“In the first-century situation with its generally patriarchal society, where women played little part in public affairs, teaching by women could be regarded as an unacceptable breach of behavior patterns, whether among Jews or also among some Gentiles. ACCORDINGLY, THE RESTRICTION CAN BE INTERPRETED AS A CULTURALLY SHAPED PROHIBITION THAT IS NO LONGER BINDING IN A DIFFERENT SETTING. The difficulty is in the appeal to Scripture that is used to back up the prohibition. It has a twofold argument that Adam was created prior to Eve (and therefore is superior), and that it is Eve who was deceived by the serpent (with the implication that women are still more likely to be deceived than men). THIS SEEMS TO BE A DOCTRINAL RATHER THAN A CULTURAL CONSIDERATION AND IS DECISIVE FOR THOSE WHO BELIEVE THAT THE AUTHORITY OF A PASSAGE OF SCRIPTURE MUST BE ACCEPTED EVEN WHEN IT SEEMS TO RUN AGAINST THE GRAIN OF NT TEACHING GENERALLY (e.g., Gal. 3:28)” (I. Howard Marshall, “1 Timothy,” from “Theological Interpretation of the New Testament: A Book-by-Book Survey” by Kevin Vanhoozer, General Editor. Grand Rapids: Baker Academic, 2009, page 166).
Have you ever had a moment in which someone you admired or had great respect for said something that you disagreed with? I had that moment when reading the above quote. Marshall writes that the prohibition in 1 Timothy 2:12 could be interpreted as “a culturally shaped prohibition that is no longer binding...” These words trouble me greatly.
Now, I have to confess: I was raised in a very strict Christian home where the Bible was the infallible, inerrant, inspired, Word of God. No one questioned in my family that the Bible was the ultimate source of authority for godly living. But along with these presuppositions regarding Scripture was placed another presupposition: that is, that the words of Scripture themselves were always binding on God’s people; that is, that in every verse of Scripture, there was a principle that could be applied to contemporary living (as was the thought of two thousand years ago).
Imagine then, what I thought when I stumbled upon I. Howard Marshall’s words. I have great respect for Dr. Marshall. I read his work, own some of his work, and value him as a theologian and Greek scholar. But I disagree with interpreting 1 Timothy 2:12 as just a “culturally shaped prohibition.”
I think the problem with the universal principle behind 1 Timothy 2:12 involves how to take the prohibition, wrapped in its context, and “connect the bridge” (my hermeneutics professor once said) from the time of the first century to the twenty-first century. To discover the universal principle behind the verse, we must first accept the idea that the Scriptures are binding at all times, in all places. The universal binding of Scripture can be seen via two passages, 2 Timothy 3 and 2 Peter 1:
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17, NKJV).
“knowing this first, that NO PROPHECY OF SCRIPTURE IS OF ANY PRIVATE INTERPRETATION, for prophecy never came by the will of man, but HOLY MEN OF GOD SPOKE AS THEY WERE MOVED BY THE HOLY SPIRIT” (2 Peter 1:20-21).
2 Timothy 3:16-17 tells us that “all Scripture” is inspired and useful for “instruction in righteousness.” The word “all” in the Greek is “pas,” which, according to Thayer’s Dictionary means “individually, each, every, any, whole,” etc. The parts of Scripture comprise to create “all Scripture.” If this is the case, then everything that is said about “all Scripture” includes 1 Timothy 2:12. I’ll set up a syllogism:
1)”All Scripture” is inspired by God and useful.
2) 1 Timothy 2:12 is part of Scripture.
3) If all Scripture is divinely inspired and useful, and 1 Timothy 2:12 is a part of Scripture, then 1 Timothy 2:12 is divinely inspired and useful.
This being the case, we must find out what universal principle we can draw from the text itself. One of the main universal principles we can draw out of the text is to attack false teaching. In the immediate context of 1 Timothy 2 is 1 Timothy 1, where Paul gives Timothy his reason for leaving Timothy behind in Ephesus:
“As I urged you when I went into Macedonia---remain in Ephesus THAT YOU MAY CHARGE SOME THAT THEY TEACH NO OTHER DOCTRINE” (1 Timothy 1:1).
“knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate...and if there is any other thing that is CONTRARY TO SOUND DOCTRINE” (1 Tim. 1:9-10).
“desiring to be teachers of the law, understanding neither what they say nor the things which they affirm” (1 Tim. 1:7).
In the immediate context of chapter 2, the issue that plagues the church at Ephesus is false teaching. So, a universal principle could be, “contend for the faith that was delivered to the saints” (Jude 3) and put down the false teaching. Paul does this himself when he writes to Timothy in 1 Timothy 2:13-14, “For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression.” Here, Paul was setting the record straight: it was not Adam who was deceived (“Adam was not deceived”), it was Eve; and Adam was first in creation, not Eve (“Adam was formed first, then Eve”).
Now, by providing words above, I don’t mean to say that ONLY WOMEN who are teaching false doctrine should be put down. This is where I stand against many conservatives: I think that the Bible’s emphasis is to put down false teaching always, regardless of whether it comes from a man or a woman (1 Tim. 6:3-5; 1 Tim. 4; 2 Tim. 2:17-18; Titus 1:10-14 and Titus 2; 2 Thessalonians 2:1-12; Colossians 2:8-10; Galatians 3-5; Romans 11; etc).
Scripture seems to attack false teaching, from beginning to end. Even after the Pastorals (1 Timothy, 2 Timothy, Titus) there is attack made on false teaching in the letters of 2 Peter, Jude, and so on. I. Howard Marshall errs in his argument when he writes that the prohibition is possibly a “culturally-shaped” prohibition without a universally binding principle. If one believes the Bible to be the ultimate authoritative standard for the Christian life, then one must affirm the universally-binding principles of the Word of God. Someone who fails to affirm a universal principle in the teaching prohibition might feel the need someday to argue that the biblical teaching on the exclusivity of Christ as “The Way, the Truth, and the Life” (John 14:6) is only a temporary statement as well.
Showing posts with label The Pastoral Epistles. Show all posts
Showing posts with label The Pastoral Epistles. Show all posts
Thursday, November 11, 2010
Tuesday, September 14, 2010
Gnosticism In The Pastorals, Pt. II: Eve's Song
“O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge” (1 Timothy 6:20, New King James Version).
The word “contradictions” here in the NKJV is the word “antitheseis” in the Greek, meaning “anti” (against) and “theseis” (arguments). The word “antithesis,” then, means “against arguments.” Used in the context of 1 Timothy 6:20, Paul is saying to Timothy that he should avoid the “arguments against” the truth from “pseudonumou gnoseos,” meaning “false-named knowledge.”
This series will take us through what are called “The Nag Hammadi Scriptures.” For those who have never been introduced to the Nag Hammadi, they are, in the words of James M. Robinson, “a collection of thirteen papyrus codices----bound books, not scrolls---that were buried near the city of Nag Hammadi in Upper Egypt most likely in the second half of the fourth century CE...this is indeed a dramatic escalation of source material on early Christian, Neoplatonic, Hermetic, Sethian, and Valentinian thought” (James M. Robinson, “Preface,” from “The Nag Hammadi Scriptures, The International Edition.” New York: HarperOne, 2007, page xi).
