Steven Spielberg would have been blown away.
The sound of gale-force winds. The appearance of flames licking the tops of the heads of the followers of Jesus. Immediate capacity to speak in foreign languages without formal training.
This all happened during the most popular of the Jewish feasts in ancient Israel in 30 AD. Jewish people from all over the ancient world would have been there for this feast which celebrated the early harvest – lots of food! – and the giving of the Jewish Law. If something amazing happened during that feast, the news of it could be immediately carried to the “ends of the earth” by all those who were visiting Jerusalem.
Of all the amazing things that could have happened, why would God choose wind, flame, and foreign language?
Wind. In both Hebrew and Greek, the same words for Spirit and breath are also used for wind. Look in the Old Testament for accounts of the presence of God, and you’ll see wind referenced. At the beginning of creation, the Spirit (wind) hovered over the waters. How did God cause the sea to part during the exodus? How was God’s presence so powerfully present? Wind blew all night long. How did God indicate that it was time for the people to move on toward the Promised Land? Wind started moving the pillar of cloud that was the symbol of God’s presence before them. What voice did Elijah finally hear God using? Whisper – the wind-talk of God. What was enabling Jesus to walk on water? What did Peter see that freaked him out? Wind. People knew this back then. When they heard the wind, they surely had to have thought about the presence of God.
Fire. What clued Israel into the fact that God was with them through the night as they were camped en route to the Promised Land? A pillar of fire. What came down and devoured the alter with all the water-soaked wood surrounded by gallons of water during the showdown between Elijah and the priests of Baal? Fire. When people saw what looked like tongues of flame hovering over people’s heads, what else would they think? God’s presence.
Language. When all of this took place, their tongues were freed to speak new language that they had otherwise not known. Don’t miss the obvious here: tongues of flame above the head, the sound of wind rushing around, now they can speak in another tongue – the connection for the people experiencing this as well as those witnessing it were the same – God’s Spirit was inhabiting all of these people.
That’s why it was such big news. No longer was the Spirit just for a prophet every century or so, but for everyone. That’s great news for us who long to be touched by the eternal creator. We who want to be empowered to get through tough times as well as make a difference with power greater than our own can celebrate here.
And, this is news to share. God wants to comingle with everybody. Helping people understand this through the teaching of Jesus is the best shot at helping them experience it.
So, how’s your comingling going? Walk with Jesus. Pray for it. Wait for it. Walk in it. Change the world with it.
May you become more and more experienced in your comingling with God, that you might fully live as you help others do the same!
Sunday, May 31, 2009
Sunday, May 17, 2009
Spare The Rod, Spoil The Child?
I was spanked as a kid. Very rarely, however. Once was when I was probably six years old or so, and I broke something quite intentionally. The swat I received wasn't as painful as the pain of embarrassment and the fact that the pain was coming from my father's hand. The only other time I can recall was a total joke. My dad wasn't really into it, I padded my pants so I could barely feel it - the whole thing was pathetic! I think we both left that experience thinking, that's got to be the last time we do this...
In a sociology class in college, the subject of spanking was the focus of an entire class session. The only ones in favor of spanking were the more devout Christians. They quoted a particular verse from the Bible:
What is a rod, anyway? What did it mean for those who lived 3000 years ago, and how does it apply now?
The rod can be understood three ways. First, the rod can be viewed as a piece of wood or iron that could be used to beat a child. This is what most people immediately think of when they hear the verse. Corporal punishment was definitely common in that era, so this definition would easily fit. Second, the rod can be viewed as a measuring stick, rendering an application far removed from a beating. In this instance, to not inform a child regarding the standard to which they should aspire is a hateful, uncaring act. Since this verse is found in wisdom teachings, many of which were written by Solomon, this rendering easily fits, too. Third, the rod could be defined as a shepherds crook, used to guide sheep in the right direction. The shepherd wasn't too interested in beating his sheep - they were his investment, after all - but guiding them carefully, even lovingly makes sense. Since the Israelites were known for their livestock, this imagery certainly makes sense.
So, how do we apply the text? The second two definitions can transcend the years easily - those apply directly to our day and age. Kids need to know what standards of living are, and we need to guide them gently and lovingly in the right direction.
As far as I'm concerned, the beating approach has to go. There is too much evidence that suggests long-term damage of various sorts related to such physical acts. It's not worth it. Does this mean that we nullify scripture when science thinks differently? Sometimes. This may come as a surprise, but within the Bible, as people came into new truths they had not known before, they changed their policies. Women, children, and resident aliens (except from Mars - those creatures cannot ever be trusted...) all enjoyed greater freedoms with time. By the end of the first century CE, Christians viewed women equally, children with respect, and Gentiles of all flavors were considered brothers and sisters!
So, stop going physical on your kids, and choose better approaches. Offer help to those you know who beat their kids - stop the cycle of violence. Below are some statistics that might wake you right up, break your heart, and get you moving...
