The main idea of 1 Timothy is to encourage Timothy to recognize faith and godliness in others when selecting people to serve in ministry. He is to be an example of consistent faith and good conscience, to exercise his spiritual gifts, and to exhort believers to live in a way that credits the community's reputation. The Bible affirms all people.1 Timothy 1 does not tell us to judge and divide people but to stop exploiting other people.
This is post 1 of 5 on the pastoral letters to Timothy and Titus, examining scholarship and showing these letters do not exclude women from being church leaders.
In this post on 1 Timothy 1, the writer says to stop exploiting others.
In 1 Timothy 2. the writer corrects false doctrine and comforts a woman afraid in childbirth
In my post on 1 Timothy 3-6, the writer discusses qualifications for church leadership
I discuss how all Scripture is inspired in my post on 2 Timothy.
In Titus, the writer again warns of false doctrine, explaining that true doctrine leads to godliness. Check out Titus here.
1 Timothy: Who and When
The letter opens identifying Paul as the author and his spiritual son Timothy as the recipient. Today, the majority of scholars doubt that Paul actually wrote the letters to Timothy and Titus (1), pointing to some aspects of the letters that do not reflect Paul's authentic letters. These three letters are often grouped together and called pastoral letters because they are addressed to people with pastoral oversight of churches.
First, the vocabulary and writing style are different from Paul's authentic letters. More than one-third of the vocabulary is not in Paul's other letters(2), yet this vocabulary was widely used by second-century writers. For example, the term knowledge [gnosis] in 1 Timothy 6:20 was used in the second-century debate about salvation by divine gnosis or knowledge, yet the Apostle Paul may have died around 65 AD.
Next, the pastoral letters reference church structures and titles not in place until the late first century or early second century, well after Paul's death. In Paul's authentic letters, he refers to leadership according to gifts given by the Holy Spirit to serve as ministry co-workers, apostles, prophets, and teachers. Paul does not refer to offices or titles such as overseers, deacons, and elders.In Paul's day, Christian assemblies were based in home churches, yet the pastoral letters indicate an organized church hierarchy that came later. The pastoral letters are not listed in the biblical canon until after 170 AD(3)
The pastoral letters uphold the Greco-Roman pagan hierarchies and limitations on women and slaves. In contrast, in Paul's authentic letters, Paul refers to the pagan hierarchal codes limiting women and slaves, and he overturns them for those 'in Christ' (Galatians 3:28, Colossians 3:11, 1 Corinthians 12:13) (4). For example, after Paul tells slaves to be respectful, he flattens the hierarchy by telling masters to likewise respect their slaves as brothers, keeping in mind that both serve the Master in heaven. After Paul tells all believers to submit to one another, as wives submit to husbands in the familiar pattern, Paul reinvents the pattern, by telling husbands to give wives the same care that they give to their own bodies. Paul's instruction echoes Jesus's instructions to do to others what you would have them do to you (Matthew (7:12). Restrictions based on class or gender seem to conflict with this golden rule.
The pastoral letters seem to prohibit women from ministry, while Paul gave advice to women who were speaking, praying, and prophesying in communal gatherings. Paul said a woman should have authority over what she wears (1 Corinthians 11:10). Paul commended female co-workers in ministry and leaders of church communities (Romans 16, Acts 16:13-15, 40, Acts 18:19-21). According to Ally Kateusz, early manuscripts showed Paul and Timothy commissioning women to preach and baptize, but these were redacted to hide records of the preaching of female apostles like Thecla and Irene (5). Kateusz suggests the pastoral letters could have been part of the late first-century debate about women (6) in ministry and leadership, written to combat records that Paul and Timothy supported women in ministry.
Lastly, the pastoral letters appear to say that women are saved through bearing children. In contrast, Paul's authentic letters repeat that salvation comes through faith, not by any human action (Romans 3:28, Ephesians 2:8-10, Galatians 2:16, Philippians 3:9). While the pastoral letters appear to say that women must not teach or have authority over men, the authentic letters show Paul commending women in church leadership. Scholars debate why Paul's letters disagree: did his thinking change over time or do the pastoral letters mean something other than what first appears.
Being written by someone other than Paul does not make them invalid. Regardless of the author, the letters to Timothy and Titus are part of God's word in the canon of the Bible. Placing the date and time as potentially the early 2nd century gives us context to the debate and theology at the time of writing.
1 Timothy 1: Stop Exploitive, Abusive Behaviour
The letter is addressed to an individual, not the whole assembly of believers, it deals specifically with issues Timothy is facing in his role leading the church in Ephesus. The writer opens by reminding Timothy his main priority in Ephesus is to instruct certain individuals not to spread false teaching. It is not primarily about orderly worship, church structure and responsibilities for all churches.
