1 Timothy 2 Model of Exegesis But is

1 Timothy 2 Model of Exegesis But is it a Model for Women in Ministry? 1 Timothy 2: 8 -15 1

Hermeneutical Problem n This passage is a model for how one approaches scripture: n Literalist Approach – All scripture is applicable for all situations and all times. n Strength: Authority of scripture n Weakness: No one really reads all of scripture this way (e. g. , Deut 22: 8, “When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof. ” 1 Timothy 2: 8 -15 2

Hermeneutical Problem n This passage is a model for how one approaches scripture: n n n Traditional Approach – regard the passage as universally binding, but by different factors than a fundamentalist approach. It is binding upon its prohibition of women teaching by its support from scripture (Genesis 2 & 3) as employed by 1 Tim 2: 13 -14. (see especially scholars as Köstenberger, Hurley, Knight, Moo). Feminist Interpreters – They employ the same basic method as the traditionalists, yet reject its authority because it is culturally irrelevant to the 21 st century and often on grounds of canon within canon. (see Fiorenza) Sympathetic Interpreters - Cultural relativity. Is all scripture (and therefore all of 1 Timothy) normative in all cultures at all times or are just some of the issues/principles binding on us? (see Kroeger, Witherington, I. Howard Marshall, R. T. France, ) 1 Timothy 2: 8 -15 3

Hermeneutical Problem n Another set of terms sets the agenda this way: n Egalitarian Approach – No distinction between men and women in church ministry; yet their approach to scripture may be different n n n More Liberal perspective; all the scriptures which creates a distinction between men and women express a prevailing patriarchal opinion of the writer’s day. More Evangelical view; Text is authoritative yet these passages are applicable only to specific times in specific situations. This teaching is not to be applied literally; it is not normative for the church today. Complementarian – Hierarchical – Traditionalist Approach – The biblical passages dealing with men and women teaches a normative order at home and at church. (male leadership model). n n n One end of spectrum: Male leadership in public ministry More common: Women are eliminated from the office of elder/pastor (i. e. , the teaching or ruling positions in the church). Least restrictive; women can be appointed to any position in the church as long as she is ultimately under male leadership. 1 Timothy 2: 8 -15 4

Hermeneutical Problem n Issue is not between our present culture and their ancient culture n n That will come later with application (what text means today) Issue is between their culture and their texts n 1 Timothy 2: 8 -15; 1 Cor 11: 1 -16; 14: 34 -35 versus the rest of scripture 1 Timothy 2: 8 -15 5

Personal Presuppositions n Evangelical Approach n n Text is authoritative We must ask and answer “What it meant. ” The text must set our exegetical agenda. Then we can ask and answer “What it means. ” The principles we discover will determine our pattern of behavior. Experience of Church Tradition n n Personal Experience of Holy Spirit 1 Timothy 2: 8 -15 6

Exegetical Method (IBS) n First, read book as a whole in single setting, several times if possible. n Discover basic content n Who, what, where, when, why, how? n Determine basic logical connections (structure) n What holds the book together? Why has it been written in this form? Canonical shape? n Discern the Author’s Intentions n What is purpose behind the writing of the text? 1 Timothy 2: 8 -15 7

1 Timothy Purpose 1: 3 S a l u t a t i o n 1: 1 -2 When I left for Macedonia, I urged you to stay there in Ephesus and stop those whose teaching is contrary to the truth. Teachers and Church Leaders 1: 3 Attitude of Church Leaders 3: 16 4: 1 1 Timothy 2: 8 -15 C l o s i n g 6: 19 6: 20 -21 8

1 Timothy S a l u t a t i o n 1: 1 -2 Teachers and Church Leaders Attitude of Church Leaders Note the absence of a Greeting/Thanksgiving section ●See Rom 1: 8 -17; 1 Cor 1: 4 -9) ●Others without Thanksgiving, see Gal, James, 2 Peter, Titus C l o s i n g 1: 3 3: 16 4: 1 1 Timothy 2: 8 -15 6: 19 6: 20 -21 9

1 Timothy Note shift in 2: 1 S ●Positive Instructions for the a church l●There is a direct connection between disruption in church u teaching t(1: 3 -7) and clear in the of Good behavior a church t●Note close connection ibetween material in 2: 1 -15 and 3: 1 -13 o n Teachers and Church Leaders 2: 1 1: 1 -2 1: 3 Attitude Note 3: 14 -16 of ●It appears as a conclusion to 1: 3 Church 3: 13. ●It also is transitional from the Leaders first half to the second half of 1 Tim (pivot)? C l o s i n g 3: 14 -16 3: 16 4: 1 1 Timothy 2: 8 -15 6: 19 6: 20 -21 10

1 Timothy S a l u t a t i o n 1: 1 -2 Teachers and Church Leaders Attitude Fresh start at 4: 1 of ● 4: 1 -5 predicts Church heresy ● 4: 6 -10 Teach truth Leaders and oppose heresy C l o s i n g ● 4: 11 -16 Personal advice to Timothy 4: 1 1: 3 3: 16 4: 1 1 Timothy 2: 8 -15 6: 19 6: 20 -21 11

1 Timothy S a l u t a t i o n 1: 1 -2 Teachers and Church Leaders Attitude of ●move from general to Church particular: e. g. , treatment of old by young (5: 1 -2); widows Leaders (3 -16), elders (17 -19), Connection between 4: 1 -16 and 5: 1 -6: 2? sinful members in church (20 -25); slaves (6: 1 -2) 1: 3 3: 16 4: 1 1 Timothy 2: 8 -15 5: 1 -6: 2 6: 19 C l o s i n g 6: 20 -21 12

1 Timothy S a l u t a t i o n 1: 1 -2 Teachers and Church Leaders Attitude 6: 3 -19 of Teachers ● 6: 3 -10 False ● 6: 11 -16 Timothy’s Attitude Church ● 6: 17 -19 False Teachers Leaders C l o s i n g 6: 3 -19 1: 3 3: 16 4: 1 1 Timothy 2: 8 -15 6: 19 6: 20 -21 13

S a l u t a t i o n 1: 1 -2 1: 3 -20 2: 1 -15 3: 1 -13 3: 14 -16 4: 1 -16 1 Timothy 2: 8 -15 5: 1 -6: 2 True and False Teachers Contrasted Teachers and Church Leaders Treatment of Various Groups in Church Timothy’s Duty in the Face of Heresy Household of God Qualifications on Elders and Deacons Instructions on Prayer and Worship Apostolic Doctrine 1 Timothy Attitude of Church Leaders 6: 3 -19 C l o s i n g 6: 20 -21 14

Purpose of 1 Timothy n Letter is directly to the point Lacks the standard Thanksgiving and the concluding greetings of a typical Pauline letter (cf. Gal, James, 2 Peter, Titus). n Instead it begins and ends (inclusio or bookends) with a charge to Timothy 1: 3 -7 & 6: 20 -21 n Specifically the charge is to stop the false teachers and to counter their arguments n 1 Timothy 2: 8 -15 15

1: 1 -2 1: 3 -7 Warning against False Teachers Literally” “False Knowledge” S a l u t a t i o n Warning against False Teachers Literally: “Other Teachings” 1 Timothy Note the “bookends” with the warnings against false teachers 1: 8 6: 19 1 Timothy 2: 8 -15 6: 20 -21 16

1 Timothy 1: 3 -7 n As I urged you upon my departure for Macedonia, remain on at Ephesus, in order that you may instruct certain men not to teach strange doctrines, nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith. But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. For some men, straying from these things, have turned aside to fruitless discussion, wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions. 1 Timothy 2: 8 -15 17

1 Timothy 6: 20 -21 n Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called knowledge which some have professed and thus gone astray from the faith. Grace be with you. 1 Timothy 2: 8 -15 18