Child Abuse Statistics: The Magnitude of the Problem
In 1996, child protective service agencies investigated more than 1 million reports alleging child maltreatment of more than 3 million children.1 That means reports were filed on about 1 out of every 15 children in the U.S. [7]
Of the 1 million reports made alleging child abuse, 1 million children were identified as substantiated victims of maltreatment. [1]
The actual incident of child abuse and neglect is estimated to be 3 times greater than the number reported to the authorities. [1]
Every 10 seconds a child is abused. [3]
In 1996, reports of child abuse were received from:
· 51% Professionals/Mandated Reporters
· 18% Family member or the victim
· 9% Friends and/or neighbors
· 10% Other or anonymous [1]
An estimated 1,077 child maltreatment fatalities (or 3 per day) occurred in the United States in 1996. Some experts believe a more realistic estimate is 1,000 - 5,000 children die from child abuse each year. [1]
Types of Child Abuse and Neglect
The percentage of child abuse victims suffered harm in 1996 from:
· 51% Neglect
· 14% Physical Abuse
· 11% Sexual Abuse
· 6% Emotional Abuse
· 3% Medical Neglect [1]
The Victims
More than half of the victims were 7 years old or younger and one-quarter were younger than 4 years of age. [1]
Between 1995 and 1997, 78% of child abuse and neglect fatalities were children under the age of 5, and 38% were under one year of age. [3]
Victims by age:
· 18% Age 0 - 3
· 18% Age 4 - 7
· 11% Age 8 - 11
· 13% Age 11 and over [1]
Victims by gender:
· 51% Female
· 48% Male [1]
Victims by race:
· 56% of all victims were white
· 19% African American
· 11% Hispanic
· 1% American Indian/Alaska Native
· 1% Asian/Pacific Islanders [1]
Children in homes of substance abusing caretakers are almost 3 times likelier to be abused and
more than 4 times likelier to be neglected than children of parents who are not substance abusers. [1]
The Victim's Future
· Maltreatment in childhood increases the likelihood of arrest as a juvenile by 53%, and as an adult by 38% and for females by 77%. [1]
· Being abused or neglect in childhood increases the likelihood of arrest for females by 77%. [1]
· Children who are sexually abused are 18 times more likely to be arrested for prostitution as an adult. [1]
· 85% of convicted felons were abused as children. [9]
The Children Who Are Dying
· Children younger than age 4 accounted for 76% of the fatalities. [1]
· Between 1995 and 1997, 78% of child abuse and neglect fatalities were children under the age of 5, and 38% were under one year of age. [3]
· Fatal abuse usually occurs in one of two ways: repeated abuse and/or neglect over a period of time (battered child syndrome) or in a single, impulsive incident of assault (drowning, suffocating, or shaking the baby for example). [1]
· Child abuse kills more children in America than do accidental falls, drowning, choking on food, fires in the home or suffocation. [4]
· Children under age 3 account for approximately 75% of child deaths from child abuse. [1]
· Head trauma is the leading cause of child abuse deaths among babies. This includes shaken baby syndrome in which 15% of victims die and the majority of the survivors suffer brain damage. [4]
The Perpetrators
Who is abusing the children:
· 77% of the perpetrators were parents
· 11% of the perpetrators were relatives of the victim
· 10% were classified as non-caretakers or unknown
· 1% were in other care taking roles, such as childcare, foster care, etc. [1]
Perpetrators by age:
· 81% Under the age of 40.
· 13% Age 40 - 49
· 6% Age 50 and Older [1]
Perpetrators by gender:
· 60% Female
· 40% Male [1]
Females account for three-quarters of the neglect and medical neglect cases, and three-quarters of the sexual abuse cases were associated with male perpetrators. [1]
An estimated one-half of all homes with adult violence also involve child abuse or neglect. [4]
One-third of all child molesters incarcerated in state prisons nationwide had attacked their own children or stepchildren, the majority of whom were age 11 or younger. [4]
Children from families with annual incomes below $15,000 per year were more than 15 times more likely than children from families with an annual income above $30,000 to be harmed by child abuse or neglect. [1]
50 to 80 percent of all child abuse cases substantiated by CPS involve some degree of substance abuse by the child's parents. [1]
Most of the perpetrators in child fatalities are the child's primary caregivers [1]
Sexual Abuse
More cases of child sexual abuse are never reported than are ever tried in court. [5]
Girls are sexually abused 3 times more often than boys. [6] 1 out of every 4 girls, and 1 out of every 6 boys are sexually abused by the age of 18 years old. [8]
Victims by gender:
· 77% Female
· 13% Male [1]
Women sexually abused before age 18 have lower levels of interpersonal functions and social adjustments as adults and are less likely to form trusting relationships. [1]
More than half of the child victims of rape or sexual assault are age 11 or younger. [4]
For mothers who were age 15 at the time their child was born, 39% of the fathers were age 10 or older. [10]
Some 74% of women who had intercourse before age 14, and 60% of those who had sex before age 15, report having had sex involuntarily. [10]
Physical Neglect, Physical Abuse, and Emotional Maltreatment
It is estimated that 8 out of every 1000 children experience some form of physical neglect. [1]
A greater proportion of the victims of neglect and medical neglect were under 8 years of age. [1]
The percentage of victims of neglect decreases with child age. While over half of the victims of neglect were under the age of 4, only 13% of the neglect victims were age 11 or older. [1]
The percentage of the victims of physical, sexual and emotional maltreatment increases with the child's age. While only 10% of all sexual abuse victims were under 4 years of age, 36% were age 11 or older. [1]
Victims of emotional maltreatment are more likely to be females. Males are slightly more likely to be victims of other types of abuse.
