Yesterday, I listed six things that 1 Timothy 2:8–15 does not mean. Today, I list six more. That post and this one complement Sunday’s message on 1 Timothy 2:8–10 and anticipate the coming message on 1 Timothy 2:11–15.
While any of these posts/sermons can be read or heard on their own, they are intended to be considered together. For if we are to understand what Paul means in these verses, it will take a fair bit of work in the text of Scripture and the history surrounding the church in Ephesus. For that background, I recommend the book Women in the Church: An Interpretation and Application of 1 Timothy 2:9–15.
For now, here are the next six things that 1 Timothy 2:8–15 does not mean. Yesterday, the list focused on 1 Timothy 2:8–10. Today, it focuses on the next four verses (vv. 11–15). If you know the passage, you know these are the more difficult ones ;-) Continue reading
8 I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; 9 likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, 10 but with what is proper for women who profess godliness—with good works. 11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 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—if they continue in faith and love and holiness, with self-control.
[This is the first of two posts on 1 Timothy 2:8–15. These posts are meant to complement the two sermons I am preaching on this passage at our church.]
A lot has been said, could be said, and needs to be said about 1 Timothy 2:8–15, but many of things said have either been misleading or just plain wrong. This is true for feminists who deny the apostolic witness of Paul, evangelical feminists (egalitarians) who affirm his apostleship but restrict his words to Ephesus, and traditional Christians who have demeaned women by so vociferously proving the point that women cannot teach men in the church, they have effectively denied the vital place of women—and women teaching, see Titus 2:3–5—in the church.
In scholarship, the most thorough explanation of this passage has been the book Women in the Church: An Interpretation and Application of 1 Timothy 2:9–15, edited by Thomas Schreiner and Andreas Köstenberger. If you are studying this passage, this is a must-read. I have found much help in it and highly recommend it.
What follows cannot replace a thorough multi-discipline study of the passage. What I do want to do is outline a number of ways we must not read this passage. Without claiming to have a full grasp of everything in 1 Timothy 2:8–15, therefore, here are six things the passage does not mean or imply. Tomorrow, I’ll add another six. Continue reading
On Sunday we saw how Paul shares the story of his salvation and what God’s grace in his life teaches us about the gospel. Amazingly, God’s grace does not come in response to Paul’s repentance and faith. Rather, God’s grace is the source and start of Paul’s faith.
The same is true for you and I. And the more we see the source of our faith as God alone, the more God’s grace will strengthen our faith and empower us to live for Christ.
In this week’s sermon, we take time to consider how God’s grace creates faith and how sharing our faith with one another strengthens the church and glorifies the Eternal King, the Immortal, Invisible, Only God.
You can listen to the sermon online. Response questions are below, as are a few other resources.
- How familiar are you with Paul’s testimony? What encourages you? Confuses you? Amazes you by the Apostle Paul?
- Why do you think inspired Scripture includes five places where his salvation is told (see Acts 9, 22, 26; Galatians 1–2; 1 Timothy 1). What does that teach us about the place of testimonies?
- Read Ephesians 2:8–9; Philippians 1:29; 1 Timothy 1:13. Where does faith come from? What does the text say?
- Why does it matter that faith is received as a gift, rather than a ‘work’ that merits a reward? How does faith as a gift magnify God’s grace? How does denying faith’s gift deny God’s grace?
- Why does joy matter so much for the Christian? (See John 15:11; Romans 14:17; Galatians 5:22–23; Philippians 4:4)
- If you feel joyless, how can you cultivate joy in the Lord? How does sharing your faith and hearing the testimonies of others cultivate joy?
- What comes to mind as you read Paul’s words to Timothy about Hymaenus and Alexander? Why does remaining in the faith matter for salvation? (Hint: it bears witness to the faithfulness and power of God — Romans 8:28–39; Philippians 1:6)
- Share your story of salvation, or any other recent series of events where you have seen God at work. Consider: What are ways you can continue to shared/hear these stories?
Soli Deo Gloria, ds
In his chapter “Cohesion and Structure in the Pastoral Epistles,” Ray Van Neste argues for literary cohesion in 1 Timothy (in Entrusted with the Gospel: Paul’s Theology in the Pastoral Epistles, 84–104). While many critical scholars have denied this unity and declared 1 Timothy is a patchwork letter (not written by Paul), Van Neste shows how the letter demonstrates internal cohesion. From a careful reading of the letter, he shows how thematic and linguistic connections unity the first and last chapter (98–104).
Most impressive in his argument is his treatment of 1 Timothy 1 and 6, where he shows multiple ways the letter shows cohesion and structure. For instance, developing a number of “hook words,” Van Neste observes,
- The use of “teachers of the law” (v. 7), law (v. 8), and lawfully (v. 8) link verses 3–7 with verses 8–11.
- Pisteuō (“entrusted”) ends verse 11 and serves as the keyword for verses 12–17: “faithful” (v. 12), “unbelief” (v. 13), “faith” (v. 14), “trustworthy” (v. 15), “believe” (v. 16). In each case, the Greek word has pist- as its root.
- Faith and a good conscience also mark the beginning and end of the chapter (v. 5 and v. 19).
With these various “hook words,” we see how the chapter holds together and unfolds. This strengthens our commitment to Paul’s authorship of 1 Timothy, and it shows us how to read the chapter as a whole. Yet, the unity is more than just linguistic. There also appears to be a literary structure in 1 Timothy 1. Continue reading
This Sunday we considered 1 Timothy 1:8–11 and the good news of God’s law. If there is anything in church history that has puzzled and divided Christians it is the relationship between the law and the gospel. Yet, in this passage we are given a clear understanding of how Paul read the Law of Moses.
