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.
The creation order given in Genesis 2 is often brought up in discussions about ministry and marriage. What significance did Paul place on man being created first?
Timothy knew Paul’s views on ministry and it’s unlikely he needed to be reminded of them. 1 Tim. 2:11-15 is not Paul’s general teaching on ministry but something else.
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?
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.
Here is a close look at the word authentein (translated as ‘to usurp authority’ in 1 Tim. 2:12 KJV). A brief history of how authent- words and their meanings developed is included.
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.
This is a somewhat technical look at the word presbyteroi (“elders”) in New Testament letters, including the presbyterai (“women elders”) 1 Timothy 5:2.
Is 1 Tim 2:13 (“For Adam was formed first …”) a reason for 1 Tim 2:12? How is the created order significant? What does “gar” mean?
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.
This essay looks at the distinctive appearance of Artemis of Ephesus, and at what her items of clothing symbolise. A short history of the goddess is also included to help explain her importance and power.
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?
One reason I believe 1 Tim. 2:12 and 1 Cor. 14:34 were ad hoc regulations addressing local problems is because of a Greek verb found in both verses.
In 1 Timothy 3:2 and in 2 Timothy 2:24 is a rare Greek word, didaktikos. This word is usually translated as “able to teach” but it may mean “teachable.”
What do Jesus and Paul say about purity, modesty, and lust?
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?
A few Ephesian women held the position of high-priestess in pagan cults. Was there a culture of prominent women in Ephesus that influenced Christian women?
Ignoring or highlighting the word “likewise” makes a big difference in how we understand certain New Testament passages that affect women.
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.
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.
Do the qualifications for church leaders (i.e. overseers) in 1 Timothy 3:1-7 and Titus 1:6-9 apply only to men? Do these verses exclude women from church leadership?
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© 2022 Marg Mowczko