Purpose of 1 Timothy n n Chapters 2 & 3 are joined to the preceding passage about false teaching by the word ou=n (therefore), missing from most English translations. There is an explicit cause-effect connection between Chap 1 & Chap 2 -3. Thus, Paul is giving Timothy (and the listening house -churches) guidelines for restoring proper behavior. n n Worship (2: 1 -15) Appointment of worthy leaders (3: 1 -13). 1 Timothy 2: 8 -15 19

S a l u t a t i o n 1: 1 -2 1: 3 -20 2: 1 -15 Therefore 3: 1 -13 3: 14 -16 Cause (1: 3 -20) Effect (2: 1 -3: 13) 4: 1 -16 1 Timothy 2: 8 -15 5: 1 -6: 2 True and False Teachers Contrasted Teachers and Church Leaders Treatment of Various Groups in Church Timothy’s Duty in the Face of Heresy Household of God Qualifications on Elders and Deacons Instructions on Prayer and Worship Apostolic Doctrine 1 Timothy Attitude of Church Leaders 6: 3 -19 C l o s i n g Therefore 6: 20 -21 20

Purpose of 1 Timothy n 3: 14 -16 is a pivot point in the book as a whole. It states the overall purpose of the letter, plus directly connects Chapter 1 -3 Chapters 4 -6. 1 Timothy 2: 8 -15 21

1: 1 -2 1: 3 -7 Warning against False Teachers Literally” “False Knowledge” S a l u t a t i o n Warning against False Teachers Literally: “Other Teachings” 1 Timothy True Gospel 3: 14 -16 I write so that you may know how one ought to conduct themselves in the household of God, which is the church of the living God, the pillar and support of the truth. (1 Tim 3: 15) 1: 8 6: 19 1 Timothy 2: 8 -15 6: 20 -21 22

Purpose of 1 Timothy n n Chapter 4 then begins to elaborate, in detail, on two of the charges expressed in Chapter 1 n Nature of the errors of the false teachers (4: 1 -5), insisting on their demonic origin (4: 1). n Timothy’s role in Ephesus (4: 6 -16). In Chapter 5, Paul instructs Timothy how to deal with two specific groups who are problems: n Widows (5: 3 -16) n Elders, especially one who persist in sin (5: 17 -25). 1 Timothy 2: 8 -15 23

Purpose of 1 Timothy n Chapter 6 concludes with n Final indictment of the false teachers (6: 310) n Final appeal to Timothy (6: 11 -21). 1 Timothy 2: 8 -15 24

Summary of First Read of 1 Timothy n n n I am suggesting that my observations/reading of 1 Timothy duffers with that of the traditional view; that it is a “church manual. ” Rather, I am taking seriously Paul’s stated reason in 1 Tim 1: 3; namely to combat false teaching; whose asceticism (4: 3 -5) and speculative nonsense based upon the Law are a destructive force. Look to Acts 20: 17 -35 Paul’s Final Words to the Ephesian Elders n Acts 20: 29 -30 “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. ” 1 Timothy 2: 8 -15 25

Summary of First Read of 1 Timothy n n n The false teachers are “insiders. ” Two have already been excommunicated: Hymenaeus and Alexander (1 Tim 1: 20). Then 2 Tim reports the likes of Phygelus and Hermogenes (2 Tim 1: 15), Demas (2 Tim 4: 10), Alexander (1 Tim 4: 14) also have rejected Paul. Throughout 1 Timothy, teaching is one of the duties of the elders (3: 3; 5: 17), it follows that the false teachers are already teachers-elders who have gone astray. Thus, 1 Tim is a call to preserve the gospel (1: 11, 3: 14 -16; 4: 11) not a “church manual. ” It also seems certain from 1 Tim 2: 9 -15, 5: 11 -15, and 2 Tim 3: 6 -7 that those elders teaching “other doctrines” have considerable influence among some women, especially younger widows, maybe wealthy widows? n n Widows who have opened their homes (2 Tim 3: 6 -7) Widows who have become teachers themselves of these things (1 Tim 5: 13) 1 Timothy 2: 8 -15 26

Summary of First Read of 1 Timothy n n Evidence seems to suggest that “corporate life” in Ephesus is not a large congregational gathering but house-churches, each with its own elder(s). Thus, this is not a modern “church-split” but house-churches being led astray. The letter shows evidence that the material was not meant just for Timothy but for the house –churches themselves. See 1 Tim 6: 21, “Grace be with you (u`mw/n, plural). ” n n Letter is to encourage Timothy Letter is to authorize Timothy as the apostle’s agent 1 Timothy 2: 8 -15 27

Exegetical Method (IBS) n If we are to work with 1 Tim 2: 8 -15, it will be helpful to initially situate it within its own literary context n The limits of the passage, are as follows, n 2: 8 -15 falls within the larger context of 2: 1 -15 n 2: 1 -15 falls within the larger context of 1: 3 -3: 16 1 Timothy 2: 8 -15 28

Survey of Literary Context n It is helpful (essential? ) to ask a question which the text itself raises, “What is the logical relationship of 2: 8 -15 within the passage of 2: 1 -15? ” n n 2: 1 is a major transition from 1: 3 -1: 20. “Therefore first” (ou=n prw/ton). There is a direct connection (causation). I would submit that 1: 3 -20 lays out the issue of false teaching, with 2: 1 -3: 16 as a result (solution? ). 2: 1 is a general statement about the necessity of prayers for all men (u`pe. r pa, ntwn avnqrw, pwn). This will be ( spelled out in the rest of the passage. 1 Timothy 2: 8 -15 29

Survey of Literary Context n n n 2: 4 “who desires all men to be saved and to come to the “ knowledge of the truth” may be a direct issue at work within the heretical teaching. It may imply that the false teachers are limiting salvation (Jewish problem? See 1: 4, 7) 2: 5 -6 begins with the connective “for” (ga. r ). This implies that it supports the preceding argument, “For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony borne at the proper time. ” 2: 7 continues the line of argument with further supporting evidence with another “for”. And for this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth. 1 Timothy 2: 8 -15 30

Survey of Literary Context n n n 2: 7 Paul is asserting his apostolic authority and his calling as a “faithful and truthful” teacher to the gentiles (implying there must be false teachers). This continues with Paul’s earlier words in 1: 12 -16 regarding his salvation and calling Moreover, this agrees with Paul’s earlier words to Timothy in 1: 18 -20, where Timothy’s faithfulness (e; cwn pi, stin kai. avgaqh. n sunei, dhsin) is contrasted with false teachers faith being shipwrecked (peri. th. n pi, stin evnaua, ghsan) 1 Timothy 2: 8 -15 31

Detailed Observation n The next step in IBS entails a careful read (Detailed Observation) of our passage, in at least 2 translations (NIV, NASB, NLT). Take note of any and all of the following: n n How does the argument flow? (logic & structure) Basic content – Who, What, Where, When, Why? Word Studies – What words must you understand? Connectives n n n But – Contrast For – Supporting evidence Therefore – Causation If – Sets up a conditional clause After, while, immediately – important adverbs Historical/Cultural information – What issues/social forces are at work that you must understand in their 1 st century culture to comprehend the meaning of the passage? 1 Timothy 2: 8 -15 32

Detailed Observation n 2: 8 I want men everywhere to lift up holy hands in prayer, without anger or disputing. n n n 2: 8 begins with the word “Therefore” (ou=n) un-translated by the NIV. ( Yet, it explicitly connects it to the preceding passage, Cause Effect. 2: 8 is a result of 2: 1 -7. This implies that 2: 8 -15 must reflect actual attitudes and problems in the house-churches. Thus, 2: 8 -15 can be seen in some way as a solution(s). After giving theological underpinnings for prayer for all people on the basis of the universal character of the gospel in 2: 3 -7, the author returns to his major premise of prayer (2: 1). Here seems to be the new premise that prayer needs to be offered in church meetings in Ephesus…and Paul proceeds to tell his readers how it needs to be offered. 1 Timothy 2: 8 -15 33

