Pressing On

with THE WORD

A study of the Scriptures to discover who God is, what He is like, and how to partner with Him now.

Filtering by Tag: authority

Women and church leadership (part 1)

When dealing with difficult passages, we need to remember three rules:
1.   Context is key.
2.   We interpret a passage we are unsure of in light of passages we are certain of.
3.   We let the author speak for himself

Much of Paul’s letter to Timothy talks about rebutting and correcting false teachers that were influencing the church in Ephesus.  He addresses topics and groups within the church that were being swayed by these teachers, including marriage, food, wealth, men, women, and church leadership.  In this next passage, Paul takes a moment to address the question of women in church leadership.

1 Timothy 2:9-12
Also, the women are to dress themselves in modest clothing, with decency and good sense; not with elaborate hairstyles, gold, pearls, or expensive apparel, but with good works, as is proper for women who affirm that they worship God.

A woman should learn in silence with full submission.  I do not allow a woman to teach or to have authority over a man; instead, she is to be silent.

It’s statements like these, especially when taken out of context, that cause a lot of strife within the modern church.  However, before we dismiss Paul’s instructions as being old-fashioned or oppressive, let’s consider some context.

Paul’s direction here is for women who affirm that they worship God, and as such, this passage falls under the theme of the previous context.  Paul began this section with instructions for all believers.  He stressed the importance of living a quiet and tranquil life, one displaying godliness and dignity in such a way that our lives become a “walking witness” for the God we have a direct relationship with. 

Paul moves from how women who worship God present themselves publicly and then immediately moves to how she can be learning.  That may seem like an unusual transition, given the culture of the time.  There were not a lot of education options for women in the ancient world, as all of the formal teachings and instructions went to men.  When he says that a woman should learn, we can observe that Paul is counter-culturally giving the women of the church an equal opportunity with the men of the church to be learners of God’s Word.

Now let’s look at the ‘how’ a woman should learn.  The Greek word for silence doesn’t mean “not talking”; instead, it refers to someone with a stable quietness who doesn’t meddle in the affairs of others or act in an unruly manner.  Additionally, the Greek word translated as submission means to “rank under”.  Just like in military settings, rank has to do with order and authority, not personal superiority or inferiority.  In fact, the teaching style of the day held an expectation that a pupil would do all their learning with both of these two characteristics – silence and submission.  As such, Paul isn’t suppressing women here – instead, he is holding them to the same expectations as the male learners.

Understanding Paul’s word choice also helps us interpret why he says I do not allow a woman to teach or have authority over a man.  The verbs teach and have authority are both in the present tense, which implies a continuing ministry rather than a single instance of ministry.  Additionally, the word for have authority over is unique in comparison to the typical Greek word chosen to describe someone in a higher ranking position.  Instead, Paul is describing a woman who acts without accountability, who domineers as an absolute master within the church family.  By recognizing that the context immediately after this passage gives specific qualifications for church overseers and deacons, we begin to see that Paul’s prohibition here specifically addresses only the official teaching and ruling ministry of the church.

While the current cultural and educational settings would have been familiar to the Ephesian church, Paul doesn’t appeal to those cultural norms to justify his instruction.  Instead, he looks back to God’s initial creation: 

1 Timothy 2:13
For Adam was created first, then Eve. 

We’ll get deeper into Paul’s reasoning for referencing back to God’s initial design for the family in the next post.  And in the text that follows, we’ll observe that Paul gives specific criteria for the men who want to be in the overseer or deacon roles.  We’ll see that God’s standard for those roles is quite lofty, and that they carry the risk of significant punishment for those who mishandle the position.

For now, though, because we took the time to examine the text, can see that Paul’s direction isn’t some off-the-cuff, all-women-are-slaves-to-all-men kind of idea.  Paul is addressing a specific leadership situation within the church family.  His directions are not a prohibition on women leading in business, government, or even other sub-groups within the church family. 

Instead, we’ve discovered how this passage fits into the theme of this section in Paul’s letter to Timothy.  Proper dress, a right attitude, and orderly church-family leadership are all ways that Paul directs women to flesh out their part of all believers’ responsibility to lead a tranquil and quiet life, with both godliness and dignity.

Keep Pressing,
Ken

Praying for those in authority

Whom do you pray for?  When you petition God the Father, which person do you talk about the most?  Given that the average person prays about 8 minutes per day, that’s not a lot of time to discuss other people.

If I were to measure, from most to least, the time I spend on the people I talk to God about it, the list would look pretty close to – myself, my wife, my kids, my job, my extended family (sometimes), people in my church (occasionally), and then a rare ten seconds for people I don’t know who are dealing with circumstances that deep down I’m thankful I’m not personally going through.

Looking back on that list, I see a whole lot of me.  Myself, my wife, my kids, my life’s circumstances.  It’s low hanging fruit to bash myself for being so self-oriented toward God.  I’ve heard many preachers, when teaching about prayer, make the point that we’re too self-focused.

