Is 1 Timothy 2:11-12 a time limited text?
Hugenberger (a moderate egalitarian/soft complementarian), notes the view of Spencer (a strong egalitarian), that Paul’s prohibition on women speaking in 1 Timothy 2:11-12 is time limited, a temporary prohibition until the women of the ecclesia have abandoned their heretical teaching:
‘In addition Spencer notes that rather than using the imperative mood or even an aorist or future indicative to express that prohibition, Paul quite significantly utilizes a present indicative, perhaps best rendered “But I am not presently allowing.”29 This temporary prohibition, then, is based solely on the regrettable similarity between the Ephesian women and Eve in that the women of Ephesus had been deceived and as such if allowed to teach would be in danger of promoting false doctrine.’
Hugenberger then explains why this suggestion is improbable:
‘As attractive as this interpretation appears, serious objections have been raised against it in recent years.
First of all, some caution may need to be exercised against an overly simplistic picture of the Jewish or Greek cultural background at times assumed for our passage.32 For example, Eunice and Lois (2 Tim 1:5; 3:15) appear to have known the Scriptures better than might be inferred from the Jewish practice adduced by Spencer, although Spencer acknowledges the possibility that women could learn privately.
Most seriously, S. T. Foh has argued that the women of 1 Tim 2:9–15 do not appear to be one and the same as the false teachers elsewhere.
She notes that these women are treated in a radically different manner from the false teachers since they are urged to “continue in faith, love, holiness, and sobriety,” while the women mentioned in 2 Tim 3:6–7, for example, “can never arrive at a knowledge of the truth.”
Moreover, as Foh points out, there is no Scriptural warrant for the underlying assumption that Eve taught Adam to eat the forbidden fruit.’
‘Finally, this view fails to explain why Paul stresses the temporal priority of Adam rather than merely mentioning Eve’s deception.’
Egalitarian Barron similarly exposes the weakness of this argument:
‘First, defenders of the traditional view have argued that Paul’s blanket statement, “I do not permit a woman to teach,” sounds universal.
If what he really meant was “I do not permit a woman to teach error,” and that he would have no objection to women teaching once they got their doctrine straight, why did he not say that? Kroeger received criticism even from a fellow egalitarian for failing to deal with this point.16 [original footnote reproduced in footnote  below]’
Indeed, Barron rightly notes that the argument is incompatible with the common egalitarian claim that women were teaching in the ecclesias because they were sufficiently educated and doctrinally sound:
‘And egalitarians are in no position to interpret Paul’s dictum as a temporary prohibition, needed until women could surmount cultural obstacles to education—not when, out of the other side of their mouths, these egalitarians are championing women (one of whom, Priscilla, labored in Ephesus) who did fulfill a teaching or leadership role in the NT.17
Not all women of Paul’s day were intellectually impoverished or hopelessly contaminated by pagan practices, yet Paul seems to prohibit all women from teaching in Ephesus.
The egalitarians seem forced into the implausible claim that no woman in the Ephesian church was sufficiently orthodox and educated to teach.’
Egalitarian Gordon Fee likewise dismisses the idea that the prohibition is temporary:
‘Despite protests to the contrary, the “rule” itself is expressed absolutely. That is, it is given without any form of qualification. Given the unqualified nature of the further prohibition that “the women”29 are not permitted to speak, it is very difficult to interpret this as meaning anything else than all forms of speaking out in public.’
So also egalitarians Soderlund and Wright:
‘I Timothy 2:11-12 thus remains as the one apparently clear case of Paul’s imposing a ban on women’s ministry.’
 Hugenberger, ‘Women In Church Office: Hermeneutics Or Exegesis? A Survey Of Approaches To 1 Tim 2:8-15’, Journal of the Evangelical Theological Society (35.3.349), (September 1992).
 Ibid., p. 349.
 Ibid., p. 350.
 ‘16. Liefeld, “Response to Kroeger” 245’
 Barron (egalitarian), ‘Putting Women In Their Place: 1 Timothy 2 And Evangelical Views Of Women In Church Leadership ‘,Journal of the Evangelical Theological Society (33.4.455), (December 1990).
 Ibid., pp. 455-456.
 Fee, ‘The First Epistle to the Corinthians’, p. 706 (1987).
 Soderlund & Wright, ‘Romans and the People of God’, p. 239 (1999).