Most egalitarians and complementarians limit the debate over the involvement of women in public worship to 1 Timothy 2:12. However, Reformed theologians historically held that 1 Corinthians 14:34-35 is a parallel passage to 1 Timothy 2:12. The reason can be seen when the language of the two passages is compared.

Most of the debate today over the role of women in the church centers around 1 Timothy 2:12, where Paul prohibits women from “teaching” or “exercising authority” over men and instead commands them to “remain quiet.” Based on a variety of arguments, egalitarians conclude that 1 Timothy 2:12 does not prohibit women today from serving as pastors or elders or preaching to men. However, among those that hold 1 Timothy 2:12 does place restrictions on women in the church today (often called “complementarians”), there are differing conclusions.
Complementarian Disagreements
The narrowest complementarian position holds that 1 Timothy 2:12 only prohibits women from holding the office of pastor or elder, which would open the door to some women preaching. However, since Paul prohibits teaching and exercising authority and not just being a pastor, most complementarians understand Paul to prohibit women from performing tasks and not just holding office. Yet interpretations vary regarding which tasks are prohibited. The narrowest complementarian position here holds that 1 Timothy 2:12 only prohibits women from engaging in an “authoritative teaching” to men, and thus women may teach theology to men as long as it is under the authority of the (male) elders (the position of Tim and Kathy Keller, following the grammatical argument of egalitarian Phillip Payne).
But assuming these are separate tasks of “teaching” and “exercising authority” in 1 Timothy 2:12 (as Andreas Köstenberger has argued in Women in the Church), then it becomes a question of when and where the prohibition applies. It at least refers to women teaching or preaching in the public worship assembly. However, many complementarians argue that because the principle is rooted in creation— “For Adam was formed first, then Eve” (1 Timothy 2:13)—this means women should not teach Scripture or theology to groups of men in any public forum, whether Sunday school or the seminary classroom.
Yet even among complementarians who make this broader application of 1 Timothy 2:12, there is still debate over whether women may read Scripture and lead prayer in public worship. This is because 1 Timothy 2:12 targets women “teaching” men, not reading or praying. In response, one may argue that reading Scripture is an extension of “teaching” Scripture and that both reading Scripture and leading prayer are forms of “exercising authority” prohibited by women in 1 Timothy 2:12. However, these arguments could be strengthened significantly by bringing in a similar passage of Scripture to the debate.
Bringing Back 1 Corinthians 14:34-35
Do not get me wrong—debates over the meaning and application of 1 Timothy 2:12 are worth having. But they are hindered by the dismissal of 1 Corinthians 14:34-35. This latter passage is often still mentioned, but not in relation to 1 Timothy 2:12. While egalitarians tend to argue either 1 Corinthians 14:34-35 is an interpolation and not part of Scripture (Gordon Fee, Philip Payne) or Paul is quoting the Corinthians (Lucy Peppiatt), most complementarians have adopted the interpretation that 1 Corinthians 14:34-35 only prohibits women from evaluating prophesy (promoted by D. A. Carson in Recovering Biblical Manhood and Womanhood). Thus, most egalitarians and complementarians limit the debate over the involvement of women in public worship to 1 Timothy 2:12.
However, Reformed theologians historically held that 1 Corinthians 14:34-35 is a parallel passage to 1 Timothy 2:12. The reason can be seen when the language of the two passages is compared:
…the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.(1 Corinthians 14:34-35)
Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor.(1 Timothy 2:11-14)
The similarities between these passages can be summarized as follows:

Both use the word “permit” (ἐπιτρέπω) with a negation—women are not permitted to “speak” in 1 Corinthians 14:34, while women are not permitted to “teach” or “exercise authority” in 1 Timothy 2:12.
Both require women to refrain from speaking—women are to be “silent” (σιγάω) in 1 Corinthians 14:34, while women are to remain “quiet/silent” (ἐν ἡσυχία) in 1 Timothy 2:11, 12.
Both require women’s submission—women “should be in submission” (ὑποτασσέσθωσαν) in 1 Corinthians 14:34, while women are to “learn quietly with all submissiveness” (ἐν πάσῃ ὑποταγῇ) in 1 Timothy 2:11.
Both place restrictions on women’s learning—women are to “ask their husbands at home” if they desire to “learn” (μαθεῖν) anything in 1 Corinthians 14:35, while women are to “learn” (μανθανέτω) quietly with all submissiveness in 1 Timothy 2:11.