Detailed Observation n 2: 8 I want (Bou, lomai) men (tou. j a; ndraj) everywhere (evn panti. to, pw|) to lift up holy hands in prayer, without anger or disputing. n n 2: 8 begins with the apostle saying, “I am wanting…” Present, active and not imperative. Does this imply command for the present situation and not for all circumstances? “Men” is not mankind/humanity as used before regarding prayer in 2: 1 (u`pe. r pa, ntwn avnqrw, pwn) but specifically “men” (avnh, r) This ( will be soon linked to 2: 9 with the command to the women. Note the limiting scope of the prayer, “without anger or disputing. ” This comment seems to be linked with other references to the destructive characteristics of the false teaching (cf. 3. 3, 8, 11; 5: 13; 6: 11; 2 Tim 2: 24; Titus 1: 7; 2: 3; 3: 2; cf. also Matt 5: 23 -25; 6: 12 -14; 1 Pet 3: 7). Is the effectiveness of prayer limited by the attitude of the one praying? And if Paul is logically connecting prayer as the primary agent of evangelism (2: 1) to our wrongful attitudes, the serious nature of the false teachers comes to light. 1 Timothy 2: 8 -15 34

Detailed Observation n 2: 9 -10 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments; 10 but rather by means of good works, as befits women making a claim to godliness. n n 2: 9 The charge to the women (gunh) begins with the connective ( “likewise” (w`sau, twj), creating a direct comparison with the charge to ( the men. But specifically how this comparison works is unclear. The verb “I want” is not in 2: 9 and must be supplied to complete thought. See above NAS translation with “I want” in italics. The overarching context of the passage is one of prayer. So not only must “I want” be supplied but so must the infinitive “to pray” (proseu, cesqai). This would make the reading “Likewise, I want women to pray being adorned [appropriately]. ” (cf. 1 Tim 5: 5 for example of praying women) The difficulty with the passage seems to be that the command is not just to the act of prayer but to one’s behavior while they pray. 1 Timothy 2: 8 -15 35

Detailed Observation n 2: 9 -10 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments; 10 but rather by means of good works, as befits women making a claim to godliness. n n n 2: 9 Note the clear connection between the implied prayer and the way a woman is dressed. To describe the kind of adornment to be avoided, Paul depicts the picture of a wealthy woman. Note negative portrayal of rich in 1 Tim 6. Cultural study: It is a common theme in the ancient world (both Greco. Roman and Jewish moralists) that women dress modestly and do good deeds; Plutarch, Mor. 141 E; Epictetus, Ench. 40; Seneca, Ben. 7. 9; Phyntis; On the Temperance of a Woman 153: 15 -28; Perictione, On the Harmony of a Woman 143: 26 -28). This motif also arises in Judaism (Philo, Virt. 39 ff; Special Laws 1: 102; 3: 51, 169 -71); T. Reub. 5: 1 -5; 1 Enoch 8. 1; even earlier in Isaiah 3: 16 -26. 1 Peter 3: 1 -7 is good parallel. 1 Timothy 2: 8 -15 36

Detailed Observation n 2: 9 -10 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments; 10 but rather by means of good works, as befits women making a claim to godliness. n n n 2: 10 A contrast between 2: 9 & 2: 10 is clear with the coordinating conjunction “but” (avlla, ). For “good deeds” ( see expectation of a woman to be supported by church as a widow (1 Tim 5: 10) 2: 10 might be better translated this way, “but [to adorn themselves] with what is proper for women who profess godliness by means of good deeds. ” The controlling factor is the women’s profession of an authentic faith. 1 Timothy 2: 8 -15 37

Detailed Observation n 2: 11 A woman (gunh. ) should learn in quietness and full submission. n n n Parallel with 1 Cor 14: 33 b-35. Is it a literary connection? Is it traditional material known to Paul? This appears as a new topic in argument. Switch of material and a verbal-grammatical switch from 1 st person present active (I want…) to 3 rd person imperative command. Overall argument follows this pattern: n n n 2: 11 -12 contains the basic instruction 2: 13 -14 contains a supporting argument from scripture (Gen 2 & 3). 2: 15 then contains another view of salvation. 1 Timothy 2: 8 -15 38

Detailed Observation n 2: 11 A woman (gunh. ) should learn in quietness and full submission. n n n The verb “learn” (manqane, tw, literally, “Let a woman ( learn”) has a view of Christian instruction given by a teacher (a true and faithful teacher? ) Situation of a house-church meeting is in mind (1 Cor 12: 711, 28 -30; 14: 10 -33) This is not disallowing women from learning but in the manner in which they learn (connect to previous context on prayer). (i. e. , learn without disrupting the teaching). Part of the problem may be implied in 1 Tim 5: 13, where “wrong learning” is taking place from false teachers. Some special circumstance must be in mind to explain the change from other female-male teaching roles in the NT. 1 Timothy 2: 8 -15 39

Detailed Observation n 2: 11 A woman (gunh. ) should learn in quietness and full submission. The word “in quietness” (h`suci, a) probably is best ( understood as being quiet while someone else is speaking; thereby showing respect to the one who is teaching. n Note how the larger biblical context implies that prophesying, singing, praying, encouraging are not ruled out for women in house-church meetings. n 1 Timothy 2: 8 -15 40

Detailed Observation n 2: 11 A woman (gunh. ) should learn in quietness and full submission. n n n n The phrase “in all submission” (evn pa, sh| u`potagh/) further ( describes the learning situation. The superlative “all” calls for complete submission. This normally is used in a husband-wife relationship (1 Cor 14: 34; Eph 5: 22; Col 3: 18; Titus 2: 5; 1 Peter 3: 1). In this passage, submission is not to one’s husband but to the teacher (unless the teacher is also the husband). The submission here is descriptive of the attitude and posture appropriate to learning; it implies acceptance of the teaching and the authority of the teacher. Presumably, men who were not teaching were also expected to learn in silence and submission (1 Cor 16: 16; Gal 6: 6). Can we also imply that women can then be expected to “lift holy hands in prayer without anger and dispute? ” 1 Timothy 2: 8 -15 41

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n Notice the close ties of 2: 12 to 2: 11 n Woman, in quietness n n Let her learn I do not allow a woman to teach or to have authority over man n But to be, in quietness 1 Timothy 2: 8 -15 42

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n n n The command “I do not allow” (evpitre, pw) has again ( moved back to 1 st person singular present active. “I am not permitting…” One can not determine the length of the command (universal or temporal) since many universal command are in the present tense (cf. 1 Cor 7: 10; 1 Thes 4: 1, 10; 5: 14). It seems to carry the same force as the injunction in 2: 8. 1 Timothy 2: 8 -15 43

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n n In the context of 1 Timothy, the verb “teach” (dida, skein) ( carries the force of apostolic teaching, not just the act of standing before someone in a public setting. (verb 4: 11, 6: 2; noun 4: 6, 13, 16; 5: 17; 6: 1, 3) The context makes it clear that the command is based upon something being wrong (should we imply demonic? 4: 1; 5: 15) with the women’s instruction The next phrase “or to have authority over a man” is being connected by the word “or” (ouvde. ). ( Is it possible that part of the problem is both in context (teaching) and in the form of the teaching (exercising authority)? Or is the exercising authority an explicit part of the false teaching? 1 Timothy 2: 8 -15 44

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. Although the task of teaching is denied here, in numerous other places women indeed do teach (Titus 2: 3; Acts 18: 26), prophesy (Acts 21: 9; 1 Cor 11. 5), and exercise various forms of ministry 1 Tim 3: 11, 5: 9. n It does not seem clear that the distinction is between “public teaching” (prohibited) and “private teaching” (permitted). n 1 Timothy 2: 8 -15 45

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. There must be special reasons for this prohibition. (2 Tim 3: 6, Rev 2: 20? ) n Is the contrast between women and men or more specifically between women and legitimate male teachers? n 1 Timothy 2: 8 -15 46

