1 Timothy 2 Model of Exegesis But is it a Model for Women in Ministry?

1 Timothy 2 Model of Exegesis But is it a Model for Women in Ministry? 1 Timothy 2:8-15

Hermeneutical Problem • This passage is a model for how one approaches scripture: • Literalist Approach – All scripture is applicable for all situations and all times. • Strength: Authority of scripture • Weakness: No one really reads all of scripture this way (e.g., Deut 22:8, “When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof.” 1 Timothy 2:8-15

Hermeneutical Problem • This passage is a model for how one approaches scripture: • Traditional Approach – regard the passage as universally binding, but by different factors than a fundamentalist approach. It is binding upon its prohibition of women teaching by its support from scripture (Genesis 2 & 3) as employed by 1 Tim 2:13-14. (see especially scholars as Köstenberger, Hurley, Knight, Moo). • Feminist Interpreters – They employ the same basic method as the traditionalists, yet reject its authority because it is culturally irrelevant to the 21st century and often on grounds of canon within canon. (see Fiorenza) • Sympathetic Interpreters - Cultural relativity. Is all scripture (and therefore all of 1 Timothy) normative in all cultures at all times or are just some of the issues/principles binding on us? (see Kroeger, Witherington, I. Howard Marshall, R. T. France, ) 1 Timothy 2:8-15

Hermeneutical Problem • Another set of terms sets the agenda this way: • Egalitarian Approach – No distinction between men and women in church ministry; yet their approach to scripture may be different • More Liberal perspective; all the scriptures which creates a distinction between men and women express a prevailing patriarchal opinion of the writer’s day. • More Evangelical view; Text is authoritative yet these passages are applicable only to specific times in specific situations. This teaching is not to be applied literally; it is not normative for the church today. • Complementarian – Hierarchical – Traditionalist Approach – The biblical passages dealing with men and women teaches a normative order at home and at church. (male leadership model). • One end of spectrum: Male leadership in public ministry • More common: Women are eliminated from the office of elder/pastor (i.e., the teaching or ruling positions in the church). • Least restrictive; women can be appointed to any position in the church as long as she is ultimately under male leadership. 1 Timothy 2:8-15

Hermeneutical Problem • Issue is not between our present culture and their ancient culture • That will come later with application (what text means today) • Issue is between their culture and their texts • 1 Timothy 2:8-15; 1 Cor 11:1-16; 14:34-35 versus the rest of scripture 1 Timothy 2:8-15

Personal Presuppositions • Evangelical Approach • Text is authoritative • We must ask and answer “What it meant.” The text must set our exegetical agenda. • Then we can ask and answer “What it means.” The principles we discover will determine our pattern of behavior. • Experience of Church Tradition • Personal • Experience of Holy Spirit 1 Timothy 2:8-15

Exegetical Method (IBS) • First, read book as a whole in single setting, several times if possible. • Discover basic content • Who, what, where, when, why, how? • Determine basic logical connections (structure) • What holds the book together? Why has it been written in this form? Canonical shape? • Discern the Author’s Intentions • What is purpose behind the writing of the text? 1 Timothy 2:8-15

1 Timothy When I left for Macedonia, I urged you to stay there in Ephesus and stop those whose teaching is contrary to the truth. Purpose 1:3 Salutation Teachers and Church Leaders Attitude of Church Leaders Closing 1:1-2 1:3 3:16 4:1 6:19 6:20-21 1 Timothy 2:8-15

1 Timothy Salutation Teachers and Church Leaders Attitude of Church Leaders Note the absence of a Greeting/Thanksgiving section ●See Rom 1:8-17; 1 Cor 1:4-9) ●Others without Thanksgiving, see Gal, James, 2 Peter, Titus Closing 1:3 1:1-2 1:3 3:16 4:1 6:19 6:20-21 1 Timothy 2:8-15