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Some people have no wealth because they’ve devoured it for selfish ends (Prov 21:20). But when a person wisely sees their wealth as not “mine” but the Lord’s, there is a strong motivation to collect more of it and put it to good use in service of others. The Bible does not lay a guilt trip on such people, and neither should we. When a believer is faithful with a little responsibility, the Lord’s reward is to give them even more such responsibility (Matt 25:21, 23).

The book of Proverbs covers many topics and gets intensely practical. One of the topics on which Proverbs has quite a lot to say is wealth.
The struggle for many Christians is that our thinking about wealth is often shaped by influences outside the Bible. Sometimes we’re shaped by materialism. Sometimes we react against materialism in a way that seems spiritual but demonstrates the sort of asceticism labeled by New Testament authors as “irreverent, silly myths” (1 Tim 4:7) and the “teachings of demons” (1 Tim 4:1). And at other times, we simply allow rank fear and unbelief to lead us away from our hope in God and reception of his wisdom.
Here are five misconceptions about wealth that must go if we are to believe and receive the wisdom of God.
1. It will make all my problems go away.
This is frankly the lie I am most tempted to believe. Am I earning enough? Am I saving enough? How will I cover the costs of a growing family with all this inflation? How will we pay for college or medical needs? What we really need is a generous benefactor or a sudden windfall. Because if we had more wealth, all our problems would disappear, right?
Riches do not profit in the day of wrath, but righteousness delivers from death
Proverbs 11:4
According to the Bible, there is a problem we all have that is far greater than we imagine: our impending death. And God’s wrath against sin is real. My kids’ college tuition and my retirement package just can’t pay for such things. Only one thing can deliver us from death, or profit us in the day of wrath. Righteousness. And the entire Bible shows us how to get it (e.g. 2 Cor 5:21, Phil 3:8-11).
So wealth will never make your problems go away (see also Prov 11:28). But the amazing thing is that it just might help make other people’s problems go away. Wealth and people are both realities in this fallen world. But which one will serve, and which will be served? Use people to serve your wealth, and you’re in grave danger (James 5:1-6, 1 Tim 6:17). But use wealth to serve people, and the Lord himself says he is now in your debt (Prov 19:17, Matt 25:40).
2. I can tell who has it and who doesn’t.
We tend to think we can tell the rich from the poor by looking. And this is great, because then we know whom to ask for favors (Prov 19:6). But appearances are deceiving.
One pretends to be rich, yet has nothing; another pretends to be poor, yet has great wealth.
Proverbs 13:7
Those who appear to be rich often appear that way for a reason: They’re good at holding onto their stuff for themselves. And it would knock your socks off to find out which of your acquaintances are the most generous with their wealth. Because they are so generous, they tend to keep very little for themselves to flaunt.
One gives freely, yet grows all the richer; another withholds what he should give, and only suffers want.
Proverbs 11:24
I have been a support-raising missionary for nearly a quarter of a century, and I don’t know why I’m still surprised, but I am. Those whom I think could give generously to support the mission often do not. Sometimes, they look like they can because they have lots of stuff. Yet often, those whom I am afraid to ask—because they don’t look like they can afford it—are those who write checks in the thousands or tens of thousands of dollars.
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The goodness of God should stir us to grateful worship. For, in God, “infinite cheerfulness attends infinite goodness” (to quote Charnock one more time). “Who will show us some good?” the Psalmist asks. The answer is the Lord who shines the light of his face upon us. “You have put more joy in my heart than they have when their grain and wine abound” (Ps. 4:6-7). The God of infinite cheerfulness and infinite goodness is the God and Father of our Lord Jesus Christ and the heavenly Father of all those who call upon him in the name of his Son.

One of the first things we learn about God is that he is good. “God is great, God is good, let us thank him for our food.” Many of us grew up hearing this prayer at the dinner table. It’s good theology—simple and true.