Sources
[1] U.S. Department of Health and Human Services, National Center on Child Abuse and Neglect. (1998).
[2] Child Maltreatment 1996: Reports from the States to the National Child Abuse and Neglect Data System (Washington, D.C.: U.S. Government Printing Office).
[3] Prevent Child Abuse America
[4] United States Department of Justice
[5] Andrew Vack, Attorney and Author, Parade Magazine, November 3, 1996.
[6] Cornell University, Ithaca, NY
[7] American Humane Society Children's Division (May, 1997). Child Abuse and Neglect Data Fact Sheet. Englewood, CO.
[8] Prevent Child Abuse California
[9] Crime and Violence Prevention Center: Office of the Attorney General, Sacramento, CA.
[10] Alan Z Institute, Child Trends Inc.
In a sociology class in college, the subject of spanking was the focus of an entire class session. The only ones in favor of spanking were the more devout Christians. They quoted a particular verse from the Bible:
Those who spare the rod of discipline hate their children.
Those who love their children care enough to discipline them. (Proverbs 13:24, NLT)
What is a rod, anyway? What did it mean for those who lived 3000 years ago, and how does it apply now?
The rod can be understood three ways. First, the rod can be viewed as a piece of wood or iron that could be used to beat a child. This is what most people immediately think of when they hear the verse. Corporal punishment was definitely common in that era, so this definition would easily fit. Second, the rod can be viewed as a measuring stick, rendering an application far removed from a beating. In this instance, to not inform a child regarding the standard to which they should aspire is a hateful, uncaring act. Since this verse is found in wisdom teachings, many of which were written by Solomon, this rendering easily fits, too. Third, the rod could be defined as a shepherds crook, used to guide sheep in the right direction. The shepherd wasn't too interested in beating his sheep - they were his investment, after all - but guiding them carefully, even lovingly makes sense. Since the Israelites were known for their livestock, this imagery certainly makes sense.
So, how do we apply the text? The second two definitions can transcend the years easily - those apply directly to our day and age. Kids need to know what standards of living are, and we need to guide them gently and lovingly in the right direction.
As far as I'm concerned, the beating approach has to go. There is too much evidence that suggests long-term damage of various sorts related to such physical acts. It's not worth it. Does this mean that we nullify scripture when science thinks differently? Sometimes. This may come as a surprise, but within the Bible, as people came into new truths they had not known before, they changed their policies. Women, children, and resident aliens (except from Mars - those creatures cannot ever be trusted...) all enjoyed greater freedoms with time. By the end of the first century CE, Christians viewed women equally, children with respect, and Gentiles of all flavors were considered brothers and sisters!
So, stop going physical on your kids, and choose better approaches. Offer help to those you know who beat their kids - stop the cycle of violence. Below are some statistics that might wake you right up, break your heart, and get you moving...
Child Abuse Statistics: The Magnitude of the Problem
In 1996, child protective service agencies investigated more than 1 million reports alleging child maltreatment of more than 3 million children.1 That means reports were filed on about 1 out of every 15 children in the U.S. [7]
Of the 1 million reports made alleging child abuse, 1 million children were identified as substantiated victims of maltreatment. [1]
The actual incident of child abuse and neglect is estimated to be 3 times greater than the number reported to the authorities. [1]
Every 10 seconds a child is abused. [3]
In 1996, reports of child abuse were received from:
· 51% Professionals/Mandated Reporters
· 18% Family member or the victim
· 9% Friends and/or neighbors
· 10% Other or anonymous [1]
An estimated 1,077 child maltreatment fatalities (or 3 per day) occurred in the United States in 1996. Some experts believe a more realistic estimate is 1,000 - 5,000 children die from child abuse each year. [1]
Types of Child Abuse and Neglect
The percentage of child abuse victims suffered harm in 1996 from:
· 51% Neglect
· 14% Physical Abuse
· 11% Sexual Abuse
· 6% Emotional Abuse
· 3% Medical Neglect [1]
The Victims
More than half of the victims were 7 years old or younger and one-quarter were younger than 4 years of age. [1]
Between 1995 and 1997, 78% of child abuse and neglect fatalities were children under the age of 5, and 38% were under one year of age. [3]
Victims by age:
· 18% Age 0 - 3
· 18% Age 4 - 7
· 11% Age 8 - 11
· 13% Age 11 and over [1]
Victims by gender:
· 51% Female
· 48% Male [1]
Victims by race:
· 56% of all victims were white
· 19% African American
· 11% Hispanic
· 1% American Indian/Alaska Native
· 1% Asian/Pacific Islanders [1]
