Aida Besançon Spencer’s New Covenant Commentary Series on 1 Timothy, is a fresh and powerful look at some of the most challenging texts in the New Testament. Where most commentaries give a lot of external information, Spencer bridges the gap between historical background, culture, and context. Spencer’s extensive research on the historical, social, literary, cultural aspects surrounding 1 Timothy, effortlessly guides the reader toward a deeper comprehension of this epistle.

Beginning with an analytical outline, Spencer believes the overarching purpose of Paul’s first epistle to Timothy is to promote sound doctrine of the gospel by countering a false teaching endangering the church in Ephesus (18). Throughout her work, she categorically rebuilds what this heterodox teaching might look like, how the ancient culture shaped it, and Paul’s response.

Most of all, her love for God and His Word undergird the content of her commentary and is conveyed through five major strengths.

First, the structure she uses in this commentary is simple and direct. Analysis and excurses provide the backstory and give more applicable details to the themes Paul discusses in his epistle to Timothy in Ephesus. One such backstory contains the pertinent information concerning Artemis and her temple, one of the ancient wonders of the world. Associated with ritual murder, Spencer’s research and study points toward the practice of human sacrifice within the first century. She connects the mythological history of an Amazonian community predating Ephesus to this thriving first century idolatrous cult. Revealed for more than a temple, “a hub of commerce, sorcery and witchcraft” becomes the backdrop for Acts 19 (16).

Secondly, the format was appealing, easy to follow and informative. Semantical study charts, word comparisons, extensive footnotes, and summaries of a contemporary application of the texts referred to as “fusing the horizons.” She adeptly does just that: pertinent information is fused together cohesively. Scholars and ministers alike should be able to navigate the information freely.

Third, her work adds value to theological studies. Not only as a woman in the field of theology, but also as a true scholar, her contribution to the literature is invaluable. Throughout the commentary Spencer weaves 2000 years of historical tradition, theology, ancient culture and contemporary contexts into a beautiful, insightful tapestry. Without discounting Pauline authority, readers are given a glimpse into the unyielding yet pastoral heart of Paul. Unlike the misogynistic zealot Paul is often times presented as, Spencer lays the groundwork for an impassioned and devoted Paul. A Paul who exhorts believers on to maturity, instead of a Paul who creates exclusionary lists to satisfy his legalistic nature (16). This Paul affirms and exhorts women as well as men together toward all maturity and spirit-empowered ministry.

It is with integrity and in a very comprehensive fashion that Dr. Aida Spencer presents her readers with a worthwhile commentary which combines the Apostle Paul’s letter to Titus and his second to Timothy. Throughout the work, Dr. Spencer demonstrates critical command of these two pastoral texts. It is impressive to observe her respect for the letters as she approaches them with care. As a result, Dr. Spencer has once again delivered a strong contribution to the theologian’s pursuit of honest scriptural interpretation. Her perspective on the intended functional ministry of women within the Church, a position that comes out of this commentary, deserves consideration.

After engaging with the context and the thematic elements of Paul’s letter to Titus, Spencer spends a substantial amount of time examining the term elders. She mentions that, “their function is only suggested in the letter.” As a result, Spencer looks to the culture to explain it further, uncovering that elders “had authority in religious and civic matters…they handled city administration and jurisdiction.” She further contends that they were to be compared to “ambassadors, people who sought reconciliation.” Additional to the symbolic and superficial descriptors for an elder, Spencer correctly categorizes Paul’s requirements for such an office as moral qualities. The question that seemed to be building as she examined the term elders was answered rather matter-a-factly, as she affirmed that the Greek form, which Paul utilized in the presently identified second chapter of his letter—presbytis, is in fact meant to represent female eldership. Spencer, then puts together a list of qualities that are tied to the both presbytes (male elders) and presbytis (female elders). She supports her argument with contextual evidence and with a comparison to Aristotle’s literary works (which Paul would have been aware of and might be contrasting)

Dr. Spencer builds off of the section on elders to explain that Paul was actually teaching that women should pray and lead as men do, imploring Titus to “encourage the female leaders as much as he does the male leaders.” Additionally, she claims that Paul was calling women not to be silent and passive but rather to be active leaders in their households and focused on evangelism. Interestingly, Spencer highlights the image of slavery and how young women are not meant to subject themselves to maltreatment but rather that they should emulate voluntary slavery in a humble way demonstrating leadership. This theme of reversing the perceived nature or effect of certain aspects of life continues as Spencer emphasized the transformation of attitude that is required by Christians, needing them to be meek rather than in charge.