This series of posts was first a series of sermons I preached at City South Presbyterian and Coorparoo Presbyterian in mid 2026. You can, if it is your preferred medium, watch the video recording of this sermon here (Vimeo), or listen to the audio recording here (Spotify link).
I want you to bring me a coat next week. Or a cinnamon scroll. Scripture commands it.
When you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments.
2 Timothy 4:13
You can tell this is stupid, right, but why?
How are we reading the Bible to decide these words don’t apply to us — while others do?
Skimming 2 Timothy 4, where Paul begins by picturing himself standing before God, and charging Timothy to preach the word — this “charge” was used in my ordination — we can see how that applies to modern church life, and we apply it (2 Timothy 4:1).
Paul has just said the Scriptures make people wise for salvation through faith in Jesus, and God-breathed; inspired; and useful for teaching, rebuking and correcting (2 Timothy 3:15-17). Now he’s telling Timothy to do this work, with the Scriptures by preaching — in season and out of season (2 Timothy 4:2).
We can map this onto life in our community where we are also inspired and shaped by God’s word as people speak it…
And Paul says do this cause some people will do the opposite; finding false teachers for their own desires (2 Timothy 4:3). Who peddle myths that will turn people’s heads from the Gospel (2 Timothy 4:4-5). Timothy is to keep his head; even if it means suffering as he does his duties as a servant (2 Timothy 4:4-5).
Again, we can see a throughline to our time; and our church.
Paul says look at me; my example — I am being poured out; almost exhausted — I have finished the race (2 Timothy 4:6-7). I have kept my eyes on the prize — the crown given by Jesus to everyone who sticks with him (2 Timothy 4:8)…
We stick with Jesus. We get a crown. Timothy takes up the baton in the relay; and, generations later, we have joined the race.
But then this gear change. It all gets so human and specific. Come quickly. I am alone (2 Timothy 4:9-10). Bring my coat (2 Timothy 4:13). This instruction about a coat — it’s this reminder this is a letter; we are reading someone else’s mail.
New Testament letters are called ‘epistles’ — this word is built on the Greek for sent; and it shares a root with ‘apostles’; this is a useful analogy, because ancient letters were understood as a kind of substitute for a person’s presence.
About a third of the New Testament comes to us in this form. And they have all got very ‘human’ bits like this; it’s clear these words about a coat are not to us. They are personal. They remind us we are outsiders to the situations and relationships these New Testament letters come from. But they are still part of our Scriptures; they were not dropped off as this letter was received and circulated as God’s word.
And these personal bits could make the text feel more distant and less applicable; but they can do the opposite if we use them as a lens to read the whole letter; to picture the shape of the community; the church, who are writing, receiving, reflecting on and circulating these letters along with the Old Testament Scriptures; imagining the 3D “incarnated” humanity of the inspired community through what these letters describe and do amongst that community.
Reading the letters through the lens of these human bits has a payoff for how we read the trickiest bits; we are going to take a look at where Paul says he doesn’t permit a woman to teach in 1 Timothy 2, after we look at some nuts and bolts.
We have stacks of letters from the Roman world, so know things about their structure — or genre — and New Testament epistles follow this formula. Picking up Andy Judd’s book on genre again… First, he points out this bit about the coat should make us pause and check our assumptions about how letters work ‘for us’…
“Extremely specific instructions like 2 Timothy 4:13 remind us to pause and consider our assumptions about how the genre of New Testament epistle works…”
Andrew Judd, Modern Genre Theory
Andy’s big point is that genres help us not just see what words say, but what they do when they are put in a form, and looking at the formula these letters follow is an important step before we apply them to our lives now.
…genres are about more than what’s written on the page; they’re about who is trying to achieve what with the piece of paper.
Andrew Judd, Modern Genre Theory
So. An ancient letter conventionally opens by establishing the relationship between sender and receiver. Paul — an apostle of Jesus — is writing to Timothy — his dear son (2 Timothy 1:1-2). This is followed — especially in Paul’s letters — by thanksgiving. In the epistles this looks like Paul bringing the other person, or church, ‘before God’s throne’ in prayer; so God is part of the relationship.
…Paul usually finds something distinctively Christian to thank God for…
Andrew Judd, Modern Genre Theory
Here he thanks God for Timothy, and longs to see him to be filled with joy (2 Timothy 1:3-4).