Children in homes of substance abusing caretakers are almost 3 times likelier to be abused and
more than 4 times likelier to be neglected than children of parents who are not substance abusers. [1]
The Victim's Future
· Maltreatment in childhood increases the likelihood of arrest as a juvenile by 53%, and as an adult by 38% and for females by 77%. [1]
· Being abused or neglect in childhood increases the likelihood of arrest for females by 77%. [1]
· Children who are sexually abused are 18 times more likely to be arrested for prostitution as an adult. [1]
· 85% of convicted felons were abused as children. [9]
The Children Who Are Dying
· Children younger than age 4 accounted for 76% of the fatalities. [1]
· Between 1995 and 1997, 78% of child abuse and neglect fatalities were children under the age of 5, and 38% were under one year of age. [3]
· Fatal abuse usually occurs in one of two ways: repeated abuse and/or neglect over a period of time (battered child syndrome) or in a single, impulsive incident of assault (drowning, suffocating, or shaking the baby for example). [1]
· Child abuse kills more children in America than do accidental falls, drowning, choking on food, fires in the home or suffocation. [4]
· Children under age 3 account for approximately 75% of child deaths from child abuse. [1]
· Head trauma is the leading cause of child abuse deaths among babies. This includes shaken baby syndrome in which 15% of victims die and the majority of the survivors suffer brain damage. [4]
The Perpetrators
Who is abusing the children:
· 77% of the perpetrators were parents
· 11% of the perpetrators were relatives of the victim
· 10% were classified as non-caretakers or unknown
· 1% were in other care taking roles, such as childcare, foster care, etc. [1]
Perpetrators by age:
· 81% Under the age of 40.
· 13% Age 40 - 49
· 6% Age 50 and Older [1]
Perpetrators by gender:
· 60% Female
· 40% Male [1]
Females account for three-quarters of the neglect and medical neglect cases, and three-quarters of the sexual abuse cases were associated with male perpetrators. [1]
An estimated one-half of all homes with adult violence also involve child abuse or neglect. [4]
One-third of all child molesters incarcerated in state prisons nationwide had attacked their own children or stepchildren, the majority of whom were age 11 or younger. [4]
Children from families with annual incomes below $15,000 per year were more than 15 times more likely than children from families with an annual income above $30,000 to be harmed by child abuse or neglect. [1]
50 to 80 percent of all child abuse cases substantiated by CPS involve some degree of substance abuse by the child's parents. [1]
Most of the perpetrators in child fatalities are the child's primary caregivers [1]
Sexual Abuse
More cases of child sexual abuse are never reported than are ever tried in court. [5]
Girls are sexually abused 3 times more often than boys. [6] 1 out of every 4 girls, and 1 out of every 6 boys are sexually abused by the age of 18 years old. [8]
Victims by gender:
· 77% Female
· 13% Male [1]
Women sexually abused before age 18 have lower levels of interpersonal functions and social adjustments as adults and are less likely to form trusting relationships. [1]
More than half of the child victims of rape or sexual assault are age 11 or younger. [4]
For mothers who were age 15 at the time their child was born, 39% of the fathers were age 10 or older. [10]
Some 74% of women who had intercourse before age 14, and 60% of those who had sex before age 15, report having had sex involuntarily. [10]
Physical Neglect, Physical Abuse, and Emotional Maltreatment
It is estimated that 8 out of every 1000 children experience some form of physical neglect. [1]
A greater proportion of the victims of neglect and medical neglect were under 8 years of age. [1]
The percentage of victims of neglect decreases with child age. While over half of the victims of neglect were under the age of 4, only 13% of the neglect victims were age 11 or older. [1]
The percentage of the victims of physical, sexual and emotional maltreatment increases with the child's age. While only 10% of all sexual abuse victims were under 4 years of age, 36% were age 11 or older. [1]
Victims of emotional maltreatment are more likely to be females. Males are slightly more likely to be victims of other types of abuse.
Sources
[1] U.S. Department of Health and Human Services, National Center on Child Abuse and Neglect. (1998).
[2] Child Maltreatment 1996: Reports from the States to the National Child Abuse and Neglect Data System (Washington, D.C.: U.S. Government Printing Office).
[3] Prevent Child Abuse America
[4] United States Department of Justice
[5] Andrew Vack, Attorney and Author, Parade Magazine, November 3, 1996.
[6] Cornell University, Ithaca, NY
[7] American Humane Society Children's Division (May, 1997). Child Abuse and Neglect Data Fact Sheet. Englewood, CO.
[8] Prevent Child Abuse California
[9] Crime and Violence Prevention Center: Office of the Attorney General, Sacramento, CA.
[10] Alan Z Institute, Child Trends Inc.
Sunday, May 10, 2009
No Women Teachers?