The letter criticizes false teachers who are focused on godless myths, genealogies, and obedience to laws. The Law isn't needed for the righteous but for the unrighteous. When our faith changes our hearts, it changes our behaviours. The letter lists a few behaviours that show our hearts have not changed. Drawing from the ten commandments (Exodus 20:3-17), it lists unrighteous actions including: irreverence, murder, adultery, stealing, lying, giving false witness (perjury), and greed.
The writer varies the list, adding "whoremongers, sodomites, men-stealers, liars' (1 Timothy 1:9-10 Young's Literal Translation of 1898 (4)). It seems to copy from Paul's authentic letter to Corinth, which lists whoremongers, idolaters, adulterers, effeminate, sodomites, thieves, and covetousness (1 Corinthians 6:9-10 Young's Literal Translation (4)). Recent translations have used the word homosexual on this list; let's look at why that may be incorrect.
Homosexuality is not on the list of unrighteous actions
The list of unrighteous actions condemns exploitive, abusive behaviour as immoral - whether by heterosexuals or homosexuals. Whoremonger is a term meaning an adult male sexually exploiting an adolescent boy (7), or the dominant partner in using a prostitute. Idolatry can apply to worshippers of Aphrodite treating temple prostitutes as idols or it can apply today to treating sex as an idol. Effeminate refers to a male being passive in a same-sex encounter, being dominated or used like a female. Sodomy is connected to violent rape and gang rape of boys or men (Genesis 19:4-7, Judges 19:22-23). In ancient history, it was unrighteous to rape a male but acceptable to take advantage of females (Genesis 19:8, Judges 19:24). The writer lists men-stealers, which likely refers to the kidnapping or human trafficking of adolescent boys as slaves for prostitution. At the temple of the goddess Artemis (8) in Ephesus, there is no evidence of women temple prostitutes, but it was common to enslave young boys at brothels. The writer does not place blame on the prostitutes, who were likely minors or women (not legal persons). Instead, the writer criticizes people who kidnap, steal people, take charge of prostitutes or use prostitutes.
The writer seems to be calling out lustful men who lack self-control and sexually abuse (9) or exploit boys or prostitutes. In 1946, for the first time (10), the ideas of whoremonger and sodomite were combined and the word homosexual was introduced to English translations of these passages. However, the ideas in the passages condemn exploitive, abusive relations, and not faithful, monogamous homosexuality. Perhaps instead of judging a minority, this passage judges the majority. Perhaps it condemns both heterosexuals and homosexuals who are promiscuous, sexually abusive or exploitive or are involved in child prostitution or pornography.
Paul, or an imitator of Paul, says Paul trusted Timothy with instructions because of prophecies elders made about Timothy when they laid their hands on him and commissioned him for ministry. The instructions are given to help Timothy hold faith and good conscience, not like others who have ruined their faith because they did not listen to their conscience. The writer expresses gratitude that God entrusted Paul with the gospel, strengthened him and considered him faithful and suitable for ministry even though he had a history of attacking followers of Jesus. God showed Paul mercy, and he became an example for others who want to receive God's mercy. "Christ Jesus came into the world to save sinners" and Paul calls himself the biggest sinner of all. Maybe we should imitate Paul's attitude, eager to thank God for showing us mercy, slow to call out the actions of others.
The remainder of 1 Timothy does not refer to sexual orientation and quotes from scholars below are not comments related to homosexuality.
1 Timothy 2: Stop Arguing and Showing off, Let a Women Learn, Comfort her
Check out my post on 1 Timothy 2. where the writer corrects false doctrine and comforts a woman afraid of childbirth. Reminding the reader of the goal of peace and godliness that will attract people to know God, the writer instructs three groups:
all men to stop the anger and arguing,
all women to stop displaying their wealth and instead display their good works,
one particular woman to learn the true message, stop teaching until she learns correct doctrine, not domineering another. Maybe she is bullying her husband into celibacy, not from a desire for control but from the terror of childbirth or a desire for piety.
The passage in 1 Timothy 2 says to let a woman learn correct doctrine so she will not be vulnerable to false teachers. It says to comfort her so she will hold her faith in Christ and not be afraid of childbearing. Some translations of 1 Timothy 2:11 say women generally (plural) where the original is singular 'a woman'. Paul says to let her quietly learn the correct doctrine so that she can defend herself from false teachers.
Who is 'they'? (1 Timothy 2:15)
"and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety." 1 Timothy 2:15 Young's Literal Translation
There is confusion on who "she" is in 1 Timothy 2:15. It may be:
women generally in 1 Timothy 2:11-12
the woman Eve in 1 Timothy 2:13-14.
an individual woman addressed in 1 Timothy 2:11-12
In my post about 1 Timothy 2, I look at the implications of these viewpoints. The first viewpoint conflicts with salvation by faith. The second specifies that women are saved by the birth of Jesus; it does not affirm that men and women are saved by the birth of Jesus. The third viewpoint is consistent with historic culture and context as well as Paul's other letters about salavation always by faith, and there being no difference for those who are in Christ.