The body of the letter doesn’t have to be an essay with one big idea, it can cover all sorts of stuff ‘in the relationship’ — and can be like a kind of scrapbook holding other types of writing.
…The letter genre allows for a rather wide-ranging and free-flowing discussion of a variety of topics…
Andrew Judd, Modern Genre Theory
They can also include mini-essays, or examples of ancient rhetoric or persuasion; there is evidence Paul occasionally structures his letters using these forms, and that he sometimes uses overarching metaphors to tie a bunch of ideas together.
Somewhere in the body, an ancient letter has this thing called the parenesis; this is where the writer gets to the point of why they are writing; and what they want the receiver to do.
…This is where the writer tells us what to do, attempting to influence how we think, feel, or act…
Andrew Judd, Modern Genre Theory
Working this out can unlock why a letter has been sent, and helps us make sense of the big picture; and of how to apply it.
So, in 2 Timothy, Paul — the spiritual dad — wants Timothy to follow in his footsteps; guarding the ‘good deposit,’ keeping the ‘pattern of sound teaching’ — that he learned (2 Timothy 1:13-14). Not following the false teachers (2 Timothy 3:14). He keeps coming back to this idea, before ‘charging’ him with doing it (2 Timothy 4:1-2).
And ancient letters close by reaffirming the relationship, and with a bit of situational small talk, or ‘family news’ — which is where we get the coat, and the visit, before winter (2 Timothy 4:9, 13, 21).
…a good closing reaffirms the interpersonal dynamic of the situation, often including a farewell or health wish…
Andrew Judd, Modern Genre Theory
So that is the form; and figuring out the ‘parenesis’ — the purpose of the letter — is helpful for how we weigh up bits of the content and their meaning and application then and now.
The other part of working out how to apply these letters is seeing what we can construct about the context or situation ‘behind’ the letter. At times the content will be specific about the context; winter coming is a straightfoward background situation behind Paul’s request for his coat (2 Timothy 4:9, 13, 21). Other times it’s harder.
Is there a specific situation Paul is addressing where he says a woman isn’t to teach or have authority? Are these words like his specific timely request for a coat — particular to the relationship and circumstances… Or are they general and binding?
A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet.
1 Timothy 2:11-12
How would we tell the difference?
I want to suggest neglecting the end bits of Paul’s letters — the human relationships and situation behind the text, and described in the text — has led to us projecting this verse onto any structure we create, or reading our structures back into these words; but bringing the ancient network of relationships from the end of the letter into 3D in our imaginations, as we engage with Paul’s letters as things written into a situation — might give us a different picture of what Paul is saying.
But we need to do a little more technical work first on how we recreate the ‘background’ situation.
Reading any letter is like listening to one side of a conversation; there is a situation behind every letter where the author wants to be present in letter form. Sometimes — like with Corinthians — this is a conversation happening in correspondence (1 Corinthians 7:1). But often we are left trying to reconstruct the other half by looking at the side we have; which is called mirror reading.
There are lots of scholarly rules for mirror reading, but it’s easy for us to fill in the blanks by making stuff up; turning small historical facts into huge explanatory ideas, and this kind of speculation is great for PhDs or book deals… Or sermons…
We do have some data though — whether that is information in the letters — like quotes, or when people or ideas are named — and we have got the book of Acts; but historical work can also be part of giving us a ‘3D’ lay of the land.
But, our ‘mirror images’ can get in the way of carefully reading the text as ‘literature’ — paying attention to genre, and a good “boomerang test” of the genre (see the post on reading as literature) — where we recognise these letters are a type of writing that have a purpose ‘contained’ in the writing themselves, that might break what some people imagine in the mirror.
If the image doesn’t match with the purpose of the text, the image is probably wrong.
This will all make a bit of sense if we look at how it works with Paul’s letters to Timothy. Let us reconstruct the world a bit using the data we have.
The ‘relational’ picture is pretty clear — in both letters, Paul calls Timothy his true and dear son (1 Timothy 1:2; 2 Timothy 1:2).
They met in Acts 16 in Lystra, and from there he joins Paul’s team (Acts 16:1).
They travel together, and go from Corinth to Ephesus with Priscilla and Aquila. Timothy and Paul sail off, then, eventually, head back to Ephesus, where Paul hits some massive opposition over the economic impact of the Gospel (Acts 18:19, 21; Acts 19:1, 23-24).
