SESSION 6 ORIGINAL DESIGN RESTORED: REST OF THE NT.

SESSION 6

ORIGINAL DESIGN RESTORED: REST OF THE NT

Andreas J. KostenbergerAndreas J. Kostenberger

Session 6: Original Design Restored: Rest of NT

Paul’s Letters to Timothy and Titus

Rest of NT: Hebrews, James, Peter, Jude, 1-3 John, Revelation

Conclusion


Paul’s Letters: 1 Timothy 2:12

Let’s start with 1 Timothy 2:12, arguably the most important passage on the subject in Paul’s letters to his apostolic delegates.

1 Timothy 2:12:“I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.” (ESV)

While the passage seems to be straightforward in its teaching on the roles of men and women in the church, the natural reading of 1 Timothy 2:12 is often challenged by evangelical feminists (see further below).



1 Timothy was written after Paul’s 1st Roman imprisonment.

Paul wrote to Timothy who was his apostolic delegate to the church in Ephesus that Paul had planted.

Ephesus was a Roman city, and while some women had public roles, the leadership was in the hands of men, both in the civic and religious spheres (see S. M. Baugh’s important essay in Köstenberger and Schreiner, eds., Women in the Church).



There is no evidence of egalitarianism or feminism in first-century Ephesus.

In addressing women in Ephesus, Paul does not respond to cultural issues (e.g. women’s education) but rather invokes creation.

As a whole, 1 Timothy deals with two issues: conduct in God’s household and false teachers.

Andreas J. Kostenberger


Unit Purpose Statement

Main Concern

1:1-2 Introduction

1:3-20 1:3-4 Dealing with false teachers

2:1-3:16 3:14-15 Conduct in God’s household (including 2:9-15)

4:1-5 Dealing with false teachers

4:6-6:2a Conduct in God’s household

6:2b-10 Dealing with false teachers

6:11-21 Conclusion



In 1 Timothy 2:9-15, Paul is not addressing false teachers but general conduct in the church (cf. “faithful husband” requirement in 3:2).

The generic language suggests that Paul is not addressing husbands and wives specifically but men and women in general.

As mentioned, almost every word in 1 Timothy 2:12 has been challenged.



1 Timothy 2:12: “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”

“I”: Argument: This is Paul’s personal opinion only. Response: No. It is his apostolic instruction.

“Do not permit”: Argument: Paul’s command is limited to the present situation (“I am not currently permitting”). Response: No. It is his abiding directive.



“Permit”: Argument: The verb form is merely indicative, not imperative, Paul is simply stating a preference, not issuing a prohibition. Response: No. The pronouncement is still a prohibition.

“A woman”: Argument: Paul is speaking merely about wives, not about women in general. Response: No. The entire discussion is generic.

“To teach or exercise authority”: Argument: Paul is merely prohibiting women from false teaching, not teaching in general. Response: No. Paul prohibits teaching and exercising authority over men in the church.



Argument: Paul merely prohibit women’s teaching because of cultural issues such as a lack of education. Response: No. Paul grounds his argument in creation order: Adam was created first, then Eve (v. 13).

Also, at the fall, Eve acted independently from Adam. Rather than Adam being in charge and Eve following his lead, their roles were reversed, and the woman led the man into disobedience and sin (v. 14).



1 Timothy 2:15:“Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (ESV)

Paul turns from prohibition to positive instruction.

He applies God’s original design in Genesis 1-3 to the church.



The meaning of 2 words is important: Childbearing Saved

“Childbearing” is a rare word in the NT, but the verb occurs in 1 Timothy 5:14-15:

“So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. For some have already strayed after Satan.” (ESV)



The parallel to 1 Timothy 5:14-15 suggests that Paul is concerned with the domestic sphere in general: “marry, bear children, manage their household.”

The verb “to save” can have a variety of meanings in the NT (e.g. it often means “to be made well,” i.e. to be healed, in the Gospels), though admittedly in Paul, it usually refers to spiritual salvation.

In 1 Timothy 4:16, however, it is used to speak of providing spiritual protection or preservation from the false teachers/Satan.



Interpretations of this difficult passage abound. Will women be saved through “the” childbirth of the Messiah through Mary? Will they be physically preserved in giving birth? Will they literally be saved by childbearing?

Perhaps Paul is saying here that women will find spiritual protection by devoting themselves to the domestic and familial sphere.

Eve was led astray by asserting her independence from male leadership.

There is God-given protection and spiritual preservation from false teaching in submitting to God’s creation design.



1 Timothy 3:2:“Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach.” (ESV)

Note that Paul assumes in this passage that church leaders be men.

What does “the husband of one wife” mean?



