1 Timóteo 2
Bob Utley · Citado em PreceptAustin
1 Timóteo 2
Utley has an interesting comment on Paul's command - At first this seems very negative, but (1) women could not study the Law in Judaism or attend school in the Greco-Roman world. So, in a sense this is a positive step towards women being trained in God’s word; (2) this text must be seen in light of the false teachers who were targeting women (cf. 1Ti 5:13; Acts 20:30; 2 Ti 3:5–9; Titus 1:11). It is possible that some women were surrogate speakers for the false teachers in public worship in the house churches. Utley goes on to comment on entire (all) submissiveness - This also seems negative for our day, but let us remember (1) the term “submission” was often used of Jesus. He was submissive to the Father; He was submissive to His earthly parents. In other words He fulfilled His expected societal and religious duties with the proper attitude; (2) “being submissive” is God’s will for all believers (cf. Eph. 5:21). It is one of the five PRESENT PARTICIPLES that describes what it means to be “filled with the Spirit” (cf. Eph. 5:18+ - ED: Eph 5:21+ calls for Spirit filled believers to continually [present tense] "be subject to [hupotasso related to "submissiveness" - hupotage] one another."); (3) in this same passage in Ephesians Paul uses three domestic examples to show mutual submission within the home - (1) wives to husbands, (2) children to parents, (3) home slaves to masters. The radically positive part of this context (i.e. Eph. 5:18–6:9) is that Paul limits the power of those in that society who had all the power (i.e. husband, parents, and masters). In its day Paul’s writings about women, children, and slaves were radically positive; (4) Paul did not attack slavery as an issue because he knew it was an issue that would destroy the effectiveness of the church and her witness in that period of history. I think the same is true of the social status of women. Paul asserts their spiritual equality (cf. Gal. 3:28; Col. 3:11), their giftedness (cf. 1 Cor. 12:7–13), and their role in spreading the gospel (cf. Rom. 16). But he knew that women in leadership roles would (1) be misunderstood because of fertility worship and (2) rejected by an almost exclusively patriarchal, male dominated society. Quietly (2271) hesuchia from hesuchos = still) means stillness, quiet. Hesuchia "does not mean speechlessness, which is more directly indicated by sige" (Thayer). In 2 Th 3:12 the idea of hesuchia is a state of undisturbed quietness and calm - 'quiet circumstances, undisturbed life." (Louw-Nida) Gary Hill - For believers, hesuchia is God-produced calm with inner tranquility which ironically prompts taking "the next (appropriate) step" (decisive action). Gilbrant adds "There are only three uses (ED: Actually 4) of hēsuchia in the New Testament, all of which describe a state. In Acts 22:2 Luke told how “silent” Paul’s hearers became when they heard him address them in their own Hebrew tongue. This “silence” is one that comes from within and is not forced from another, nor does it disturb others. Paul used hēsuchia in that same sense in 2 Thessalonians 3:12 and 1 Timothy 2:11,12. His exhortation to keep “quiet, silent” was to correct the tendency of some to disturb others and thus bring reproach upon the gospel." Hesuchia - 4v - quiet(2), quiet fashion(1), quietly(1). Acts 22:2; 2Th 3:12; 1Ti 2:11; 1Ti 2:12 Receive instruction (3129) manthano related to the noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one’s mind to something and producing an external effect. Manthano conveys the idea of accepting something as true and applying it to one’s life. Manthano refers to teaching, learning, instructing, and discipling. Manthano to genuinely understand and accept a teaching, to accept it as true and to apply it in one’s life. It was sometimes used of acquiring a life-long habit. Zuck writes that according to manthano "learning is a matter of a pupil acquiring knowledge of content through a teacher to the extent that such knowledge is experienced in the life." (Bibliotheca Sacra). Submissiveness (5292) hupotage from hupotasso = to submit, be under obedience) is a noun which means subordination, subjection, submission, obedience. It denotes the voluntary waiving of one's rights for the sake of another, the willful submission of one to another in the sense of renouncing the initiative, i.e., giving up the leadership.
