Deciphering Complex New Testament Texts about Women Part Three: 1 Timothy 2
From the Basilica of St. Pudenziana in Rome. The women holding crowns on either side of Christ are the sisters Praxedes and Pudentiana.
Image source: Shala Graham, Visual Museum of Women in Christianity
1 Timothy 2:8-15
In my first quarter of seminary, I took a biblical interpretation class. We were given a classic assignment: the exegesis paper. So, being me, I decided to choose a super simple-to-understand passage to start off my seminary career: 1 Timothy 2:8-15. Kidding. It’s probably one of the most controversial New Testament passages. Even so, I needed to know what it really meant.
Following the advice of my professor, I printed out the passage in huge font, taped it to my bedroom/office wall, and sat with the passage for weeks. I read it so many times I had it memorized and thought about it in my sleep. I read and re-read the first book of Timothy. I used StepBible to better understand the Greek words. I talked about it with my peers. I dove into complementarian and egalitarian sources. I followed all the steps of exegesis, one by one. More than two years after writing my first exegetical paper, I’m honestly still not sure what 1 Timothy 2:15 means. I don’t think anyone does. But there are some sound academic guesses. The rest of the passage can make good sense when read in the following way.
(Note: People have written literal books on this passage. There is A LOT to say about it. However, I have kept it simple here for the sake of clarity and accessibility.)
First, the text via NRSV (I added two Greek words in parentheses):
8 I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument; 9 also that the women should dress themselves modestly and decently in suitable clothing, not with their hair braided, or with gold, pearls, or expensive clothes, 10 but with good works, as is proper for women who profess reverence for God. 11 Let a woman learn in silence (hēsuchia) with full submission. 12 I permit no woman to teach or to have authority (authenteō) over a man; she is to keep silent (hēsuchia). 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.
Second, necessary, simple background:
In this letter to Timothy, Paul focuses on the problem of false teaching in the Ephesian church.
At the very beginning of this letter, Paul addresses the letter: “To Timothy my true son in the faith” (NIV). They have labored and traveled together. Timothy would already be very familiar with Paul’s theology before receiving this letter.
Ephesus at the time of this letter boasted the Temple of Artemis. Artemis was an important goddess to the Ephesians (see Acts 19).
Paul begins the focus passage by telling the men to pray in peace. His use of the word “then” in 1 Timothy 2:8 refers to 2:1-7, where Paul encourages prayer for worldly leaders and references his own authority as an apostle.
Breakdown
Men pray peacefully with self-control (2:8)
Paul desires that the Ephesian men pray peacefully using self-control rather than anger or argument.
Women clothed with self-control and good works rather than with expensive clothing and hairstyles (2:9-10)
Although Andreas and Margaret Köstenberger, citing Thomas Schreiner, state that verse 9 restricts both extravagant and seductive clothing, they give little evidence besides the word “modest.”[1] However, the examples Paul gives suggest a display of wealth rather than seduction. Trust in riches rather than God is a theme in 1 Timothy. While the NRSV says women should dress “modestly and decently,” the Greek does not demand a connotation of seduction. Thus, the “modesty” advocated in verse 9 does not address indecent clothing, but rather dressing with self-control.
The goddess Artemis was associated with expensive clothing such as gold.[3] Women in her city might have wanted to do the same. Pearls were a rare and valuable jewel available in a port city like Ephesus. Intricately braiding hair likely required time and servants, therefore indicating wealth.[4] Paul encourages the women to dress themselves not with the braids, gold, pearls, or costly clothing popular with the Artemis cult, but with godliness and good works. Displays of wealth should not divide the body of Christ.
Women learn in peace and submission (2:11)
Paul begins verse 11 by stating that the women must learn, perhaps from Timothy or church leaders. It is the only command in this passage. The strength of the phrase “full submission” indicates that the women must submit to their learning and obey the correct teachings. Since there were issues with false teachers, this verse allows women the space to learn and be corrected by the Spirit. Women should learn “in silence” (Greek: hēsuchia); this word repeats in verse 12. In the context of 1 Timothy 2, hēsuchia means peaceful or restful attention. In a similar sense to 2 Thess. 3:12, Paul wants the Ephesian women to learn in a state of rest, peace, and tranquility rather than being hassled or agitated or idle. Paul does not prohibit women from ever speaking.
