Here’s a link to a guest post I wrote for Michael Bird’s blog where I argue there should be a consensus on the general sense of the Greek word authentein.
D.A. Carson and Tim Keller recently had a conversation about 1 Timothy 2:12 posted on YouTube. I was asked about it. Here’s my response.
In this short article, I sketch the case that 1 Tim. 2:12 says nothing, one way or the other, about whether competent women can be pastors, preachers, priests, elders, or any kind of church leader.
Here are 3 reasons why 1 Timothy 2:12 may be about a particular couple in the Ephesian church and not Paul’s general thoughts on women in ministry.
In this post I critique the notes on 1 Timothy 2:12 in the ESV Study Bible. What is the context of this verse? What does it prohibit?
This short post looks at the verb authenteō (authentein) in 1 Tim. 2:12. My claim is that “to have/ exercise/ usurp authority” is an inadequate and misleading translation.
Here is a coherent interpretation of 1 Timothy 2:12 that takes into account surrounding verses as well as documented heresies in the 1st-2nd century church.
In this article, I look at the language of 1 Timothy 2:12 and discuss the idea that this verse concerns an anonymous couple in the Ephesian church rather than men and women more generally.
Is 1 Timothy 2:13 (“For Adam was formed first and then Eve”) a reason for the prohibition in 1 Timothy 2:12? Does the created order disqualify women from teaching and leading men?
Not understanding the context and challenges of 1 Timothy 2:12 can lead to flawed interpretations. Here are 6 factors that should be considered when interpreting this verse.
Does the created order of man first, woman second, signify that only men can teach and have authority. Is the created order the reason for the prohibition in 1 Timothy 2:12?
Are ascetic teachings that emphasise celibacy behind Paul’s statement in 1 Timothy 2:15? What does “saved through childbearing” mean?
Here are excerpts from ancient Gnostic texts that present Adam and Eve in a very different light. Do they help us to understand 1 Timothy 2:13-14?
Here are my notes from a talk I gave on the 28th of June 2014 at a public meeting hosted by the Sydney chapter of Christians for Biblical Equality.
What does “she will be saved through childbearing” in 1 Timothy 2:15 mean? Is being a faithful follower of Jesus not enough? What does Jesus say about this?
This 5-part series takes a close look at 1 Timothy 2:12, at what it does and doesn’t say, as well as providing some cultural context. Part 1 looks at the pitfalls of using 1 Timothy 2:12 as a proof text.
This article looks at the goddess Artemis and her magnificent temple in ancient Ephesus. Artemis had a huge influence on the Ephesians!
Paul’s main purpose for writing First Timothy was to address the heresy in the Ephesian Church, possibly a precursor to Gnosticism.
In Part 4 we begin looking at 1 Timothy 2:11-15, verse by verse, phrase by phrase.
Why are Adam and Eve mentioned immediately after Paul’s prohibition in 1 Timothy 2:12? What does Paul mean by salvation and childbirth in 1 Timothy 2:15?
Some Christians think the prohibition in 1 Timothy 2:12 is straightforward in meaning. The various ways this verse is understood and implemented indicates otherwise.
Christians shouldn’t dress in a sexually provocative way, but this wasn’t Paul’s meaning in his instructions for modest dress in 1 Timothy 2:9.
« Return to 1 Timothy 2:12 in Context « All articles tagged with 1 Timothy 2:12 are here. Bibliography for 1 Timothy 2:12 in Context
Timothy well knew Paul’s views on ministry. So it doesn’t make sense that 1 Timothy 2:12ff represents the apostle’s general teaching on women in ministry, a teaching that Timothy needed to be told or reminded of.
In Philippians, we get to meet a few people associated with the church at Philippi, albeit briefly, people such as Timothy and Epaphroditus.
ANCIENT CHURCH MANUALS THAT MENTION WOMEN ELDERS This is part 2 of a three-part series on ancient evidence for women elders in the early church.
INTRODUCTION In this resource I provide references in ancient texts and documents to female church elders. My aim in compiling this resource is not primarily
Introducción 1 Corintios 11:2-16 es un pasaje difícil de entender y desentrañar. En este breve artículo, intento ser lo más sucinta posible y dar una
La mujer sabia de Abel Beth Maacah en una torre fortificada con un aspecto decididamente medieval. Esta ilustración procede de la Biblia Morgan del siglo
3 razones por las que “ejercer autoridad sobre” es una comprensión inadecuada de 1 Timoteo 2:12 Introducción No permito a una mujer enseñar, ni authentein el
Who was Damaris? What was her social status? What does her name mean? What was her role in the church? Evidence from ancient inscriptions help to answer some of these questions.
in 1 Cor. 11:14-15, Paul says that nature is a teacher of hair lengths or hairstyles for men and women. What did he mean by “nature”?
In this article, I give a brief overview of how I read 1 Corinthians 11:2-16. This passage includes the phrase, “the head of woman is man.”
I’ve seen people express dismay that Paul disparages women in 2 Timothy 3:6-7. Here’s a short note looking at Paul’s words here and at his main concern.
Is Ephesians 5:21-22 one sentence or two? What is the best way to punctuate these verses? How do ancient manuscripts treat them?
Is it significant that there is no “submit” word in Ephesians 5:22 in two of the oldest Greek manuscripts? Did Paul tell wives to submit?
Here are 12 blogs on Christian theology and biblical studies written by evangelical scholars who don’t push a complementarian or patriarchal agenda.
Paul’s message in Romans 14 has some relevance to the issue of women ministers, an issue that continues to cause division in some sectors of the church.
After 10 years of blogging, the most important thing I’ve learned from listening to readers’ questions has little to do with the meaning of 1 Timothy 2:12 or Ephesians 5:22ff.
Do women need to cover their heads when they go to church? Here are a few notes on women and head coverings in light of 1 Corinthians 11:2-16.
Tabitha (AKA Dorcas) is identified as a disciple and described as a generous supporter of the poor. What was her association with the widows of Joppa?
In 1 Cor. 16:16, Paul tells the Corinthians to submit themselves to coworkers and labourers. Paul refers to several women by these ministry terms.
In this post, I look at Nympha, a Christian mentioned in Colossians 4:15. What was her association with Paul? What was her ministry? Where was her house church? Was she really a woman?
Does 1 Corinthians 11:7 express superiority of men over women. Is this what is meant by “man … is the image and glory of God but woman is the glory of man”? Here’s a different interpretation.
Fui perguntado se 1 Timóteo 3:4 (“governe bem a sua própria casa”) é uma ordem que mostra que os homens, não as mulheres, devem governar ou liderar seus lares. Aqui está minha resposta.
Does 1 Timothy 3:4a (“managing his own household well”) show that men, and not women, are to rule or manage their households? What was the role of the first church overseers and bishops?
Quem foi o eleito senhora em 2 John? Qual era o nome dela? Qual seu papel? Ela era uma líder de uma igreja de casa?
The Greek word for “head” rarely, if ever, meant “leader” in works originally written in Greek in Paul’s time. Here are four facts that support this claim.
Aemilia Lanyer was an English author and a professing Christian. She advocated for equality for women in a lengthy poem published in 1611.
In this article I look at the text of 2 John, especially at the words the letter writer uses to identify the people he is writing to, including the “chosen lady.”
Would you like to support my ministry of encouraging mutuality and equality between men and women in the church and in marriage?
© 2022 Marg Mowczko