Second Timothy 3:16–17 calls us to handle the truths of Scripture in a way that results in a constant pattern of personal self-examination that leads to honest and humble confession, which produces a commitment to repentance, resulting in a life of increasing spiritual maturity and joyful obedience. Not just your thinking is being changed, but every area of your life is being brought into greater and greater conformity to the will of the one who created you and recreated you in Christ Jesus.

The Word is a Gift of Grace
The doctrines of the word of God were not intended just to lay claim on your brain, but also to capture your heart and transform the way you live. Those doctrines are meant to turn you inside out and your world upside down. Biblical doctrine is much more than an outline you give confessional assent to. Doctrine is something you live in even the smallest and most mundane moments of your life. Biblical doctrine is meant to transform your identity, alter your relationships, and reshape your finances. It’s meant to change the way you think and talk, how you approach your job, how you conduct yourself in time of leisure, how you act in your marriage, and the things you do as a parent. It’s meant to change the way you think about your past, interpret the present, and view the future.
The doctrines of the word of God are a beautiful gift to us from a God of amazing grace. They are not burdensome, life-constricting beliefs. No, they impart new life and new freedom. They quiet your soul and give courage to your heart. They make you wiser than you had the natural potential to be, and they replace your complaining heart with one that worships with joy. God unfolds these mysteries to you because he loves you. He is the giver of life, and every doctrine in his word plants seeds of life in your heart. And as those seeds take root and grow, you too grow and change.
God isn’t just after your mind; he’s after your heart. And he’s not just after your heart; he’s after everything that makes up you. His truths (doctrines) are the ecosystem in which the garden of personal transformation grows.
No passage captures this better than 2 Timothy 3:16–17: “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.” This passage is so important for understanding how the truths (doctrines) of Scripture are meant to function in our lives. It gives us not only four ways that Scripture (and each of its doctrines) is meant to function in our lives but, more importantly, it provides a process by which Scripture is meant to function. Here are the four steps in the process.
1. Teaching: The Standard.
The truths of the Bible are God’s ultimate standard. They establish for us who God is, who we are, what our lives were designed to be, what is true and what is not, why we do the things we do, how change takes place, what in the world has gone wrong, and how in the world it will ever get corrected.
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Susanna combined Cornelia’s twelve-page confession with nine of Cornelia’s poems in a collection entitled A Short Confession of Faith. She prefaced the book with her own seven-page biography of her sister and a short poem by Susanna’s son, statesman and author Adrian Hoffer, who heartily recommended the book – the first book in Dutch authored by a Reformed woman. The timing was right, because the Netherlands were going through another wave of attacks by Spain. But the book remained popular after the war for at least twenty more years.

Largely unknown today, Susanna and Cornelia Teelinck inspired two generations of Dutch Christians to trust God to deliver them from Spanish domination.
They were born in 1551 and 1553 respectively into a distinguished family from Zierikzee, in the Dutch province of Zeeland. Their father Eewoud Teellinck (d. 1561) was a brewer who also served as an alderman and treasurer in the City Council. Judging by the statues of saints and the crucifix found among Eewoud’s belongings, the family was probably Roman Catholic. It was also a cultured family, who owned a small but rich library of French, Latin and German books. All four children, however, converted to the Reformed faith.
Eewoud died in 1561 and his wife Helena Willem Jansdr followed him four years later, leaving their oldest son Joos to act as a guardian to his siblings.
Around 1573, nineteen-year-old Cornelia, the youngest, requested admission to the Lord’s Supper from her local Reformed church. She marked the occasion by writing a confession of faith which she presented to her consistory. While not innovative (it was modeled after the approved confession of Guido de Brès), her confession was simple and to the point, inspiring many to copy it by hand and distribute it to others.
It was a heartfelt confession, which she concluded with a bold statement: “Here I have written the foundation of my belief based on the examination of Holy Scripture, and as a sign that I am not ashamed, I have also included my name.”[1]
It was a courageous stand because at that very moment Spanish troops were terrorizing Netherlandish cities in what contemporaries called the “Spanish Fury,” taking particular aim at Reformed Christians.
How to Face Violent Opposition
Although Cornelia didn’t witness the violent sack of her hometown (by then, she lived with her husband Anthonie Limmens in Antwerp), she was deeply affected by the news and became a victim of the unruly raids of unpaid and hungry Spanish mutineers who roamed the country in the aftermath.
She responded with four poems where she thundered against Spain and called God to action: “Stand up O Lord; show that you are a mighty, blessed God, who out of nothing shaped heaven, Earth, and all that lives. Will you also now complete your unfinished work by your very strong hand?”[2]
Seeing the Spanish as God’s tool to bring his people to repentance, Cornelia exhorted all believers to call on God and place their trust in him: “Stand up Jerusalem, God’s City…God will be your comfort and your help and he shall put an end to your destruction…You need not fear sword or enemy for the Lord shall take up your case himself and show all that he is a God of vengeance over those who have persecuted the pious.

