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EXEGESIS OF 1 TIMOTHY 2:8-15

A Research Paper
Presented in Partial Fulfillment
of the Requirements for the Course
OTST685 Principles of Hermeneutics

by

Damian R. Chambers

May 2016
 Table of Contents

Introduction ..................................................................................................................................... 3

The Context................................................................................................................................. 3

Author ..................................................................................................................................... 4

Date ......................................................................................................................................... 6

Audience ................................................................................................................................. 7

Historical/geographical/socio economic Context ................................................................... 7

The Text ........................................................................................................................................ 10

Greek Transliteration ............................................................................................................ 10

1 Timothy 2:8-15 (YLT) ....................................................................................................... 10

Structural Analysis ................................................................................................................ 10

Textual Problems .................................................................................................................. 11

Interpretation ................................................................................................................................. 14

Application ................................................................................................................................ 14

Bibliography ................................................................................................................................. 16

2
 Introduction

The passage of Scripture under consideration for this research is 1 Timothy 2:8-15. I

chose this passage in order to get a better understanding of Paul’s teaching on the role of women

in the church. I study this passage in light of the recent debate that resurfaced in the Seventh-day

Adventist Church on the ordination of women as pastors. At the recent General Conference

Session of the Seventh-day Adventist Church, the delegates voted ‘No’ to a proposal to allow

respective Divisions to decide on the ordination of women in their territory.1 The Seventh-day

Adventist Church’s policy currently states that only men are eligible for ordination as pastors.

One of the text used by proponents of the view that only men should be ordained as

pastors cite 1 Timothy 2:8-15 as reference to supporting their arguments. In this passage, the

author makes some strong statements regarding the role of women in the church, including the

idea that women should remain, “silent” and should not “teach or usurp authority” over men.

What further complicates the study, is that Paul made similar references to the idea of women to

be kept silent in the church in 1 Corinthians 14:34, 35.

We are looking to examine the passage under consideration, just to clarify

misunderstandings and to have a clear idea of what Paul intended by these words.

The Context

The passage of 1 Timothy 2:8-15 finds itself among three books that are identified by

scholars and Bible students as pastoral epistles. These include Titus, 1 and 2 Timothy. According

to the Seventh-day Adventist Church Bible Dictionary, “Two letters by the apostle Paul to

Timothy, his “own son in the faith” (1 Ti 1:2), his “dearly beloved son” (2 Ti 1:2). Together with

1
Andrew McChesney and Marcos Paseggi, Adventist Review, http://www.adventistreview.org/church-
news/story2988-gc-delegates-vote-no-on-issue-of-women-ordination (July 8, 2015).

3
 4

Titus, these epistles are known as the Pastoral Epistles, since they were written to counsel and

instruct younger ministers with respect to the administration of local church affairs.”1

This book (1 Timothy), is the first of two epistles to the young minister, Timothy. In this

first epistle, Paul mentioned that he left Timothy at Ephesus to help guard the church against

false teaching (ch. 1:3, 4) and to maintain order within the church in terms of leadership (ch.

3:14-18).

J.M. Holmes is refuting the current wide-spread acceptance by today’s scholars, that the

context of 1 Timothy 2:8-15 speaks to attitude in worship or congregational behavior. According

to Holmes, though, today, there is almost universal acceptance that 1 Timothy 2 is dealing

specifically with congregational behavior, this has not always been so. From the early church

fathers to the nineteenth century, Holmes suggests that there has not been unanimity on this idea

that 1 Timothy 2:8-15 speaks to attitude in worship.2

I tend to agree with Holmes, considering that the instructions, though it includes prayer,

also contains instructions about dress (1 Tim. 2:9) that applies to general mode of dress for

women. Therefore, though, the instructions contain information on prayer and worship, the

context cannot be restricted merely to congregational behavior.

Author

The book of 1 Timothy identifies Paul, the Apostle and mentor of Timothy to be the

author (ch. 1:1, 2). However, according to Brown, Paul’s authorship has been challenged by

1
S. H. Horn, In The Seventh-day Adventist Bible Dictionary, (Hagerstown, Maryland: Review and Herald
Publishing Association, 1999) p. 1123.
2
J.M. Holmes, Text in a Whirlwind: A Critique of Four Exegetical Devices at 1 Timothy 2.9-15 (Sheffield: Sheffield
Academic Press, 2000) pg. 36, 39
 5

scholars for the past 200 years now for varied reasons.3 Some of the reasons for challenging

Paul’s authorship are as follows:

1. The vocabulary of 1 Timothy and the other Pastoral Epistles differs widely in vocabulary

and grammar from other Pauline epistles.