In my book, The Sword: A Fun Way to Engage in Healthy Debate on What the Bible Says about a Woman's Role, flashcard 48 thrusts the Complementarian view that God put men in charge, and the Egalitarian defence that God put both in charge as co-rulers.
1 Timothy 3: Church Leadership
My post on 1 Timothy 3-6, explores what the writer says about qualifications for church leadership.
The writer quotes a saying that if anyone longs to be a church overseer, it is a noble goal (1 Timothy 3:1). Women are only excluded from roles as priests, pastors, bishops, and overseers when we translate the Greek word meaning "all humans" or "anyone", as "men" or use a male pronoun. Marg Mowczko points out that there are no words in Greek indicating that only men can be overseers (11) or church leaders.
The writer says the overseer must be blameless, the husband of one wife. The original 'man of one woman', if taken literally, would mean no single or remarried men could be overseers, bishops, or elders. In ancient Rome, a widow who did not re-marry was called the ‘wife of one man’. Realistically, 'man of one woman' means 'faithful in marriage' or faithful if they are married. The church overseer should see that their children are obedient and respectful. This does not mean an overseer must have children, but if they do have children, their children should behave responsibly. Both the mother and the father are responsible for raising their children.
The church leader must be able to manage their own household well (v. 4), which also does not exclude women. While most households had a male in charge, women were not excluded. Several women in the Bible are called heads of the house, including Lydia, Nympha, Phoebe, and Martha of Bethany. Paul tells women to be good household managers later (1 Timothy 5:14). Nijay Gupta, in Tell Her Story, reports that approximately 25% of households in the first-century Roman world were managed by a woman.
In my book, The Sword: A Fun Way to Engage in Healthy Debate on What the Bible Says about a Woman's Role, I show the Complementarian argument that deacons must be men and the Egalitarian view that deacons must be righteous.
In my book The Sword: A Fun Way to Engage in Healthy Debate on What the Bible Says about a Woman's Role, flashcard 43 thrusts the Complementarian view that an overseer must be a man, while the Egalitarian defence is that an overseer must be faithful in marriage (if married).
My biblical fiction, Forgotten Followers from Broken to Bold, tells stories of women in the Bible who were leaders at home and in the community. It shows women as faithful and devoted disciples, patrons, and apostles. It sets an example for women and men today to be free to follow God's call for their lives.
1 Timothy 4: Godly Training Has Double Value
Again, the writer reminds Timothy that some will abandon their faith and follow false teachings from those who do not listen to their good conscience. Paul mentions several false teachings:
forbidding marriage and promoting virginity or celibacy, possibly referring to the woman in 1 Timothy 2.
telling people to abstain from certain foods and observe Jewish dietary laws. Paul says God makes all things good through prayer (1 Timothy 4:1-5). Jesus said people are not made impure by the food that goes into their mouths but by the words that come out of their mouths (Matthew 15:11). You can tell a good teacher not by their gender, but by their words and actions, the fruit of their heart (Matthew 7:15-20).
Paul quotes a saying that physical training has some value, but godly training has double value, both in this life and in the afterlife (1 Timothy 4:6-10).
Paul encourages Timothy to teach the truth entrusted to him, setting an example in word and conduct, and not letting anyone look down on him because of his youth. He reminds Timothy to use his gift, given through prophecy when the elders laid their hands on him. All believers are likewise called not to neglect our God-given gifts, but to use them to bear good fruit.
1 Timothy 5: Women and Men Are Both Financially Responsible
Now, the writer gives specific instructions that Timothy treat the gathering of believers as his own family. Treat older men with respect, as if they were your father, treat younger men as brothers, older women as mothers, and younger women as sisters.
Older Widows: Recognize those who are in need. The widow who is really in need puts her hope in God and is celibate, fully dedicated to Christ. These widows should do good deeds, show hospitality, wash others' feet, and help those in trouble. If a widow has children or grandchildren, they should take care of their own family. Anyone who does not provide for their relatives is worse than an unbeliever (1 Timothy 5:8). Women and men are both financially accountable to God for their money management. These older women may have been church elders. They may have been an early beginning to a woman dedicated to spiritual leadership such as a nun or an abbess.
Younger Widows: Do not have them take a vow of celibacy because they may later want to marry and break their pledge. A young widow may learn to be lazy, spreading false myths or gossip from house to house, turning people to follow Satan. It would be better for them to remarry, have children, and manage their households so that they won't give a reason for our opponents to slander believers.