Women should not dominate men (2:12)
The Greek word authenteō (have authority), does not occur anywhere else in the Bible. Indeed, authenteō was rarely used in the first century. Linda L. Belleville provides a thorough history of the usage of authenteō evolving from “murderer” to “dominating.”[5] In addition, Belleville indicates that “to teach” and authenteō are related in that the words “define a related purpose or a goal.”[6] Therefore, women should not teach with a spirit of dominating or controlling men.[7] Presumably, this would reassure the angry and disputing men that Paul is not creating a new order where women can dominate them.
In creation, Eve was formed second (2:13)
Perhaps the Ephesian women were deceived by the false teachers, or under the influence of the popular Artemis cult, which taught that Artemis was born before her brother, Apollo. First, Paul references creation, but not to imply that Eve’s status as second created human makes her inferior or subservient to Adam; God made both in God’s image and gave them both dominion (Genesis 1:27-28).
Eve was deceived and transgressed (2:14)
In the fall, the serpent deceives Eve, and she transgresses. Although Paul implies Eve’s identity, the language switches to “the woman,” which indicates that this verse somehow applies to the wider argument of this passage. Women need to learn so they are not deceived like Eve and do not end up spreading false teachings.
Faithful women saved (2:15)
I’ve heard every variation of argument regarding this verse. There are tons of theories out there. I want to emphasize that this verse does NOT mean women’s salvation depends upon bearing a child. That would contradict everything else Paul ever wrote. The best explanation I’ve heard comes from Sandra Glahn. She contends that “Yet she will be saved through childbearing” refers to an Ephesian cultural saying, to which Paul replies: “provided they continue in faith and love and holiness, with modesty. The saying is sure.”[8] She believes 1 Timothy 3:1 belongs with this passage instead of belonging with the passage about church leaders following this passage. Possibly, Paul was making a promise to Ephesian women that Artemis would not punish them for no longer worshipping her by killing them in childbirth (she was a midwife goddess). Rather, they should live lives faithful to God.
Again, modesty refers to self-control or perhaps clear-headedness[9] instead of not dressing provocatively.
Summary of Verse + Possible Meaning
2:8: “I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument;”
Men should pray peacefully with self-control.
2:9 “also that the women should dress themselves modestly and decently in suitable clothing, not with their hair braided, or with gold, pearls, or expensive clothes, 10 but with good works, as is proper for women who profess reverence for God.”
Women should be clothed with self-control and good works rather than with expensive clothing and hairstyles. Displays of wealth should not divide the body of Christ.
2:11 “Let a woman learn in silence (hēsuchia) with full submission.”
Women learn in peace and submission to the correct teachings. “Let…learn” is a command.
2:12 “I permit no woman to teach or to have authority (authenteō) over a man; she is to keep silent (hēsuchia).”
Women should not dominate men when they teach. They should be tranquil or peaceful.
2:13 “For Adam was formed first, then Eve;”
In creation, Eve was formed second; this possibly corrects a false teaching.
2:14 “and Adam was not deceived, but the woman was deceived and became a transgressor.”
Eve was deceived and she transgressed. Women need to spend time learning so they are not deceived/spreading false teaching.
2:15 “Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.”
Possibly, Paul was making a promise to Ephesian women that Artemis would not punish them for no longer worshipping her by killing them in childbirth (she was a midwife goddess). Rather, they should live lives faithful to God.
Reflections
Throughout this passage, Paul calls the entire Ephesian church to demonstrate self-control, whether in prayer, dress, or manner. Church members are to treat one another with respect and prioritize correcting false teaching. Paul clearly calls the women of the Ephesian church to learn. While the women learn in a state of peace, they demonstrate discipleship of Jesus. Indeed, this passage echoes the posture Jesus affirms in Mary of Bethany, who learns at the feet of Jesus as one of His disciples. Several times in the gospels, the twelve disciples seek to reprimand or limit the actions of Jesus’ female followers. Yet Jesus defends His women, allowing them to carry out tasks that honor Him. For example, in John 12, Mary of Bethany anoints Jesus with perfume. When Judas questions her actions, Jesus says, “Leave her alone…” and then explains the importance of her actions in preparing Him for burial.