On the one hand, though, it’s hard to pray for people we don’t personally know.  We don’t know their issues and hang-ups.  We don’t know where they struggle, so it feels a little hollow to continually pray “God help them…with…their stuff”.  But just because it feels awkward or difficult seems like a flimsy reason to exclude those outside of my life’s circle from being brought up before the Creator of Heaven and Earth.

On the other hand, when I look back over my list and I look at the motivation behind the ‘me’ and the ‘my’, it comes down to the fact that I’m looking for peace in my life and the world around me that I know.  I desire for life’s events to go well.  I don’t mind the work involved, provided I can see that the outcome is beneficial.  Deep down, I long for the time when sin won’t derail what God made us to do, and I’m asking God for just a taste of that now.

So which approach is better?  Praying about my stuff (which I know all too well) or praying about other people’s stuff (which I don’t know hardly at all) ?  We could talk circles around these questions for quite a while and do nothing but increase our frustration level.

Perhaps instead of getting all twisted up about what we’re bringing to God in prayer, we should focus on what subjects God tells us He wants to hear about in our prayers.  Paul gave direction on what topics Timothy and the church in Ephesus should be bringing to God.  Remember, Ephesus wasn’t a ‘Christian’ city.  It didn’t have God-focused government.  Their history, laws, and business practices weren’t Biblically rooted.  It was a cosmopolitan metropolis with people from all over the known world passing through.  Their ideas of ‘higher powers’ in the world primarily came from Greek and Roman gods, Egyptian gods, pagan gods, and Jewish myths.

So, how does the one true God expect a Christian to pray in the midst of all that?

1 Timothy 2:1-2
First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for everyone, for kings and all those who are in authority

Paul tells Timothy that every subject we could possibly communicate to God – needs, discussions, interventions, and thankful acknowledgments – are all fair game when talking to God about our stuff and everyone else’s stuff.  But what I find interesting here is that Paul calls out a very specific group of people that the Ephesian believers shouldn’t forget to pray for – kings and all those who are in authority.

While I might pray that a certain candidate win an election, how long has it been since I petitioned God on behalf of President Obama?  Or prayerfully interceded on some issue between God and the President?  Or thanked God for something the President has done? 

But Paul didn’t just specify the top individual in a society as being the subject of our prayers, he said to pray for all those who are in authority.  Honestly, I don’t recall ever petitioning God on behalf of our town’s mayor or city council.  It’s very rare that I have asked God to send the gospel message to our county representatives or, for that matter, even the local school board.

Paul’s point is that those who have authority in our society need us to approach God on their behalf.  Paul is serious about this, too.  He’s urging believers to pray for leaders.

I think we’re going to need more than 8 minutes.

Keep Pressing,
Ken
 

Correcting bad teaching

When Paul sent his letter of instruction and encouragement to Timothy, the very first area he discussed had to do with Timothy’s authority in the church family.

1 Timothy 1:3-4
As I urged you when I went to Macedonia, remain in Ephesus so that you may command certain people not to teach other doctrine or to pay attention to myths and endless genealogies.  These promote empty speculations rather than God’s plan, which operates by faith.

Right away, we see that Timothy is in charge.  The Greek word Paul uses for command means to instruct, charge, or declare a message to others.  This word was often used by the gospel writers to describe Jesus’ teaching to both the crowds and to his disciples.  Paul wants Timothy to exercise his authority in the church at Ephesus, as evidenced by him using that particular Greek verb five different times in this letter.

Given the multicultural makeup of the city, its inhabitants, and their multitude of religious practices, the church would have been inundated with many competing ideas about who God is, what He is like, and how a relationship with Him is supposed to happen. 

Whenever Timothy would encounter these incorrect ideas about God, and the time came for him to command people not to teach these false ideas, it is easy to understand how tense of a situation that could be.  No one likes being wrong, and no one likes being called out for being incorrect – especially on something they are passionate about.

Oftentimes, when a person’s doctrine beliefs are discussed, there is a tendency for pride to creep in.  We fight in order to show that our understanding is right…rather than taking the humble route of wanting to make sure we are rightly aligned with God. 

That balance between humility and authority will be challenging for a leader, so Paul makes sure that Timothy understands where his motivation comes from:

1 Timothy 1:5
Now the goal of our instruction is love from a pure heart, a good conscience, and a sincere faith.

Timothy is to give commands because he genuinely loves the people he will be shepherding in Ephesus.  While Timothy’s instructions will be authoritative, they will be given for the people’s benefit. 

We need to correctly understand who God is and what He is like if we’re going to have a strong, life-giving relationship with Him.  As such, correcting false doctrine and false teaching is of paramount importance within the church family.  However, to be effective, the goal of our instruction must be love.

Keep Pressing,
Ken