August 4, 2014 1st Timothy Chapter 2

1st Timothy Chapter 2

Originally posted Tuesday, September 23, 2008

1st Timothy, Chapter 2:1-15 In instructions Concerning prayer

In Rom. 13:1-7 Paul writes about the Christian's attitude of respect toward governing authorities. He bases this on the ancient Jewish view that leaders and the boundaries of this territories were decided and appointed by God. Therefore, to show disrespect or to be disobedient is, indirectly, disrespect and disobedience directed toward God. In this chapter of 1st Timothy the author urges a similar approach. "Supplications, prayers, intercessions and thanksgivings" are to be offered not only on behalf of all humanity, but for everyone including kings and those in "high positions" (province governors, prefects, city magistrates, etc.). The purpose is to maintain good relationships with fellow citizens and the worldly institutions of government so that the church will not be seen as a threat to or socially disturbing element of society and the Roman penchant for good order. The Church understands government in general to be part of the "principalities and powers," under the influence of the "powers of the air." They have no confidence in the nobility or morality of government. the Church simply wants to live in peace and quiet, in "godliness and dignity." We will recall that Paul had an added evangelistic motive for such Christian behavior. He wanted the members to be a model of moral and ethical behavior, expressing and displaying a Christ-like love for one another, in the spirit of kindness and concern for one another. In other words, the Church as he  understood it should be seen differently in comparison to the ways of the world to such a noticeable degree that those outside would be drawn to it. This was, as Paul learned, the reason why Synagogues were so successful in attracting Gentiles who were drawn to the ethical/moral center of Jewish communities as well as the religious novelty of strict absolute monotheism.

The idea of modeling godly behavior for evangelistic reasons is also expressed by this author. He confirms that this is "acceptable in the sight of God" who desires all humanity to turn and be transformed by the "knowledge of the truth." In vss. 5-6 he uses a creedal statement as a "because" statement. What he (and God) wants everyone to understand, over against pagan society, is that there is but one true God and one true mediator of God's salvation between this God and humanity, Christ Jesus. He is the one who died on humanity's behalf, attested (revealed) "at the right time." The "right time" is, for the writer, the present age which he understands to be coming to an end. The belief that Christ "gave himself as a ransom for all" is important for its universal application. Against the Reformation argument of whether or not those who are saved were predestined by God to be part of the elect, this phrase affirms that salvation is available to all who have faith not just to a select group.

As an elaboration of the salutation (vs. 1) the author qualifies his credentials as an apostle as a "herald" and a "teacher of the Gentiles in faith and truth." The addition is meant as a criticism of those who "promote speculations rather than the divine plan" (1:4). Since the letter was addressed to Timothy, the writer means to establish Timothy's authority to be the same as Paul's would have been to teach the "faith and truth."

The writer's initial theme of prayer being offered for everyone turns to instructions for community worship. He expresses these instructions as "His desire" and not "from the Lord" or "in the name of the Lord" as appears in Paul's letters. In all communities under his authority prayer is to be offered "lifting up holy hands" in supplication to God. Worthy prayer is made with the mind free of "anger and argument."  The rest of the content of  this passage makes it clear that what he "desires" is a reflection of culture in which the women's place is more strictly defined by a household code that is far removed from Paul. Women's clothing, accessories and hair style are to be in keeping with expected modesty and decency, no doubt defined by a male leader. The women's better adornment will be good works as befitting their status as believers. In worship a wife "learns in silence with full subjection," raising no challenge to male authority. It naturally follows that women are not to be permitted to teach or to have any authority over a man. The author's reasoning for this subjugation which is not modified in any way by mutual love and respect, is based on Eve's secondary appearance from Adam. He was created first and she second, giving her the lesser status. Her status is justified post facto by her having been deceived into becoming the transgressor while Adam was not deceived and did not become a transgressor. It is interesting that the author has ignored the Genesis' recognition of the mutual transgression and expulsion of both Adam and Eve. Here it is all the woman's fault. Of course, there is the opportunity of redemption for the woman. The writer allows that through bearing children the woman can be saved. Yet even that is conditional. Ignoring the teachings of the exilic prophets who declared that neither parent nor child is responsible for the sin of the other, a woman's salvation is dependent upon her children's continued Christian "faith and love and holiness, with modesty. With a certain degree of justified cynicism one might conclude that the male leadership of the church was using the submission of women as a way to bring the church into conformity with the surrounding cultural norms. By doing so they abandoned the best of Paul's understanding of equality in Christ and ceased to honor the God and the Christ Paul taught.

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 Note:

1) The concept of Christ giving himself as a "ransom" is one of several theories of atonement found in the New Testament. Each of them has its' proponents and detractors. None of them do justice to the mystery of the cross and are often more a distraction which dissuades seekers from taking a closer look at Christianity. There are certain events such as the cross which defy empirical examination. While the cross is a well attested event of history its' "truth" is available only in metaphor. Perhaps Paul came as close as anyone when he described the cross as the farthest extremity of obedience in which the one gives all that can be given to the many, not out of compulsion or the will of another, but because it is the right thing to do. As John says of Jesus, "No one has greater love than this, to lay down one's life for one's friends." This is the extremity of obedience to what is right when what is right is the greater cause of God.

2) The mention of expensive clothing, pearls, gold jewelry and well coiffed hair styles indicates the presence of upper class wealth in the community. This rule may reflect a concern for class distinctions in a worship environment, setting one group apart by appearance thereby contributing to resentments and snobbishness.