The Nag Hammadi are a collection of thirteen books that contain many different theological and philosophical treatises. The name of the Nag Hammadi was given to them because of where they were found (Nag Hammadi, Egypt). According to James Robinson, “most of the tractates are Gnostic” (xi), which leads us to believe that Gnostic thought was highly cherished by the community that lived at Nag Hammadi. It is Gnostic thought that I will be exploring in this enormous series we are embarking upon. The purpose of examining the Gnostic Gospels is so that we can see the types of teaching that existed in Gnostic thought. Upon studying the Pastorals and the Gnostic Gospels, one will understand why the context of the Pastorals had nothing to do with women in ministry and everything to do with false teaching and its destructive impact upon the church of Jesus Christ.
To begin our study of the Nag Hammadi Scriptures, I thought it would be best to start with a small section of a Gnostic work. Tonight’s small section will come from the Gnostic essay, “On the Origin of the World,” described by Marvin Meyer as “a smart Gnostic essay by an author who uses argumentation, narration, and colorful illustration in order to demonstrate the basic points of a Gnostic worldview” (“The Nag Hammadi Scriptures,” page 199).
The section I will come from in “On the Origin of the World” is Eve’s speech, called “The Song of Eve” (114, 4-24):
“Eve is the first virgin, and she gave birth to her first child without a man. She was her own physician. For this reason she is said to have declared:
‘I am PART OF MY MOTHER, and I AM THE MOTHER.
I am the WIFE, I am the VIRGIN.
I am PREGNANT, I am the PHYSICIAN,
I am the comforter of birth pains.
My husband PRODUCED ME, and I AM HIS MOTHER,
And he is my father and lord.
He is my strength, he speaks of what he wants reasonably.
I AM BECOMING, but I HAVE GIVEN BIRTH TO A LORDLY PERSON’” (“Song of Eve,” from “On the Origin of the World,” 114, 4-24. From the “Nag Hammadi Scriptures, The International Edition.” New York: HarperOne, 2007, page 213).
What is a contradiction? I said it above that a contradiction, or the Greek word “antitheseis,” refers to that which “argues against” something said before it. Well, contradictions are all over the place in the Song of Eve. First, she states, “I am part of my mother, and I am the mother.” How does this occur? How can person be both an offspring AND the parent all at the same time? Were this true, Eve would have been “self-created,” which is a contradiction (and an absurdity!).
The next line “I am the wife, I am the virgin,” is also absurd. If someone is a wife (married), how then can they be a virgin (a sign of singleness)? To be a “wifely virgin” is similar to a woman who is a “married batchlorette” or a man who is a “married batchelor.” The two terms side-by-side are a contradiction, for both cannot be true at the same time. It is likely that a man could once be a “batchelor” and then “married” or vice versa; but both cannot be true simultaneously.
The next major absurdity in the Song of Eve is “My husband produced me, and I am his mother.” How can Eve be the offspring of her “husband,” first of all? If she is his wife, how can she be both wife AND child? Next, if she is either wife or child, how then can she be her husband’s “mother”? These are absurdities that make no sense. And her “husband” cannot be her “father” and “lord”; all three cannot peacefully coexist. A father cannot be a husband (this is incest), and a husband cannot be a father.
Last but not least, what about “I am becoming, but I have given birth to a lordly person”? How can Eve be “becoming” and yet “begetting” at the same time? In order to give birth to a “lordly person,” Eve must be a person herself, with a fixed essence of humanness; this doesn’t exist, however, if Eve is “becoming.” Once again, the contradiction is all over the place.
To conclude, let me say that Paul was write when he wrote to Titus in Crete that he should “avoid foolish disputes...for they are UNPROFITABLE and USELESS” (Titus 3:9). The Song of Eve is such an example: it is a song that is full of contradiction (things that go against common sense) and useless. It serves no purpose to write in the manner in which Eve’s speech is written. Is it no wonder that Paul attacked this heresy of the first-century the way he did?
The word “contradictions” here in the NKJV is the word “antitheseis” in the Greek, meaning “anti” (against) and “theseis” (arguments). The word “antithesis,” then, means “against arguments.” Used in the context of 1 Timothy 6:20, Paul is saying to Timothy that he should avoid the “arguments against” the truth from “pseudonumou gnoseos,” meaning “false-named knowledge.”
This series will take us through what are called “The Nag Hammadi Scriptures.” For those who have never been introduced to the Nag Hammadi, they are, in the words of James M. Robinson, “a collection of thirteen papyrus codices----bound books, not scrolls---that were buried near the city of Nag Hammadi in Upper Egypt most likely in the second half of the fourth century CE...this is indeed a dramatic escalation of source material on early Christian, Neoplatonic, Hermetic, Sethian, and Valentinian thought” (James M. Robinson, “Preface,” from “The Nag Hammadi Scriptures, The International Edition.” New York: HarperOne, 2007, page xi).
The Nag Hammadi are a collection of thirteen books that contain many different theological and philosophical treatises. The name of the Nag Hammadi was given to them because of where they were found (Nag Hammadi, Egypt). According to James Robinson, “most of the tractates are Gnostic” (xi), which leads us to believe that Gnostic thought was highly cherished by the community that lived at Nag Hammadi. It is Gnostic thought that I will be exploring in this enormous series we are embarking upon. The purpose of examining the Gnostic Gospels is so that we can see the types of teaching that existed in Gnostic thought. Upon studying the Pastorals and the Gnostic Gospels, one will understand why the context of the Pastorals had nothing to do with women in ministry and everything to do with false teaching and its destructive impact upon the church of Jesus Christ.
To begin our study of the Nag Hammadi Scriptures, I thought it would be best to start with a small section of a Gnostic work. Tonight’s small section will come from the Gnostic essay, “On the Origin of the World,” described by Marvin Meyer as “a smart Gnostic essay by an author who uses argumentation, narration, and colorful illustration in order to demonstrate the basic points of a Gnostic worldview” (“The Nag Hammadi Scriptures,” page 199).
The section I will come from in “On the Origin of the World” is Eve’s speech, called “The Song of Eve” (114, 4-24):
“Eve is the first virgin, and she gave birth to her first child without a man. She was her own physician. For this reason she is said to have declared:
‘I am PART OF MY MOTHER, and I AM THE MOTHER.
I am the WIFE, I am the VIRGIN.
I am PREGNANT, I am the PHYSICIAN,
I am the comforter of birth pains.
My husband PRODUCED ME, and I AM HIS MOTHER,
And he is my father and lord.
He is my strength, he speaks of what he wants reasonably.
I AM BECOMING, but I HAVE GIVEN BIRTH TO A LORDLY PERSON’” (“Song of Eve,” from “On the Origin of the World,” 114, 4-24. From the “Nag Hammadi Scriptures, The International Edition.” New York: HarperOne, 2007, page 213).
What is a contradiction? I said it above that a contradiction, or the Greek word “antitheseis,” refers to that which “argues against” something said before it. Well, contradictions are all over the place in the Song of Eve. First, she states, “I am part of my mother, and I am the mother.” How does this occur? How can person be both an offspring AND the parent all at the same time? Were this true, Eve would have been “self-created,” which is a contradiction (and an absurdity!).
The next line “I am the wife, I am the virgin,” is also absurd. If someone is a wife (married), how then can they be a virgin (a sign of singleness)? To be a “wifely virgin” is similar to a woman who is a “married batchlorette” or a man who is a “married batchelor.” The two terms side-by-side are a contradiction, for both cannot be true at the same time. It is likely that a man could once be a “batchelor” and then “married” or vice versa; but both cannot be true simultaneously.