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n n n Yet there is something specific regarding the women, when you take into consideration the next phrase, “or to have authority over a man”. What is the meaning of “authority? ” (auvqente, w) To have authority over (NIV, NLT, NASB, NRSV) To have dominion over (RV) To domineer over (NEB) 1 Timothy 2: 8 -15 47

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. Only reference in the NT n Early reference works (LSJ) only have 4 ( references, including this reference. They offer two meanings n n To have full power or authority over n To commit a murder 1 Timothy 2: 8 -15 48

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. TLG (Thesaurus Linguae Graecae ) now contains ( 300+ references to the word-group (including 82 usages of the verb). n Best word study is found in H. S. Baldwin, ‘A Difficult Word: auvqente, w in 1 Timothy 2: 12’ in “Women in the Church: A Fresh Analysis of 1 Timothy 2: 9 -15. ” n 1 Timothy 2: 8 -15 49

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n Three meanings have been offered: n n n Baldwin argues that the essential motif which unite the word is “the exercise of authority” Others have attempted to connect the word-group’s association with violence, murder, and erotic seductive power. Further to connect the word with the heresy, possibly showing the influence with the Artemis cult present in Ephesus. (see Kroeger, I Suffer Not a Woman: Rethinking 1 Timothy 2: 11 -15 in Light of Ancient Evidence) Ideas such as autocratic or domineering abuses of power may offer a middle ground. 1 Timothy 2: 8 -15 50

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n n The fact that an unusual word (only 4 references before the Christian era) suggests that there is a nuance not conveyed by the more common words. Any downplaying of the meaning away from “autocratic power” seems to be misleading contextually. The next passage supports this one (see “for”) and its context describes Eve as being “deceived. ” I. Howard Marshall says, “This strongly suggests the conclusion that behind the present prohibition lies some particular false teaching by some women. ” (ICC, Pastoral Epistles, p. 458). Her deception by the serpent (Gen 3) implies that she held a false opinion of God and then sinned by acting upon it. 1 Timothy 2: 8 -15 51

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n n n Marshall goes on to argue culturally, “There was probably a trend towards [female] emancipation behind the woman’s aspirations to teach. ” (p. 459). In Pauline churches the way towards great freedom for women was already paved (cf. Gal 3: 28). Moreover, as case can be made that in both Corinth and Ephesus, the behavior of women was influenced by an over -realized eschatology as indicated by their belief that the resurrection of believers had already taken place (1 Cor 15; 2 Tim 2: 18) 1 Timothy 2: 8 -15 52

Detailed Observation n 2: 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. n n Could the women have been assuming roles previously denied to them because of the curse upon Eve (Gen 3: 16)? Such a reconstruction of the word auvqente, w could be heard as these women’s excessive flaunting of freedom in the faces of men. Maybe the best way to understand the issue is to see that the verb characterizes the nature of teaching rather than the role of women leadership in the church in general. Plus, the way in which one exercises authority in teaching, so that it become a threat to others. 1 Timothy 2: 8 -15 53

Detailed Observation n 2: 13 -14 13 For it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression. 15 But women shall be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint. n 2: 13 -14 creates an argument from scripture, which logically supports the previous prohibition. 1 Timothy 2: 8 -15 54

Detailed Observation n 2: 13 -14 13 For it was Adam who was first created, and then Eve. What is the nature-impact of the logical connective “for? ” n Should it be heard as “for example? ” or as “for” as a supporting argument against all women? Is this to be heard as a broad anthropological judgment about women’s susceptibility to deception? (i. e. , any woman should not teach because she is prone to deception) n 1 Timothy 2: 8 -15 55

Detailed Observation n 2: 13 -14 13 For it was Adam who was first created, and then Eve. n n n Or should we read the “for” to mean that only weak and guilty women, who are like Eve, are disqualified from teaching (2 Tim 3: 6 -7)? Solution to these unfaithful widows is Paul’s admonition later in the latter, “So I counsel younger widows to marry, to have children, to manage their homes (oivkodespote, w) ( and to give the enemy no opportunity for slander. (1 Tim 5: 14). And, Paul indicates that there certainly are some women who carry out follow faithful tasks (1 Tim 5: 16; 2 Tim 1: 56). 1 Timothy 2: 8 -15 56

Detailed Observation n 2: 13 For it was Adam who was first created, and then Eve. 2: 13 alludes to Genesis 2, and thus the word “created” would be incorrect, the word “formed” (pla, ssw, LXX Gen 2: 7 -8, 15). n This implies order of forming, Adam first (VAda. m ( prw/toj), then Eve (ei=ta Eu[a). ( n No explicit reference that Eve was formed from Adam as in 1 Cor 11: 8. Why? n 1 Timothy 2: 8 -15 57

Detailed Observation n 2: 13 For it was Adam who was first created, and then Eve. n The statement seems to supply justification for 2: 11, “Let a woman quietly receive instruction with entire submissiveness” by an application of the argument “the first is best. ” n Did Paul believe this? n Is this an ad hominem argument? Is it a reply to the argument that woman is the originator of man (Gnosticism + Artemis Cult) n Did it refute a false teaching based upon a new pattern of life? (Realized Eschatology? ; 1 Cor 15, 2 Tim 2: 18) 1 Timothy 2: 8 -15 58

Detailed Observation n 2: 14 And Adam was not the one deceived (avpata, w); it was the woman who was deceived (evxapata, w) and became a sinner. n n n We now move from the order of creation to the order in the fall (Gen 2 Gen 3) The word “deceived” (avpata, w) calls the readers attention to Gen 3: 13, with the deception of Eve. Now the order has been reversed; Eve first, Adam follows. The statement can not mean that Adam was not deceived by Eve. Note the shift back in the text from Eve to “the woman. ” Does that draw our attention back to the women in Ephesus? 1 Timothy 2: 8 -15 59

Detailed Observation n 2: 14 And Adam was not the one deceived (avpata, w); it was the woman who was deceived (evxapata, w) and became a sinner. n What is the relationship of Eve to sin? n n Woman as source of sin? Women’s greater weaknesses makes her more susceptible to sin? Judaism also developed the teaching that Eve’s temptation and sin were sexual in nature (2 Enoch 31. 6; 4 Macc 18: 6 -8). Eve is seduced by serpent and thus in turn seduces Adam. (1 Cor 11: 3? ) But these do not help us see the relationship of how 2: 13 -14 serve to support the instructions to the women in 2: 9 -11. 1 Timothy 2: 8 -15 60

Detailed Observation n 2: 14 And Adam was not the one deceived (avpata, w); it was the woman who was deceived (evxapata, w) and became a sinner. n What is the relationship of the scriptural argument from Genesis (2: 13 -14) to the instructions to the women (2: 912)? n n Connection may be that Eve was the source of Adam’s sin in that he listened to what she said (=taught by her; Gen 3: 17). Is 2: 13 -14 reinforcing a universal prohibition of women teaching (i. e. , the subordination of women to men)? Thus, Gen 2 draws from the order of creation and Gen 3 illustrates the dire consequences from disturbing that order. 1 Timothy 2: 8 -15 61

Detailed Observation n 2: 14 And Adam was not the one deceived (avpata, w); it was the woman who was deceived (evxapata, w) and became a sinner. n What is the relationship of the scriptural argument from Genesis (2: 1314) to the instructions to the women (2: 9 -12)? n Some modern conservative critics try to establish difference in role for men and women based roles; Women can teach just not authoritatively, plus upon psychological make-up: n Generally speaking, women are more relational and nurturing and men are more prone to rational analysis and objectivity. Women are less prone than men to see the importance of doctrinal formulations, especially when it comes to the issue of identifying heresy and making a stand for the truth…what concerns [Paul] are the consequences of allowing women in the authoritative teaching office; for their gentler and kinder nature inhibits them from excluding people from doctrinal error. (T. Schreiner, “An Interpretation of 1 Timothy 2: 9 -15”, p 145). 1 Timothy 2: 8 -15 62