With application for today, Sunday’s sermon sought to show how Paul read the Law lawfully and how we should do the same. You can listen to the sermon here. Additional resources can be found below.
Soli Deo Gloria,
Pastor David Continue reading
Now we know that the law is good, if one uses it lawfully
— 1 Timothy 1:8 —
In his classic Systematic Theology, Louis Berkhof outlines three uses of the law,
[The Civil Use of the Law]
The law serves the purpose of restraining sin and promoting righteousness. Considered from this point of view, the law presupposes sin and is necessary on account of sin. It serves the purpose of God’s common grace in the world at large. This means that from this point of view it cannot be regarded a means of grace in the technical sense of the word.
[The Pedagogical Use of the Law]
In this capacity the law serves the purpose of bringing man under conviction of sin, and of making him conscious of his inability to meet the demands of the law. In that way the law becomes his tutor to lead him unto Christ, and thus becomes subservient to God’s gracious purpose of redemption.
[The Normative or Christian Use of the Law]
This is the so-called . . . the third use of the law. The law is a rule of life for believers, reminding them of their duties and leading them in the way of life and salvation. This third use of the law is denied by the Antinomians. (Berkhof, Systematic Theology, 614–615)
Not to be confused with the tripartite division of the Law (i.e., the Moral, Civil, Ceremonial), the three uses of the law are a traditional way Reformed (and other) theologians have explained law and its various uses in God’s plan of salvation.
Observing the way the New Testament, but especially Paul, spoke of the Law positively (Rom. 7:12; 1 Tim. 1:8) and negatively (Rom. 7:5–6; 8:2), this threefold approach shows how God’s law preserved the world from sin (first use), revealed sin and prepared Israel for the gospel (second use), and now continues to purify the Christian by means of Spirit-powered obedience to God’s law (third use). To better understand each aspect of the law, let’s consider each in turn. Continue reading
Here’s the latest Via Emmaus Podcast, one where I get in the driver’s seat and ask my friend and biblical scholar Sam Emadi questions about Genesis, Joseph, and Jesus.
In this first ‘extra inning’ episode, I interview Dr. Samuel Emadi, Senior Editor of the 9Marks Journal. Sam finished his dissertation on the Joseph story in 2016. He is currently under contract to write a book on Joseph in the New Studies in Biblical Theology series. And in this episode, we will learn more about Genesis, Joseph, typology, and how to read the Bible better.
For more on this subject, see
Soli Deo Gloria, ds
How do you know what you know?
Few questions may be more important for standing firm in a world full of competing voices and conflicting views. Yet, the follower of Christ does not need to fear the truthfulness of his or her faith, when that faith has been grounded in God’s revealed Word.
In contrast to every other religion that derives its views from the perspective of man, the testimony of the Bible is one where God has revealed himself to his people through Spirit-inspired Prophets and Apostles. From Moses receiving God’s Law on Sinai to the Spirit bearing witness by means of signs and wonders to the Apostles’s teaching (Heb. 2:1–4), God has entrusted his Word to men who rightly communicated his message.
In the Pastoral Epistles, Paul speaks often about the truthfulness of his message and the error of false teachers. And in these letters, he speaks in two ways that highlight the way God has communicated himself to the Church. The first has to do with the agreed upon truth (i.e., the content of the gospel) that God gave his disciples; the second has to do with the way God entrusted (passive tense of “believe”) his people with his words.
In his commentary on The Letters to Timothy and Titus, Robert Yarbrough nicely organizes the places where Paul speaks in this way. And he show how Paul’s language of knowing (“we what we know”) is a technical term for the revealed word of God. Likewise, Yarbrough lists the places Paul speaks of the gospel (or God’s Word) entrusted to his people. Consider the way Paul speaks and what this means for our confidence in Scripture. Continue reading
All the Scriptures, but especially the Pastoral Epistles, talk a lot about false teaching.
This shouldn’t surprise us. If the gospel is the priceless message of salvation in Christ, then false teaching and false teachers are the gospel’s greatest threat. Yet, false teaching is not just what we may find on TBN (Trinity Broadcasting Network), it is found in our own hearts and it threatens every church.
On Sunday we considered 7 False Teachers in Training (or temptations to falsehood that may be resident in our hearts). I argued that sound doctrine leading to a pure heart and a loving church is the best protection for truth. You can listen to the sermon here. Response questions are below, as are some additional resources. Continue reading
1 Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, 2 To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
— 1 Timothy 1:1–2 —
Am I not merciful ?!?!!
I could not help but think of these words from the emperor in the movie Gladiator, as I heard the governor of Virginia publicly defend the right to terminate a life after a child was born.
This recent defense of late term and post-term abortion (read: infanticide) reminds us that our culture and its leaders are confused about the meaning and value of life. But our world is also profoundly unmerciful!
For too many reasons to list, pride and exploitation surround us. And unless God delivers us from the cruelty of our age, we will continue to be engulfed by impatience, harshness, and hatred. Even those decrying the wickedness of abortion often do so with angry rage. Oh how easily we conflate righteousness with unrighteousness.
Considering this, the Bible gives us many ways to grow in grace and mercy. And this week’s sermon focused on this theme of mercy in the book of 1 Timothy. Introducing the book, we consider the grace of God in Paul’s life, the peace-making ministry of Timothy, and the message of mercy in 1 Timothy.
You can find the sermon online and response questions below. I have also listed a few helpful resources on the book of 1 Timothy. Continue reading