preachers that come to different conclusions on what it could mean. Whatever conclusion you and others may come to, it’s important to note that Paul is not saying that those women that do not bear children (for a multitude of reasons) cannot be saved or are somehow lacking in obedience since it is through faith alone in Christ alone by grace alone that all people (men and women) are saved. The end of the verse makes it clear that they are already Christians that are to ‘continue’ in the virtues mentioned.

In terms of understanding v15, some have suggested that Paul is simply pointing out a unique role that women (and not men) can fulfil, and that in accepting that role, she is living the godly life Paul has been speaking about. Others conclude that it is in reference to the birth of Christ as promised in Genesis 3:15 as He is the One through whom all people are saved.

However, another suggestion of what it could mean (particularly in the wider context of godly living within the church and before unbelievers) is that the call to live a life full of good works, pleasing to God (2:10) can be done within a normal family setting (2:15). In the context of creation order of women’s roles and family life being degraded (e.g. 4:1-3 and 5:13- 14), Paul may simply be encouraging Timothy to celebrate and champion the goodness and normality of family life and created order as the Christian women are to ‘continue’ working out their salvation (cf. Philippians 2:12) in faith, love, holiness and self-control.

Despite how it is often presented, 2 Timothy 2:8-15 isn’t actually a ‘men vs. women’ passage, rather the wider issue is that of qualified and ordained men in contrast to unqualified and unordained people. It is not only women who are spared from teaching and leading in the public worship service, but also all the men who are not ordained elders within the church. For context, in Richhill Presbyterian, our Session make up about 5% of the adults in the congregation. That means that 95% of the adults – men and women – are not qualified and ordained to fulfil the role of elder. (I emphasise ordination because it might be the case that some men are qualified but are not ordained to the role of elder at this time.)

Women are addressed specifically in these verses, absolutely, but the wider context helps us see that what they are spared from – that is, caring for and giving an account for the souls under their care (Hebrews 13:17) – is something that most men are also spared from. It is a hefty calling and responsibility as Paul goes on to lay out in 1 Timothy 3:1-7. There are many other things that women are to get on with, including good works (5:10) and using their gifts of teaching in appropriate spaces (see Titus 2:3-5; 2 Timothy 1:5; 3:14-15; Acts 18:24-26), but teaching and leading the men in the worship service is not one of them.

It's not a question of ability or gifting or wisdom, rather it’s a question of all people fulfilling the roles they were created for, thinking particularly here within the church service and governance.

We don’t have to look too far or hard to see that there are many godly, wise, gifted women in our church family and often in our very homes! There are even lots of women gifted in teaching and helping others understand the Bible and big truths about God. Yet true wisdom is knowing when and where to apply those giftings in God- honouring and appropriate ways.

When thinking about how this might look practically, it’s important to apply Biblical wisdom and to pray about these matters. Within the sphere of complementarianism there is a wide spectrum of understanding, and people who hold to this conviction often apply it differently. We don’t want to become overly prescriptive or legalistic in our application of this conviction and again want to extend grace and charity. Following the Session’s lead on this matter is important for both men and women to flourish within the church family.

It would be naïve or careless to think or assume that this is super straightforward and always easy to live in light of. There are many women who are convinced that complementarianism is biblical, and they affirm Scripture’s authority and goodness. But in day-to-day life, it’s still hard to grow in submission and to feel like sometimes your giftings aren’t celebrated or encouraged as they could be. If that’s you, know that God sees you and desires that you flourish within His family as you seek to walk in obedience, as He has created you do. Please do speak to an elder, a staff member or a trusted friend rather than letting frustrations take root, and seek to apply your God-given personality, gifts and wisdom in God-honouring ways. Teaching truth – whether with a Bible open in a formal setting, or in conversation over a coffee – is always beneficial and God-honouring and is never a shame that it’s ‘just’ with women or children, as sometimes we have been inclined to think.