Detailed Observation n 2: 14 And Adam was not the one deceived (avpata, w); it was the woman who was deceived (evxapata, w) and became a sinner. n What is the relationship of the scriptural argument from Genesis (2: 13 -14) to the instructions to the women (2: 9 -12)? n 2: 13 -14 are in some way countering the false doctrine in Ephesus. n n Women are involved in the heresy of Paul’s opponents, and are exercising their rights to teach in an unacceptable (domineering? ) way. Certain aspects of the traditional role of women (child-bearing, marriage) was being threatened. 1 Timothy 2: 8 -15 63

Detailed Observation n 2: 15 But women will be saved through childbearing-- if they continue in faith, love and holiness with propriety. What is the relationship (logically) of this contrasting comment (“but”) to the preceding argument? n What is the meaning of “saved” (swqh, setai, 3 rd ( person singular future passive)? n What is the connection between “will be saved” and the phrase “through childbearing? ” n 1 Timothy 2: 8 -15 64

Detailed Observation n 2: 15 But women will be saved through childbearing-- if they continue in faith, love and holiness with propriety. Note that Eve is no longer the subject. It is the implied “woman” of 2: 12. n Note that the subject in the first half of the verse is singular “She will be saved. ” The subject in the second half of the verse is plural, “If they continue in faith…” n 1 Timothy 2: 8 -15 65

Detailed Observation n 2: 15 But women will be saved through childbearing-- if they continue in faith, love and holiness with propriety. n Note, in Pastoral Epistles, “save” (sw, |zw ) ( normally means salvation in a spiritual sense (from sin). Yet there a number of nuances: n She will be saved [i. e. , converted] n She will be saved [i. e. , from divine wrath] n She will be saved [i. e. , from the devil’s temptations] n She will preserve to final salvation 1 Timothy 2: 8 -15 66

Detailed Observation n 2: 15 But women will be saved through childbearing-if they continue in faith, love and holiness with propriety. n n teknogoni, a is a medical term describing child-birth. Yet recent studies of TLG highlight that the term has wider meaning that just child-birth but may include child-raising as well. (G. Fee, NIBC, 1 st & 2 nd Timothy, Titus; S. Porter, ‘What Does it mean to be saved by Childbirth’, JSNT 49 (1993)] When “thru childbearing” is added, additional options: n n n Salvation by the birth of Jesus Physical safety during child-birth (reversal of Gen 3: 16) Salvation by means of child-bearing/child-raising (synecdoche? ) 1 Timothy 2: 8 -15 67

Interpretation: What Did It Mean? n What is the relationship of the scriptural argument from Genesis (2: 13 -14) to the instructions to the women (2: 9 -12)? n n 1 Timothy 2: 8 -15 is directly linked to the previous passage 2: 1 -7. The whole stands as a complete unit of thought. 2: 1 -7(8 -15) appears as a direct response to the heresy/false teaching brought forth in 1: 3 -20. “Therefore…” The command to the men (2: 8) and the command to the women (2: 9 -15) are disproportional in size but may be directly related to the seriousness of the heresy present in the house-churches. Both sets of commands fall under the rubric of “prayer. ” (Note: This is the longest discussion of prayer in the NT). 1 Timothy 2: 8 -15 68

Interpretation: What Did It Mean? n n n Paul allows women to learn in quietness and submission. (2: 11) It seems likely that the command “I do not permit a woman to teach” is directly linked to the heresy being taught by the falseteachers and (indirectly? ) by the women. An element in the false teaching may include some kind of emancipation instruction, especially by wealthy women (& widows). For Paul, in his day, this was being put forth in an socially unacceptable manner. The heresy may well have been, in part, a mis-reading of Genesis as part of the speculative “myths and genealogy” (1: 4) and a realized eschatology which existed in Corinth (1 Cor 15) and Ephesus (2 Tim 2: 18). Further, the abstaining from certain foods and from marriage (4: 3) must have also included a rejection of sexual relations and the bearing of children. 1 Timothy 2: 8 -15 69

Interpretation: What Did It Mean? n All this leads Paul to make the following appeals: n n n Specific prohibition of women teaching in a way that asserts authority over men (in public settings only? ). Paul rejects their implied claims of superiority by alluding to Genesis 2&3, insisting on Adam first in creation and Eve first in sin. Although women might have seen teaching as a means of salvation, Paul asserts that child-rearing is an appropriate life to work out salvation (at least in 1 st century Ephesus). 1 Timothy 2: 8 -15 70

Interpretation: What Did It Mean? n If these observations properly summarize Paul’s letter, then; n n The “silencing” of the women can be placed alongside the other prohibitions against the false-teacher by men (1. 3; 4: 7; 6: 3; 2 Tim 2: 16 -23; Titus 1: 11, 13; 3: 10 ff). Moreover, the silencing of the women must be balanced against the women teaching other women and their children (Titus 2: 35). The author’s motivation is essentially to preserve the “gospel” and oppose the heresy. Thus, authority that is being abused must be dealt with…possibly requiring temporary removal of one’s rights and privileges. 1 Timothy 2: 8 -15 71

Evaluation: What Do Other Sacred Texts Say? Biblical “Round-table” Ezekiel JESUS Matthew Jeremiah Mark Our Hosea Luke Moderator Amos John Isaiah Paul Solomon Peter James David Bring our 1 Tim 2: 8 -15 Jude Moses Passage & Its Teaching Into the Dialogue 1 Timothy 2: 8 -15 72

Evaluation: What Do Other Sacred Texts Say? n After Observing and Interpreting 1 Tim 2; evaluation is the work that asks, “How do other passages of scripture speak to the same topic? ” n n Is the Bible consistent from “Genesis to Revelation” on issues or does there seem to be a development of ideas? What do the “best readings” of the most texts (most important texts). n n Don’t forget, one can prove just about any issue with a single proof text. Evaluation is not asking, “Does the Bible say anything about…” Rather, Evaluation asks, “What is the Bible’s corporate voice and How does the Jesus-event provide light on the subject? ” 1 Timothy 2: 8 -15 73

Evaluation: What Do Other Sacred Texts Say? n Is there Really Development in the Bible? (Is life not as simple as “The Bible Said it, I Believe it? ” n Divorce – n n Marriage – n n n What was once commanded (OT) Now obsolete (NT) Salvation – n n n Many Wives – polygamy seems to be condoned in OT One wife Sacrifice – n n From simple writ (OT) to sin (NT) Gift to Israel Inclusion of Gentiles Sin – n Is there a clear standard for all? n n Is it based in culture, (i. e. , Jew vs. Gentile) individual conscience? Meat sacrificed to idols? (1 Cor 8; 10: 25 -30; Rom 14: 14 -23) 1 Timothy 2: 8 -15 74

Evaluation: What Do Other Sacred Texts Say? Paradigm for Evaluation (“Not code but guideline”) n Let Creation be our guide (or Re-Creation) n n n Men and Women are Equal in all ways (Gen 1) Gal 3: 28 Gospel Message Trumps All n n Sometimes called the principle of accommodation God works within Human limitations n n Why evil? Why Pain? Why suffering? Why not accomplish all His purposes at once? William Webb (Slaves, Women and Homosexuals, IVP, 2001, p. 255) discusses God’s accommodation to patriarchy: n n Pastoral – wanting people to stretch but not snap Pedagogical – take people from the known (where they are) to the unknown (where God wants them to go) Evangelistic – to make the gospel winsome to unbelievers; reform within existing sociological structures. Soteriological – reform does not come easy within fallen humanity. God’s revelation took measured steps. 1 Timothy 2: 8 -15 75

Evaluation: What Do Other Sacred Texts Say? Let Creation be our guide (or Re-Creation) n Gospel Message Trumps All n Nature of Salvation (Eschatology) n Hopeful view of grace n The Kingdom is in our midst n “Realized” Eschatology or “Over-realized” n 1 Timothy 2: 8 -15 76