It also highlights an attribute of God that is surprisingly hard to define. We think we know what it means for God to be good, until we try to explain it. Then we usually start listing other attributes (God is loving, God is gracious, God is kind) or resort to platitudes (God helps us). It takes some reflection to understand all that we mean—or should mean—when we confess that God is good.

Defining Our Terms

Before coming to a simple definition of what God’s goodness is, we must say what it is not.

By goodness we do not mean that God is relatively good. If we say, “That hotdog is good,” we mean, “Of all the hotdogs out there, this is one of the better ones.” This is not what God is like. God is not good because he compares favorably to other gods. There is none like the LORD; he alone is God (Ps. 86:8–10).

By goodness we do not mean that God is morally exemplary or ethically upright. Of course, that’s gloriously true. But “goodness” should not be confused with “holiness.”

Nor, by goodness, do we mean that God is merciful. We see in Exodus 33 that these two things—goodness and mercy—cannot be separated, but strictly speaking, God’s goodness extends further than his mercy. Mercy may be the ultimate expression of divine goodness, but it is not the only expression. God shows mercy to some, but his goodness extends to all.

So, what do we mean by God’s goodness? Divine goodness is the overflowing bounty of God by which he communicates blessing to his creation and to his creatures. God’s goodness is the opposite of harshness and cruelty. To experience divine goodness is to enjoy the sweetness, friendliness, benevolence, and generosity of God.

Goodness is the broader category encompassing several of God’s moral attributes. His goodness toward those in misery we call mercy. His goodness to forebear with those deserving judgment we call patience. And his goodness to those who are guilty we call grace.

Three Aspects of God’s Goodness

Theologians speak of God’s goodness as necessary, voluntary, and communicative.

God’s goodness is necessary in that God cannot be other than completely, perfectly, and unalterably good. Goodness is what God does, but it is also who he is. Good and upright is the LORD (Ps. 25:8). Good are you LORD, and you do good (Ps. 119:68). Jesus told the rich young man, “No one is good except God alone” (Mark 10:18). Of course, Jesus didn’t mean that human beings are incapable of doing good things or possessing relative goodness. Jesus meant that only God in himself is originally, infinitely, and immutably good. God is good in the highest degree. His goodness can never increase nor decrease. He is all good and unmixedly good. He is like the sun—all light in whom there is no darkness. That’s what we mean when we say God is necessarily good.

God’s goodness is also voluntary. This may seem to contradict the previous point, but it does not. God’s eternal and intrinsic goodness is necessary, but his will to make known this goodness to others is voluntary. In other words, it was necessary that whatever God would create would be good, but it was not necessary that God create in the first place. As Stephen Charnock puts it in The Existence and Attributes of God, “God is necessarily good in his nature, but free in his communications of it.” God did not have to go outside of himself to be good, nor did he have to create the universe in order to be conscious of his own Trinitarian goodness. The fact that God willed to display divine goodness is a further expression of that goodness.

This leads to the third point: God’s goodness is communicative. Whatever good we have or whatever good we enjoy is because God has willed for his goodness to be known and enjoyed. Every good and perfect gift comes from above, from the Father of lights (James 1:17). Food is good, marriage is good, friendship is good, health is good, peace is good, prosperity is good, work is good, recreation is good, rest is good—because God is good. He is a benevolent Creator, making his sun rise on the evil and on the good, sending rain on the just and on the unjust (Matt. 5:45). Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, every excellent thing is owing to the overflowing goodness of God (Phil 4:8). God communicates his goodness not with miserliness, but with great delight. God loves to make his goodness known. The supply of his goodness is inexhaustible, and the sharing of it knows no end.

Three Areas Where God Displays His Goodness

If the nature of God’s goodness is threefold, so is the manifestation of his goodness. We see the display of God’s goodness chiefly in three areas: in creation, in providence, and in redemption.

First, we see God’s goodness in creation.

Think of the constant refrain throughout the creation week: “And God saw that it was good.” We come to the climax of the sixth day, with the events of Genesis 2 already having taken place—with the creation of the man, and then the creation of the woman, fit for the man—and then we read: “God saw everything that he had made, and behold, it was very good” (Gen. 1:31).

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