Customer Reviews

I Suffer Not a Woman: Rethinking I Timothy 2:11-15 in Light of Ancient Evidence

5 star:		(7)
4 star:		(0)
3 star:		(1)
2 star:		(0)
1 star:		(0)

 

 

The study this book takes on is one of the most difficult in Scripture regarding gender and one of the most difficult for most churches in general. All of the restrictions placed on women in most Christian churches originate from just two places in the NT: 1 Cor 14:32-35 and 1 Tim 2:11-15. Those two sets of verses have resulted in a theological position over 1900 years that has restricted women to the point that in some "ultra-conservative churches" they cannot even read aloud from the Bible in a class room setting in the presence of men. Understanding the issues and problems along with a basic understanding of Greek word useage, the Roman/Greek customs and laws, and the outside influences on the Christian churches of the 1st Century is an absolute necessity in order to be 1st Century Christians in a 21st Century environment. It is a diffucult undertaking to say the least. The Kroeger's have done an excellent job in this book of researching the background of 1 Tim 2:11-15 and have shown that there are many misconceptions, misunderstandings, and a general lack of knowledge and historical perspective regarding the Greek language of 2000 years ago and how it changed over time, the customs of the Roman empire at the time the Apostle Paul wrote 1 Timothy, the problems that the church in Ephesus was facing with pagan religions and Gnosticism taking hold of the Christians at Ephesus, and why the women were more prone to be misled by Gnostic beliefs and then try to pass on those erroneous beliefs. Those women had to be silenced for a time to prevent the church in Ephesus from falling totally into the Gnostic beliefs that were prevelent in Ephesus at the time.

This book will also enlighten the reader in the history of the pagan beliefs in Ephesus, Gnosticism, and how Gnosticism grew out of these beliefs. That part of the study alone makes this book worth purchasing. Also, the study of the Greek word "authentien" makes this book an exceptional value for the money and a permanent addition to any library. "Authentien" is probably the key word in 1 Tim 2:11-15, and without a good understanding of all of its various useages and meanings and how its useage changed over time, one cannot come close to understanding the problems that have risen over the years regarding the proper translation of the sentence in which the Apostle Paul used the word, the only time it is used in the entire NT.

I highly recommend this book! It should be a must read for anyone who really wants to do in-depth study on 1 Tim 2:11-15 and it is especially valuable for anyone interested in studying gender issues in the modern church. It is very well written, very well researched, and very well documented. The Kroegers have published one of the best studies I have ever read on this subject.

Along with this book, I would highly recommend reading the following books: "Paul, Women, and Wives: Marriage and Women's Ministry in the Letters of Paul" by Craig S. Keener, "Slaves, Women, and Homosexuals: Exploring the Hermeneutics of Cultural Analysis" by William J. Webb, "Women in the Church: Reclaiming the Ideal" by Carroll Osburn, "Deacons: Male and Female" by J. Stephen Sandifer, and "Men and Women in the Church" by Sarah Sumner.

I found this to be a very fresh and scholarly look at some very difficult scriptures. This book did an excellent job of uncovering some of the prejuidices and errors that have been misread into these scriptures. I am a very conservative scholar myself and some explanations would not be acceptable. However the Kroegers have used solid hermenuetics and I found their research very complete. I would also recommend Charles Trombley's book "Who Said a Woman Can't Teach". I do not recommend "Women in Ministry" as was recommended by another reviewer of Kroeger's book. The viewpoints espoused in that book are very negative towards women and very traditional.