1 Timothy Note shift in 2:1 ●Positive Instructions for the church ●There is a direct connection between disruption in church (1:3-7) and clear teaching of Good behavior in the church ●Note close connection between material in 2:1-15 and 3:1-13 Salutation Teachers and Church Leaders Attitude of Church Leaders Closing Note 3:14-16 ●It appears as a conclusion to 1:3-3:13. ●It also is transitional from the first half to the second half of 1 Tim (pivot)? 2:1 3:14-16 1:1-2 1:3 3:16 4:1 6:19 6:20-21 1 Timothy 2:8-15

1 Timothy Salutation Teachers and Church Leaders Attitude of Church Leaders Closing Fresh start at 4:1 ●4:1-5 predicts heresy ●4:6-10 Teach truth and oppose heresy ●4:11-16 Personal advice to Timothy 4:1 1:1-2 1:3 3:16 4:1 6:19 6:20-21 1 Timothy 2:8-15

1 Timothy Salutation Teachers and Church Leaders Attitude of Church Leaders Connection between 4:1-16 and 5:1-6:2? ●move from general to particular: e.g., treatment of old by young (5:1-2); widows (3-16), elders (17-19), sinful members in church (20-25); slaves (6:1-2) Closing 5:1-6:2 1:1-2 1:3 3:16 4:1 6:19 6:20-21 1 Timothy 2:8-15

1 Timothy Salutation Teachers and Church Leaders Attitude of Church Leaders Closing 6:3-19 ●6:3-10 False Teachers ●6:11-16 Timothy’s Attitude ●6:17-19 False Teachers 6:3-19 1:1-2 1:3 3:16 4:1 6:19 6:20-21 1 Timothy 2:8-15

1 Timothy Teachers and Church Leaders Attitude of Church Leaders Salutation Closing Treatment of Various Groups in Church True and False Teachers Contrasted Timothy’s Duty in the Face of Heresy Instructions on Prayer and Worship Qualifications on Elders and Deacons Apostolic Doctrine Household of God 1:1-2 1:3-20 2:1-15 3:1-13 3:14-16 4:1-16 5:1-6:2 6:3-19 6:20-21 1 Timothy 2:8-15

Purpose of 1 Timothy • Letter is directly to the point • Lacks the standard Thanksgiving and the concluding greetings of a typical Pauline letter (cf. Gal, James, 2 Peter, Titus). • Instead it begins and ends (inclusio or bookends) with a charge to Timothy 1:3-7 & 6:20-21 • Specifically the charge is to stop the false teachers and to counter their arguments 1 Timothy 2:8-15

1 Timothy Salutation Note the “bookends” with the warnings against false teachers Warning against False Teachers Literally” “False Knowledge” Warning against False Teachers Literally: “Other Teachings” 1:1-2 1:3-7 1:8 6:19 6:20-21 1 Timothy 2:8-15

1 Timothy 1:3-7 • As I urged you upon my departure for Macedonia, remain on at Ephesus, in order that you may instruct certain men not to teach strange doctrines, nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furtheringthe administration of God which is by faith. But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. For some men, straying from these things, have turned aside to fruitless discussion, wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions. 1 Timothy 2:8-15

1 Timothy 6:20-21 • Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter andthe opposing arguments of what is falsely called knowledge which some have professed and thus gone astray from the faith. Grace be with you. 1 Timothy 2:8-15

Purpose of 1 Timothy • Chapters 2 & 3 are joined to the preceding passage about false teaching by the word ou=n (therefore), missing from most English translations. There is an explicit cause-effect connection between Chap 1 & Chap 2-3. • Thus, Paul is giving Timothy (and the listening house-churches) guidelines for restoring proper behavior. • Worship (2:1-15) • Appointment of worthy leaders (3:1-13). 1 Timothy 2:8-15