The next major absurdity in the Song of Eve is “My husband produced me, and I am his mother.” How can Eve be the offspring of her “husband,” first of all? If she is his wife, how can she be both wife AND child? Next, if she is either wife or child, how then can she be her husband’s “mother”? These are absurdities that make no sense. And her “husband” cannot be her “father” and “lord”; all three cannot peacefully coexist. A father cannot be a husband (this is incest), and a husband cannot be a father.
Last but not least, what about “I am becoming, but I have given birth to a lordly person”? How can Eve be “becoming” and yet “begetting” at the same time? In order to give birth to a “lordly person,” Eve must be a person herself, with a fixed essence of humanness; this doesn’t exist, however, if Eve is “becoming.” Once again, the contradiction is all over the place.
To conclude, let me say that Paul was write when he wrote to Titus in Crete that he should “avoid foolish disputes...for they are UNPROFITABLE and USELESS” (Titus 3:9). The Song of Eve is such an example: it is a song that is full of contradiction (things that go against common sense) and useless. It serves no purpose to write in the manner in which Eve’s speech is written. Is it no wonder that Paul attacked this heresy of the first-century the way he did?
Gnosticism In the Pastorals, Pt. I: Introduction to Context
“The so-called Pastoral Epistles—the two letters to Timothy and the letter to Titus—,which go back to the beginning of the second century and were perhaps written in Ephesus, discuss the Gnostic heresy, which they explicitly name ‘Gnosis,’ less intensively, but they insist the more on a strict separation; the pursuit of Gnosis is thought to be useless. The soil is here prepared for the later polemic against the heretics: the false teaching is contrasted with the right, sound teaching, the abandonment of which means apostasy from truth, reason and conscience…little can be learned about the ideas of THE REJECTED HERESY; IT SEEMS TO BE A STRANGE MIXTURE OF GNOSTIC DOCTRINES AND JEWISH PIETY, A JEWISH-CHRISTIAN FORM OF GNOSIS. MYTHS (I.E. FABLES) AND GENEALOGIES PLAY A PART, EVIDENTLY IN THE SENSE OF GNOSTIC PLEROMA SPECULATIONS AND INTERPRETATIONS OF THE LAW. ONE GLORIES IN HIGHER KNOWLEDGE AND MAKES ASCETIC DEMANDS AS E.G. ABSTINENCE FROM MARRIAGE AND THE CONSUMPTION OF CERTAIN FOODS” (“Gnosis: The Nature & History of Gnosticism” by Kurt Rudolph. Edinburgh: T&T Clark Limited, 1984, pages 302-303).
Kurt Rudolph argues in the quote above that Gnostic teaching existed in churches of the first century (after Christ’s ascension). First, he tells us that “the Gnostic heresy…which they explicitly name GNOSIS” is the name of the false teaching in the church. To demonstrate this, Rudolph cites 1 Timothy 6:20—
“O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of WHAT IS FALSELY CALLED KNOWLEDGE” (1 Tim. 6:20, NKJV).
The Greek word for “knowledge” is “gnosis.” “Gnosis” is the noun form of “knowledge,” but a word similar to “gnosis” is “ginosko,” meaning “to know.” This is where the word “gnosticism” comes from. Gnosticism is “the study of knowledge.”
Rudolph tells us that “little can be learned about the ideas of the rejected heresy…Myths (i.e. fables) and genealogies play a part, evidently in the sense of Gnostic pleroma speculations and interpretations of the law.”
1 Timothy 1 tells us that myths and genealogies were included in the Gnostic heresy:
“As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to FABLES AND ENDLESS GENEALOGIES, which cause disputes rather than godly edification which is in faith” (1 Timothy 1:3-4, NKJV).
The Greek word “genealogiais,” from which our English word “genealogies” derives, refers to a record of birth, a family line or family tree. According to Thayer’s Dictionary of the New Testament, the word “genealogiais” refers to “a record of descent or lineage.” The heresy of the first century, therefore, involved issues of creation order. I will not go into great discussion now, but “genealogies” may be the problem that Paul is getting at in 1 Timothy 2:12-14, when Paul states that “Adam was formed first, then Eve” (1 Tim. 2:13). The reason behind why Paul must argue that Adam was the origin (“author” or “authentikos”) of man is because the women there were arguing that Eve was created first. This will be a most interesting thing to explore when we dive into the Gnostic Gospels themselves.
Not only were myths and genealogies a problem for Timothy at Ephesus, they also troubled Titus on the island of Crete. Paul writes:
“But avoid foolish disputes, GENEALOGIES, contentions, and STRIVINGS ABOUT THE LAW; for they are unprofitable and useless” (Titus 3:9).
As we can see, genealogies are also a problem at the church in Crete. In addition to this, though, we find that the Law and “strivings about” it are problems as well. The Law was also a problem for the church at Ephesus:
“From which some, having strayed, have turned aside to idle talk, DESIRING TO BE TEACHERS OF THE LAW, understanding neither what they say nor the things which they affirm. But WE KNOW THAT THE LAW IS GOOD, IF ONE USES IT LAWFULLY, knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate…and if there is any other thing that is contrary to sound doctrine” (1 Tim. 1:6-10).
The Law, being the Old Testament Scriptures, was also a part of the chaos at the church at Ephesus as well. Paul, however, wanted Timothy to know that the Law is not bad in and of itself—but it can be bad based upon how the Law is used. If the Law is used in a good way, then it will do much good…but if it be used in a wrong way, it will do much harm. We also see that there are those who desire to teach, but are saying the wrong things and don’t understand that they are propagating heresy and false teaching. Perhaps the women of 1 Timothy 2:11-15 are included here…
One more thing to point out: since the Law itself is involved in the chaos of the churches of Ephesus and Crete, perhaps the Law has something to do with Paul’s need in 1 Timothy 2:11-15 to affirm that Adam was created first and Eve was the one deceived. These events would line up with the events of Genesis chapters 1-3. After all, Genesis is a book of the Law (the OT Scriptures), is it not??
There are other things Rudolph includes in the above quote that I will leave for future days. At the moment, however, let me just say that the goal of this post was to provide for my readership a chance to “peek” into the issues of the Pastorals (1 Timothy, 2 Timothy, Titus) and what they can reveal to us about the Gnostic heresy of the first century. While the Gnostic movement was not as formalized as it was in the second and third centuries (one-hundred to two-hundred years later), the ideas were certainly floating around the church. I will begin to glean evidence from Scripture regarding the false teaching in my next post.
Kurt Rudolph argues in the quote above that Gnostic teaching existed in churches of the first century (after Christ’s ascension). First, he tells us that “the Gnostic heresy…which they explicitly name GNOSIS” is the name of the false teaching in the church. To demonstrate this, Rudolph cites 1 Timothy 6:20—
“O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of WHAT IS FALSELY CALLED KNOWLEDGE” (1 Tim. 6:20, NKJV).
The Greek word for “knowledge” is “gnosis.” “Gnosis” is the noun form of “knowledge,” but a word similar to “gnosis” is “ginosko,” meaning “to know.” This is where the word “gnosticism” comes from. Gnosticism is “the study of knowledge.”
Rudolph tells us that “little can be learned about the ideas of the rejected heresy…Myths (i.e. fables) and genealogies play a part, evidently in the sense of Gnostic pleroma speculations and interpretations of the law.”
1 Timothy 1 tells us that myths and genealogies were included in the Gnostic heresy:
“As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to FABLES AND ENDLESS GENEALOGIES, which cause disputes rather than godly edification which is in faith” (1 Timothy 1:3-4, NKJV).