Ephesus is famous for its idol temples; its craftsmen get rich on making metal idols of the god Artemis. Paul says these gods are hollow, and a local silversmith named Demetrius realises Paul’s teaching — that idols are not real — will send them broke, and he leads a riot against Paul (Acts 19:26-29). A local Jewish guy, Alexander, is brought out to speak; probably to make a distinction between Paul’s Gospel and Judaism (Acts 19:33)… And people start chanting “great is Artemis of the Ephesians” for 2 hours (Acts 19:34). It’s a riot.
Paul makes his last visit to near Ephesus in Acts 20; and this is the last time Timothy is mentioned in Acts (Acts 20:4). It appears from 1 Timothy; this is where Paul leaves him to keep false teaching out of the church (1 Timothy 1:3).
The cult of Artemis had women as priests; and some people use this as an image in the mirror — their idea — not without reason — is that Ephesus was home to a first century feminist movement that was women led and anti-marriage, that that this has infiltrated the church, and this is what Paul is asking Timothy to correct.
Another bit of speculation — more ‘from the text’ — is Alexander from Acts is the Alexander who comes up twice in Timothy; that maybe he converted after the riot, but then became one of the false teachers; who Paul ‘hands over to Satan’ (1 Timothy 1:20), and who is a deceiving hypocrite (1 Timothy 4:1-2). And that this is the guy Alexander the metalworker in 2 Timothy (2 Timothy 4:14-15). I think it’s likely it’s the same guy in both letters, but it’s a guess that he is the guy from Acts (Acts 19:33).
We know what metalworkers in Ephesus make; idols — so this false teaching that makes people rich could be folks in Ephesus trying to have a foot in both camps; and Alexander who was in the church is now like his fellow metalworker, Demetrius. Timothy is there because this false teaching — speculation — whatever it is, is preventing the advance of God’s work, which is by faith (1 Timothy 1:4).
Now — this ancient and translated text — this phrase is the οἰκονομίαν Θεοῦ (oikonomian theou) — oiko means ‘household’ and ‘nomia’ means ‘rule,’ and this is the root of our English word “economy” (1 Timothy 1:4).
This false teaching that makes people rich is pulling people away from God’s new economy.
So here’s my thesis about the parenesis of the first letter which I reckon extends into the second — a boomerang to try out and see what comes back — Paul says he is writing so Timothy will know how people should live in God’s household; his ‘oikos’ — the church of the living God (1 Timothy 3:14-15).
I am writing you these instructions so that,if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God
1 Timothy 3:14-15
He is writing to establish a pattern of relationships — not in church structures and leadership in an institution — but in a new kind of household (a household was more than a biological family); a household or ‘economy’ different to those in the first century Roman empire; and in Ephesus. And, ultimately, different to those in 21st century Australia…
This life together has a shape to relationships and a script that comes from the Scriptures. Timothy has been entrusted with protecting it by preaching the Scriptures; bringing them to life in the community to shape a different economy; this new pattern of relationships. And we see this economy at work in the relationships Paul describes in his letters — and at the end of his letters. Here is where I think we can project our picture of modern church life — an event on a Sunday where one bloke, ‘charged with preaching’ gives a sermon — back onto the text; but the text invites us to picture a network of people living as family, and speaking in quite different structures and dynamics.
Let’s do some work on 1 Timothy 2; these are translated words, and you need to know the Greek words for woman and wife are the same; same for man and husband, so context determines how we translate them; whether it’s “a woman” or “a wife” might not make heaps of difference if you are a woman, but I think it should say wife and husband (1 Timothy 2:11-12).
Some see one specific woman in the mirror here; an Artemis-emboldened female priestess causing trouble in the Ephesian church; so the Paul who wants ‘that coat’ wants ‘that woman’ not to teach. I think that reconstruction has too much mirror, not enough letter — because Paul appeals to Genesis here, in a way that brings out some kind of general principle for the household of God (1 Timothy 2:13).
In the household of God, restored in Christ — the answer is not wives ruling and directing husbands, like priestesses of Artemis, but a new kind of pattern (Genesis 3:16; 1 Timothy 2:12).
The Greek word ‘authority’ here — αὐθεντεῖν (authentein) — is only used here; it’s never something permitted for men, husbands, or church leaders. Outside the New Testament it’s used for a kind of dominance that is consistent with its roots which mean ‘self-arm’; this pattern doesn’t fit God’s economy (1 Timothy 2:12).
