Problem: Paul says that an elder should be “the husband of one wife” (1 Tim. 3:2). How can a woman possibly be an elder, if this is the requirement?
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Problem: Paul writes, “I do not allow a woman to teach or exercise authority over a man, but to remain quiet” (1 Tim. 2:12). Many people are offended at this passage, because it explicitly states that women are not allowed to teach or have authority in the church. Before we offer our interpretation, let’s consider the traditional interpretation of this passage, verse-by-verse.
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Problem: Paul said here that he did not “permit a woman to teach or to have authority over a man, but to be in silence.” Likewise, in 1 Corinthians 14:34 he added, “Let your women keep silent in the churches, for they are not permitted to speak” (cf. 1 Peter 3:5–6). Doesn’t this deny women a ministry and degrade their personality?
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Problem: Paul writes, “I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus” (1 Cor. 5:5). Elsewhere, Paul writes, “Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme” (1 Tim. 1:20). What does Paul mean by this expression?
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Problem: Paul writes of the “prophecies previously made concerning” Timothy. Did a Christian prophet predict Timothy’s future?
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Problem: Throughout the Bible, we see conflicting messages on the visibility of God. On the one hand, God appeared to Abraham (Gen. 17:1; 18:1) and Moses (Ex. 6:2-3). In fact, Moses recorded that the elders “saw the God of Israel” (Ex. 24:10). However, in this passage, Paul says that God is “invisible” (1 Tim. 1:17), and at the end of this letter, Paul writes that God “dwells in unapproachable light, whom no man has seen or can see” (1 Tim. 6:16). God told Moses that “no man can see me and live” (Ex. 33:20), and John wrote, “No one has seen God at any time” (Jn. 1:18; c.f. 5:37; 6:46). Critics argue that the Bible seems to be offering a clear contradiction on the visibility of God.
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Problem: Some interpreters believe that the Law is helpful for spiritual growth for Christians. For instance, Reformed theologian Louis Berkhof writes, “The law serves the purpose of restraining sin and promoting righteousness. Considered from this point of view, the law presupposes sin and is necessary on account of sin. It serves the purpose of God’s common grace in the world at large… The law is a rule of life for believers, reminding them of their duties and leading them in the way of life and salvation. This third use of the law is denied by the Antinomians.”[1]

They believe that the Law is a “means of grace,” which helps us to grow spiritually. Therefore, they interpret Paul’s statement about being “released from the Law” in a multitude of ways.
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Problem: Paul encouraged Timothy to combat false teaching in Ephesus. But, what sort of false teaching was it?
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Problem: Some Christians interpret this passage to refer to excommunication. When a believer is removed from fellowship, they are sent to hell with Satan (v.5). Does a Christian community have the authority to cut someone off from salvation in this way?

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CLAIM: Paul writes, “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us (2 Thess. 2:15). Roman Catholic theologians claim that we need a teaching magisterium to accurately interpret the Bible. Citing this passage, Catholic apologist Tim Staples writes, “When Paul wrote his second letter to the Thessalonians, he urged Christians there to receive the oral and written Traditions as equally authoritative. This would be expected because both are the word of God.”[1] Is this the case?
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