The Greek word “genealogiais,” from which our English word “genealogies” derives, refers to a record of birth, a family line or family tree. According to Thayer’s Dictionary of the New Testament, the word “genealogiais” refers to “a record of descent or lineage.” The heresy of the first century, therefore, involved issues of creation order. I will not go into great discussion now, but “genealogies” may be the problem that Paul is getting at in 1 Timothy 2:12-14, when Paul states that “Adam was formed first, then Eve” (1 Tim. 2:13). The reason behind why Paul must argue that Adam was the origin (“author” or “authentikos”) of man is because the women there were arguing that Eve was created first. This will be a most interesting thing to explore when we dive into the Gnostic Gospels themselves.
Not only were myths and genealogies a problem for Timothy at Ephesus, they also troubled Titus on the island of Crete. Paul writes:
“But avoid foolish disputes, GENEALOGIES, contentions, and STRIVINGS ABOUT THE LAW; for they are unprofitable and useless” (Titus 3:9).
As we can see, genealogies are also a problem at the church in Crete. In addition to this, though, we find that the Law and “strivings about” it are problems as well. The Law was also a problem for the church at Ephesus:
“From which some, having strayed, have turned aside to idle talk, DESIRING TO BE TEACHERS OF THE LAW, understanding neither what they say nor the things which they affirm. But WE KNOW THAT THE LAW IS GOOD, IF ONE USES IT LAWFULLY, knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate…and if there is any other thing that is contrary to sound doctrine” (1 Tim. 1:6-10).
The Law, being the Old Testament Scriptures, was also a part of the chaos at the church at Ephesus as well. Paul, however, wanted Timothy to know that the Law is not bad in and of itself—but it can be bad based upon how the Law is used. If the Law is used in a good way, then it will do much good…but if it be used in a wrong way, it will do much harm. We also see that there are those who desire to teach, but are saying the wrong things and don’t understand that they are propagating heresy and false teaching. Perhaps the women of 1 Timothy 2:11-15 are included here…
One more thing to point out: since the Law itself is involved in the chaos of the churches of Ephesus and Crete, perhaps the Law has something to do with Paul’s need in 1 Timothy 2:11-15 to affirm that Adam was created first and Eve was the one deceived. These events would line up with the events of Genesis chapters 1-3. After all, Genesis is a book of the Law (the OT Scriptures), is it not??
There are other things Rudolph includes in the above quote that I will leave for future days. At the moment, however, let me just say that the goal of this post was to provide for my readership a chance to “peek” into the issues of the Pastorals (1 Timothy, 2 Timothy, Titus) and what they can reveal to us about the Gnostic heresy of the first century. While the Gnostic movement was not as formalized as it was in the second and third centuries (one-hundred to two-hundred years later), the ideas were certainly floating around the church. I will begin to glean evidence from Scripture regarding the false teaching in my next post.
Wednesday, January 21, 2009
Correcting Abuses in Ephesus
Chapter 2 is where it all begins—the great debate concerning women in ministry. Verses 8-15 are the verses in question, but to determine the meaning of the passage, we must analyze its context: for, as I was taught in my hermeneutics class, “A text means what it means in its CONTEXT.”
Turning to verse 1, we see that Paul wants all those in leadership positions to be prayed for, “that we may lead a PEACEFUL AND QUIET LIFE…” Paul will use the word “quiet” several times throughout this entire chapter of the Book of First Timothy. In verse 3, Paul says that to lead such a life is pleasing to God, “who desires all people to be saved and to come TO THE KNOWLEDGE OF THE TRUTH.” Paul mentioned in chapter 1 about the law being good if it was used “lawfully,” or “correctly” (1:8); he now goes back to this theme of “truth.”
In verse 5, Paul writes,
“For there is ONE God and there is ONE MEDIATOR BETWEEN GOD AND MEN, THE MAN CHRIST JESUS…”
This is the only place in the canon of Scripture that the phrase “the man, Christ Jesus” is used. This will serve a purpose in vv. 8-15, the verses of our current debate on women in ministry. We will come back to this verse later.
In verse 7, Paul says that he was made an apostle and preacher because of the testimony of Christ. But then, he says something interesting:
“(I am telling the truth, I AM NOT LYING), a teacher of the Gentiles IN FAITH AND TRUTH.”
In verse 7, Paul uses the word “truth” TWICE! First, he has to defend his calling, his place in the body of Christ. He says, “I am not lying,” probably because Paul was assumed to be a liar in the church. This church had so much false teaching coming within it, that even Paul wasn’t trusted by everyone to be who he was.
Verse 8 is where the “exegetical camera” ZOOMS in on the situation:
“I desire then that in every place the men should pray, lifting holy hands WITHOUT ANGER OR QUARRELING.”
The problem he has here with the men is not that they’re praying—but that they’re praying with ANGER. Even times of prayer aren’t peaceful, which is why Paul prayed for peace for those in authority in verses 1 and 2 of this same chapter. The false teaching has had such an effect on the church that the hearts of men are angry and frustrated at prayer time.
In verses 9-10, Paul makes another request: “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, but with what is PROPER FOR WOMEN WHO PROFESS GODLINESS—WITH GOOD WORKS.”
First, we notice the word “likewise” (hosautos) in the Greek, meaning “in the same way” or “in the same manner.” When the women pray, they should dress modestly, clothing that isn’t too revealing or too indicative of a “loose” woman. This is why Paul says “Not with braided hair and gold or pearls or costly attire.” Braided hair, and gold and pearls were indicative of a rebellious woman, just as the women at Corinth were viewed as loose and rebellious because they refused to wear their marriage veils. In addition, notice that braided hair, gold, pearls, and “costly attire” are indicative of wealthy women. Paul later writes to Timothy in 1 Timothy 6:17, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who RICHLY PROVIDES us with everything to enjoy.” In verses 18-19, Paul says,
“They are to do good, to be RICH in good works, TO BE GENEROUS AND READY TO SHARE, THUS STORING UP TREASURE AS A GOOD FOUNDATION FOR THE FUTURE…”
These instructions were written to the well-to-do of the congregation. So we know that when Paul writes about “costly attire,” it is because there were a good many women in this congregation who were very wealthy. Paul said at the end of verse 10 that these women should not be wealthy in clothing and attire, but GOOD WORKS!
In verse 11, he goes on to what constitutes good work: “Let a woman learn quietly with all submissiveness.” Notice that women are not just to LEARN, but to learn QUIETLY! Remember how at the beginning of the chapter, Paul prayed for the leaders to lead a “peaceful and QUIET life” (2:2)? Women are not just to learn quietly, but with submissiveness—to subject themselves to their teachers, to listen and take in what they are being taught. Why would Paul be telling them this if their teachers were teaching them wrong? He wouldn’t. So for him to tell these women to submit to their instructors, he is telling them to submit themselves to THE TRUTH.
Now, in this context of what constitutes “good works,” listening to one’s instructor, let’s head to verse 12:
“I do not permit a woman to teach or to exercise authority over a man, rather, she is to remain quiet.”
I won’t go into the word “authentein” at this moment, since my task first involves showing the context of 1 Timothy. However, notice that Paul tells them “to remain quiet.” This is the opposite of teaching and to “authentein” a man. I am also not arguing this moment about the connection between ‘teaching” and “authentein.” I am simply saying that being quiet is how they submit, but this is the opposite of what they are doing. They are causing quite an uproar. Remember that the chapter starts with Paul’s prayer for leaders to have a “peaceful and QUIET life,” followed by the anger and wrath among the men who pray, and now, Paul chooses to focus on the problems occurring amongst the women of Ephesus. The rebellious behavior of these women students before their instructors was not an example of “good works” that they ought to be doing.