This week, I want to share with you an article from the book, Hard Sayings of the Bible (Kaiser, Walter C.: Hard Sayings of the Bible. Downers Grove, Il : InterVarsity, 1997, c1996, S. 665). As I said in the service, on this day, Mother's Day, mankind needs to apologize for not appreciating women as the equals they were created to be. Perhaps as we strive to advance the Kingdom of God, we will help our daughters become more than the world around them will allow.
The language here is seemingly straightforward and clear. But does Paul really mean what we think he means? And if he does mean it, is this an instruction he intended for universal application, regardless of historical context and circumstances?
This passage and 1 Timothy 2:13–15 are at the heart of the ongoing discussion of the place and role of women in church, home and society. Answers to the above questions are critical in that discussion.
This passage is a difficult one for yet another reason, namely, an emotional/experiential one. As a male, I am sure I cannot fully grasp the impact this apostolic word must have on women. But given that limitation, I can nonetheless understand something of the damage to one’s self-worth and sense of giftedness this restrictive word must evoke. We are living at a point in history in which women and men are recognized as equally gifted in intellectual ability and communication skills. In such a climate, the apostolic prohibition seems particularly difficult to understand and accept. For what is it about gender which militates against the full expression of the Creator’s gifts of heart and mind and spirit?
This question has often been answered with the assertion that clearly defined roles for men and women are divinely ordained and that Paul’s restrictive instruction is evidence of such a universal norm. That response, however, is problematic. The account of the creation of male and female in Genesis 1–2—which we take as a foundational theological statement of the Creator’s design and intention—affirms male and female as equal and complementary. Both are bearers, together, of God’s image (Gen 1:26–27). Both are given the mandate to responsible sovereignty over the created order (Gen 1:28). The creation of the woman is intended to rescue the man from his aloneness and to provide him with a complement (Gen 2:18).1
Over against an ancient view that the gods played a trick on man by creating woman of inferior material, the creation account of Genesis affirms the woman to be of the same essence as man (“bone of my bones and flesh of my flesh,” Gen 2:23). Thus the view that God intended the woman for a restricted role in home, church and society cannot be grounded in the order of creation.
A restricted status for woman has been traditionally grounded in the account of the Fall (Gen 3) in both Jewish and Christian thought and practice. But it is clear from the context of Genesis 2–3 that the words of 3:16—“Your desire will be for your husband, and he will rule over you”—do not announce God’s created design for a male hierarchy. Rather these words announce a cursed existence because of a broken relationship between the human creation and the Creator. A restricted place for woman, and male-over-female dominance, is thus not divine purpose but an expression of human sin.
For Paul, the purpose of Christ’s redemptive work was to set God’s creation free from the curse of Eden. Those “in Christ” were new creations (2 Cor 5:17), freed from the bondage of sin and its expression in human relationships (Rom 6:5–7). In the new humanity created in Christ, the culturally and religiously ingrained view that some human beings, on the basis of gender or race or social status, were in some sense inferior could no longer be maintained (Gal 3:26–28). That was surely one of Paul’s central theological convictions.
In discussing the passage in 1 Corinthians 14:33–40, where Paul instructs women in the church to “remain silent,” we saw that this restriction was not universally applied either by Paul or by other early congregations. Women functioned in prominent leadership positions (Phoebe, Lydia, Euodia, Syntyche, Priscilla, Junia), designated as ministers (or deacons, Rom 16:1), fellow workers (Rom 16:3), colaborers in the gospel (Phil 4:2–9), apostles (or messengers, Rom 16:7). The Spirit of God empowered both men and women to be proclaimers of God’s redemptive work in Christ (Acts 2:14–18). Women’s participation in the edifying presentation of the gospel and vocal prayer in the congregation were a normal part of early church life (1 Cor 11).
In light of the above considerations, reasons for the particular restriction imposed on women in Timothy’s congregation must be discovered from within the text and the situation in the church which Paul addresses. If, as we have seen, a curtailed role for women was neither a part of the divine intention in creation nor a normative aspect of the redeemed order, then the curtailment of their speaking and teaching and leading—in 1 Corinthians 14 and 1 Timothy 2—must be in response to critical, local situations. Investigation of 1 Corinthians 14 revealed such a crisis setting in Corinth. A critical situation in the life and faith of Timothy’s congregation seems likewise the reason for Paul’s instruction here.2
Upon reading 1 Timothy, one becomes immediately aware that the integrity of the Christian faith is at stake. There are some in the church who teach false doctrines and are occupied with myths and other speculative ideas which militate against sound and sincere faith (1 Tim 1:3–4). Some have wandered into vain debates, seeking to be teachers without understanding and discernment (1 Tim 1:6–7). There is throughout a concern for maintaining and guarding the truth of the faith (1 Tim 1:19; 2:4–7; 3:14–16; 4:1–3, 6–7, 16;6:1–5, 12).
We do not know the identity of the false teachers or the full content of their teaching. From the instructions given, we can conclude that the false teaching led to a disregard for proper decorum and practices in the church (1 Tim 2:8–15) as well as to a rejection of the institution of marriage (1 Tim 4:3). In light of this last aspect of the heretical teaching, it is noteworthy that particular attention is directed to young widows (in 1 Tim 5:9–15), who are urged to marry, have children and manage their homes (1 Tim 5:14). When these normal, socially prescribed roles and functions are neglected or rejected, these women are prone to “gossiping” and being “busybodies, saying things they ought not to” (1 Tim 5:13).