Evaluation: What Do Other Sacred Texts Say? n Best place to begin is to ask the “How does the rest of Scripture address the issue? ” We must direct our attention to the Biblical passages which directly apply to this prohibition against women. n A good model would be to have a Biblical roundtable discussion. 1 Timothy 2: 8 -15 77

Evaluation: What Do Other Sacred Texts Say? n Chief argument for this passage to be universal is that the prohibition against women is based in the Genesis creation account, giving it a binding scriptural principle. However, the Gen 2&3 material was being used to attack directly the Ephesian heresy, and not laying down universal principles. n However, Gen 2&3 do not tell all the creation story. Gen 1, especially 1: 27 speaks directly about an egalitarian creation. n 1 Timothy 2: 8 -15 78

Evaluation: What Do Other Sacred Texts Say? n A second argument for this passage to be universally applied is the other places where Paul applies “household code” instructions (e. g. , Eph 5; Col 3; 1 Pet 3) and other similar material (e. g, 1 Cor 14: 3335). n n Again, was this to be applied universally or is it Paul being sensitive to wider social conventions? Especially as he is settling local disturbances? Moreover, I would argue that Paul is not calling for a strict return to patriarchal rule. As a matter of fact, Paul seems to be shaping the “known” household codes with a servantlike agenda upon the house-holder. 1 Timothy 2: 8 -15 79

Evaluation: What Do Other Sacred Texts Say? n A third argument for this passage to be universally applied is that it might be seen as a circular letter (similar to command in Col 4: 16). n n n Yet, key command is to Timothy, to stay in Ephesus (1: 3). 2: 8 reads, men to pray “in every place” (evn panti. to, pw|). ( Does this mean “universally” or locally in Ephesus? This is an unusual construction for Paul. In 1 Cor, Paul uses the phrase “just as I teach in all the churches” (kaqw. j ( pantacou/ evn pa, sh| evkklhsi, a| dida, skw). And Paul says this in several places (1 Cor 7: 17, 11: 16, 16: 1, 19). Maybe best translation should be, “in every meeting-place” or “in every house-church. ” Seems best to read the prayer of men (2: 8) and prohibition to women (2: 9 -15) as a corrective to a local heresy. 1 Timothy 2: 8 -15 80

Evaluation: What Do Other Sacred Texts Say? n What do the Gospels contribute to our understanding? n Jesus’ Teaching: n n n Mary (and Martha) is depicted as a disciple in Luke 10)38 -40. Women as itinerant group who support him (Luke 8: 1 -3). Women disciples? (Mark 15: 40 -41). Women present at his death (Mt 27: 55 -56; 27: 61; 28: 1 & parallels) These same women were 1 st to proclaim the resurrection, though the men did not understand what they were saying (Luke 24: 11). (Take special note that when the angel at the tomb declares the resurrection to the women, the women “remembered his words. ” This may support the women we bona fide disciples. ) 1 Timothy 2: 8 -15 81

Evaluation: What Do Other Sacred Texts Say? n What does Acts contribute to our understanding? n Luke, Volume 2: n n n n Women are among the 120 (including Mary, Jesus’ his mother). Dorcas is called a disciple (maqh, tria) and helps the poor. ( We are told that believers gathered at the home of Mary, the mother of John Mark (12: 12) which may imply that she was functioning as the head of a household. At Pentecost, the Holy Spirit fall upon all people, irregardless of gender (2: 17) Lydia, in Philippi, leads a congregation (16: 13). Pricilla and Aquila, clearly have a teaching role and are companions of Paul (18: 2, 18; 1 Cor 16: 19; 2 Tim 4: 19. In Rom 16: 3 they are called co-workers (tou. j sunergou, j mou evn ( Cristw/| VIhsou/). And they meet in “their (plural) house” (Rom 16: 5). 4 Prophet daughters of Philip (21: 8 -14). 1 Timothy 2: 8 -15 82

Evaluation: What Do Other Sacred Texts Say? n What does Paul contribute to our understanding? n n No distinction in the verbal gifts of the Spirit (1 Cor 11: 2 -16). Women are the heads of Households. n n n Nympha and the churches that meet in her house (Col 4: 15) Lydia (Acts 16: 13 -15, 40) where the believers first met, she and her household were baptized. Euodia and Syntyche must had significant ministry in the church at Philippi, “for they have struggled at my side in promoting the gospel, along with Clement and my other co-workers, whose names are in the book of life. ” (Phil 4: 2 -3). Phoebe is a deacon (dia, konoj, see also 1 Tim 3: 8) of the church in ( Cenchera Andronicus and Junia (probably husband wife) are called apostles (avpo, stoloj) in Rom 16: 7. Interesting how the early church in several early manuscripts tried to turn the name Junia (feminine) into the name Junias (masculine). 1 Timothy 2: 8 -15 83

Evaluation: What Do Other Sacred Texts Say? n What does Paul (in 1 Tim) contribute to our understanding? n n n It appears as if the rest of Paul is consistent or normative while 1 Tim 2: 9 -15 (esp. 11 -12) is our anomaly. It is clear from the overview of 1 Timothy and from Acts 20, the false teachers are local elders who are leading their house-churches astray. In 1 Tim 5: 13, Paul says that these “younger widows” are going from house to house “gossiping” (flu, aroj, literally “speakers of ( foolishness”). This is used in numerous philosophical texts which means people who teach other doctrines. The passage goes on to depicts some of these women as “following after Satan. ” Thus, they are commanded to “marry and have children (same word as 2: 15), and manage their households. ” Quite an interesting turn of events…from teaching a house-church to managing their households. This directly connect to 2: 11 -15, where bearing children is precisely how “they will be saved. ” Thus, women who seem to be in the process of repeating Eve’s transgression thru Satan’s deception, are forbidden to teach. 1 Timothy 2: 8 -15 84

Application: What Does it Mean Today? Our overarching question: Is this passage “time-bound” and “culturally-tied” to the 1 st century world or is it universal in application? n What aspects apply to us today? n This is a “text of terror” which causes one to situates their cards on the table. n As stated previously, presuppositions often determine outcome of the reading more than most other texts. n 1 Timothy 2: 8 -15 85

Application: What Does it Mean Today? n Assuming that 1 Tim 2 is culturally bound, “How do we apply 1 Tim 2? ” What are universal principles? n n Given the ad hoc nature of the material in 1 Timothy, how do the instructions given by Paul to that historical situation function as a historical word in the church today. Much of the gospel (all of it? ) is given in a specific cultural context; then and now. n n Then: patriarchal, group-oriented Now: egalitarian, individualistic How much of the instruction(s) apply to us today? This problem is compounded by the attention that 1 Tim 8 -15 has received other over the years. But what about 1 Tim 5: 3 -16? Do we enforce the commands to widows with the same passion? n n n The church should care for widows over 60 The church should require younger ones to marry If not, why not? Might it do with authorial intention? Might it have to do with changing cultures? 1 Timothy 2: 8 -15 86

Application: What Does it Mean Today? n Assuming that 1 Tim 2 is culturally bound, “How do we apply 1 Tim 2? ” What are universal principles? n n From what I have tried to argue through out this presentation, it simply can not be demonstrated that Paul intended 1 Tim 2: 9 -15 to be a rule in all churches for all times. Nor does the argument from scripture (2: 13 -14) change the scenario. For neither Genesis as a whole, nor Paul makes that point. As a matter of fact, elsewhere Paul argues that it is Adam who is source/origin of sin for all of humanity (e. g. , Rom 5, 1 Cor 15). 1 Timothy 2: 8 -15 87