1 Timóteo 2
Utley - SPECIAL TOPIC: WOMEN IN THE BIBLE The Old Testament (ANE culture) Culturally women were considered property included in list of property (Exodus 20:17) treatment of slave women (Exodus 21:7-11) women's vows annullable by socially responsible male (Numbers 30) women as spoils of war (Deuteronomy 20:10-14; 21:10-14) Practically there was a mutuality male and female made in God's image (Genesis 1:26-27) honor father and mother (Exodus 20:12 [Deut. 5:16]) reverence mother and father (Leviticus 19:3; 20:9) men and women could be Nazirites (Numbers 6:1-2) daughters have right of inheritance (Numbers 27:1-11) part of covenant people (Deuteronomy 29:10-12) observe teaching of father and mother (Proverbs 1:8; 6:20) sons and daughters of Heman (Levite family) led music in temple (1 Chronicles 25:5-6) sons and daughters will prophesy in new age (Joel 2:28-29) Women were in leadership roles Moses' sister, Miriam, called a prophetess (Exodus 15:20-21, also note Micah 6:4) a married woman, Deborah, also a prophetess (cf. Jdgs. 4:4), led all the tribes (Jdgs 4:4-5; 5:7) Huldah was a prophetess whom King Josiah contacted to read and interpret the newly-found "Book of the Law" (2 Kings 22:14; 2 Chr. 34:22-27) Queen Esther, a godly woman, saved the Jews in Persia The New Testament Culturally women in both Judaism and the Greco-Roman world were second class citizens with few rights or privileges (the exception was Macedonia). Women in leadership roles in the NT Elizabeth and Mary, godly women available to God (Luke 1-2) Anna, a prophetess serving at the temple (Luke 2:36) Lydia, believer and leader of a house church in Macedonia (Acts 16:14,40) Philip's four virgin daughters were prophetesses (Acts 21:8-9) Phoebe, deaconess of church at Cenchrea (Rom. 16:1; also note 1 Tim. 3:11) Prisca (Priscilla), Paul's fellow-worker and teacher of Apollos (Acts 18:26; Rom. 16:3) Mary, Tryphaena, Tryphosa, Persis, Julia, Nereus' sister, several women co-workers of Paul (Rom. 16:6-16; see SPECIAL TOPIC: WOMEN IN MINISTRY) Junia (KJV), possibly a woman apostle (Rom. 16:7) Euodia and Syntyche, co-workers with Paul (Phil. 4:2-3) How does a modern believer balance the divergent biblical examples? How does one determine historical or cultural truths, which apply only to the original context, from eternal truths valid for all churches, all believers of all ages? We must take the intent of the original inspired author very seriously. The Bible is the Word of God and the only source for faith and practice. We must deal with the obviously historically-conditioned inspired texts. the cultus (i.e., ritual and liturgy) of Israel (cf. Acts 15; Galatians 3) first century Judaism Paul's obviously historically-conditioned statements in 1 Corinthians (1) the legal system of pagan Rome (1 Corinthians 6) (2) remaining a slave (1 Cor. 7:20-24) (3) celibacy (1 Cor. 7:1-35; see SPECIAL TOPIC: CELIBACY AND MARRIAGE) (4) virgins (1 Cor. 7:36-38) (5) food sacrificed to an idol (1 Corinthians 8; 10:23-33) (6) unworthy actions at Lord's Supper (1 Corinthians 11) God fully and clearly revealed Himself to a particular culture, a particular day. We must take seriously the revelation, but not every aspect of its historical accommodation. The Word of God was written in human words, addressed to a particular culture at a particular time. Biblical interpretation must seek the original author's intent. What was he saying to his day? This is foundational and crucial for proper interpretation. But then we must apply this to our own day. The real interpretive problem may be defining biblical terms. Were there more ministries than pastors who were seen as leadership? Were deaconesses or prophetesses seen as leaders? It is quite clear that Paul, in 1 Cor. 14:34-35 and 1 Tim. 2:9-15, is asserting that women should not take the lead in public worship! But how do I apply that today? I do not want Paul's culture or my culture to silence God's eternal Word and will. Possibly Paul's day was too limiting, but also my day may be too open. I feel so uncomfortable saying that Paul's words and teachings are conditional, first century, local situational truths. Who am I that I should let my mind or my culture negate an inspired author?! Gordon Fee, Gospel and Spirit, has really helped me. However, what do I do when there are biblical examples of women leaders (even in Paul's writings, cf. Romans 16)? A good example of this is Paul's discussion of public worship in 1 Corinthians 11-14. In 1 Cor. 11:5 he