The Bible Affirms All People (1 Timothy 1)
- Elaine R Kelly
- Jun 7, 2023
- 14 min read
Updated: Jun 14
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 6 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 3-4, the writer discusses qualifications for church leadership
My article on 1 Timothy 5-6 discusses righteousness, not gender, as a qualification for a church office.
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 1:1-2: Who and When
The letter opens by identifying Paul as the author and his spiritual son, Timothy, as the audience. Today, the majority of scholars doubt that Paul actually wrote the letters to Timothy and Titus (1). These three letters are often grouped together and called pastoral letters because they are addressed to people with pastoral oversight of churches.
There are aspects of these letters that are not consistent with Paul's authentic letters. The Authentic letters of Paul (in order they were likely written): Galatians, 1/2 Thessalonians, 1/2 Corinthians, Romans, Philippians, Philemon, Colossians. Ephesians remains debated.
1️⃣First, the vocabulary and writing style differ from those of Paul's authentic letters. More than one-third of the vocabulary is not in Paul's other letters(2). These letters use vocabulary that second-century writers widely used. 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 died in the first century. The pastoral letters were not listed in the biblical canon until after 170 AD(3)
2️⃣Next, the pastoral letters reference church structures and titles that were not in place until the late first century or early second century. In Paul's authentic letters, there is no reference to the office or title of overseer (bishop), deacon, elder, or the Office of Widows. The pastoral letters indicate an organized church hierarchy that came later.
Instead, Paul refers to leadership according to gifts given by the Holy Spirit. The lists of spiritual gifts are found in Romans 12:6-8, 1 Corinthians 12:7-10, 28, and Ephesians 4:11. These gifts of the Spirit are given for any believer, without reference to gender, to serve as a ministry co-worker, apostle, prophet, teacher, healer, speaker in tongues, and interpreter. In Paul's day, Christian assemblies were based in home churches, and women were often patrons, hosts, and leaders of churches in their homes (Lydia, Priscilla, Phoebe, Chloe, Apphia, Nympha). Paul commends many women working, serving, and leading (Romans 16).
3️⃣The pastoral letters uphold the Jewish division between circumcized and uncircumcised, Jew and Greek. In contrast, Paul eliminates these divisions based on class, citizenship, or gender for those who are "in Christ": Jew/Gentile, slave or citizen, sojourner or foreigner, woman or man (Galatians 3:28, Colossians 3:11, 1 Corinthians 12:13, Romans 10:12 ) (4). This unity in Christ is so important to Paul that he repeats a variation of it in most of his letters: all earthly divisions are broken by Jesus, and I would include gay or straight on this list.
"For he is our peace; in his flesh he has made both into one and has broken down the dividing wall, that is, the hostility between us, abolishing the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, and might reconcile both to God in one body[f] through the cross, thus putting to death that hostility through it. So he came and proclaimed peace to you who were far off and peace to those who were near, for through him both of us have access in one Spirit to the Father. So then, you are no longer strangers and aliens, but you are fellow citizens with the saints and also members of the household of God..." (Ephesians 2:14-19).
4️⃣The pastoral letters appear to support limitations on women and slaves (1 Timothy 2:11, Titus 2:5, 9). They seem to backtrack from the radical reformation that Paul proclaims in his authentic letters. Paul does not support the pagan Greco-Roman hierarchical codes; he refers to them and overturns them for those 'in Christ' For example, after Paul tells slaves to be respectful (Colossians 3:22) then flattens the hierarchy by telling masters to likewise respect their slaves since you and your slave both serve the Master in heaven (Colossians 4:1). After Paul tells all believers to submit to one another, as wives submit to husbands in the familiar pagan pattern, Paul reinvents the pattern by telling a husband to give his wife the same care he gives to his own body (Ephesians 5:21-30). 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 (1 Timothy 2:11, 3:2). In contrast, Paul gave advice to women on how to behave as they prophesied, spoke, and prayed at public, 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. Men redacted these manuscripts and excluded them from the canon of the bible 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. 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.