Paul has already said — in the same chapter — the church should live “quiet lives” (1 Timothy 2:2), so, whether Paul has one woman in view, or is just talking about a pattern; this pattern, or the word ‘quiet’ is actually for everyone, and doesn’t mean silence (1 Timothy 2:12).
And in his second letter, Paul is going to name Timothy’s grandma Lois, and mother Eunice, as the origin of his faith; and he points out that Timothy learned the Gospel not just from him, but from infancy.
“I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.
2 Timothy 1:4
…continue in what you have learned and have become convinced of, because you know those from whom you learned it,and how from infancy you have known the Holy Scriptures…
2 Timothy 3:14-15
This is how the household of God works. Mums, and in Timothy’s case, his spiritual dad, teaching the household the Gospel in this new economy of every day life. Now Timothy has a role to play passing this on; standing against false teaching (1 Timothy 1:3-4), and teaching the word the way it was taught to him (2 Timothy 4:2).
Having the purpose — that Paul is giving instructions for the shape of the household of God (1 Timothy 3:14-15), and the context — both the opposition and idolatry of Ephesus — and the relational context described in the letters — in view as we picture these instructions and functions, and see how they are embedded in Paul’s purpose is quite helpful.
Paul’s example is a contrast to self-interested lovers of the world who live in other economies; he has faithfully run the race; been poured out as a living sacrifice (2 Timothy 4:6-7), because he is keeping his eyes on what is valuable in God’s economy; not worldly rewards, and he is passing on responsibility in the ‘family business’ to his ‘son in the faith’ (2 Timothy 4:8).
Paul wants to see Timothy again; but these words will sit with Timothy — and then the church — to say ‘hanging on is worth it.’ Do not sell out. Paul is ready for Timothy to come see him — winter is coming; he feels alone — deserted — he is leaning in to the reality of Timothy’s love for him as part of God’s family (2 Timothy 4:9-10). And also giving an update on where other people in the family are at — Luke is there, Mark should come too… Bring my coat, and scrolls (2 Timothy 4:11-13). Paul might have been alone in his first trial in Rome (2 Timothy 4:16), but he is like Daniel — protected form the mouth of the lion of this empire; his 4D view of reality is guiding him — and he trusts his church family will give flesh to this spiritual reality of God’s family by being there; even being there to bring him his warm coat for winter (2 Timothy 4:17).
These bits at the end — we can picture them in 3D; but they also create a web of connections, a kind of social map of life together in the household of God — that overlays the letters of the New Testament and the story of the church in Acts; which, as we see it, helps us imagine how we are connected to this family tree and the shape of its life… As we read their mail.
This helps us picture a new household where husbands and wives — men and women — all the members are invited into this new economy; gospeling each other in these new relationships ‘beside’ one another, rather than ruling or dominating; to advance God’s family not their bank balance.
We have maybe focused too much on what women can’t do in our structures; and not enough on how our structures; out community — might look like this one, the household in Ephesus, and the network in the early church…
Paul says greet Priscilla and Aquila — a couple of parents of the church who are presently based in Ephesus, and mentions Erastus, who is in Corinth (2 Timothy 4:19-20). Erastus is a high ranking public servant in Corinth; who was there with Timothy and Paul while Romans was being written (Romans 16:21, 23)… That’s where Paul first met Priscilla and Aquilla; they had come from Rome when Claudius kicked them out (Acts 18:1-2). We saw how they went to Ephesus with Paul and Timothy; and they are there hosting a church in their house when Paul writes 1 Corinthians (1 Corinthians 16:19). They are back home in Rome, presumably hosting the church there by the time Paul writes Romans from Corinth (Romans 16:3-4).
When Paul names them here; these are folks Timothy knows — husband and wife — who model leading the household of God together.
We read badly if we rob these letters of their humanity; these words of their life; and we can build all sorts of structures on top of this picture, obscuring the shape of life behind the words.
We read well by keeping their humanity; reading right to the end, so the relationships in this new economy frame the way we understand these words; and that they are written to make us wise for salvation as those brought into this family to hold on to these words and be shaped by them together (2 Timothy 3:15).
They remind us that the New Testament — God’s word — emerges from and shapes loving, connected, communities — an economy — God’s household brought to life and inspired by God’s word as we are made wise for salvation in Jesus; creating the kind of community where a son in the faith will travel across an empire to bring his spiritual dad his cloak for the winter (2 Timothy 4:13, 21). And face death with him, as they serve Jesus together eyes fixed on the prize (2 Timothy 4:8).