1 Timothy Teachers and Church Leaders Attitude of Church Leaders Salutation Closing Cause (1:3-20)Effect (2:1-3:13) Treatment of Various Groups in Church True and False Teachers Contrasted Timothy’s Duty in the Face of Heresy Instructions on Prayer and Worship Qualifications on Elders and Deacons Apostolic Doctrine Household of God Therefore Therefore 1:1-2 1:3-20 2:1-15 3:1-13 3:14-16 4:1-16 5:1-6:2 6:3-19 6:20-21 1 Timothy 2:8-15

Purpose of 1 Timothy • 3:14-16 is a pivot point in the book as a whole. It states the overall purpose of the letter, plus directly connects Chapter 1-3  Chapters 4-6. 1 Timothy 2:8-15

1 Timothy Salutation True Gospel 3:14-16 Warning against False Teachers Literally” “False Knowledge” Warning against False Teachers Literally: “Other Teachings” I writeso that you may know how one ought to conduct themselves in the household of God, which is the church of the living God, the pillar and support of the truth. (1 Tim 3:15) 1:1-2 1:3-7 1:8 6:19 6:20-21 1 Timothy 2:8-15

Purpose of 1 Timothy • Chapter 4 then begins to elaborate, in detail, on two of the charges expressed in Chapter 1 • Nature of the errors of the false teachers (4:1-5), insisting on their demonic origin (4:1). • Timothy’s role in Ephesus (4:6-16). • In Chapter 5, Paul instructs Timothy how to deal with two specific groups who are problems: • Widows (5:3-16) • Elders, especially one who persist in sin (5:17-25). 1 Timothy 2:8-15

Purpose of 1 Timothy • Chapter 6 concludes with • Final indictment of the false teachers (6:3-10) • Final appeal to Timothy (6:11-21). 1 Timothy 2:8-15

Summary of First Read of 1 Timothy • I am suggesting that my observations/reading of 1 Timothy duffers with that of the traditional view; that it is a “church manual.” • Rather, I am taking seriously Paul’s stated reason in 1 Tim 1:3; namely to combat false teaching; whose asceticism (4:3-5) and speculative nonsense based upon the Law are a destructive force. • Look to Acts 20:17-35 Paul’s Final Words to the Ephesian Elders • Acts 20:29-30 “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” 1 Timothy 2:8-15

Summary of First Read of 1 Timothy • The false teachers are “insiders.” Two have already been excommunicated: Hymenaeus and Alexander (1 Tim 1:20). Then 2 Tim reports the likes of Phygelus and Hermogenes (2 Tim 1:15), Demas (2 Tim 4:10), Alexander (1 Tim 4:14) also have rejected Paul. • Throughout 1 Timothy, teaching is one of the duties of the elders (3:3; 5:17), it follows that the false teachers are already teachers-elders who have gone astray. Thus, 1 Tim is a call to preserve the gospel (1:11,3:14-16; 4:11) not a “church manual.” • It also seems certain from 1 Tim 2:9-15, 5:11-15, and 2 Tim 3:6-7 that those elders teaching “other doctrines” have considerable influence among some women, especially younger widows, maybe wealthy widows? • Widows who have opened their homes (2 Tim 3:6-7) • Widows who have become teachers themselves of these things (1 Tim 5:13) 1 Timothy 2:8-15

Summary of First Read of 1 Timothy • Evidence seems to suggest that “corporate life” in Ephesus is not a large congregational gathering but house-churches, each with its own elder(s). Thus, this is not a modern “church-split” but house-churches being led astray. • The letter shows evidence that the material was not meant just for Timothy but for the house –churches themselves. See 1 Tim 6:21, “Grace be with you (u`mw/n, plural).” • Letter is to encourage Timothy • Letter is to authorize Timothy as the apostle’s agent 1 Timothy 2:8-15

Exegetical Method (IBS) • If we are to work with 1 Tim 2:8-15, it will be helpful to initially situate it within its own literary context • The limits of the passage, are as follows, • 2:8-15 falls within the larger context of 2:1-15 • 2:1-15 falls within the larger context of 1:3-3:16 1 Timothy 2:8-15