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Most egalitarians and complementarians limit the debate over the involvement of women in public worship to 1 Timothy 2:12. However, Reformed theologians historically held that 1 Corinthians 14:34-35 is a parallel passage to 1 Timothy 2:12. The reason can be seen when the language of the two passages is compared.

Most of the debate today over the role of women in the church centers around 1 Timothy 2:12, where Paul prohibits women from “teaching” or “exercising authority” over men and instead commands them to “remain quiet.” Based on a variety of arguments, egalitarians conclude that 1 Timothy 2:12 does not prohibit women today from serving as pastors or elders or preaching to men. However, among those that hold 1 Timothy 2:12 does place restrictions on women in the church today (often called “complementarians”), there are differing conclusions.
Complementarian Disagreements
The narrowest complementarian position holds that 1 Timothy 2:12 only prohibits women from holding the office of pastor or elder, which would open the door to some women preaching. However, since Paul prohibits teaching and exercising authority and not just being a pastor, most complementarians understand Paul to prohibit women from performing tasks and not just holding office. Yet interpretations vary regarding which tasks are prohibited. The narrowest complementarian position here holds that 1 Timothy 2:12 only prohibits women from engaging in an “authoritative teaching” to men, and thus women may teach theology to men as long as it is under the authority of the (male) elders (the position of Tim and Kathy Keller, following the grammatical argument of egalitarian Phillip Payne).
But assuming these are separate tasks of “teaching” and “exercising authority” in 1 Timothy 2:12 (as Andreas Köstenberger has argued in Women in the Church), then it becomes a question of when and where the prohibition applies. It at least refers to women teaching or preaching in the public worship assembly. However, many complementarians argue that because the principle is rooted in creation— “For Adam was formed first, then Eve” (1 Timothy 2:13)—this means women should not teach Scripture or theology to groups of men in any public forum, whether Sunday school or the seminary classroom.
Yet even among complementarians who make this broader application of 1 Timothy 2:12, there is still debate over whether women may read Scripture and lead prayer in public worship. This is because 1 Timothy 2:12 targets women “teaching” men, not reading or praying. In response, one may argue that reading Scripture is an extension of “teaching” Scripture and that both reading Scripture and leading prayer are forms of “exercising authority” prohibited by women in 1 Timothy 2:12. However, these arguments could be strengthened significantly by bringing in a similar passage of Scripture to the debate.
Bringing Back 1 Corinthians 14:34-35
Do not get me wrong—debates over the meaning and application of 1 Timothy 2:12 are worth having. But they are hindered by the dismissal of 1 Corinthians 14:34-35. This latter passage is often still mentioned, but not in relation to 1 Timothy 2:12. While egalitarians tend to argue either 1 Corinthians 14:34-35 is an interpolation and not part of Scripture (Gordon Fee, Philip Payne) or Paul is quoting the Corinthians (Lucy Peppiatt), most complementarians have adopted the interpretation that 1 Corinthians 14:34-35 only prohibits women from evaluating prophesy (promoted by D. A. Carson in Recovering Biblical Manhood and Womanhood). Thus, most egalitarians and complementarians limit the debate over the involvement of women in public worship to 1 Timothy 2:12.
However, Reformed theologians historically held that 1 Corinthians 14:34-35 is a parallel passage to 1 Timothy 2:12. The reason can be seen when the language of the two passages is compared:
…the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.(1 Corinthians 14:34-35)
Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor.(1 Timothy 2:11-14)
The similarities between these passages can be summarized as follows:

Both use the word “permit” (ἐπιτρέπω) with a negation—women are not permitted to “speak” in 1 Corinthians 14:34, while women are not permitted to “teach” or “exercise authority” in 1 Timothy 2:12.
Both require women to refrain from speaking—women are to be “silent” (σιγάω) in 1 Corinthians 14:34, while women are to remain “quiet/silent” (ἐν ἡσυχία) in 1 Timothy 2:11, 12.
Both require women’s submission—women “should be in submission” (ὑποτασσέσθωσαν) in 1 Corinthians 14:34, while women are to “learn quietly with all submissiveness” (ἐν πάσῃ ὑποταγῇ) in 1 Timothy 2:11.
Both place restrictions on women’s learning—women are to “ask their husbands at home” if they desire to “learn” (μαθεῖν) anything in 1 Corinthians 14:35, while women are to “learn” (μανθανέτω) quietly with all submissiveness in 1 Timothy 2:11.

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