One does not need to be a revisionist or even egalitairian to see the benefit of this work. I believe in "divine penmenship" or whatever crass term they are using for verbal plenary inspiration now. :) The apostles clearly made room for women to prophesy (1 Cor. 11:2-16 instructs the proper way that women should pray and prophesy in a public worship setting.), become deacons (Rom. 16:1), apostles (Rom. 16:7), pastors (2 John is written to a women pastor and the last verse shows a salutation from another female pastor John knows. In Rom. 16 we find 25% of the leaders are women included in the pastoral teams). Philip had four daughters who were prophetesses; Lydia was the pastor of the church which met in her house, as was Nympha, Chloe, Euodia, and Syntyche were ministers and leaders (most likely pastors) in the church at Philippi; and Priscilla (Prisca) was a teacher and a "fellow worker" in Christ Jesus with Paul. Phoebe was a leader in the church at Cenchrea actually being called a diakonos, which was usually translated "deacon" or "minister" when used of a man and Junia was identified by Paul as an outstanding apostle. While it's clear that one can find women as pastors, teachers, prophets, evangelists, & apostles in the NT , but we as Apostolics cannot fall into they trap of shooting scripture with scripture as if there are two voices in the word of God. One must reconcile Paul's comments with the clear representation of women in ministry in the NT & the endorsement of women in ministry by Paul himself. The question is not, "Is there some authority off limits to women?" Clearly there is. The question is not even, "Can women be used as pastors, teachers, evangelists, prophets, or apostles?" clearly the Bible shows that this is represented. How can we reconcile both of these things? This is the right question.
Paul says that he does not suffer a woman to "teach" but then we see women teaching both men & women in the NT. Is this a blatant contradiction? No, of course not. To say that would destroy the inspiration of Scripture. We need to know that this phrase "I suffer not a woman to teach" is on object of indirect discourse in the Greek so Paul is saying "I suffer not a woman to teach that." The question is what is the "that" he referring to? If my mother said, "Don't do that again" you would have to look at the situation to know what she was prohibiting. This is what is going on here. Paul is saying there is something that he does not suffer or allow at all for a woman to teach. The question then is what is he prohibiting in the text?
This is where the book helps in showing what kind of authority Paul is talking about. It is tied to "usurping authority over a man" & Paul is clear this type of authority is not permissible in the Christian faith or Church. The interesting thing is that this type of "usurping authority" is not the normal Greek word for authority which is exousia, but instead a Greek word only used once in the entire NT. The word utilized is authentien. Whatever else is said one must say here this is not the normal practice or use of authority because Paul being the brilliant writer and effective communicator that he was would have used the clearer word for authority exousia if he meant simply authority. This must also be stacked against Paul's clear endorsement of women in ministry as well as their representation in every facet of leadership in the NT church. So what does this mean & how should we interpret Paul here?
It is fascinating that this verse, which mirrors Paul's teaching in Gal. 3:28 that "there is neither male nor female" in the Church, has been misunderstood by people who love the Bible to practice what Paul is prohibiting in reverse. He is saying women aren't above men in the Church & we are equal. Now unfortunately this passage is used to say men are above women in the Church. This does not address the home where men are clearly the head of the house but only speaks to the context of the Church. If it is so clear then why is there this confusion?
I believe it is because both sides have been talking past each other & have used "their scriptures" to shoot other scriptures. On top of this we have not always granted the ground that both sides love God & are simply seeking to understand what their Lord has said in the Bible. If we can begin here then I believe there is a way forward on this delicate & sensitive issue.

This book(I Suffer Not A Woman) goes into the Cultural and Historical Analysis which is the backgound for some statements made in Paul's epistles and it makes a lot of sense of what occured on the ground of that time. Since both the Apostle and he coworker, Timothy, where at Ephesis previously so they both understood the condition at the time of the statements made by Paul could be taken out of the Historical and culture Context. I Highly recommend gaing insights of this Book.

For all of my adult life as a Christian, trying to live according to the laws and principles of the Bible, I had always read and understood that Apostle Paul's words in his Second Epistle to Timothy, restricting the ministry exclusively to men, as iron-clad, unchangeable, and applicable to today's world. Don't think for a moment, however, that I have rolled over and played dead by being influenced by modern ideas or values. My adherence to Scripture has not changed in the least! It was after reading this wonderful, well-documented paradigm-shifting book, that I came to realize that my misunderstand of WHY Paul wrote that Epistle was the problem! If Paul's position on barring women from the clergy were universal and for all time, where are there not ANY mentions of this in any of his other epistles? If it were a repeated theme, and present in other Epistles, then I could say that this was how Churches should be governed.

Consider: Paul's Epistle was written to Timothy, the Bishop of Ephesus, which had a unique culture because of the presence of the temple to the goddess Diana. This book ably points out all of the little details of that culture that the uninitiated (me) glosses right over, and fails to realize are directly addressed in 2 Timothy, regarding that unique Ephesian culture. I cannot, in a review such as this, hope to capture the liberating and illuminating presentation that this book has provided me. You have to read it for yourself, and with an open mind willing to be corrected and edified, which is the proper attitude God requires of every Christian.

I thank these authors with all of my heart for writing this book! It has allowed me, for the first time after decades of misunderstanding, to view the idea of a female minister with a new appreciation and a long-overdue respect for her answering the Call of God. I have now abandoned my resistance to her having understood, that she is not defying or ignoring God's Commands and Will in serving Him as a Shepherd of His flock.

I good read with deep study into the time and what was going on in this period to bring about the words of Paul. These people traveled into the area and studied the idols and type of worship of the place and time in the bible that has been used to keep so many women from their call to serve and preach the word of God.

Just what I am looking for to help me understand Gods Word in light of
1 Timothy 2:11-15.

If you are not a feminist or sympathetic to modern revisions of scripture to suit contemporary fads, then you won't like this poorly researched screed. Whoever disagrees gets to wear the appointed titles/descriptions Kroeger and his wife choose, like "traditionalists," or "those who justify the abuse of women by citing Scripture" (p. 38), or the abusive powermongers who possess "a monopolistic attitude" (p. 93). The council for biblical manhood & womanhood have a fine review of all the factual and doctinal errors which are contained in this book. Check it out on their website, because even if you are an 'open-minded' egalitarian you will find it informative to know how your view is sometimes caricatured.