[ All scripture references are from the New Living Translation — NLT ]
I am sure many of you will know what confirmation bias is — when we conduct a study that then confirms what we suspected was true before we started. Scientific studies go to great lengths to try and eliminate such biases. But I will readily confess to having confirmation bias when studying scripture. I will always presuppose that God is good, all the time, and that He always works in ways that show grace, mercy and love toward His creation. So when folks write or ask me to share my view of “difficult” scripture passages, I always discard interpretations that might suggest that God is making an exception to His revealed nature.
In that light a friend asked for my understanding of Paul’s pastoral instructions to Timothy who was leading the church in Ephesus. Few passages in the New Testament spark as much discussion as 1 Timothy 2:11–15. On a quick reading, Paul’s words can feel abrupt or even harsh. But when we slow down and remember who Paul is writing to, where they are, and what’s going on in their church, his tone and purpose become much clearer—and far more pastoral.
Ephesus was not only a tourist destination of the Roman Empire, it was a spiritually chaotic city where any and every whim and belief was tolerated and even encouraged. It was home to the temple and cult of the fertility godess Artemis (Acts 19), and the church there was being shaken by false teaching. Paul opens his letter to Pastor Timothy with a strong charge: “Stop those whose teaching is contrary to the truth” (1 Tim. 1:3, NLT). Myths, speculation, and distorted doctrine were spreading. This wasn’t a theoretical issue; it was actively disrupting worship and confusing believers.
So when Paul writes, “Women should learn quietly and submissively” (1 Tim. 2:11, NLT), it helps to notice something encouraging right away: he says women should learn. In a culture where women were often excluded from formal theological training, that’s significant. Christianity elevated women as disciples. “Quietly” here comes from the Greek word hēsuchia, which doesn’t mean complete silence. Earlier Paul urges everyone to live “peaceful and quiet lives marked by godliness and dignity” (1 Tim. 2:2, NLT). The word carries the idea of calmness or a settled spirit, not enforced muteness.
Then comes the line that often causes tension: “I do not let women teach men or have authority over them” (1 Tim. 2:12, NLT). Two Greek details matter here. First, the phrase “I do not let” (or “I am not letting”) is in the present tense. It most probably suggests a current directive in response to a specific problem, not a universal, timeless rule detached from context. Timothy is dealing with a crisis; Paul is giving immediate pastoral guidance tailored to the local situation.
Second, the word translated “have authority” is the rare Greek term authentein. Unlike the usual word for healthy leadership, this word often carries the sense of domineering or seizing authority. It can mean to overstep or to control in a harsh way. In the culture of Ephesus the high priestess of the cult of Artemis (Diana to the Romans) dictated all local policies and religious practices and beliefs, most of which were not only idolatrous but immoral. In a church already troubled by false teachers, Paul was most likely addressing a situation where certain individuals—likely untrained and influenced by error—were teaching in a disruptive or domineering way.
It’s important to read this alongside the rest of the New Testament. Women clearly played significant ministry roles. Priscilla helped instruct Apollos in sound doctrine (Acts 18:26). Paul commended Phoebe as “a deacon in the church” (Rom. 16:1, NLT). Deborah judged Israel (Judg. 4:4), and Huldah spoke God’s word to a king (2 Kings 22:14). At Pentecost, Peter declared, “Your sons and daughters will prophesy” (Acts 2:17, NLT). Any reading of 1 Timothy 2 has to fit with this broader biblical witness.
Paul then points back to Genesis: “For God made Adam first, and afterward he made Eve. And it was not Adam who was deceived by Satan. The woman was deceived, and sin was the result” (1 Tim. 2:13–14, NLT). Why bring this up? In Ephesus, false teachers may have been distorting the creation story. The cult of Artemis had their own supernatural creation myths and I think Paul returns to Genesis to ground the church again in God’s design. He reminds them of what happened when deception took root. Yet Scripture is clear that Adam bears responsibility for the fall (Rom. 5:12, NLT). Paul’s point is not that women are naturally more deceivable, but that stepping outside God’s order and truth leads to harm.
Verse 15 is famously difficult: “women will be saved through childbearing” (1 Tim. 2:15, NLT). This cannot mean salvation by having children because Paul consistently teaches that we are saved by grace through faith (Eph. 2:8–9). Many scholars understand this phrase to refer to “the childbearing”—possibly pointing to the birth of Christ promised in Genesis 3:15. Others see it as a reassurance that women, who might have felt marginalized or devalued, are not spiritually second-class in domestic roles. The key phrase is the ending: “assuming they continue to live in faith, love, holiness, and modesty” (1 Tim. 2:15, NLT). Faith always is, and still is, central.
So what does this mean for us today? Firstly, it reminds us that Scripture must be read in context. Paul was addressing confusion, false doctrine, and disorder. His goal was not to silence women permanently but to safeguard truth and ensure maturity before leadership. Second, it calls the church to cultivate humility in everyone—men and women alike. Leadership in the kingdom is never about grasping authority but reflecting Christ’s character.
From the beginning, men and women were created in God’s image (Gen. 1:27, NLT). In Christ, “there is no longer… male and female. For you are all one in Christ Jesus” (Gal. 3:28, NLT). Equality in worth does not erase order in worship, but neither does order erase dignity.
In a world that swings between power struggles and suspicion of authority, Paul’s words invite us back to something better: a community shaped by truth, humility, and faithfulness. The heart of the passage is not restriction, but protection—so that the church would remain grounded in sound teaching and reflect the life-giving gospel of Christ. So, you see, God is still good — ALL the time!
Blessings on you and yours, Jim Black
P.S. if you’d like to read previous ruminations of mine they can be found at https://blog.salvationarmyconcordca.org