2. “The data about Paul’s ministry and whereabouts cannot be fitted into what we know

about Paul’s life before the Roman imprisonment.”4

3. It is also argued that the church structure (in terms of leadership, Bishops and Deacons),

goes beyond the time of Paul. In other words, some persons questioned whether or not

the young church could have developed such structure at such an early stage.5

The Seventh-day Adventist Bible Dictionary asserts that Paul is the author based on the

following four reasons:

1. Though, the data in 1 Timothy, appears not to be able to fit into the historical data of

Paul’s travels, outlined in the book of Acts, this does not suggest that Paul is not the

author. “However, the objection disappears if it be granted that these letters were

written after the end of the period covered by the book of Acts.”6

2. Secondly, the idea that the church structure mentioned in 1 Timothy and Titus are

beyond the time of Paul cannot be verified by history.

3
Raymond E. Brown, An Introduction to the New Testament (New York: Doubleday, 1997) pg. 662
4
Ibid., 664.
5
Ibid., 665.
6
S. H. Horn, In The Seventh-day Adventist Bible Dictionary, (Hagerstown, Maryland: Review and Herald
Publishing Association, 1999) p. 1124
 6

3. The argument about difference in style and grammar do not hold up against the fact

that Paul does not address similar subjects in the epistles that are being used to judge

his style and grammar.7

I concur with the SDA Bible Dictionary, that Paul is the author of the epistles. In addition

to what was mentioned before, I accept Paul as the author for the following reasons (in addition

to what the SDA Bible Dictionary mentioned:

1. The author’s testimony about his calling is strikingly similar to that of the Apostle

Paul. 1 Tim. 1:12, 13. The author refers to himself as a former blasphemer and

persecutor (of the church). (see Galatians 1:13; 1 Cor. 15:9).

2. Secondly, the author identifies himself as not only an apostle (1 Tim. 1:1), but also a

“teacher of the Gentiles” (1 Tim. 2:7). This phrase is uniquely used by Paul to

distinguish his call to apostleship (see Galatians 2:8).

Date

Those accepting a Pauline authorship usually assigns a date of 63-66 A.D., sometime

between his first and second imprisonment.8 Those who “describe the Pastorals as

pseudepigraphical assign them to the 80-90s, the early 2nd century, or the last third of that

century. Considering that we are accepting a Pauline authorship, we are working with the earlier

dates.

7
S. H. Horn, In The Seventh-day Adventist Bible Dictionary, (Hagerstown, Maryland: Review and Herald
Publishing Association, 1999) p. 1124
8
Ibid.
 7

Audience

The book of 1 Timothy is addressed to Timothy (ch. 1:2) with the intention that the

Church in Ephesus where Timothy was at the time would be guided by the instructions. There

have been some who challenged whether or not the instructions were specific to Ephesus, but

there is hardly much credence to any argument against Ephesus. According to Kroeger and

Koreger, “the author intended his readers to understand his message within a situation specific to

Ephesus”. 9

Timothy can also be considered an indirect audience, considering that Paul took time out

to charge Timothy to be a faithful minister in carrying out the instructions (ch. 1:18). Paul’s

objective is not only to build up the church, but to pass on the legacy of ministry to his younger

intern. (ch. 4:11-16).

Historical/geographical/socio economic Context

The geographical context of 1 Timothy is 1st Century Ephesus. Ephesus, “A city in wester

Asia Minor . . . was situated at the junction of several natural trade routes within the Greek

world, and lay on the main road from Rome to the Orient.”10 The city was founded by the Ionian

Greeks in the 11th Century B.C. and has passed through the hands of many nations, including

Persia, Alexander the Great and his successive generals and finally Rome, when Paul went there

on his 2nd Missionary Journey. “The city suffered much from an earthquake in A.D. 29, but was

rebuilt by Tiberius. It was this new and modern city to which Paul and John came.”11

9
Richard Clark Kroeger and Catherine Clark Kroeger, I Suffer Not a Woman (Grand Rapids, Michigan: Baker
Books, 1992), pg. 47.
10
S.H. Horn, Seventh-day Adventist Bible Dictionary (Hagerstown, Maryland: Review and Herald Publishing
Association, 1999), pg. 334
11
Ibid.
 8

Religion in Ephesus

At the center of religion and worship in Ephesus is the “famous shrine of the great mother

goddess” Artemis. “The Romans knew her as Diana of the Ephesians.” Her temple at Ephesus,

“where thousands of persons, both male and female, served the goddess, was one of the seven

wonders of the world.”12 A great uproar took place in the city of Ephesians, because, after the

gospel was preached there by Paul (Acts 19), it appeared that the silversmith were losing their

sale of shrines of Artemis. Therefore, they created a riot in order to bring attention to what Paul

and the Christians were doing.

The book of Acts hinted that both Jews and Greeks lived in the city (Acts 19:17).

