In my critical review of Women in the Church, edited by
Kostenberger, Schreiner, and Baldwin, it was asserted
that, “All the contributors are convinced that 1Timothy
2:9-15 prohibit women from teaching or exercising
authority over men in the church (10).” To build this
argument Baugh begins with an essay discussing the
historical and cultural background surrounding the text.
To refute the arguments of a “feminist” Ephesus and a
cultural environment dominated by the worship of the
goddess Artemis Ephesia, he makes the point that the city
was founded by a Greek hero named Androclus and not the
Amazons. The cultural heritage was Greek and in Paul’s
era the political climate was Roman, not feminist. He
makes his argument by outlining the political structure
and organizations of Ephesus was run by male dominated
leadership and that the supreme control of the Artemisium
was exercised by civil magistrates and Roman governors,
who happen to be all males.
Furthermore, Gordon wrestles with the genre of 1Timothy.
He substantiates that it is an epistolary genre, which
addressed a specific issue at a particular location. The
issue was false teachers deceiving followers and
primarily women in Ephesus. However, he concludes that
the specific issue at this particular location does not
negate the transcendence of the principles of the text
and that Paul’s prohibition of women’s role in the church
is grounded in the creation account in Genesis
establishing divine order and not the specific issue or
imprisoned to the particular location. Additionally,
Baldwin gave some profound insight on the hapax
legonmena, authenteo, and the effects of the limitations
of words studies and methodologies of word studies. He
concluded that the meaning of authenteo is “to assume
authority over” opposed to “to control or domineer.”
Kostenberger furthers this train of thought with his
insight on the syntactical effect on sentence structure
in verse 12. He examined syntactical parallels in the
New Testament and in extrabiblical literature. His line
of reasoning was center around the word oude and whether
or not the two issues in verse 12, the teaching or
assuming authority over a man, could be viewed positively
or negatively. Schreiner then invites the reader into a
dialogue with scholarship on the passage 1Timothy 2:9-15.
He favors the historical view, which asserts that women
should not minister in the positions of pastor, elder, or
overseer. He opposes the progressive position, which
argues for indiscriminative roles of women in the church
and leadership. He argues that the progressive position
is exegetically unpersuasive. Yarbrough strengthen
Schreiner’s position with his work on the hermeneutics of
the same passage. He argues that the exegesis of a text
must be strengthened with healthy hermeneutics to
establish the contemporary significance of the text. “We
must permit the message to convey to the reader the
signification that inheres in the original document and
that the author intended to pass on (159). Finally,
Brown concludes the essays with an exploration of the New
Testament divided against itself. The basis for his
argument is that 1Tim2: 9-15 and Galatians 3:29 would be
at odds if the egalitarian position was to be determined
as relevant. In sum, they are conclude that the passage
in 1Timothy 2 should be interpreted in light of God’s
established creative order in Genesis and his
distinctions between the role of women and men in
society.
Jouette Bassler in Adam, Eve, And the Pastor asserts that
the author (whom she deems as the pastor) of the passage
in 1Timothy 2 makes reference to the Yahwestic account of
creation in Genesis 2 with the presupposition that all
recognize the primacy and the superiority of the first-
born in creation, being Adam. Therefore, a woman
teaching or exercising authority over a man is breaking
the divine order in creation by God. She further
supports her claim by mentioning that the emphasis was on
the deception of Eve was practical for the “pastor”
because of the Sitz im Leben of the epistle. She then
gets into typology by making parallels with Eve being
deceived with the false teachers who were being deceived
and deceiving the daughters of Eve in the church. Adam
was a type of the male leadership who was not deceived
and she even compared Timothy to the guarding cherub who
was left to guard the tree of life when Adam and Eve were
cast out of the garden. Likewise, she presupposes that
the reference to child bearing was to refute the ascetic
teaching against marriage. She favors that the
prohibition in 1Timothy 2: 9-15 was due to the specific
situation in Ephesus.
I agree with the historic view on the interpretation of
the passage in 1Timothy 2. I agree with the syntactical
analysis concerning the two issues of teaching or
assuming authority over a man as positive because of
there are two different Greek words, one translated as
teaching a different doctrine and the other as teaching.
I as believe in the PE’s being a manual for church
structure and leadership today as it was in the first
century. I also agree that our interpretation of the
text should have sound hermeneutics. However, I also
believe that the hermeneutic of suspension cannot be
negated. I believe that the specific situation and
location plays a significant role in how we interpret
this passage. I believe that the reference in the text
has to do with husband and wife not male and female. My
line of reasoning lies in the exegesis of Genesis 2 and
that Adam and Eve were husband and wife not just male and
female. Finally, why has Genesis 1:26 not come into play
with this interpretation? It is clear that God created
Adam or mankind in his image and said let them have
dominion. Therefore, I conclude that God declared that
they should have dominion over the animals not another
human being until after the fall.
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