Survey of Literary Context • It is helpful (essential?) to ask a question which the text itself raises, “What is the logical relationship of 2:8-15 within the passage of 2:1-15?” • 2:1 is a major transition from 1:3-1:20. “Therefore first” (ou=n prw/ton). There is a direct connection (causation). I would submit that 1:3-20 lays out the issue of false teaching, with 2:1-3:16 as a result (solution?). • 2:1 is a general statement about the necessity of prayers for all men (u`pe.r pa,ntwn avnqrw,pwn). This will be spelled out in the rest of the passage. 1 Timothy 2:8-15

Survey of Literary Context • 2:4 “who desires all men to be saved and to come to the knowledge of the truth” may be a direct issue at work within the heretical teaching. It may imply that the false teachers are limiting salvation (Jewish problem? See 1:4, 7) • 2:5-6 begins with the connective “for” (ga.r). This implies that it supports the preceding argument, “For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony borne at the proper time.” • 2:7 continues the line of argument with further supporting evidence with another “for”. And for this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth. 1 Timothy 2:8-15

Survey of Literary Context • 2:7 Paul is asserting his apostolic authority and his calling as a “faithful and truthful” teacher to the gentiles (implying there must be false teachers). • This continues with Paul’s earlier words in 1:12-16 regarding his salvation and calling • Moreover, this agrees with Paul’s earlier words to Timothy in 1:18-20, where Timothy’s faithfulness (e;cwn pi,stin kai. avgaqh.n sunei,dhsin) is contrasted with false teachers faith being shipwrecked (peri. th.n pi,stin evnaua,ghsan) 1 Timothy 2:8-15

Detailed Observation • The next step in IBS entails a careful read (Detailed Observation) of our passage, in at least 2 translations (NIV, NASB, NLT). Take note of any and all of the following: • How does the argument flow? (logic & structure) • Basic content – Who, What, Where, When, Why? • Word Studies – What words must you understand? • Connectives • But – Contrast • For – Supporting evidence • Therefore – Causation • If – Sets up a conditional clause • After, while, immediately – important adverbs • Historical/Cultural information – What issues/social forces are at work that you must understand in their 1st century culture to comprehend the meaning of the passage? 1 Timothy 2:8-15

Detailed Observation • 2:8 I want men everywhere to lift up holy hands in prayer, without anger or disputing. • 2:8 begins with the word “Therefore” (ou=n) un-translated by the NIV. Yet, it explicitly connects it to the preceding passage, CauseEffect. 2:8 is a result of 2:1-7. This implies that 2:8-15 must reflect actual attitudes and problems in the house-churches. Thus, 2:8-15 can be seen in some way as a solution(s). • After giving the theological underpinnings for prayer for all people on the basis of the universal character of the gospel in 2:3-7, the author returns to his major premise of prayer (2:1). • Here seems to be the new premise that prayer needs to be offered in church meetings in Ephesus…and Paul proceeds to tell his readers how it needs to be offered. 1 Timothy 2:8-15

Detailed Observation • 2:8 I want (Bou,lomai) men (tou.j a;ndraj) everywhere (evn panti. to,pw|) to lift up holy hands in prayer, without anger or disputing. • 2:8 begins with the apostle saying, “I am wanting…” Present, active and not imperative. Does this imply command for the present situation and not for all circumstances? • “Men” is not mankind/humanity as used before regarding prayer in 2:1 (u`pe.r pa,ntwn avnqrw,pwn) but specifically “men” (avnh,r) This will be soon linked to 2:9 with the command to the women. • Note the limiting scope of the prayer, “without anger or disputing.” This comment seems to be linked with other references to the destructive characteristics of the false teaching (cf. 3.3, 8, 11; 5:13; 6:11; 2 Tim 2:24; Titus 1:7; 2:3; 3:2; cf. also Matt 5:23-25; 6:12-14; 1 Pet 3:7). • Is the effectiveness of prayer limited by the attitude of the one praying? And if Paul is logically connecting prayer as the primary agent of evangelism (2:1) to our wrongful attitudes, the serious nature of the false teachers comes to light. 1 Timothy 2:8-15