On the basis of this data, at least two reconstructions of the situation in Timothy’s congregation at Ephesus are possible: (1) the women in the church at Ephesus were the primary advocates and promoters of the heretical teachings which were upsetting accepted patterns of congregational and home life; (2) the women in the church had been particularly influenced by the heretical teachers. Such a situation in the Ephesian church is addressed in 2 Timothy 3:6–9, where women, the special targets of those “who oppose the truth” (2 Tim 3:8), become “unable to acknowledge the truth” (2 Tim 3:7).
In either case, Paul’s restrictive word in 1 Timothy 2:11–12 must be understood within a context where false teaching is at issue. The general prohibition against all those who “teach false doctrines” (1 Tim 1:3) is now focused specifically on the women who have fallen prey to such false teaching or who are involved in its promulgation.
The admonition of 1 Timothy 2:11—“learn in quietness and full submission”—is thus directed at the women who, on the basis of the heretical teaching, have become loud voices, strident advocates of ideas that are upsetting the ordered contexts of congregational and home life. The “submission” enjoined on them is most likely a submission to the elders in the church, who are guardians of the truth and ordered worship. The prohibition against their teaching is occasioned by their involvement in false teachings. Finally, the prohibition against “authority over a man” (1 Tim 2:12) must be understood within the context of their rejection of the authority of others, probably the male leaders in Ephesus whose orthodox, authoritative teaching is being undermined by their heretical views. The unusual Greek word used carries primarily the negative sense of “grasping for” or “usurping authority.” Thus, the restriction of women’s place and participation in the life and ministry of the church at Ephesus is most probably “directed against women involved in false teaching who have abused proper exercise of authority in the church (not denied by Paul elsewhere to women) by usurpation and domination of the male leaders and teachers in the church at Ephesus.”3 Paul goes on to ground this instruction in reflections on selected passages from Genesis.
1 The Hebrew word translated “helper” (in Genesis 2:18 and 2:20), as a designation for the woman, is used only 16 more times in the Hebrew Bible. In those cases, it is always a designation of God as the One who saves, upholds and sustains his people (as in Ps 46:1). There is no sense in which this word connotes a position of inferiority or subordinate status. The word translated “suitable for” literally means “in front of,” signifying one who stands “face to face” with another, qualitatively the same, his essential equal, and therefore his “correspondent.”
2 See Gordon D. Fee, 1 and 2 Timothy, Titus, Good News Commentary (San Francisco: Harper & Row, 1984), who makes a persuasive case for 1 Timothy as an occasional letter addressing specific heretical teachings.
3 David M. Scholer, “1 Timothy 2:9–15 and the Place of Women in the Church’s Ministry,” in Alvera Mickelsen, ed., Women, Authority & the Bible (Downers Grove, Ill.: InterVarsity Press, 1986), p. 205. This essay, and several others in this volume, present an excellent study of the exegetical, historical-cultural and linguistic issues in this hard saying and related biblical texts.
Kaiser, Walter C.: Hard Sayings of the Bible. Downers Grove, Il : InterVarsity, 1997, c1996, S. 665
The language here is seemingly straightforward and clear. But does Paul really mean what we think he means? And if he does mean it, is this an instruction he intended for universal application, regardless of historical context and circumstances?
This passage and 1 Timothy 2:13–15 are at the heart of the ongoing discussion of the place and role of women in church, home and society. Answers to the above questions are critical in that discussion.
This passage is a difficult one for yet another reason, namely, an emotional/experiential one. As a male, I am sure I cannot fully grasp the impact this apostolic word must have on women. But given that limitation, I can nonetheless understand something of the damage to one’s self-worth and sense of giftedness this restrictive word must evoke. We are living at a point in history in which women and men are recognized as equally gifted in intellectual ability and communication skills. In such a climate, the apostolic prohibition seems particularly difficult to understand and accept. For what is it about gender which militates against the full expression of the Creator’s gifts of heart and mind and spirit?
This question has often been answered with the assertion that clearly defined roles for men and women are divinely ordained and that Paul’s restrictive instruction is evidence of such a universal norm. That response, however, is problematic. The account of the creation of male and female in Genesis 1–2—which we take as a foundational theological statement of the Creator’s design and intention—affirms male and female as equal and complementary. Both are bearers, together, of God’s image (Gen 1:26–27). Both are given the mandate to responsible sovereignty over the created order (Gen 1:28). The creation of the woman is intended to rescue the man from his aloneness and to provide him with a complement (Gen 2:18).1
Over against an ancient view that the gods played a trick on man by creating woman of inferior material, the creation account of Genesis affirms the woman to be of the same essence as man (“bone of my bones and flesh of my flesh,” Gen 2:23). Thus the view that God intended the woman for a restricted role in home, church and society cannot be grounded in the order of creation.