However, verse 13 can shed some light on “teaching” and “authentein”:
“For Adam was formed first, then Eve…” What happens in this verse is that Paul begins to appeal to Genesis to argue for women to “remain quiet.” However, Paul isn’t showing something new here—for Genesis records that Adam was the first human God made from the dust of the ground (Genesis 1:26-27). Paul is, however, arguing for the ORDER in which Adam and Eve were created. Why would he have to affirm something already recorded in Genesis—UNLESS the creation story was IN DISPUTE among the believers at Ephesus?
Verse 14 completes the thought started in verse 13:
“and Adam was not deceived, but the woman was deceived and became a transgressor.” In addition to having to DEFEND Adam’s designation as the FIRST human, Paul now has to also defend Adam from not being deceived, and argue that “the woman” was the one deceived. Adam’s name is mentioned in verses 13 and 14, but Eve’s name is only mentioned in verse 13. In verse 14, Eve becomes “the woman.”
Why does Paul have to label “the woman” as being deceived? Because there was a false teaching going on that involved the creation story. Remember chapter 1? The nature of false teaching at the church at Ephesus consisted of “myths and endless GENEALOGIES.” I provided a definition from the Merriam-Webster dictionary, which said that a genealogy is an “account of origin.” So here, one of the genealogies of the false teaching seems to be the problem—the idea that Eve was created before Adam, and that Adam was deceived instead of Eve. Paul has to defend Adam’s headship over the entire human race, as well as Eve’s deception. The verb “authentein,” an infinitive, will be translated to the effect of “to be the original” or “to be the author of” man. As a result, “teaching” and “authentein” will be connected because of Paul’s appeal to the Law; authentein, then, will refer to the nature of the teaching, not the common idea of “having” or “exercising authority” over a man. The word “over” is nowhere in the text, so the word itself does not refer to someone being “in authority” over someone else: it consists of women claiming Eve is the original man instead of Adam.
Verse 15 concludes the argument:
“Yet, she will be saved through childbearing—if they continue in faith and love and holiness with self-control.”
Who is the “she” and “they” of verse 15? The “she” refers to Eve, for “the woman” of verse 14 is “Eve” of verse 13. The “they” of verse 15 refers to the women. So, Eve’s reputation would be saved or preserved through the women bearing children, IF they should continue in the faith and live godly. It seems then, that the attempt of the women to claim that Adam was deceived and that Eve was created first was an attempt to salvage Eve’s reputation, to save her from being the epitome of the scorned female gender.
Paul’s appeal to the law here to give this prohibition against women is because these women “desired to be teachers” (1:7) but were speaking false doctrine in ignorance. Before they could teach the law, they had to learn the law and correctly interpret it (“rightly divide the Word of truth”, 2 Tim. 2:15).
There’s more to go into about this passage—such as the fact that this teaching about Eve was a Gnostic teaching that fully organized itself in the second century AD. However, all the other details surrounding this passage will be saved for another time.
Turning to verse 1, we see that Paul wants all those in leadership positions to be prayed for, “that we may lead a PEACEFUL AND QUIET LIFE…” Paul will use the word “quiet” several times throughout this entire chapter of the Book of First Timothy. In verse 3, Paul says that to lead such a life is pleasing to God, “who desires all people to be saved and to come TO THE KNOWLEDGE OF THE TRUTH.” Paul mentioned in chapter 1 about the law being good if it was used “lawfully,” or “correctly” (1:8); he now goes back to this theme of “truth.”
In verse 5, Paul writes,
“For there is ONE God and there is ONE MEDIATOR BETWEEN GOD AND MEN, THE MAN CHRIST JESUS…”
This is the only place in the canon of Scripture that the phrase “the man, Christ Jesus” is used. This will serve a purpose in vv. 8-15, the verses of our current debate on women in ministry. We will come back to this verse later.
In verse 7, Paul says that he was made an apostle and preacher because of the testimony of Christ. But then, he says something interesting:
“(I am telling the truth, I AM NOT LYING), a teacher of the Gentiles IN FAITH AND TRUTH.”
In verse 7, Paul uses the word “truth” TWICE! First, he has to defend his calling, his place in the body of Christ. He says, “I am not lying,” probably because Paul was assumed to be a liar in the church. This church had so much false teaching coming within it, that even Paul wasn’t trusted by everyone to be who he was.
Verse 8 is where the “exegetical camera” ZOOMS in on the situation:
“I desire then that in every place the men should pray, lifting holy hands WITHOUT ANGER OR QUARRELING.”
The problem he has here with the men is not that they’re praying—but that they’re praying with ANGER. Even times of prayer aren’t peaceful, which is why Paul prayed for peace for those in authority in verses 1 and 2 of this same chapter. The false teaching has had such an effect on the church that the hearts of men are angry and frustrated at prayer time.
In verses 9-10, Paul makes another request: “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, but with what is PROPER FOR WOMEN WHO PROFESS GODLINESS—WITH GOOD WORKS.”
First, we notice the word “likewise” (hosautos) in the Greek, meaning “in the same way” or “in the same manner.” When the women pray, they should dress modestly, clothing that isn’t too revealing or too indicative of a “loose” woman. This is why Paul says “Not with braided hair and gold or pearls or costly attire.” Braided hair, and gold and pearls were indicative of a rebellious woman, just as the women at Corinth were viewed as loose and rebellious because they refused to wear their marriage veils. In addition, notice that braided hair, gold, pearls, and “costly attire” are indicative of wealthy women. Paul later writes to Timothy in 1 Timothy 6:17, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who RICHLY PROVIDES us with everything to enjoy.” In verses 18-19, Paul says,
“They are to do good, to be RICH in good works, TO BE GENEROUS AND READY TO SHARE, THUS STORING UP TREASURE AS A GOOD FOUNDATION FOR THE FUTURE…”
These instructions were written to the well-to-do of the congregation. So we know that when Paul writes about “costly attire,” it is because there were a good many women in this congregation who were very wealthy. Paul said at the end of verse 10 that these women should not be wealthy in clothing and attire, but GOOD WORKS!
In verse 11, he goes on to what constitutes good work: “Let a woman learn quietly with all submissiveness.” Notice that women are not just to LEARN, but to learn QUIETLY! Remember how at the beginning of the chapter, Paul prayed for the leaders to lead a “peaceful and QUIET life” (2:2)? Women are not just to learn quietly, but with submissiveness—to subject themselves to their teachers, to listen and take in what they are being taught. Why would Paul be telling them this if their teachers were teaching them wrong? He wouldn’t. So for him to tell these women to submit to their instructors, he is telling them to submit themselves to THE TRUTH.
Now, in this context of what constitutes “good works,” listening to one’s instructor, let’s head to verse 12:
“I do not permit a woman to teach or to exercise authority over a man, rather, she is to remain quiet.”
I won’t go into the word “authentein” at this moment, since my task first involves showing the context of 1 Timothy. However, notice that Paul tells them “to remain quiet.” This is the opposite of teaching and to “authentein” a man. I am also not arguing this moment about the connection between ‘teaching” and “authentein.” I am simply saying that being quiet is how they submit, but this is the opposite of what they are doing. They are causing quite an uproar. Remember that the chapter starts with Paul’s prayer for leaders to have a “peaceful and QUIET life,” followed by the anger and wrath among the men who pray, and now, Paul chooses to focus on the problems occurring amongst the women of Ephesus. The rebellious behavior of these women students before their instructors was not an example of “good works” that they ought to be doing.