Application: What Does it Mean Today? n Assuming that 1 Tim 2 is culturally bound, “How do we apply 1 Tim 2? ” What are universal principles? n n Nevertheless, it is hard (if not impossible) to deny that this text prohibits women from teaching in Ephesus. But, is the point of the passage (and the author Paul) to correct the rest of the NT? NO. In 1 Tim we see an example that the NT contains a diversity of witnesses on this issue; asserting eithere is a conflict in the NT OR this passage is culturally bound to Ephesus not eternally applicable. A second factor closely related to this hermeneutical issue is your understanding of the core of Pauline (and Biblical) theology. If you reject women in ministry, you must also limit the efficacy of the atonement to only partially correcting the effects of the fall. Thus, reject 2 Cor 5, Gal 3: 28, etc. 1 Timothy 2: 8 -15 88

Application: What Does it Mean Today? n Assuming that 1 Tim 2 is culturally bound, “How do we apply 1 Tim 2? ” What are universal principles? n n Finally, to deny women in ministry and their ability to teach in the church seems to reject the clear postresurrection gifting of the Holy Spirit (Acts 2). We should also expect God to be doing a whole new work. So, maybe we should listen to Peter in a related issues in Acts 10 -11, when the Holy Spirit did the unheard of act of coming upon uncircumcised gentiles (Cornelius and his household). Peter’s words, “And since God gave these Gentiles the same gift he gave us when we believed in the Lord Jesus Christ, who was I to stand in God’s way? ” 1 Timothy 2: 8 -15 89

Application: What Does it Mean? n Assuming that 1 Tim 2 is culturally bound, “How do we teach or preach 1 Tim 2? ” What are universal principles? n Paul’s number one priority is the protection of the pure gospel and the preservation of salvation by grace. All else is a distant second. A series of corollary applications may be: n The “knowledge of the true gospel” and its correct teaching must passionately pursued. n False teaching is not gender neutral. It is inherent to fallen man(kind). n The source of false teaching is the evil one and not an estrogen-laden body. In dealing with heresy, you must attack the problem. Paul’s goal was to rescue and redeem these women and the churches from the false teachers. n The prohibition against the women seems harsh but the penalty against the false teaching elders (Hymenaeus and Alexander in 1 Tim 1: 20) was much more severe. To whom, much is given, much is expected. n Rights of the individual should then be submerged beneath the purity of the gospel and the good of the group itself. 1 Timothy 2: 8 -15 90

Application: What Does it Mean Today? n “How do we teach or preach 1 Tim 2? ” What are universal principles? n The Gospel itself is the great equalizer. And it often is implemented slowly, one step at a time. n First, gentiles into the church (Acts 10 -11, 15) n Second, freedom for slaves (England, Civil War) n Finally, equality for women (Today? ) n Gal 3: 28 There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. 1 Timothy 2: 8 -15 91

Survey of Jewish Background Materials n Negative Assessments of Women n Ben Sirach (ca. 180 BC) n “Better the wickedness of a man than a woman who does good” (42: 14) n “Any wickedness but not the wickedness of a woman” (25: 13), since he claims, “from a woman sin had its beginning and because of her we all die” (25: 24). n His work is filled with admonitions to avoid the temptations of female wiles (9: 3 -8; 19: 2; 25: 21) 1 Timothy 2: 8 -15 92

Survey of Jewish Background Materials n Negative Assessments of Women n Philo (ca. 20 BC to AD 50) He warns that women are likely to be deceived because they are gentler, more accepting (Questions in Genesis 1. 33) and governed by intuition rather than reason (On Creation 165). n Women’s place is the home (Special Laws 3: 169 -71) n 1 Timothy 2: 8 -15 93

Survey of Jewish Background Materials n Negative Assessments of Women n Josephus (AD 27 -100) n n The Law regards women as inferior in “all things. ” (in fact it does not say this) Josephus can divorce his wife simply because she displeased him (Life 426). Josephus claims women’s testimony is not admitted by the Jews because of the “levity and boldness” of their sex (Antiquities 4. 219), perhaps alluding to their beguiling power (Antiquities 2. 4959). He reports that women’s power over men, as men leave all their wealth and family for other women (Antiquities 11. 49 -54). 1 Timothy 2: 8 -15 94

Survey of Jewish Background Materials n Negative Assessments of Women n The Essenes also had a less than positive assessment, regarding women as lascivious and unfaithful (Jewish Wars 2. 121), and for this reason they practiced celibacy. 1 Timothy 2: 8 -15 95

Survey of Jewish Background Materials n Negative Assessments of Women n Rabbinic (Mishna; Oral Tradition) material – Most famous is the Jewish male’s thanksgiving that he was not a woman (t. Ber 7: 18), though this might be less misogyny than gratefulness for fuller access to the Temple. n Rabbi Eliezer – “better to burn the words of Torah than to give them to a woman” (y. Sota 3. 4) for to do so was like teaching a daughter lechery (m. Sota 3. 4). n Echoing Ben Sirach, men are warned not to speak at length to a woman since this will lead to Gehenna (m. Abot 1. 5) Is this an illusion to sexual misconduct? n Woman could be divorced without financial settlement is she spoke to a man other than her husband (m. Ketub. 7. 6) n Woman could be divorced without her consent for reason ranging from infidelity (Hillel) to the burning of a meal (Shamai) or to the husband finding a more attractive woman (Akibah; m. Git. 9. 10) 1 Timothy 2: 8 -15 96

Survey of Jewish Background Materials n Negative Assessments of Women n Gospel of Thomas (later Gnostic writings) n Simon Peter said to them, “Let Mary go away from us, for women are not worthy of life. ” Jesus said, “Lo, I shall lead her, so that I may make her male, that she too may become a living spirit, resembling you males. For every woman who makes herself a male will enter the kingdom of heaven” (114). 1 Timothy 2: 8 -15 97

Survey of Jewish Background Materials n Positive Assessments of Women n Ben Sirach (ca. 180 BC) n n n “do not let pass the opportunity to have a wise and good wife, for her grace is more precious than gold” (7: 19) “Children and the building of a city establish a man’s name but a blameless wife is accounted better than both (40: 19) A man without a good wife is like an exile; such a woman is a great gift from God reserved for those who fear Him (26: 1) 1 Timothy 2: 8 -15 98

Survey of Jewish Background Materials n Positive Assessments of Women Josephus has no hesitation in recognizing exceptionally able women such as the “wise” Alexandra (Antiquities 14. 405 -32) or the calculating Cleopatra whose plottings rivaled Herod’s (Antiquities 15. 88 -107). n Philo can even have Leah typify the rational part of the soul (Preliminary Studies 26 ff). n 1 Timothy 2: 8 -15 99

Survey of Jewish Background Materials n Positive Assessments of Women n Rabbinic Tradition n He who lives with noi wife lives without joy, blessing, or good (b. Yebam. 62 b) While a man was the ultimate authority in the home (m. Ker 6. 9), a wife could retain some control over her own property (m. Ketub. 89) and if necessary precipitate a divorce (m. Ned. 11. 12; m. Kettub 7. 2 -10). And in contrast to Shamai and Akibah, many rabbis regarded divorce as shameful (m. Ned 9. 9; b. Git. 90 b). A husband was to live his wife as himself (b. Yebam. 62 b) Strikingly, only women are said to have a right to sexual pleasure (m. Ketub. 5. 6; m. Ketub. 62 a; b. Sanh. 75 a). 1 Timothy 2: 8 -15 100

Survey of Jewish Background Materials n Positive Assessments of Women n Against Rabbi Eliezer, others affirm teaching women Torah (m. Ned. 4. 3; m. Sota 3. 4) with some women actually being consulted on points of oral law (cf. b. Qidd. 70 a-b). The Feast of the Tabernacles took place in the Court of the Women and women could offer sacrifices (m. Nazir 6: 11), slaughter sacrificial animals (m. Zeb. 3. 1) and (maybe) even read Torah in the Synagogue (b. Meg. 73 a). For nearly every negative view a positive counterpart of some kind can be found. 1 Timothy 2: 8 -15 101