5️⃣Lastly, the pastoral letters appear to say that women are saved through bearing children (1 Timothy 2:15). 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). Paul supports believers who may be called to be married or unmarried; both are equal and valid paths.
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? Placing the date and time as potentially the early 2nd century gives us context for the debate and theology at the time of writing. Being written by someone other than Paul does not make them invalid, but can provide insight into the purpose of the writer and the possible reasons these letters to Timothy and Titus became part of the canon of the Bible.
1 Timothy 1:3-11 What Vices: Exploitative, 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 that his main priority in Ephesus is to instruct certain individuals not to spread false teachings. It is not primarily about orderly worship, church structure or church responsibilities.
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 and eliminates the need for the law.
The letter lists a few behaviours that show our hearts have not changed. Avoiding the vices on the list is not a path to salvation; it's a way of showing your existing faith.
Drawing from the Ten Commandments (Exodus 20:3-17), it lists vices or unrighteous actions including irreverence, murder, adultery, stealing, lying, giving false witness (perjury), and greed. Paul provides a list of vices in several places (Romans 1, 1 Corinthians 5-6, Galatians 5). These lists are not complete, exhaustive, or even the same as each other. They seem to focus on vices that disrupt the churches or harm the church's reputation.
The writer of 1 Timothy 1 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
What does the writer of 1 Timothy condemn? Being dominant or exploitative, abusive in intimate relations, whether by heterosexuals or homosexuals.
Whoremonger is a term meaning a dominant adult male sexually exploiting an adolescent boy (7). It can refer to a man using a male or female prostitute. Idolatry can apply to worshippers of Aphrodite, treating temple prostitutes as idols. Today, it applies to treating sex as an idol, insisting on a certain frequency, or expecting it to model pornography.
Effeminate refers to a male being passive in a same-sex encounter, being dominated or being 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).
Exploitation is a vice that includes men-stealers, referring to slavetraders, kidnapping, or human trafficking of adolescent boys as slaves for prostitution. The writer criticizes people who kidnap, steal people, take charge of prostitutes or use prostitutes. It does not place blame on the women or minors forced into prostitution. At the Ephesus temple of the goddess Artemis (8), there is evidence that young boys were temple prostitutes or enslaved at brothels. Artemis was a Greek goddess who was a virgin and who protected women in childbirth. There's no evidence of female prostitutes among Artemis worshippers.
Uncontrolled Lust: The writer seems to be calling out lustful men who lack self-control and sexually abuse (9) or exploit boys or prostitutes. In the first century, same-sex activity was considered the result of uncontrolled lust. They did not conceive of two persons of the same gender being in an equal and loving relationship, but of a man showing his dominance in sex acts with a passive female or a young boy. There was no understanding of sexual orientation being part of how a person is created.
Why is Homosexuality on the Vice List?
Perhaps it is easier for Christians to condemn a minority than to see that it condemns a majority. It is easier to point a finger at homosexuals and ignore the condemnation of heterosexuals who use sex for dominance, exploitation, human trafficking, prostitution, or pornography. Instead of calling homosexuality a sin, we could help the church and society by calling out sexual exploitation and abuse.
What if Paul does not condemn or even address homosexuality between faithful, consenting, monogamous partners? What if translators bowed to social norms and inserted "homosexuality" in place of what Paul was actually condemning?
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 exploitative, 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.
A: Anti-Gay: Oppose sexual orientation and activity both as sins, calling it a choice and portraying it as an immoral lifestyle. Supports conversion therapy.
B: Welcoming: Call LGBTQ+ a sin similar to greed, gluttony, stealing, or lying. Expect LGBTQ+ to repent and stop all same-sex practices. LGBTQ+ may be restricted from full participation in communion or worship.
C: Accepting: Acknowledge that homosexuality is not a sin; it's the way God created you. However, claiming same-sex activity (acting in accordance with your orientation) is a sin. Oppose gay marriage. Permit a celibate homosexual to participate in communion and worship leadership.