According to Kroeger and Kroeger, “in the first century B.C.E., a vigorous Jewish community

was able to contend successfully for its civil rights. The Jewish population may have numbered

as many as seventy-five thousand persons.”13 According to them, the Jewish culture had

influence on the wider society, while the society had influence over the Jews who lived there.

Role of Women in the Greco-Roman World

Based on the passage under consideration, find it necessary to take a brief look at the role

of women in the Greco-Roman world, that would reflect itself on the culture of the Ephesians.

According to James Jeffers, “Greco-Roman culture regarded women (with notable exceptions) as

incapable of the level of intellectual ability achieved by men. It allotted to women the duty of

12
Richard Clark Kroeger, and Catherine Clark Kroeger. I Suffer Not a Woman (Grand Rapids, Michigan: Baker
Books, 1991) pg. 52.
13
Ibid., 55.
 9

childbearing and child rearing.”14 “Both Greek and Roman traditions expected women to be

modest and unobtrusive and to lead uneventful and unexciting lives.”15

In spite of these expectations, evidences in the New Testament show that woman had

opportunity to break out of this traditional view. Among these are women in the upper classes,

women who gained wealth through inheritance or investment and women who engaged in trade.

Though no specifically defined or named role for women are not given, the New

Testament writings (the gospels and Paul) show that women were involved at almost every level

of ministry within the church and as followers of Jesus.

“A number of women served in positions of leadership in Pauline congregations. Women

like Lydia (Acts 16:14, 40), Priscilla (Acts 18:2-3; Romans 16:3-4; 1 Cor. 16:19), Phoebe
(Romans 16:1-2), the mother of Rufus (Romans 16:13) and Chloe (1 Cor. 1:11) were
fellow workers with Paul. They were described as evangelists and teachers, and women
whose homes hosted churches.”16

14
James S. Jeffers, The Greco-Roman World of the New Testament Era. (Downers Grove, Illonois: Intervarsity
Press, 1999) pg. 249
15
Ibid., 250.
16
James Jeffers, 252
 The Text

A brief observation of the passage in various translations would give a common reading

without much variation. For the purpose of this paper, I will transcribe the Greek transliteration

and the Young’s Literal Translation (YLT).

Greek Transliteration

8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας,
χωρὶς ὀργῆς καὶ διαλογισμοῦ.
9 ὡσαύτως καὶ τὰς γυναῖκας ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφροσύνης,
κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν, ἢ χρύσῳ, ἢ μαργαρίταις, ἢ ἱματισμῷ πολυτελεῖ,
10 ἀλλʼ (ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν) διʼ ἔργων ἀγαθῶν.
11 γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ.
12 γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ.
13 Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὗα·
14 καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονε,
15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ
μετὰ σωφροσύνης.
1 Timothy 2:8-15 (YLT)

8I wish, therefore, that men pray in every place, lifting up kind hands, apart from anger
and reasoning. 9 In like manner also the women, in becoming apparel, with modesty and
sobriety to adorn themselves, not in braided hair, or gold, or pearls, or garments of great
price, 10 but—which becometh women professing godly piety—through good works. 11
Let a woman in quietness learn in all subjection, 12 and a woman I do not suffer to teach,
nor to rule a husband, but to be in quietness, 13 for Adam was first formed, then Eve, 14
and Adam was not deceived, but the woman, having been deceived, into transgression
came, 15 and she shall be saved through the child-bearing, if they remain in faith, and
love, and sanctification, with sobriety.
Structural Analysis

In this passage of Scripture, we are able to identify a complete thought that includes

Introduction, Body and Conclusion as follows:

10
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INTRODUCTION (v. 8-10)

Paul addresses male and female conduct in worship. In verse 8, Paul says, "I wish . . . that men",

and in verse 9, he followed up with the phrase, "In like manner also the women". These

combination of thoughts suggests that Paul is, on one hand addressing the men and the other he

addresses the women. This structure is not unfamiliar to Paul's writing. He does so in the books

of Ephesians (ch. 5) and Colossians (ch. 3) as he addresses the responsibilities of husbands and

wives. According to Paul, men should pray without wrath and anger and the women should

clothe themselves with good works, rather than with costly arrays and clothing.

BODY (v. 11-14)

In the body of this passage, Paul followed up with his instructions regarding the behavior of

women in worship. Paul said, 'Let the women learn in silence and not attempt to exercise

authority over men.' Then he goes on to give the theological basis for giving such instruction.

Paul referenced the creation order and instructions found in Genesis 3:11 (after sin) as a

theological basis for his arguments.

CONCLUSION (v. 15)

Paul concluded his arguments by assuring women that they have nothing to worry about if they

should submit themselves to this recommended order. If she submits to this order of child-

bearing with faith and love with sobriety, they shall be saved.