Survey of Jewish Background Materials n Reference work for Women in Jewish Antiquity n n L. Swidler, Women in Judaism: The Status of Women in Formative Judaism (1976). Ross Kraemer, ed. , Maenads, Martyrs, Matrons, Monastic: A Source Book on Women's Religions in the Greco-Roman World (1988). J. Jeremias, Jerusalem in the Time of Jesus (1969), pp 35876. Ben Witherington III, Women in the Ministry of Jesus: A Study of Attitudes to Women and Their Roles as Reflected in His Earthly Life (1984). 1 Timothy 2: 8 -15 102

Summary of Jewish Background Materials n Some of the more negative statements may bear a less offensive reading n Ben Sirach may be using hyperbole to make his point. n In the Near East, hyperbole is an accepted way of making one’s point, see Jesus Mt 5: 29, plucking out eye and Luke 14: 26, hate one parents. n Larger Principle: That which brings the greatest good can also do the greatest harm (i. e. , A good and wise woman brings joy but can also bring a man to devastation). 1 Timothy 2: 8 -15 103

Summary of Jewish Background Materials n Some of the more negative statements may bear a less offensive reading n Societies are rarely homogenous. n n n Wealthy urban elites might be torn between keeping their women “closeted” and the influence of the Roman trend to grant matrons more freedom. Rural families (and lesser artisans) rendered strict female isolation impractical. Women are rarely offered education and apparently often married to men of somewhat older and more experienced than themselves. n According to Egyptian papyrus census lists, average of man in marriage 30, average of woman is less than 18. 1 Timothy 2: 8 -15 104

Summary of Jewish Background Materials n Some of the more negative statements may bear a less offensive reading n 4 Closing Observations: n n 1. Whatever else, this considerable diversity removes any notion of there being “a Jewish view” of women or that was essentially misogynist. 2. This was a patriarchal society. A woman is mostly discussed in relation to males as wife, daughters, or temptress; marriage, for the vast majority, was simply assumed. 3. We actually know very little about the day-to-day situation of women among the common people. Why? Because our sources are from wealthy elite with little concern for the commoners. 4. Regarding the Mishnaic sources for Rabbis, we have no way of knowing how representative this second century document is of pre-AD 70 sentiments and whether its various ideas represent a later reactionary conservatism. 1 Timothy 2: 8 -15 105

Bibliography Works Specifically on “Women in Ministry” n n n n n Beck, James R. and Craig L. Blomberg. Two Views on Women in Ministry. Grand Rapids, MI: Zondervan Publishing House, 2001. Bilezikian, Gilbert. Beyond Sex Roles. Grand Rapids, MI: Baker Books, 1985. Bristow, John Temple. What Paul Really Said about Women. New York: Harper San. Francisco, 1988. Clouse, Bonnidell and Robert G. Clouse. Women in Ministry. Downers Grove, IL: IVP Press, 1989. France, R. T. Women in the Church’s Ministry. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1995. Grady, J. Lee. 10 Lies the Church tells Women. Lake Mary, FL: Charisma House, 2000. Grenz. Stanley J. and Denise Muir Kjesbo. Women in the Church. Downers Grove, IL: IVP, 1995. Hancock, Maxine. Christian Perspectives on Gender, Sexuality, and Community. Vancouver, British Columbia: Regent College Publishing, 2003. Keener, Craig S. Paul, Women and Wives. Peabody, MA: Hendrickson Publishers, 1992. Kroeger, Richard Clark and Catherine Clark Kroeger. I Suffer Not a Woman. Grand Rapids, MI: Baker Books, 1992. 1 Timothy 2: 8 -15 106

Bibliography Works Specifically on “Women in Ministry” n n n n n Mickelsen, Alvera. Women, Authority and the Bible. Downers Grove, IL: IVP, 1986. Pierce, Ronald W. and Rebecca Merrill Groothuis. Discovering Biblical Equality. Downers Grove, IL: IVP, 2004. Piper, John and Wayne Grudem. Recovering Biblical Manhood and Womanhood. Wheaton, IL: Crossway Books, 1991. Roberts, Bishop Benjamin Titus. Ordaining Women. Indianapolis, IN: Light and Life Communications, 1992. Saucy, Robert L. and Judith K. Tenelshof. Women and Men in Ministry. Chicago: Moody Press, 2001. Spencer, F. Scott. Dancing Girls, Loose Ladies, and Women of the Cloth. New York: Continuum, 2004. Stackhouse, John. Finally Feminist: A Pragmatic Christian Understanding of Gender. Grand Rapids: Baker Academic, 2005. Sumner, Sarah PH. D. Men and Women in the Church. Downers Grove, IL: IVP, 2003. Tucker, Ruth A. Women in the Maze. Downers Grove, IL: IVP, 1992. Witherington III, Ben. Women in the Ministry of Jesus. Cambridge: Cambridge. University Press, 1984. 1 Timothy 2: 8 -15 107

Bibliography Commentaries on Pastoral Epistles: Pauline Authorship n n n n Ellis, E. Earle. “Pastoral Letters, ” in Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid. Downers Grove, IL: IVP Fee, Gordon. 1 and 2 Timothy and Titus. Peabody, MA: Hendrickson, 1984. Guthrie, Donald. The Pastoral Epistles: An Introduction and Commentary. TNTC; 2 nd ed. Grand Rapids: Eerdmans, 1990. Johnson, Luke Timothy. The First and Second Letters to Timothy. AB 35 A. New York: Doubleday, 2001. Johnson, Luke Timothy. Letters to Paul’s Delegates. 1 Timothy, 2 Timothy, Titus. Valley Forge, PA: Trinity Press International, 1996. Kelly, J. N. C. A Commentary on the Pastoral Epistles. HNTC. Grand Rapids: Baker, 1981 (= 1963). Lea, Thomas D. and Hayne P. Griffin. 1, 2 Timothy, Titus (New American Commentary). Nashville, Broadman Press, 1992. Mounce, William D. The Pastoral Epistles (Word Biblical Commentary). Waco: Word, 2000. Oden, Thomas C. I & II Timothy and Titus: Interpretation. Louisville, KY: John Knox, 1989. Towner, Philip H. 1 and 2 Timothy and Titus. IVP New Testament Commentary Series. Downers Grove, IL; Leicester, U. K. : IVP, 1994. Towner, Philip H. The Letters to Timothy and Titus. New International Commentary on the New Testament (NICNT). Grand Rapids: Eerdmans, 2006. Witherington, III, Ben. Letters and Homilies for Hellenized Christians: Social-Rhetorical Commentary on Titus, 1 -2 Timothy and 1 -3 John. Downers Grove, IL: IVP, 2006. 1 Timothy 2: 8 -15 108

Bibliography Commentaries on the PE: Pseudonymous Authorship n n n Bassler, Jouette M. 1 Timothy, 2 Timothy, Titus. Abingdon New Testament Commentaries. Nasville, TN: Abingdon, 1996. Collins, Raymond F. I & II Timothy and Titus: A Commentary. The New Testament Library. Louisville and London: Westminster John Knox, 2002. Dibelius, Martin and Hans Conzelmann. The Pastoral Epistles: A Commentary on the Pastoral Epistles. Translated by Philip Buttolph and Adela Yarbro. Hermeneia. Philadelphia: Fortress, 1972. Hanson, A. T. The Pastoral Epistles. New Century Bible Commentary. Grand Rapids, MI: William B. Eerdmans, 1982. Houlden, J. L. The Pastoral Epistles: I and II Timothy, Titus. TPI New Testament Commentaries. London: SCM Press; Philadelphia: Trinity Press International, 1989 (Orig. 1976). n Knight, George W. , III. Commentary on the Pastoral Epistles. NIGTC. Grand Rapids: Eerdmans, 1993. n Marshall, I. Howard. 1 and 2 Timothy and Titus. ICC. Edinburgh: Clark, 1999. Quinn, Jerome D. The Letter to Titus. Anchor Bible, 35. New York: Doubleday, 1990. Young, Frances. Theology of the Pastoral Letters (New Testament Theology). Cambridge: University Press, 1994. n n 1 Timothy 2: 8 -15 109