A restricted status for woman has been traditionally grounded in the account of the Fall (Gen 3) in both Jewish and Christian thought and practice. But it is clear from the context of Genesis 2–3 that the words of 3:16—“Your desire will be for your husband, and he will rule over you”—do not announce God’s created design for a male hierarchy. Rather these words announce a cursed existence because of a broken relationship between the human creation and the Creator. A restricted place for woman, and male-over-female dominance, is thus not divine purpose but an expression of human sin.
For Paul, the purpose of Christ’s redemptive work was to set God’s creation free from the curse of Eden. Those “in Christ” were new creations (2 Cor 5:17), freed from the bondage of sin and its expression in human relationships (Rom 6:5–7). In the new humanity created in Christ, the culturally and religiously ingrained view that some human beings, on the basis of gender or race or social status, were in some sense inferior could no longer be maintained (Gal 3:26–28). That was surely one of Paul’s central theological convictions.
In discussing the passage in 1 Corinthians 14:33–40, where Paul instructs women in the church to “remain silent,” we saw that this restriction was not universally applied either by Paul or by other early congregations. Women functioned in prominent leadership positions (Phoebe, Lydia, Euodia, Syntyche, Priscilla, Junia), designated as ministers (or deacons, Rom 16:1), fellow workers (Rom 16:3), colaborers in the gospel (Phil 4:2–9), apostles (or messengers, Rom 16:7). The Spirit of God empowered both men and women to be proclaimers of God’s redemptive work in Christ (Acts 2:14–18). Women’s participation in the edifying presentation of the gospel and vocal prayer in the congregation were a normal part of early church life (1 Cor 11).
In light of the above considerations, reasons for the particular restriction imposed on women in Timothy’s congregation must be discovered from within the text and the situation in the church which Paul addresses. If, as we have seen, a curtailed role for women was neither a part of the divine intention in creation nor a normative aspect of the redeemed order, then the curtailment of their speaking and teaching and leading—in 1 Corinthians 14 and 1 Timothy 2—must be in response to critical, local situations. Investigation of 1 Corinthians 14 revealed such a crisis setting in Corinth. A critical situation in the life and faith of Timothy’s congregation seems likewise the reason for Paul’s instruction here.2
Upon reading 1 Timothy, one becomes immediately aware that the integrity of the Christian faith is at stake. There are some in the church who teach false doctrines and are occupied with myths and other speculative ideas which militate against sound and sincere faith (1 Tim 1:3–4). Some have wandered into vain debates, seeking to be teachers without understanding and discernment (1 Tim 1:6–7). There is throughout a concern for maintaining and guarding the truth of the faith (1 Tim 1:19; 2:4–7; 3:14–16; 4:1–3, 6–7, 16;6:1–5, 12).
We do not know the identity of the false teachers or the full content of their teaching. From the instructions given, we can conclude that the false teaching led to a disregard for proper decorum and practices in the church (1 Tim 2:8–15) as well as to a rejection of the institution of marriage (1 Tim 4:3). In light of this last aspect of the heretical teaching, it is noteworthy that particular attention is directed to young widows (in 1 Tim 5:9–15), who are urged to marry, have children and manage their homes (1 Tim 5:14). When these normal, socially prescribed roles and functions are neglected or rejected, these women are prone to “gossiping” and being “busybodies, saying things they ought not to” (1 Tim 5:13).
On the basis of this data, at least two reconstructions of the situation in Timothy’s congregation at Ephesus are possible: (1) the women in the church at Ephesus were the primary advocates and promoters of the heretical teachings which were upsetting accepted patterns of congregational and home life; (2) the women in the church had been particularly influenced by the heretical teachers. Such a situation in the Ephesian church is addressed in 2 Timothy 3:6–9, where women, the special targets of those “who oppose the truth” (2 Tim 3:8), become “unable to acknowledge the truth” (2 Tim 3:7).
In either case, Paul’s restrictive word in 1 Timothy 2:11–12 must be understood within a context where false teaching is at issue. The general prohibition against all those who “teach false doctrines” (1 Tim 1:3) is now focused specifically on the women who have fallen prey to such false teaching or who are involved in its promulgation.
The admonition of 1 Timothy 2:11—“learn in quietness and full submission”—is thus directed at the women who, on the basis of the heretical teaching, have become loud voices, strident advocates of ideas that are upsetting the ordered contexts of congregational and home life. The “submission” enjoined on them is most likely a submission to the elders in the church, who are guardians of the truth and ordered worship. The prohibition against their teaching is occasioned by their involvement in false teachings. Finally, the prohibition against “authority over a man” (1 Tim 2:12) must be understood within the context of their rejection of the authority of others, probably the male leaders in Ephesus whose orthodox, authoritative teaching is being undermined by their heretical views. The unusual Greek word used carries primarily the negative sense of “grasping for” or “usurping authority.” Thus, the restriction of women’s place and participation in the life and ministry of the church at Ephesus is most probably “directed against women involved in false teaching who have abused proper exercise of authority in the church (not denied by Paul elsewhere to women) by usurpation and domination of the male leaders and teachers in the church at Ephesus.”3 Paul goes on to ground this instruction in reflections on selected passages from Genesis.