Textual Problems

The challenge with the instructions found in the body of this passage, is that, if it is taken

literally it would forbid women from participation in worship. However, this thought would be

conflicting to other teachings of the apostle Paul. According to James Jeffers, while on one hand

“Paul considered women the spiritual equals of men in Christ (Gal. 3:28) and told both Christian
 12

men and women to submit to one another (Eph. 5:21). His writings permit women to pray and

prophecy in the church meetings (1 Cor. 11:2-16; Acts 21:9).” On the other hand, Paul “warns

women not usurp leadership in public worship” (1 Tim. 2:12) or to “keep silence in the churches

(1 Cor. 7:34-36).1

Considering that the scope of this paper and time do not lend themselves to a thorough

study of each word used in 1 Timothy 2, I will focus on the word that I believe is at the center of

the controversy—that is, “silence” (ἡσυχίᾳ, hesychia), sometimes translated as quiet. According

to Angel Manuel Rodriquez, “the verb form hesuchazo,"to be silent, be calm," is used only five

times; the noun form hesuchia, "silence, rest," is used four times; and the adjective hesuchios,

"quiet, tranquil," only two times.”2

According to Rodriquez,

“The verb is used to express three main ideas. First, keeping silence in order to avoid an
open confrontation (Luke 14:4). Second, being silent in order to bring a discussion or
confrontation to an end or under control (Acts 11:18; 21:14). Third, in the sense of being
inactive, to rest. This is illustrated in Luke 23:56, where the women "rested [were silent]
on the Sabbath in obedience to the commandment" (NIV).”3
Therefore, Rodriquez conclude, that, the fact that this word in its various forms is used

mainly to subside controversies, then, in this instant, Paul is attempting to bring resolution to a

controversy that’s taking place in the church at Ephesus. The context would support this

conclusion, considering that Paul already told the men to “pray” without “anger or disputing”.

1
James Jeffers, 252.
2
Ángel Manuel Rodríguez, Biblical Research Institute. November 14, 1996.
https://www.adventistbiblicalresearch.org/materials/bible-nt-texts/1-timothy-212 (accessed May 30, 2016).
3
Ibid.
 13

“The phrase "she must be silent" (verse 12) does not mean that she must remain speechless, but

that controversial speeches are unacceptable, because they create unrest.”4

4
Ibid.
 Interpretation

My understanding of this passage, therefore, is that Paul is addressing matters of conduct

in worship, over a controversy that arose within the church at Ephesus. In addressing the matter,

Paul places it within the context of how he wants both men and women to conduct themselves.

He said that both men and women should avoid controversy and quarrelling. As to why women

were targeted, Rodriquez suggests that it is “Possibly because some of them had become the

target of false teachers and their instructions (2 Tim. 3:6).”1

The point is, that while Paul addressed the conduct of both men and women, it would

appear, that in this situation, it was the women who were leading out in creating the controversy

and the conflict. Thus, Paul was specific in making appeals to the women to operate decently and

in order. This is a similar context to which 1 Corinthians 14:34 found itself—the matter of

maintaining order and sobriety in worship.

This text is often used to highlight Paul’s bias toward men and show apparent disregard

for the position of women, but I would, after studying this passage, I would not take that from it.

I consider all the other references to women in Paul’s writing and conclude that women hold an

important position in the New Testament church.

Application

For today, this passage speaks to how both men and women should conduct themselves

in church. I believe that these principles would apply to whichever gender was creating the

problem. If it were the men, Paul would have spent more time to address their responsibilities. In

1
Ibid.

14
this case, it is the women, so he addressed them. Paul wants Christians (both men and women) to

demonstrate decency, sobriety and order in the congregation at all times.

15
 Bibliography

Brown, Raymond E. An Introduction to the New Testament. New York: Dougleday, 1997.
Holmes, J.M. Text in a Whirlwind: A Critique of Four Exegetical Devices at 1 Timothy 2.9-15.
Sheffield: Sheffield Academic Press, 2000.
Horn, S.H. Seventh-day Adventist Bible Dictionary. Hagerstown, Maryland: Review and Herald
Publishing Association, 1999.
Jeffers, James S. The Greco-Roman World of the New Testament Era. Downers Grove, Illonois:
Intervarsity Press, 1999.
Kroeger, Richard Clark, and Catherine Clark Kroeger. I Suffer Not a Woman. Grand Rapids,
Michigan: Baker Books, 1991.
McChesney, Andrew, and Marcos Paseggi. Adventist Review. July 8, 2015.
http://www.adventistreview.org/church-news/story2988-gc-delegates-vote-'no'-on-issue-
of-women-ordination (accessed May 26, 2016).
Rodríguez, Ángel Manuel. Biblical Research Institute. November 14, 1996.
https://www.adventistbiblicalresearch.org/materials/bible-nt-texts/1-timothy-212
(accessed May 30, 2016).

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