Detailed Observation • 2:9-10 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments; 10 but rather by means of good works, as befits women making a claim to godliness. • 2:9 The charge to the women (gunh) begins with the connective “likewise” (w`sau,twj), creating a direct comparison with the charge to the men. But specifically how this comparison works is unclear. • The verb “I want” is not in 2:9 and must be supplied to complete the thought. See above NAS translation with “I want” in italics. • The overarching context of the passage is one of prayer. So not only must “I want” be supplied but so must the infinitive “to pray” (proseu,cesqai). This would make the reading “Likewise, I want women to pray being adorned [appropriately].” (cf. 1 Tim 5:5 for example of praying women) • The difficulty with the passage seems to be that the command is not just to the act of prayer but to one’s behavior while they pray. 1 Timothy 2:8-15

Detailed Observation • 2:9-10 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments; 10 but rather by means of good works, as befits women making a claim to godliness. • 2:9 Note the clear connection between the implied prayer and the way a woman is dressed. • To describe the kind of adornment to be avoided, Paul depicts the picture of a wealthy woman. Note negative portrayal of rich in 1 Tim 6. • Cultural study: It is a common theme in the ancient world (both Greco-Roman and Jewish moralists) that women dress modestly and do good deeds; Plutarch, Mor. 141E; Epictetus, Ench. 40; Seneca, Ben. 7.9; Phyntis; On the Temperance of a Woman 153:15-28; Perictione, On the Harmony of a Woman 143:26-28). This motif also arises in Judaism (Philo, Virt. 39ff; Special Laws 1:102; 3:51, 169-71); T. Reub. 5:1-5; 1 Enoch 8.1; even earlier in Isaiah 3:16-26. 1 Peter 3:1-7 is good parallel. 1 Timothy 2:8-15

Detailed Observation • 2:9-10 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments; 10 but rather by means of good works, as befits women making a claim to godliness. • 2:10 A contrast between 2:9 & 2:10 is clear with the coordinating conjunction “but” (avlla,). For “good deeds” see expectation of a woman to be supported by church as a widow (1 Tim 5:10) • 2:10 might be better translated this way, “but [to adorn themselves] with what is proper for women who profess godliness by means of good deeds.” • The controlling factor is the women’s profession of an authentic faith. 1 Timothy 2:8-15

Detailed Observation • 2:11 A woman (gunh.) should learn in quietness and full submission. • Parallel with 1 Cor 14:33b-35. Is it a literary connection? Is it traditional material known to Paul? • This appears as a new topic in argument. Switch of material and a verbal-grammatical switch from 1st person present active (I want…) to 3rd person imperative command. • Overall argument follows this pattern: • 2:11-12 contains the basic instruction • 2:13-14 contains a supporting argument from scripture (Gen 2 & 3). • 2:15 then contains another view of salvation. 1 Timothy 2:8-15

Detailed Observation • 2:11 A woman (gunh.) should learn in quietness and full submission. • The verb “learn” (manqane,tw, literally, “Let a woman learn”) has a view of Christian instruction given by a teacher (a true and faithful teacher?) • Situation of a house-church meeting is in mind (1 Cor 12:7-11, 28-30; 14:10-33) • This is not disallowing women from learning but in the manner in which they learn (connect to previous context on prayer). (i.e., learn without disrupting the teaching). • Part of the problem may be implied in 1 Tim 5:13, where “wrong learning” is taking place from false teachers. • Some special circumstance must be in mind to explain the change from other female-male teaching roles in the NT. 1 Timothy 2:8-15