However, verse 13 can shed some light on “teaching” and “authentein”:
“For Adam was formed first, then Eve…” What happens in this verse is that Paul begins to appeal to Genesis to argue for women to “remain quiet.” However, Paul isn’t showing something new here—for Genesis records that Adam was the first human God made from the dust of the ground (Genesis 1:26-27). Paul is, however, arguing for the ORDER in which Adam and Eve were created. Why would he have to affirm something already recorded in Genesis—UNLESS the creation story was IN DISPUTE among the believers at Ephesus?
Verse 14 completes the thought started in verse 13:
“and Adam was not deceived, but the woman was deceived and became a transgressor.” In addition to having to DEFEND Adam’s designation as the FIRST human, Paul now has to also defend Adam from not being deceived, and argue that “the woman” was the one deceived. Adam’s name is mentioned in verses 13 and 14, but Eve’s name is only mentioned in verse 13. In verse 14, Eve becomes “the woman.”
Why does Paul have to label “the woman” as being deceived? Because there was a false teaching going on that involved the creation story. Remember chapter 1? The nature of false teaching at the church at Ephesus consisted of “myths and endless GENEALOGIES.” I provided a definition from the Merriam-Webster dictionary, which said that a genealogy is an “account of origin.” So here, one of the genealogies of the false teaching seems to be the problem—the idea that Eve was created before Adam, and that Adam was deceived instead of Eve. Paul has to defend Adam’s headship over the entire human race, as well as Eve’s deception. The verb “authentein,” an infinitive, will be translated to the effect of “to be the original” or “to be the author of” man. As a result, “teaching” and “authentein” will be connected because of Paul’s appeal to the Law; authentein, then, will refer to the nature of the teaching, not the common idea of “having” or “exercising authority” over a man. The word “over” is nowhere in the text, so the word itself does not refer to someone being “in authority” over someone else: it consists of women claiming Eve is the original man instead of Adam.
Verse 15 concludes the argument:
“Yet, she will be saved through childbearing—if they continue in faith and love and holiness with self-control.”
Who is the “she” and “they” of verse 15? The “she” refers to Eve, for “the woman” of verse 14 is “Eve” of verse 13. The “they” of verse 15 refers to the women. So, Eve’s reputation would be saved or preserved through the women bearing children, IF they should continue in the faith and live godly. It seems then, that the attempt of the women to claim that Adam was deceived and that Eve was created first was an attempt to salvage Eve’s reputation, to save her from being the epitome of the scorned female gender.
Paul’s appeal to the law here to give this prohibition against women is because these women “desired to be teachers” (1:7) but were speaking false doctrine in ignorance. Before they could teach the law, they had to learn the law and correctly interpret it (“rightly divide the Word of truth”, 2 Tim. 2:15).
There’s more to go into about this passage—such as the fact that this teaching about Eve was a Gnostic teaching that fully organized itself in the second century AD. However, all the other details surrounding this passage will be saved for another time.
1 Timothy 1:12-20-- Paul's encouragement to the Congregation and Timothy
Returning to chapter 1 of 1 Timothy, I’ll pick up where I left off. In the last post on the Pastorals, I analyzed the first eleven verses of the chapter, demonstrating that false teaching was the major problem at Ephesus, and that the nature of this teaching was “myths and endless genealogies.”
In verse 12, Paul gives his testimony. His testimony follows the logic of the letter, since he has just talked about the ignorance of the students in the church (v.7) in regards to the law. In verse 12 he said, “I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service.” Paul says here that the Lord examined him and found him to be “faithful,” that is, dedicated and committed. Notice that right after his comment about his faithfulness, he writes the following:
“though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy BECAUSE I HAD ACTED IGNORANTLY IN UNBELIEF…” (v. 13, ESV).
Paul admits that he himself was once IGNORANT of the truth, CONFIDENT of his own wrong, sure that by persecuting Christians he was doing God service. However, he makes the point that, despite his ignorance, God gave him mercy.
Paul calls himself “the foremost” of sinners in verse 15; in verse 16, Paul tells how God used Paul’s ignorance and God’s mercy:
“But I received mercy for this reason, THAT IN ME, AS THE FOREMOST [of sinners], JESUS CHRIST MIGHT DISPLAY HIS PERFECT PATIENCE AS AN EXAMPLE TO THOSE WHO WERE TO BELIEVE IN HIM FOR ETERNAL LIFE” (v. 16, ESV).
Paul states here that he serves as an example, a standard, for all those who, although ignorant, will come to faith in Christ. Because of Christ’s long-suffering nature and enduring patience, He will stick by those who initially are ignorant and unaware of their ignorance. This is a message of hope for the “ignorant” students at Ephesus: for all those who believe in Christ, He would help them grow in grace and knowledge of Himself.
In verse 17, Paul gives a benediction of praise to the Lord God Almighty, calling Him “The only God.”
In verse 18, Paul tells Timothy why he has said all that he has said here in chapter 1—“that by them[the prophecies made about him] YOU MAY WAGE THE GOOD WARFARE, HOLDING FAITH AND A GOOD CONSCIENCE.”
Paul’s exhortation to Timothy is now placed alongside the current situation: “By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme” (vv. 19b, 20). Some have deserted the faith, and some have been handed over, so that, should they hear the truth, they could someday return to the faith.
I can now summarize chapter one like this: chapter one paints the scene at Ephesus—false teachers are teaching false doctrine, the doctrine consists of myths and genealogies, and these false teachers have gained a following—much of it from the women in the church, who are ignorant of the truth. Paul encourages Timothy and the students by saying that, just as the Lord had patience with him in his ignorance, so would the Lord be patient with these women. May the Lord be patient with His children as we seek to understand the whole counsel of God.
In verse 12, Paul gives his testimony. His testimony follows the logic of the letter, since he has just talked about the ignorance of the students in the church (v.7) in regards to the law. In verse 12 he said, “I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service.” Paul says here that the Lord examined him and found him to be “faithful,” that is, dedicated and committed. Notice that right after his comment about his faithfulness, he writes the following:
“though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy BECAUSE I HAD ACTED IGNORANTLY IN UNBELIEF…” (v. 13, ESV).
Paul admits that he himself was once IGNORANT of the truth, CONFIDENT of his own wrong, sure that by persecuting Christians he was doing God service. However, he makes the point that, despite his ignorance, God gave him mercy.
Paul calls himself “the foremost” of sinners in verse 15; in verse 16, Paul tells how God used Paul’s ignorance and God’s mercy:
“But I received mercy for this reason, THAT IN ME, AS THE FOREMOST [of sinners], JESUS CHRIST MIGHT DISPLAY HIS PERFECT PATIENCE AS AN EXAMPLE TO THOSE WHO WERE TO BELIEVE IN HIM FOR ETERNAL LIFE” (v. 16, ESV).
Paul states here that he serves as an example, a standard, for all those who, although ignorant, will come to faith in Christ. Because of Christ’s long-suffering nature and enduring patience, He will stick by those who initially are ignorant and unaware of their ignorance. This is a message of hope for the “ignorant” students at Ephesus: for all those who believe in Christ, He would help them grow in grace and knowledge of Himself.
In verse 17, Paul gives a benediction of praise to the Lord God Almighty, calling Him “The only God.”
