This is Part 1 of a three-part series exploring one of the most debated passages in the New Testament: 1 Timothy 2:9–15. For many, these verses have been sources of confusion, restriction, or even pain, but when we understand the historical context and Paul’s heart for the church, they become a doorway into freedom and deeper faith.

I began this study and essay in undergrad at Moody Bible Institute. My minor was in the Ministry to Victims of Sexual Exploitation program. And the class I wrote this essay in was, ‘Discipling and Mentoring Women,” one of my most beloved and transformational classes.

I dedicate this series to my professors that challenged, strengthened and discipled me into the follower of Jesus I am today. I also want to dedicate this series to the incredible women I have had the honor to disciple, mentor, and baptize in Christ Jesus! And lastly, I dedicate this to the men and women who feel unsure about what the Bible teaches about women in ministry. I pray that this helps bring clarity, conviction, and spurs you on into seeking out more on Christ’s heart for His Church, His Bride.

Unpacking Freedom by Cosette Bredeweg

This essay attempts to unpack 2 Timothy 2:9-15. A passage that once felt heavy, but now, has become the springboard into freedom and abundant life in Christ Jesus! I invite you to read with an open mind & great wonder. Enjoy.

1 Timothy, a letter written by the apostle Paul (1 Tim. 1:1), this letter is unique in vocabulary as the differentiating circumstances greatly guide the subject matter that Paul seeks to address. Many of the words Paul used, in both 1st and 2nd Timothy are not foreign to the century he was writing in. His language was familial and consistent with second century Gnosticism, ideas that were incipient in the first century.

This letter differs greatly from Paul’s other letters, the structure consists of no thanksgiving, the body does not have clear developmental lines or themes, and it closes with just a brief blessing.

The book of Acts, ended with Paul’s release from imprisonment, this is an example of how even the recordings of Luke (Gospel according to Luke and his sequel, Acts) is not
an exhaustive account (as it did not include Paul’s martyrdom). Another example is at the end of John’s Gospel account:

Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

-John 21:25

This reveals that not every historical account or theological implication has been included in these texts, but what has been revealed through the scriptures, along with the Holy Spirit Himself, is enough to raise up sons and daughters in sound doctrine to bear witness to Jesus Christ and the Kingdom of God.

There is great leadership structure in the early church that is plainly recorded in the book of Acts, consisting of devoted leaders and elders. The content of the Pastoral Epistles is
governed by the circumstances that these letters were intended to address. In 2 Timothy 3:15-17 Paul writes to Timothy,

“and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”

Here Paul implies that the Word we behold will lead us to become the bride by which our Bridegroom Jesus has set us apart to be. It is estimated that Paul’s letter to Timothy was written somewhere between AD 63 and 66. His first letter was written to Timothy to instruct him about conduct in the household of God (1 Tim. 3:14-16) and bringing further description for organizational structure and ministry of the Church. Timothy met Paul during his second missionary journey when “he was well spoken by the brethren who were in Lystra and Iconium” (Acts 16:2).

Timothy’s grandmother and mother were devout believers who raised up Timothy in The Way of Jesus Christ. Paul felt keen enough to entrust Timothy with helping guide troubled churches into their right identity in Christ (1 Cor. 4:17) who was in Ephesus while Paul traveled throughout Macedonia, was instructed to refute those who were presenting false doctrine (1 Tim. 1:3-4), re-posture hearts for right worship (1 Tim 2:8-15) and appointment of Church leadership (1 Tim. 2:15-19; 3:1-13).

Timothy is perceived to have a broader role of overseeing with a wide range of authority, stepping in where Paul is absent and to bring supervision to sustain the Ephesian church. As Paul begins in 1 Tim. 2:1, he begins by saying “First of all,” beginning his address to the people of Ephesus in regard to correcting false practices and doctrine. It must be noted that during his first paragraph of address, in 1 Tim. 2:1-7, Paul’s audience is to “all people” (2:1, 4, 6), to kings and those in high positions (2:2), and Gentiles (2:7). This reveals that just like the theme we see throughout the book of Acts, there is a radical shift in this era of the church after Pentecost, a call to all people: men and women, slave and free, jew and gentile (Acts 1:14; Gal. 3:28).

The desire of Paul was to see that those who were called by Christ as well as obtaining positions of authority outside of the church in high positions and as rulers within the nation, that they would be peaceful, quiet, godly and dignified in every way (2:2). This reveals the reality behind those who held positions of power in the Greco-Roman world. Power and high esteemed positions would typically result in someone’s character being reckless, loud, ungodly and living lives not pleasing in the sight of God.

Paul urges God’s will for all people, with an emphasis on those who are kings or high officials, Paul recognizes the reality of temptations that follow with living and working in the world alongside those who don’t follow Christ.

I can image that He remembered the words of Christ; we are to be in the world but not of the world, that we are being sent out as sheep among wolves (Luke 11). God’s will is for all to come to know Him and to be saved, under the One God, not the gods worshiped in Ephesus (2:5-6), this reveals Paul’s urgency in bringing the believers in remembrance of sound doctrine, that they serve one Lord, and that their lives in and outside of the church need to reflect that.

But Paul’s letter wasn’t written in a vacuum. The church in Ephesus existed in a city dominated by a powerful goddess and a deeply entrenched belief system, one that was shaping even the way believers dressed and worshiped. In Part 2, we’ll explore that cultural backdrop and how it helps us understand Paul’s message more deeply.

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