seems to allow women's preaching and praying in public worship, with their heads covered, yet in 14:34-35 he demands they remain silent! There were deaconesses (cf. Rom. 16:1; see SPECIAL TOPIC: PAUL'S USE OF WOMEN IN MINISTRY) and prophetesses (cf. Luke 2:36 and Acts 21:9). It is this diversity that allows me freedom to identify Paul's comments (as relates to restrictions on women) as limited to first century Corinth and Ephesus (possibly women as surrogate speakers for the false teachers in homes or house churches). In both churches there were problems with women exercising their newly-found freedom (cf. Bruce Winter, After Paul Left Corinth), which could have caused difficulty for the church in reaching their society for Christ. Their freedom had to be limited so that the gospel could be more effective. My day is just the opposite of Paul's. In my day the gospel might be limited if articulate, trained women are not allowed to share the gospel, not allowed to lead! What is the ultimate goal of public worship? Is it not evangelism and discipleship? Can God be honored and pleased with women leaders? The Bible as a whole seems to say "yes"! I want to yield to Paul; my theology is primarily Pauline. I do not want to be overly influenced or manipulated by modern feminism! However, I feel the church has been slow to respond to obvious biblical truths, like the inappropriateness of slavery, racism, bigotry, and sexism. It has also been slow to respond appropriately to the abuse of women in the modern world. God in Christ set free the slave and the woman. I dare not let a culture-bound text reshackle them. One more point: as an interpreter I know that Corinth was a very disrupted church. The charismatic gifts were prized and flaunted. Women may have been caught up in this. I also believe that Ephesus was being affected by false teachers who were taking advantage of women and using them as surrogate speakers in the house churches of Ephesus. Suggestions for further reading How to Read the Bible For All Its Worth by Gordon Fee and Doug Stuart (pp. 61-77) Gospel and Spirit: Issues in New Testament Hermeneutics by Gordon Fee Hard Sayings of the Bible by Walter C. Kaiser, Peter H. Davids, F. F. Bruce, and Manfred T. Branch (pp. 613-616; 665-667) 1 Timothy 2:13 For it was Adam who was first created, and then Eve. BGT 1 Timothy 2:13 Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα. KJV 1 Timothy 2:13 For Adam was first formed, then Eve. NET 1 Timothy 2:13 For Adam was formed first and then Eve. CSB 1 Timothy 2:13 For Adam was created first, then Eve. ESV 1 Timothy 2:13 For Adam was formed first, then Eve; NIV 1 Timothy 2:13 For Adam was formed first, then Eve. NLT 1 Timothy 2:13 For God made Adam first, and afterward he made Eve. NRS 1 Timothy 2:13 For Adam was formed first, then Eve; RSV 1 Timothy 2:13 For Adam was formed first, then Eve; YLT 1 Timothy 2:13 for Adam was first formed, then Eve, NKJ 1 Timothy 2:13 For Adam was formed first, then Eve. NJB 1 Timothy 2:13 because Adam was formed first and Eve afterwards, NAB 1 Timothy 2:13 For Adam was formed first, then Eve. ASV 1 Timothy 2:13 For Adam was first formed, then Eve; MIT 1 Timothy 2:13 For Adam was formed first, then Eve. DBY 1 Timothy 2:13 for Adam was formed first, then Eve: GWN 1 Timothy 2:13 After all, Adam was formed first, then Eve. BBE 1 Timothy 2:13 For Adam was first formed, then Eve; Ge 1:27 Ge 2:7,18,22 1Co 11:8-9 Dr Wayne Grudem's analysis of 1 Timothy 2:11-15 (see below) Ann Bowman's article - Women in Ministry: An Exegetical Study of 1 Timothy 2:11–15 (26 page article) 1 Timothy 2 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 1:27+ God created man in His own image, in the image of God He created him; male and female He created them. Genesis 2:7; 18; 22+ Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. (2:18) Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him.” (2:22) The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man. 1 Corinthians 11:8-9+ For man does not originate from woman, but woman from man; 9 for indeed man was not created for the woman’s sake, but woman for the man’s sake. For it was Adam who was first created (plasso) , and then Eve - For is a term of explanation, in this context explaining the reason women are to be submissive. As noted below the verb plasso describes creation by an artist and here of course we see the greatest Artist, God Himself, molding and forming Eve out of Adam's rib! No wonder women are more attractive than men! Henry