Tag Archives: Wayne Grudem

I have learned that great articles disappear off the web.  So, with a clear disclaimer that if the author wishes, I'll make it private (so only I can read it,) and with a clear link to the article and appropriate credit, here is the text of


By Colin J. Smothers

In Recovering Biblical Manhood & Womanhood, John Piper speaks about two methods that can be used to commend a vision for biblical complementarity—the teaching that God has created men and women with distinct differences for His glory and our good.

The first method is careful, exegetical argument that demonstrates the plain teachings of the Bible on complementarity. We need people who do this, and we should be thankful for people like John Piper and Wayne Grudem for doing just this.

But the second method is just as important. This method is a robust portrayal of the vision of complementarity, and we are in need of people who do this, too. We need people who are able to show that God’s ways are good, that God’s ways are most satisfying.

Complementarianism is true not just because it is right, but also because it is beautiful.

And so I have excerpted below the introduction to John Piper’s chapter in Recovering Biblical Manhood & Womanhood because of the way he portrays his faithful parents living out complementarianism. Piper’s reflection on manhood and womanhood through the lens of his childhood is not only beautiful, it is compelling. It is compelling because it is God’s truth, and God’s truth resonates with us. It is what we were created for.

When I was a boy growing up in Greenville, South Carolina, my father was away from home about two-thirds of every year. And while he preached across the country, we prayed–my mother and my older sister and I. What I learned in those days was that my mother was omni-competent.

She handled the finances, paying all the bills and dealing with the bank and creditors. She once ran a little laundry business on the side. She was active on the park board, served as the superintendent of the Intermediate Department of our Southern Baptist church, and managed some real estate holdings.

She taught me how to cut the grass and splice electric cord and pull Bermuda grass by the roots and paint the eaves and shine the dining-room table with a shammy and drive a car and keep French fries from getting soggy in the cooking oil. She helped me with the maps in geography and showed me how to do a bibliography and work up a science project on static electricity and believe that Algebra II was possible. She dealt with the contractors when we added a basement and, more than once, put her hand to the shovel. It never occurred to me that there was anything she couldn’t do.

I heard one time that women don’t sweat, they glow. Not true. My mother sweated. It would drip off the end of her long, sharp nose. Sometimes she would blow it off when her hands were pushing the wheelbarrow full of peat moss. Or she would wipe it with her sleeve between the strokes of a swingblade. Mother was strong. I can remember her arms even today thirty years later. They were big, and in the summertime they were bronze.

But it never occurred to me to think of my mother and my father in the same category. Both were strong. Both were bright. Both were kind. Both would kiss me and both would spank me. Both were good with words. Both prayed with fervor and loved the Bible. But unmistakably my father was a man and my mother was a woman. They knew it and I knew it. And it was not mainly a biological fact. It was mainly a matter of personhood and relational dynamics.

When my father came home he was clearly the head of the house. He led in prayer at the table. He called the family together for devotions. He got us to Sunday School and worship. He drove the car. He guided the family to where we would sit. He made the decision to go to Howard Johnson’s for lunch. He led us to the table. He called for the waitress. He paid the check. He was the one we knew we would reckon with if we broke a family rule or were disrespectful to Mother. These were the happiest times for Mother. Oh, how she rejoiced to have Daddy home! She loved his leadership. Later I learned that the Bible calls this “submission.”

But since my father was gone most of the time, Mother used to do most of those leadership things too. So it never occurred to me that leadership and submission had anything to do with superiority and inferiority. And it didn’t have to do with muscles and skills either. It was not a matter of capabilities and competencies. It had to do with something I could never have explained as a child. And I have been a long time in coming to understand it as part of God’s great goodness in creating us male and female. It had to do with something very deep. I know that the specific rhythm of life that was in our home is not the only good one. But there were dimensions of reality and goodness in it that ought to be there in every home. Indeed they ought to be there in varying ways in all mature relationships between men and women.

