Some thoughts on 1Tim 2:8-15

ITim 2:8-15

8 "I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting..."

Universal instructions to men: (1) Pray. (2) Lift hands when praying (our prayer postures these days, of head bowed and eyes closed, hands folded, often reflect Roman rather than Jewish or even Greek conventions of handlifting, eyes up). (3) Hands (reflective of our inner persons, translating outward into what we do) should be dedicated to God, not given to wrath or doubt.

9 "...in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing..."

Universal instructions to women, compared to the preceding universal instructions to men ("...in like manner also"): (1) Dress modestly (i.e. not in a way which provokes sexual attraction in males and not in a way which provokes envy in those with less money and social status). (2) Modest apparel is further clarified: (a) Propriety - fitting with the occasion. (b) Moderation - not ostentatious, drawing undue attention to oneself. (c) Hairstyles and apparel are not to draw undue attention to one's social status. Poorer people should feel comfortable around us.

[Paul speaks to typical areas of failure: (1) Men - prayer, temper, faith. (2) Women - the ways they dress and look.]

10 "...but, which is proper for women professing godliness, with good works."

Completes the thought on women's dress and hairstyle issues. If a woman professes godliness (nothing wrong with that) then she should back it up with good works. The good works, evidence of godliness, should be what draws people's attention to her. Not her style of dress and hair.

11 "Let a woman learn in silence with all submission."

Continued thoughts on women's godliness: (1) Learning - it helps with godliness. (2) Learning in silence during public meetings. This cannot mean absolute silence since we have other biblical evidence of women speaking during meetings, for tongues, prophesying, and even co-teaching. However, it links back to a woman's tendency toward drawing undue attention to herself. Hebraic phraseology states in absolute terms what is either tempered by what preceded in context or what follows (usually by what follows, by the way). So the learning woman should be characterized by a quietness (although not absolute silence) during the corporate assembly, not a chattiness. She should also be characterized by submission to (a) her own husband, if married, (b) her father, if unmarried, (c) the servant-leaders of the congregation, regardless of her married or unmarried status.

12 "And I do not permit a woman to teach or to have authority over a man, but to be in silence."

The woman's learning in the gathering should be quiet (albeit not absolutely silent) and submissive (although neither in the absolute sense) to God-given male authority to teach all members of a congregation. Whereas a woman teacher is limited to (1) co-teaching males with her husband present and participating (ala Priscilla and Aquilla), (2) teaching women, and/or (3) teaching children, a male teacher has no such limitation.

A woman is not permitted to either (1) teach an adult male congregant, or (2) to exercise congregational leadership authority over an adult male congregant.

13 "For Adam was formed first, then Eve."

Paul's reasoning is not culture-bound, but goes back to the order of creation. The order of creation produced a natural rank: Male first then female. Hence any insistence by a woman of teaching adult males and/or of exercising congregational authority over adult males violates this natural rank and is therefore inappropriate, similar to a woman wearing sexually provocative or ostentatious clothing and/or hairstyles.

14 "And Adam was not deceived, but the woman being deceived, fell into transgression."

Paul's reasoning is not culture-bound, and goes not only back to the order of creation, but to the order of the deception in the Fall. Although Adam is to be blamed for following Eve willingly into transgression ("not deceived"), and his transgression is what had universal implications because of this natural rank of male first, then female, the woman was deceived...which started the whole process of the Fall. This order of deception has implications for women seeking to teach or exercise congregational authority over an adult male. Just as all of humanity shares at some level in the guilt of Adam's transgression, so, Paul argues, all women everywhere, and through every era, share at some level in the deception that brought about the transgression of both Adam and Eve.

Therefore, there is a natural ranking that should be followed, from the order of creation (man first) to the order of deception (woman first), which then limits a woman from teaching and/or exercising congregational authority over adult males.

15 "Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control."

A notoriously difficult verse to interpret. Terri Darby Moore discusses and critiques all possible meanings I could come up with (even Jewish MIDRASH), and then some which I never would have thought of [ http://bible.org/seriespage/chapter-three-critique-interpretations-... ]. Truth is, I have no clue what Paul meant here and leave informed speculations to more capable exegetes than myself [Moore's conclusions are worth noting: http://bible.org/seriespage/chapter-six-conclusions-1-timothy-215 ]. I am content to at least link the thoughts of "faith, love, and holiness, with self-control" back to the Apostle's "in like manner also" instructions to women congregants, so that some practical application can be made in our day and age. Beyond that, I dare not go...

But you are free to. What do you think Paul meant there? :)

Anywhere...?

Shalom from Manila,
--Michael