The writer acknowledges women who manage their own households, have assets or income and are not under the care of a male guardian. If a woman is taking care of widows, she should continue to do so, freeing the church to help the widows who are really in need. Female and male believers are held equally financially responsible for providing for their relatives (1 Timothy 5:8 and 16). In my career as a financial advisor, I saw it is essential for women to be educated in managing assets, investments, income and budgets. Those who work should be paid, as workers deserve their pay.
1 Timothy 6: Run to Righteousness
Those who are slaves should respect their masters so that our teaching won't get a bad reputation (1 Timothy 6:1-2). This statement does not apply to wives obeying abusive husbands for the sake of the church's reputation. Wives are not slaves to husbands; in fact, women were often masters in charge of slaves and servants. Paul states otherwise that for those who are 'in Christ', there is no longer male and female. The goal is to keep God's name honoured and not reviled by unbelievers. It is better for the reputation of the Christian church to condemn abusers than to protect them.
In Paul's other letters, he refers to the Greco-Roman code of slaves obeying masters and immediately reforms it, saying that for those 'in Christ', masters likewise need to respect their slaves as brothers, since both serve the true Master in heaven (Colossians 4:1, Ephesians 6:9, Philemon 1:15-17).
However, in 1 Timothy 6 and Titus 2, the author seems to be telling slaves to obey their masters without a corresponding instruction to reform a master's behaviours towards slaves. This change could indicate the writer is not the Apostle Paul, or it could show a change in thinking from the early to the late first century. If a slave treated a Christian master as a brother, it does not mean disprespecting them or disobeying. Our work ethic glorifies God. In his other letters, Paul tells all believers to work heartily, as for the Lord and not for human bosses (Colossians 3:23)
The letter tells Timothy to be alert for false teachers or anyone teaching something that doesn't agree with what Paul has entrusted to Timothy. False teachers think they will gain money from godliness, but true gain comes from godliness and contentment. Those who want to get rich fall into temptation. The love of money is the root of all kinds of evil and some have turned away from the faith because making money has become their goal (1 Timothy 6:3-10). Tell the wealthy not to put their hope in their earthly riches but to hope in God who provides everything. Tell them instead to be rich in good works and generous with others. This mirrors James in telling us to show our faith through our actions (James 2:17). It also echoes Jesus in telling them to build up treasure in heaven (1 Timothy 6:17-19).
Timothy is to avoid godless discussions and false teachings, which can lead people away from the faith. Timothy is to run away from such things and instead run towards righteousness, faithfulness, and holiness. Timothy is reminded of his confession of faith in front of many witnesses to motivate him to obey what he has been taught (1 Timothy 6:11-16). The writer tells Timothy to protect the teachings that have been handed to him in and turn away from ideas that are falsely called knowledge (1 Timothy 6:20-21).
I examine Titus here. We learn in Titus that an elder's responsibilities are to hold to the true message, encourage believers, and refute false teaching.
Conclusion
In summary, this is a private letter to Timothy, who is in charge of the church in Ephesus. It may have been written after Paul's death, by a follower of Paul. It says to be alert for false teachers and remember Paul's teaching. Avoid discussions that can lead people away from the faith and run to things that lead to justice, faithfulness, and holiness. False teachers think they will gain money from godliness and have made money their goal. Paul says to be rich in good works and generous with others. This mirrors James in telling us to show our faith through our actions (James 2:17). It also echoes Jesus in telling them to build up treasure in heaven (1 Timothy 6:17-19).
It opposes sexually exploitive or abusive behaviour by heterosexuals or homosexuals. It encourages women to learn correct doctrine so that they are less vulnerable to false teachers and alleviates a woman's fears of childbirth and temptation to turn to Artemis for safety. It gives many characteristics to watch for in selecting good church leaders. It does not prohibit anyone from leading or speaking based on gender. Timothy has travelled with Paul and been mentored by Paul and knows that Paul commends women as co-workers. Women and men are both called to act on God's call on their lives. It encourages women and men to be good managers of wealth, taking care of widows, and managing their households. It encourages Timothy to live in godliness, to stop the community from spreading false doctrine, and to teach them to live in godliness.
Sources:
Elaine Ricker Kelly Author is empowering women with historical fiction about women in the Bible and early church and Christian blogs about women in leadership, church history and doctrine. Her books include:
Forgotten Followers from Broken to Bold, Book 1 (2022)
The Sword A Fun Way to Engage in Healthy Debate on What the Bible Says About a Woman's Role (2023)
Because She Was Called: from Broken to Bold, Book 2, A Novel of the Early Church, imagines Mary Magdalene's trip to testify before the emperor (2024)
Walk with Mara on Her Healing Journey: 21 Steps to Emotional Resilience (2024)
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