Christians ought to be weary of authority and power. Authority might be God-given in certain church functions, yet can never legitimately be used to harm, dominate, or subjugate a fellow believer, or indeed anyone. In fact, Paul’s response to the blaspheming Hymenaeus and Alexander in 1 Timothy 1:20 is to hand them over to Satan. Paul doesn’t force them into submission but allows them to live out the consequences of their sin, hopefully, to repent, learn, and be welcomed back to the congregation. Paul offers himself as an example. He was once a sinner and a violent man (1 Timothy 1:12-13), yet by God’s grace, he became a faithful believer and teacher. True authority rests solely in the capable hands of God. Women need not dominate men, and men need not dominate women. All believers receive the gracious gift of God’s love, mercy, and grace. Harmful human hierarchies have no place in God’s economy.
Instead, men and women demonstrate their love by helping one another live as true disciples of Jesus, ever deepening their love of God and God’s mission on earth. We can urge one another to find our true identities in Christ, grow as disciples who learn at the feet of Jesus, and reject false teachings as they arise. In today’s church, men can specifically love women in their commitment to examining and dismantling patriarchy in its plentiful forms within the church. Women can love men by speaking the truth firmly, with grace and patience, confident that their identity is firmly and forevermore rooted in Christ rather than in the words and actions of humans. It is not loving to allow others to continue in ignorant or willful sin without grace-filled correction.
Recommended Resources on 1 Timothy 2 for Further Study:
Gordon Fee’s 1 & 2 Timothy, Titus Commentary (Understanding the Bible Commentary Series)
Lucy Peppiatt’s Rediscovering Scripture’s Vision for Women: Fresh Perspectives on Disputed Texts
Cynthia Long Westfall’s Paul and Gender: Reclaiming the Apostle’s Vision for Men and Women in Christ
Sandra Glahn’s Nobody’s Mother: Artemis of the Ephesians in Antiquity and the New Testament
Discovering Biblical Equality: Biblical, Theological, Cultural & Practical Perspectives, edited by Ronald W. Pierce and Cynthia Long Westfall, 3rd edition
References
[1] Andreas Köstenberger and Margaret Köstenberger, God’s Design for Man and Woman: A Biblical Theological Survey (Wheaton, IL: Crossway, 2014), 205-206.
[2] StepBible, accessed May 1, 2022, https://www.stepbible.org/?q=reference=1Tim.2|version=NIV|version=ABEn|version=ABGk|version=ESV&options=GVUVNH&display=INTERLEAVED.
[3] For more on the Artemis cult, see Sandra Glahn, Nobody’s Mother: Artemis of the Ephesians in Antiquity and the New Testament (Downers Grove, IL: InterVarsity Press, 2023).
[4] Glahn, Nobody’s Mother, 130-132.
[5] Linda L. Belleville, “Teaching and Usurping Authority” in Discovering Biblical Equality: Biblical, Theological, Cultural & Practical Perspectives, ed. Ronald W. Pierce and Cynthia Long Westfall, 3rd ed. (Downers Grove, IL: IVP Academic, 2021), 213-22. She challenges Andreas Köstenberger’s assertion that “to teach” and authenteō must both have positive connotations. She points to Revelation 2:20, where Jezebel “teaches and deceives” (223-224).
[6] Belleville, “Teaching and Usurping,” 222-223.
[7] Winter concurs “…it seems here the term carries not only the connotation of authority but also an inappropriate misuse of it.” Bruce W. Winter, Roman Wives, Roman Widows: The Appearance of New Women and the Pauline Commentaries (Grand Rapids, MI: Wm. Eerdmans Publishing Co., 2003), 119.
[8] Glahn, Nobody’s Mother, 146-157.
[9] See Jim Reiher, “Is There Anything More that Can Be Said about 1 Timothy 2:8–15? “Propriety,” A Surprisingly Significant Word,” Priscilla Papers 37 no. 3 (2023), accessed June 22, 2024. https://www.cbeinternational.org/resource/is-there-anything-more-about-1-timothy/.
Also note: the Bible uses “husband/man” and “wife/woman” - I do not seek to define marriage as exclusively between a man and a woman, but for clarity, I will use the Biblical language.