Detailed Observation • 2:11 A woman (gunh.) should learn in quietness and full submission. • The word “in quietness” (h`suci,a) probably is best understood as being quiet while someone else is speaking; thereby showing respect to the one who is teaching. • Note how the larger biblical context implies that prophesying, singing, praying, encouraging are not ruled out for women in house-church meetings. 1 Timothy 2:8-15

Detailed Observation • 2:11 A woman (gunh.) should learn in quietness and full submission. • The phrase “in all submission” (evn pa,sh| u`potagh/) further describes the learning situation. • The superlative “all” calls for complete submission. • This normally is used in a husband-wife relationship (1 Cor 14:34; Eph 5:22; Col 3:18; Titus 2:5; 1 Peter 3:1). • In this passage, submission is not to one’s husband but to the teacher (unless the teacher is also the husband). • The submission here is descriptive of the attitude and posture appropriate to learning; it implies acceptance of the teaching and the authority of the teacher. • Presumably, men who were not teaching were also expected to learn in silence and submission (1 Cor 16:16; Gal 6:6). • Can we also imply that women can then be expected to “lift holy hands in prayer without anger and dispute?” 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • Notice the close ties of 2:12 to 2:11 • Woman, in quietness • Let her learn • I do not allow a woman to teach or to have authority over man • But to be, in quietness 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • The command “I do not allow” (evpitre,pw) has again moved back to 1st person singular present active. “I am not permitting…” • One can not determine the length of the command (universal or temporal) since many universal command are in the present tense (cf. 1 Cor 7:10; 1 Thes 4:1, 10; 5:14). • It seems to carry the same force as the injunction in 2:8. 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • In the context of 1 Timothy, the verb “teach” (dida,skein) carries the force of apostolic teaching, not just the act of standing before someone in a public setting. (verb 4:11, 6:2; noun 4:6, 13, 16; 5:17; 6:1, 3) • The context makes it clear that the command is based upon something being wrong (should we imply demonic? 4:1; 5:15) with the women’s instruction • The next phrase “or to have authority over a man” is being connected by the word “or” (ouvde.). • Is it possible that part of the problem is both in context (teaching) and in the form of the teaching (exercising authority)? Or is the exercising authority an explicit part of the false teaching? 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • Although the task of teaching is denied here, in numerous other places women indeed do teach (Titus 2:3; Acts 18:26), prophesy (Acts 21:9; 1 Cor 11.5), and exercise various forms of ministry 1 Tim 3:11, 5:9. • It does not seem clear that the distinction is between “public teaching” (prohibited) and “private teaching” (permitted). 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • There must be special reasons for this prohibition. (2 Tim 3:6, Rev 2:20?) • Is the contrast between women and men or more specifically between women and legitimate male teachers? 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • Yet there is something specific regarding the women, when you take into consideration the next phrase, “or to have authority over a man”. • What is the meaning of “authority?” (auvqente,w) • To have authority over (NIV, NLT, NASB, NRSV) • To have dominion over (RV) • To domineer over (NEB) 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • Only reference in the NT • Early reference works (LSJ) only have 4 references, including this reference. They offer two meanings • To have full power or authority over • To commit a murder 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • TLG (Thesaurus Linguae Graecae) now contains 300+ references to the word-group (including 82 usages of the verb). • Best word study is found in H.S. Baldwin, ‘A Difficult Word: auvqente,w in 1 Timothy 2:12’ in “Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15.” 1 Timothy 2:8-15

Detailed Observation • 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. • Three meanings have been offered: • Baldwin argues that the essential motif which unite the word is “the exercise of authority” • Others have attempted to connect the word-group’s association with violence, murder, and erotic seductive power. Further to connect the word with the heresy, possibly showing the influence with the Artemis cult present in Ephesus. (see Kroeger, I Suffer Not a Woman: Rethinking 1 Timothy 2:11-15 in Light of Ancient Evidence) • Ideas such as autocratic or domineering abuses of power may offer a middle ground. 1 Timothy 2:8-15

1 Timothy 2 Model of Exegesis But is it a Model for Women in Ministry?