In verse 18, Paul tells Timothy why he has said all that he has said here in chapter 1—“that by them[the prophecies made about him] YOU MAY WAGE THE GOOD WARFARE, HOLDING FAITH AND A GOOD CONSCIENCE.”
Paul’s exhortation to Timothy is now placed alongside the current situation: “By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme” (vv. 19b, 20). Some have deserted the faith, and some have been handed over, so that, should they hear the truth, they could someday return to the faith.
I can now summarize chapter one like this: chapter one paints the scene at Ephesus—false teachers are teaching false doctrine, the doctrine consists of myths and genealogies, and these false teachers have gained a following—much of it from the women in the church, who are ignorant of the truth. Paul encourages Timothy and the students by saying that, just as the Lord had patience with him in his ignorance, so would the Lord be patient with these women. May the Lord be patient with His children as we seek to understand the whole counsel of God.
1 Timothy 1:1-11-- The Situation at Ephesus
Chapter 1 starts with Paul’s greeting to Timothy (vv. 1-2). Paul always started a letter with greetings to the persons or people he knew.
Verses 3 and 4 are where we get the scoop on Ephesus:
“3(G) As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not(H) to teach any different doctrine, 4nor(I) to devote themselves to myths and endless(J) genealogies, which promote(K) speculations rather than the stewardship[a] from God that is by faith.”
Timothy’s sole purpose for staying in Ephesus (according to Paul) was so that he would deal with the false teachers (“certain persons not to teach any DIFFERENT doctrine”).
In addition, the false teachers not only taught false doctrine, but spent time studying how to deliver such heretical teaching: “nor to devote themselves to myths and endless genealogies” (v.4). Notice here that there is a sentence construction here very similar to what we will find in 1 Timothy 2. In 1 Timothy 2, we have a negated finite verb + noun + infinitive verb + oude + infinitive verb + noun; in 1 Timothy 1:3-4, we have a similar structure. There are two infinitive verbs negated with “not…nor.”
It seems here that the teaching at Ephesus concerned “myths and endless genealogies,” made-up stories, legends about creation accounts. This is what I found regarding genealogies in the Merriam Webster Collegiate Dictionary online (http://www.merriam-webster.com/dictionary/genealogies):
“Etymology: Middle English genealogie, from Anglo-French, from Late Latin genealogia, from Greek, from genea race, family + -logia -logy; akin to Greek genos race
Date:
14th century
1 : an account of the descent of a person, family, or group from an ancestor or from older forms 2 : regular descent of a person, family, or group of organisms from a progenitor or older form : pedigree 3 : the study of family pedigrees 4 : an account of the origin and historical development of something.”
Tracing the word “genealogy,” we see that genealogy refers to descent, or, as the last definition tells us, “an account of the ORIGIN and HISTORICAL DEVELOPMENT of something.” As we can see, then, the false teaching INCLUDED origin accounts, while also containing myths. What are myths? I also looked this up in the Merriam Webster dictionary online (http://www.merriam-webster.com/dictionary/myths):
Etymology: Greek mythos
Date: 1830
1 a: a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon b: parable , allegory 2 a: a popular belief or tradition that has grown up around something or someone ; especially : one embodying the ideals and institutions of a society or segment of societyb: an unfounded or false notion 3: a person or thing having only an imaginary or unverifiable existence 4: the whole body of myths
These myths and endless genealogies (numerous) constitute the nature of the false teaching pervading the church at Ephesus. Therefore, the attack on teaching, from the beginning, is due to the NATURE of the teaching, not the teaching itself.
What do the genealogies and myths do? What is the end of these things? “…which promote SPECULATIONS rather than the stewardship from God that is by faith” (v.4b). The word for “stewardship” here in the Greek is “oikonomian,” meaning “good order.” The word “oikonomian” is a compound word consisting of “home” (oikos) and “law” (nomian). Perhaps this word in and of itself shows us the problem at Ephesus: the law of the home was being violated by women who were claiming that the current law in the home was wrong. This is what my research has shown me—that the teaching at Ephesus, consisting of origin accounts, trumped that recorded in the law: the women were claiming that Eve was created before Adam, and that Adam was the one who was deceived; thereby, Eve was given headship in the home.
In verse 5, Paul tells us the goal of correcting the false teachers: “love that issues from a pure heart and a good conscience and a sincere faith.” Notice that he is saying that the reason why Timothy is to correct the false teachers is because it is being done out of a “pure” heart, good motives, with the intention of aiding the house of God; a “good” conscience, one who is certain that what they are doing is true; finally, a “sincere” faith, one that is practiced with honest intentions, and an honest desire to please God.
Verses 6 and 7 show us the pupils of the false teachers: “Certain persons, by swerving from these [characteristics], have wandered away into VAIN DISCUSSION, DESIRING TO BE TEACHERS OF THE LAW, WITHOUT UNDERSTANDING EITHER WHAT THEY ARE SAYING OR THE THINGS ABOUT WHICH THEY MAKE CONFIDENT ASSERTIONS.”
The Greek word for “vain” is the word “kenos,” meaning “empty.” Paul is saying here that the discussion is worthless, of no spiritual gain or profit—just a waste of time. And this has happened because so many have gotten away from a “good conscience,” a “sincere faith,” and love that comes out of a “pure heart.” Staying away from spiritual integrity has driven them into this almost-reprobate state, where they keep “going in spiritual circles,” throwing themselves into profitless pursuits that have no spiritual benefits.
These persons are also shown to be pupils by the fact that Paul describes them as “persons…desiring to be teachers of the law.” These are not just those who desire to teach, but those who desire to teach THE LAW. What would the Law have consisted of? The law at least consisted of the Torah—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. We believe, however, that the Law could also have consisted of the rest of the Old Testament, since Paul often quoted the Old Testament in his New Testament letters.
Does Paul chide them for having a desire to learn? No. Paul says nothing here against their desire. It is not the desire he knocks about those who DESIRE to be teachers: instead, it is what they are SAYING ABOUT THE LAW that disturbs him: “without understanding either WHAT THEY ARE SAYING or the THINGS ABOUT WHICH THEY MAKE CONFIDENT ASSERTIONS” (v.7b). They lack “understanding,” which means that they are IGNORANT of the truth, they don’t know any better. They seem to be bold with what they say (they make “confident assertions”), but they do so in ignorance.
Paul has voiced his perception of those who desire to teach the law, but, up until this point, has said nothing about the law itself; here, though, Paul takes time to voice his view of the law: “Now we know that the law is good, IF ONE USES IT LAWFULLY” (v.8) Although the English Standard Version translates the word “de” as “now,” a better translation of this word would be “but.” The reason why I stop to make this point is because “but” shows contrast, whereas the word “now” shows a time shift. I don’t think Paul’s point is to move on to a new subject, because he’s just talked about the teachers of the law. Therefore, to use the word “but” is to contrast the law from those who speak of it. The speakers are doing that which is bad (although ignorant of it), but the law in its essence is GOOD—if a person uses the law properly, or RIGHTLY.
Verses 9 and 10 show the groups of people that the law exists for. But the one that gets me the most is when Paul says at the end of verse 10, “and WHATEVER ELSE IS CONTRARY TO SOUND DOCTRINE…” There are so many other things that count as ungodliness, but Paul uses this one phrase to include all those things he doesn’t explicitly mention.