D. Affirming: Neither same-sex orientation nor same-sex activity is a sin. Both homosexuals and heterosexuals are called to be moral and faithful to their partner.
1 Timothy 1:12-20
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, admit the list of vices is for all Christians, then ask God to change our hearts, thank God for showing us mercy, and extend God's love and mercy to others.
The writer charges Timothy to fight the good fight, having faith, and a good conscience in accordance with the prophecies made earlier when they laid their hands on him and commissioned him for ministry. Rejecting our good conscience can shipwreck our faith. We would do well to listen to our good conscience, which tells us to reconsider any restriction on an LGBTQ+ person that is not placed upon a straight person. God does not show preference or favouritism, and we need to end discrimination, break the walls of division, and show love and respect for all people.
1 Timothy 2: Stop Arguing and Showing off, Let a Woman Learn, Comfort her
Check out my post on 1 Timothy 2, where I explore a myriad of views on the meaning of this disputed passage that seems to prohibit a woman from teaching or usurping authority. The writer instructs three groups: men who are arguing, women who are displaying wealth, and one woman who is teaching incorrect doctrine.
Dr. Lynn Cohick explains that the writer tells Timothy not to permit a woman to teach until she learns; let her learn the correct doctrine so she will not be vulnerable to false teachers.
Tom Barker explains how Discourse Analysis supports an egalitarian view of 1 Timothy 2.
Dr. Cynthia Long Westfall explains that 1 Timothy 2 is not providing instructions for a worship service but for a private situation, likely a wife afraid of childbearing who needs to be comforted that God will keep her as long as she and her husband remain loving and self-controlled.
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. The writer says the overseer must be the husband of one wife, which is an expression meaning faithful in marriage, whether a man or a woman. The church leader must be able to manage their own household well, which also does not exclude women. Several women in the Bible are called heads of the house, including Lydia, Nympha, Phoebe, and Martha of Bethany.
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. The first-century Christian sect Encratites (meaning "self-controlled") practiced celibacy, vegetarianism, and abstaining from alcohol. This sect seems to be referenced in the letter, which names these 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.
The writer 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. He reminds Timothy to use his gift, and all believers to use our God-given gifts to bear good fruit.
1 Timothy 5: Women and Men Are Both Responsible
My post on 1 Timothy 3-6, explores the writer's instructions and responsibilities to various sub-groups in the congregation: older men, younger men, older women, and younger women. This letter seems to refer to the Office of Widows, a church office for women that was equivalent to the Office of Elders for men. Widows included virgins and unmarried women, and they served communion and officiated baptism. The Office was repealed in the sixth century.
The writer acknowledges women who manage their households, have assets or income and are not under the care of a male guardian. Female and male believers are held equally financially responsible for providing for their relatives (1 Timothy 5:8 and 16). Those who work should be paid, as workers deserve their pay.
1 Timothy 6: Run to Righteousness
In my post on 1 Timothy 3-6, I discuss the final instructions to various groups in the church: older women (widows), younger women, elder men, and slaves. At this point, we can contrast this letter with Paul's authentic letters, where 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(Colossians 4:1, Ephesians 6:9, Philemon 1:15-17). I 1 Timothy, the instructions t slaves are not followed with corresponding instructions to masters to serve their slaves. In Paul's authentic letters, he instructs believers to serve one another, uplifting those in powerless positions and likewise lowering those in positions of power.
1 Timothy closes by telling Timothy to be alert for false teachers or any teaching contrary to what Paul wrote earlier. A sign of a false teacher is that they are greedy for money, making money their goal. The writer warns not to put hope in earthly wealth; the love of money is the root of evil. Timothy is to run away from godless discussions and false teachings, and instead run towards righteousness, faithfulness, and holiness.
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 to 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 exploitative 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 when selecting good church leaders. It does not prohibit anyone from leading or speaking based on gender. Paul has mentored Timothy and commended women as co-workers. Women and men are both called to act on God's call in their lives. The letter encourages women and men to be good managers of wealth, taking care of one another 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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