1 The Hebrew word translated “helper” (in Genesis 2:18 and 2:20), as a designation for the woman, is used only 16 more times in the Hebrew Bible. In those cases, it is always a designation of God as the One who saves, upholds and sustains his people (as in Ps 46:1). There is no sense in which this word connotes a position of inferiority or subordinate status. The word translated “suitable for” literally means “in front of,” signifying one who stands “face to face” with another, qualitatively the same, his essential equal, and therefore his “correspondent.”
2 See Gordon D. Fee, 1 and 2 Timothy, Titus, Good News Commentary (San Francisco: Harper & Row, 1984), who makes a persuasive case for 1 Timothy as an occasional letter addressing specific heretical teachings.
3 David M. Scholer, “1 Timothy 2:9–15 and the Place of Women in the Church’s Ministry,” in Alvera Mickelsen, ed., Women, Authority & the Bible (Downers Grove, Ill.: InterVarsity Press, 1986), p. 205. This essay, and several others in this volume, present an excellent study of the exegetical, historical-cultural and linguistic issues in this hard saying and related biblical texts.
Kaiser, Walter C.: Hard Sayings of the Bible. Downers Grove, Il : InterVarsity, 1997, c1996, S. 665
Sunday, May 3, 2009
Bible Study 101: Digging for the Story
The Bible is an incredible repository of ancient accounts of the interaction between God and humanity. Much can be gleaned from casual devotional reading. This is a completely legitimate, time-honored spiritual discipline every God-seeker should incorporate. The Bible is a living document. God uses it to speak directly to us in ways that are mind-blowing.
But, as with other areas of life, the deeper we go the more we discover. The Bible is a gift. Imagine receiving a gift, but only admiring the beautiful wrapping, and never opening it up to reveal what’s inside. The more you open up the Bible, the more you appreciate the gift it is. This short guide will provide you the most basic questions you need to ask when you want to go deeper.
Motive. You most certainly want the best ride out of life possible, yes? Learning how the author of life, God, interacted and instructed people or the course of thousands of years will give you wisdom beyond your years. Knowing God leads to the best life now, and even life beyond the grave. Take it seriously, then, knowing that there is treasure buried between the covers of your Bible to be gleaned for your benefit, and for the whole world.
But, as with other areas of life, the deeper we go the more we discover. The Bible is a gift. Imagine receiving a gift, but only admiring the beautiful wrapping, and never opening it up to reveal what’s inside. The more you open up the Bible, the more you appreciate the gift it is. This short guide will provide you the most basic questions you need to ask when you want to go deeper.
Motive. You most certainly want the best ride out of life possible, yes? Learning how the author of life, God, interacted and instructed people or the course of thousands of years will give you wisdom beyond your years. Knowing God leads to the best life now, and even life beyond the grave. Take it seriously, then, knowing that there is treasure buried between the covers of your Bible to be gleaned for your benefit, and for the whole world.
Think of studying the Bible like you would investigate a new story. It all starts with the basic questions: who, what, where, where, and why?
Who? Who wrote the account? What genre are they using? Who is the primary audience of the writing? What influence do the author and intended audience have on our view of the account? Who are the characters in the account? What language did they use to write? What translation are you using?
When? When was the passage written? When did the account take place? How does the time and context within which the account was written impact the importance of the details of the account? How is the time in which the account was written different from our own?
Where? What part of the world was this written? Where, on the theological map, did these accounts take place? What influence does the location play on the account?
Why? Why was this account worth writing for the author and the original audience? What was the motive for writing the account? How does the motive for the original audience impact our understanding of what took place?
What? What are the issues involved in the account? What motivated the account? What key terms need to be further defined? What is the story’s most basic point or plot? What were the primary messages for the original audience? How are these messages related to our context? What principles can we apply to our context for our daily living?
Does this sound like a lot of work? Of course it does! That’s because it is!
The good news, however, is that it is worth it, because you’ll understand much more what was actually happening between God and humanity rather than just a guess. When you understand with greater clarity, you are more apt to apply the truths of scripture correctly to your life today. When you’re sloppy, however, there is a great likelihood that you’ll miss some easily-overlooked details that will cause you to feel righteous, perhaps, but you will, in fact, be very wrong. This is especially critical when it comes to morality and ethics – be careful in your research so that you don’t find yourself acting more like a Pharisee (who Jesus categorically reprimanded) than the Jesus who lived the life we’re meant to live.
Study Bibles. Excellent study Bibles can be purchased. The Life Application Study Bible is very good, as is the TNIV Study Bible. Be aware, however, that they are clearly written from an evangelical stance, and therefore miss some key points due to their bias. By the way, every translation and commentary is biased. Discovering the bias helps you avoid biased application.
Online Bible Study Resources:
http://bible.crosswalk.com
http://www.biblegateway.com
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