This is the only discussion of the Law Paul deals with in chapter one. However, chapter one serves as an important marker for the rest of the book. We seem to find that these first eleven verses of the FIRST chapter of the book are permeated with discussion surrounding false doctrine. The problem is, I see nothing in chapter one that deals with women who desire to teach who don’t know their place, or who are rebelling against God’s good order by DESIRING to teach. In addition, complementarians are stuck in their deception; for, since they acknowledge that women were not teaching in the church, they have to acknowledge that women are included in those who “desired” to be teachers of the law. It’s funny, but why would these women clamor for something that they weren’t ever supposed to aim for in the house of God IF women not teaching was a universal rule in all the churches?
I will cover the rest of the chapter in the next post. But the issue of women is one that will get tackled as we go along.
Verses 3 and 4 are where we get the scoop on Ephesus:
“3(G) As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not(H) to teach any different doctrine, 4nor(I) to devote themselves to myths and endless(J) genealogies, which promote(K) speculations rather than the stewardship[a] from God that is by faith.”
Timothy’s sole purpose for staying in Ephesus (according to Paul) was so that he would deal with the false teachers (“certain persons not to teach any DIFFERENT doctrine”).
In addition, the false teachers not only taught false doctrine, but spent time studying how to deliver such heretical teaching: “nor to devote themselves to myths and endless genealogies” (v.4). Notice here that there is a sentence construction here very similar to what we will find in 1 Timothy 2. In 1 Timothy 2, we have a negated finite verb + noun + infinitive verb + oude + infinitive verb + noun; in 1 Timothy 1:3-4, we have a similar structure. There are two infinitive verbs negated with “not…nor.”
It seems here that the teaching at Ephesus concerned “myths and endless genealogies,” made-up stories, legends about creation accounts. This is what I found regarding genealogies in the Merriam Webster Collegiate Dictionary online (http://www.merriam-webster.com/dictionary/genealogies):
“Etymology: Middle English genealogie, from Anglo-French, from Late Latin genealogia, from Greek, from genea race, family + -logia -logy; akin to Greek genos race
Date:
14th century
1 : an account of the descent of a person, family, or group from an ancestor or from older forms 2 : regular descent of a person, family, or group of organisms from a progenitor or older form : pedigree 3 : the study of family pedigrees 4 : an account of the origin and historical development of something.”
Tracing the word “genealogy,” we see that genealogy refers to descent, or, as the last definition tells us, “an account of the ORIGIN and HISTORICAL DEVELOPMENT of something.” As we can see, then, the false teaching INCLUDED origin accounts, while also containing myths. What are myths? I also looked this up in the Merriam Webster dictionary online (http://www.merriam-webster.com/dictionary/myths):
Etymology: Greek mythos
Date: 1830
1 a: a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon b: parable , allegory 2 a: a popular belief or tradition that has grown up around something or someone ; especially : one embodying the ideals and institutions of a society or segment of society
These myths and endless genealogies (numerous) constitute the nature of the false teaching pervading the church at Ephesus. Therefore, the attack on teaching, from the beginning, is due to the NATURE of the teaching, not the teaching itself.
What do the genealogies and myths do? What is the end of these things? “…which promote SPECULATIONS rather than the stewardship from God that is by faith” (v.4b). The word for “stewardship” here in the Greek is “oikonomian,” meaning “good order.” The word “oikonomian” is a compound word consisting of “home” (oikos) and “law” (nomian). Perhaps this word in and of itself shows us the problem at Ephesus: the law of the home was being violated by women who were claiming that the current law in the home was wrong. This is what my research has shown me—that the teaching at Ephesus, consisting of origin accounts, trumped that recorded in the law: the women were claiming that Eve was created before Adam, and that Adam was the one who was deceived; thereby, Eve was given headship in the home.
In verse 5, Paul tells us the goal of correcting the false teachers: “love that issues from a pure heart and a good conscience and a sincere faith.” Notice that he is saying that the reason why Timothy is to correct the false teachers is because it is being done out of a “pure” heart, good motives, with the intention of aiding the house of God; a “good” conscience, one who is certain that what they are doing is true; finally, a “sincere” faith, one that is practiced with honest intentions, and an honest desire to please God.
Verses 6 and 7 show us the pupils of the false teachers: “Certain persons, by swerving from these [characteristics], have wandered away into VAIN DISCUSSION, DESIRING TO BE TEACHERS OF THE LAW, WITHOUT UNDERSTANDING EITHER WHAT THEY ARE SAYING OR THE THINGS ABOUT WHICH THEY MAKE CONFIDENT ASSERTIONS.”
The Greek word for “vain” is the word “kenos,” meaning “empty.” Paul is saying here that the discussion is worthless, of no spiritual gain or profit—just a waste of time. And this has happened because so many have gotten away from a “good conscience,” a “sincere faith,” and love that comes out of a “pure heart.” Staying away from spiritual integrity has driven them into this almost-reprobate state, where they keep “going in spiritual circles,” throwing themselves into profitless pursuits that have no spiritual benefits.
These persons are also shown to be pupils by the fact that Paul describes them as “persons…desiring to be teachers of the law.” These are not just those who desire to teach, but those who desire to teach THE LAW. What would the Law have consisted of? The law at least consisted of the Torah—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. We believe, however, that the Law could also have consisted of the rest of the Old Testament, since Paul often quoted the Old Testament in his New Testament letters.
Does Paul chide them for having a desire to learn? No. Paul says nothing here against their desire. It is not the desire he knocks about those who DESIRE to be teachers: instead, it is what they are SAYING ABOUT THE LAW that disturbs him: “without understanding either WHAT THEY ARE SAYING or the THINGS ABOUT WHICH THEY MAKE CONFIDENT ASSERTIONS” (v.7b). They lack “understanding,” which means that they are IGNORANT of the truth, they don’t know any better. They seem to be bold with what they say (they make “confident assertions”), but they do so in ignorance.
Paul has voiced his perception of those who desire to teach the law, but, up until this point, has said nothing about the law itself; here, though, Paul takes time to voice his view of the law: “Now we know that the law is good, IF ONE USES IT LAWFULLY” (v.8) Although the English Standard Version translates the word “de” as “now,” a better translation of this word would be “but.” The reason why I stop to make this point is because “but” shows contrast, whereas the word “now” shows a time shift. I don’t think Paul’s point is to move on to a new subject, because he’s just talked about the teachers of the law. Therefore, to use the word “but” is to contrast the law from those who speak of it. The speakers are doing that which is bad (although ignorant of it), but the law in its essence is GOOD—if a person uses the law properly, or RIGHTLY.
Verses 9 and 10 show the groups of people that the law exists for. But the one that gets me the most is when Paul says at the end of verse 10, “and WHATEVER ELSE IS CONTRARY TO SOUND DOCTRINE…” There are so many other things that count as ungodliness, but Paul uses this one phrase to include all those things he doesn’t explicitly mention.
This is the only discussion of the Law Paul deals with in chapter one. However, chapter one serves as an important marker for the rest of the book. We seem to find that these first eleven verses of the FIRST chapter of the book are permeated with discussion surrounding false doctrine. The problem is, I see nothing in chapter one that deals with women who desire to teach who don’t know their place, or who are rebelling against God’s good order by DESIRING to teach. In addition, complementarians are stuck in their deception; for, since they acknowledge that women were not teaching in the church, they have to acknowledge that women are included in those who “desired” to be teachers of the law. It’s funny, but why would these women clamor for something that they weren’t ever supposed to aim for in the house of God IF women not teaching was a universal rule in all the churches?
I will cover the rest of the chapter in the next post. But the issue of women is one that will get tackled as we go along.
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