What is prohibited? Single men? (literal: one, not zero) Divorced men? (literal: one, not zero) Remarried widowers? (literal: one, not two) Polygamists? (literal: one, not multiple) Unfaithful husbands? (idiom: “one-woman-type-of-man”)

Paul is prohibiting men who are not faithful husbands.


Paul’s Letters: 1 Timothy 3:4-5

1 Timothy 3:4-5:“He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” (ESV)

Paul draws a connection between a man’s home life and leadership in the local church: an elder must be able to manage his household well, including his children (submissive, not believing: cf. Titus 1:6).

Failure to heed this requirement can have negative consequences on the life of a local church.



Turning now to women’s roles, we come to a passage dealing with the office of deacon (diakonos, “servant”) in the local church.

1 Timothy 3:11:“Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.” (NASB)

Is Paul here referring to deacon’s wives or deaconesses?



There are 4 indications that deaconesses may be in view:1. The lack of discussion of elder’s wives: if not qualifications are

given for the more authoritative office, why qualifications for the lesser office?

2. The word “likewise” suggests a new group distinct from male deacons.

3. The absence of the pronoun “their,” which would indicate a familial relationship to the male deacons mentioned in this passage.

4. The absence of family qualifications, which may suggest the expectation was for unmarried women to fill this role.



As long as deacons do not function as elders (in a ruling or authoritative teaching capacity), there would seem to be no good reason not to have women deacons.

In any case, the church should actively promote women serving in the local body of believers and recognize them for their service just as men.

That said, there is no explicit biblical requirement for all local churches to appoint deacons, whether male or female.


Paul’s Letters: Titus 2:3-5

Perhaps the most important passage related to the ministry of mature women in the local church is Titus 2:3-5.

Titus 2:3-5:“3Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, 4so that they may encourage the young women to love their husbands, to love their children, 5to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.” (ESV)


Paul’s Letters: Titus 2:3-5

Mature women have a God-given calling to help train young women in the church, especially young wives and mothers.

There are several characteristics mature women should seek to impart: Love for husband and children Self-control and purity Busy at home, kind Submissive to their husbands


Summary

Paul affirms God’s design established at creation and applies it to the church.

Men are called to lead in a loving, sacrificial, and humble way, caring for their families and (some qualified, called men) the local church.

Women are called to submit to their husbands and focus primarily on the familial and domestic sphere.

Women also have a vital role to play in the local church, particularly mature women in training young wives and mothers.


Rest of NT: Hebrews & James

The book of Hebrews presents Jesus in continuity with male leaders such as Moses, Joshua, or the OT priests while women such as Sarah or Rachel are included among OT examples of those who trusted in God’s promises.

James, too, uses OT characters as examples, whether Abraham, Job, or Elijah, or women such as Rahab. He also refers to (male) elders in chapter 5 of his letter.


Rest of NT: Peter

Elders are likewise mentioned in chapter 5 of Peter’s first letter. Peter also addresses marital roles. He urges wives of unbelieving husbands to submit to them (using Sarah as an example of submission) and calls on husbands to be considerate toward their wives as fellow heirs of grace.

Peter’s second letter establishes a connection between the OT prophets and the NT apostles, indicating continuity of (male) leadership.


Rest of NT: 1-3 John & Revelation

The letters of John mention various male church leaders, esp. 3 John, while the church is personified as a female (the “elect lady”).

Wrapping up the biblical canon, the book of Revelation symbolically links the heads of the 12 tribes of Israel and the 12 apostles and depicts Israel, the unbelieving world, and the church all as women.


Summary

From Genesis to Revelation, there is a unified pattern in Scripture: male leadership/female submission and male-female partnership.

This pattern is rooted in God’s original design for man and woman established at creation (see next slide).

Both were created in God’s image fulfilling unique, different, and complementary roles.


NT Teaching Grounded in Genesis 1-3

Genesis

NT References Description

1:27 Matt. 19:4 // Mark 10:6; Gal. 3:28

Creation of humanity as male and female

2:7, 22 1 Cor. 11:8-9; 1 Tim. 2:13

Creation of man first, then woman

2:18-23 1 Cor. 11:8-9 Creation of woman from, for the man

2:24 Matt. 19:4 // Mark 10:7-8; 1 Cor. 6:16; Eph. 5:31

Man, woman become one flesh in marriage

3:2-6, 13

2 Cor. 11:3; 1 Tim. 2:14 Deception of Eve by Satan at the fall

3:16 1 Tim. 2:15 Fall ensues in struggle for control



What’s Ahead

God’s Design Lived Out Today

4 Key Imperatives

Application Points for Men and Women

Q&A Discussion

SESSION 6 ORIGINAL DESIGN RESTORED: REST OF THE NT.

Documents

kostenberger pauls letters

timothy deals

kostenberger slide

rest of nt pauls letters

pauls command

nt slide

conclusion slide

false teachers