With all that said (and it is important to look at the biblical, historical and ‘technical’ thought), the bottom line is one of both men and women flourishing in the ways God has intended. Where there has been an abuse or over- emphasis of these positions, it has been a veering from Scripture itself where all human beings are to be treated with dignity and respect, and all Christians are called to submit to Christ who is the head of the Church (e.g. James 4:7; Ephesians 5:1-2, 22-27).

From mere common sense and observing the world around us, we know that there have clearly been many ways and times that extremes of both sides have been used to abuse and control and manipulate. Where individuals and churches have acted in abusive or manipulative ways in the name of ‘biblical’ positions, know that they will stand before the perfect Judge who will judge justly and will only pardon sin in and through His son.

If your experience has been one of these convictions being wrongly applied, I am truly sorry.

That’s not at all how God wants his people – individually and corporately – to act. There is

no room in God’s Word, or as a reflection of His character, for mistreatment.

God created men and women to flourish within the church family.

It's like trains on a track – it might seem restrictive that trains must stay on the track rather than have the freedom to go where they please, but actually, they only function when they act as they were ‘created’ to do. A train off a track, or even half on a track, does not function as it should. Likewise, we flourish best when we are ‘functioning’ as we should, living in obedience to what God has called us to. And that’s not only with regard to roles as men and women, but in all things Scripture calls us to.

In putting off sin, in growing in holiness and Christlikeness, in honouring our parents, in submitting to our employers and governments, in forgiving, in repenting of our sin before God and others, etc. In many ways, these commands are equally – if not more - difficult to obey than submitting to God’s good creation order. In all of these areas, we are utterly dependent upon God by His grace to shape and mould our hearts to enable us to even desire to live rightly before Him, and to begin to do so in obedience.

So where do we land?

How do we solve a problem like Maria? Or Gretel? Or Liesl? Or Marta? Or Lesley-Anne?

Well, we don’t. Women aren’t a problem to be solved, and Paul never suggests they are or treats them as such, just as Scripture as a whole does not. We instead remind one another of God’s good Word and encourage one another to seek to walk in obedience of it, knowing that the whole church body flourishes when we do. We encourage one another in our God-given roles and giftings; we acknowledge the way we have each been gifted to serve within the body of the church and help one another to find appropriate ways to serve when we can. We pray for those in leadership and make it a joy for them to lead us, not a burden. In this, as in every area, we pray that God would help us to understand His Word rightly and help us be utterly dependent upon Him to grow in our love and knowledge of Him and His Word, and to grow in obedience to it. To grow in love for His church and His good order.

Let’s all agree on something: we’re not going to fall out. This is not a salvation matter, and although it does matter, it is not a question of orthodoxy. If it’s something you haven’t thought about much before, perhaps it’s worth your time and efforts to explore the Bible and church tradition to better understand these positions.

If it’s something you’re feeling challenged about or interested in, then reach out to someone to chat about this more. I’d certainly love to chat with you, or even your elder, another staff member, your Growth Group leader or a friend you can open the Bible with and explore these things together.

Either way, we finish where we started. With a heart and tone of grace, charity, humility and love.

1. John Stott, 1 Timothy and Titus, Bible Speaks Today (IVP, 2011), p78.

2. If this is something you’d like to dive into deeper, Köstenberger, A. & Schreiner, T.’s ‘Women in the Church’ (Crossway, 2016) is a collection of thorough articles looking closely at 2 Timothy 2:9-15.

3. Kevin DeYoung, Men and Women in the Church (Crossway, 2021), p98.

RECOMMENDED RESOURCES FOR FURTHER THINKING: Books:
Graham Beynon & Jane Tooher: Embracing Complementarianism Kevin DeYoung: Men and Women in the Church

Claire Smith: God’s Good Design

Podcasts:

Episode 23: On Biblical Basis for Complementarianism (with Claire Smith), Priscilla Talk (A Podcast by 9 Marks), 23 October 2023.
What’s (Not) Essential to Complementarianism? The Gospel Coalition Podcast, 15 January 2019. Affirming Women in Ministry, FIEC Resources for Church Leaders, 16 March 2021.

Different Yet the Same: Is Complementarianism Unjust? FIEC Resources for Church Leaders, 5 December 2023.