I say “ought to be there” because I now see that they were rooted in God. Over the years I have come to see from Scripture and from life that manhood and womanhood are the beautiful handiwork of a good and loving God. He designed our differences and they are profound. They are not mere physiological prerequisites for sexual union. They go to the root of our personhood.

Excerpted from John Piper, Recovering Biblical Manhood & Womanhood (Wheaton: Crossway, 1991), 31–32.

May God enable our churches and our homes to reflect His glory in living out His design for manhood and womanhood. Let’s not just know that God’s truth is true, let’s demonstrate that God’s truth is true.


No...that's not my question, but rather the question on ""Parchment and Pen."

"Why is it okay to think that men know so much, have so much insight, are so sensitive to all the nuances of a particular Bible passage that they can teach women in a way that women are able to learn and understand week after week but the insights and sensitivities of women are so inferior that men could/should never learn from them? Or how is this not what is being said?"

Since this is not what is being taught by most complementarians, it might be useful to note that complementarians are not monolithic (just as egalitarians are not).

It might also be useful to note that most complementarians do not teach that women are not insightful, that women are not sensitive to Scripture or that women are inferior.
Most complementarians do not teach that "men could/should never learn from them?"

From "The Council for Biblical Manhood and Womanhood:"

"Listen to how John Piper and Wayne Grudem summarized this answer to this question. "When Paul says in I Timothy 2:12, ‘I do not permit a woman to teach or to have authority over a man; she must be silent,' we do not understand him to mean an absolute prohibition of all teaching by women. Paul instructs the older women to teach what is good, then they can train the younger women. And he commends the teaching that Eunice and Lois gave to her son and grandson. Proverbs praises the ideal wife because she speaks with wisdom and faithful instruction on her tongue. Paul endorses women prophesying in a church and says that men learn by such prophesying. And that members should teach and admonish one another with all wisdom as you sing songs, hymns, and spiritual songs. And then, of course, there is Priscilla at Aquilla's side correcting Apollos. It is arbitrary to think that Paul has in mind every form of teaching in I Timothy 2:12. Teaching and learning are in such broad terms that it is impossible that women not teach men and men not learn from women in some sense. There is a way that nature teaches and a fig tree teaches and suffering teaches and human behavior teaches. If Paul did not have every conceivable form of teaching and learning in mind, what did he mean? Along with the fact that the setting here is the church assembled for prayer and teaching, the best clue is by coupling teaching with having authority over men. We would say that the teaching inappropriate for a woman is the teaching of men in settings or ways that dishonor the calling of men to bear the primary responsibility for teaching in leadership. This primary responsibility is to be carried by the pastors or elders. Therefore, we think it is God's will that only men bear the responsibility for that office."

Also from CBMW:

Also, I see no need to go be­yond Scripture, which does not prohibit (permits but does not mandate) prayer or testimony by a woman in the con­gregation nor forbid her interaction on biblical truths in a private conversation with a man (as Pricilla and Aquila with Apollos in Acts 18:26).

From another article by Wayne Grudem on CBMW:

Now regarding the question of women in the church, what actions should we put on this scale? On the left side of the scale we can put verses such as 1 Timothy 2:12, where Paul prohibits a woman from teaching or having authority over men. Since I think it is very evident from the context that Paul is talking about the assembled congregation in this passage (see 1 Tim. 2:8-10; 3:15), and he is giving principles that apply to the entire congregation (see 1 Tim. 3:1-16), I think that the left end of the scale prohibits women from teaching or having governing authority over the whole congregation.

What shall we put on the right end of the scale? Here we would put verses such as Acts 18:26, where, in a less formal setting apart from an assembled congregation, we find that Priscilla and Aquila were talking to Apollos, and "they took him and expounded to him the way of God more accurately." This situation is similar to a small group Bible study in which both men and women are participating and in that way "teaching" one another. Another verse that we can put on the right end of the scale is Titus 2:4 which tells the older women to "train the younger women to love their husbands and children..."

We see from these writings that an across the board prohibition of women teaching men is not what is being taught. Rather it is the teaching that complementarians believe that Paul is teaching that women should not teach the congregation at large, or have authority in that context.