first timothy

Background

Authorship.   The Pauline authorship of the so-called Pastoral Epistles is widely rejected among modern critical scholars, despite the testimony of the literature itself and the church universally until the last two centuries. It is contested on four grounds: historical, ecclesiastical, linguistic, and theological.

Historically the objection is that the apostolic movements mentioned in the letters cannot be fit into the scheme of Acts. (Curiously, many of these critics also dispute the historical accuracy of Acts.) However, Acts does not purport to relate the ministry of Paul to its end; it merely leaves him under house arrest accused of flimsy charges. (See below under Date for the scenario proposed.)

The ecclesiastical objection to Pauline authorship is that the letters reflect a degree of church polity far too advanced for the mid-first century, reflecting more what is known of the second-century church, with bishops, elders, and deacons, etc. This claim is simply not true. The polity of the Pastorals is not the developed hierarchy evident in Ignatius. The Pastorals make no distinction between bishop and elder, more in keeping with Acts 20:17, 28.

The linguistic objection is that these letters use a vocabulary distinct from the other of Paul’s attested letters. Based on word counts some have concluded that the Paul who wrote Romans and Corinthians could not have written Timothy and Titus. The fallacy of this argument is that the word samples are far too small to warrant such a dogmatic conclusion. For one thing, similar tests on his attested epistles can lead to the same conclusions. Also, his variant purposes and audiences can adequately explain the data.

The theological objection is primarily based on the contention that the heresy in view is Gnosticism, known to have flourished not before the second century. There is, however, no reason to see this error as significantly different from that in Colossians, dated 61. Besides that the theological affinities to other Pauline literature are numerous and profound.

Rejection of Pauline authorship immediately requires the conclusion these epistles are pseudonymous, a suggestion that is much more doubtful, both historically and theologically, than the ‘problems’ it proposes to solve.

Date of composition.   None of these three letters can be positively dated, because there is not a shred of historical corroboration. Based on Paul’s known history, his plans (especially to take the gospel to Spain), and history’s silence, it is posited that Paul was released from his Roman imprisonment of Acts 28 (cf. also Philip. 1:19–26), freed to travel and preach for a couple years before being re-arrested and executed. First Timothy was probably then written between 63 and 66.

Addressee.   Timothy was the son of a pagan (?) Greek father and a Christian Jewish mother (Acts 16:1; 2 Tim. 1:5; 3:15). When Paul passed through the Galatian cities at the beginning of his second missionary journey, he picked up Timothy in Lystra, adding him to the missionary team (Acts 16:1–3). Though it is not mentioned, it seems highly likely Timothy had become acquainted with the Apostle’s ministry from his first tour through his hometown Lystra and the neighboring cities of Derbe and Iconium (Acts 14). Timothy was well recommended by the church at Lystra (Acts 16:2), and evidently recognized by Paul for his outstanding potential. He came to be such a close protege that Paul frequently referred to him as his ‘son’ (cf. Philip. 2:22; 1 Tim. 1:2; 2 Tim. 2:2).

Paul respected and trusted him so much that no more than a few months into their first ministry experience together he left Timothy with Silas to continue leading the baby church at Berea when Paul was chased on (Acts 17:14; cf. 1 Thess. 2:2). They continued to work cooperatively through that second and the third missions (cf. 1 Cor. 4:17; 16:10). Even while Paul was under the Roman house arrest, Timothy was with him (Philip. 1:1; 2:19; Colos. 1:1; Philem. 1). After Paul’s release it seems he and Timothy returned to Ephesus, where Paul left him to perform the ministry described in this epistle, leading as his surrogate. Finally, Paul’s ‘swan song’ was addressed to none other than Timothy (2 Tim.), in which Paul passed the torch of the gospel ministry to him, and expressed one special request that Timothy come to be with him as soon as possible (2 Tim. 4:9).

It is apparent that he was gifted as a teacher (1 Tim. 4:14, 16; 2 Tim. 4:2), though he was also urged to engage in evangelism (2 Tim. 4:2, 5). It is also apparent that he was of a timid personality (2 Tim. 1:7), so that Paul felt it necessary often to encourage him to perform his ministry (1 Tim. 1:3; 4:11; 5:7; 6:2; 2 Tim. 3:14; 4:2, 5).

Purpose.   The epistle, though addressed to Timothy, seems meant not for his eyes only (5:3—6:2). A purpose statement is provided in 3:14–15, emphasizing proper conduct in the church, and the church’s important place in defending and propagating the Truth. The unifying idea has to do with Pastoral Priorities with universal relevance.

Argument

The salutation introduces not only the affectionate relationship between Paul and Timothy, but also the theme of Christian truth as commandment (1:1–2).

The letter begins and ends with Paul’s urgent charge to Timothy faithfully to defend the truth (1:3–20; 6:20–21). The need was pressing because of the presence of some who had distorted the teaching of truth by trivializing its design (1:3–4). After articulating its correct design (1:5), Paul provides a specific response to the false teachers’ misuse of the Law (1:6–11). In the recounting of his ‘testimony,’ Paul provides an illustration of the goal of the truth (1:12–17). Summarizing his main charge to Timothy, he warns by specific examples of the danger of defection from sound doctrine (1:18–20).

As Paul develops his charge to Timothy, the definition of the first main section (2:1—3:16) seems to come at its end (3:14–16). His theme is conduct in the church that serves to protect the church’s treasure of the gospel. The first area of concern is prayer, apparently to be led by men (2:8). Church order can be promoted by prayer for civil tranquility (2:1–2), promoting evangelistic opportunity (2:3–7). The second area for instruction concerns women’s place and demeanor in the church. Theirs is to emphasize inner adornment, and to accept the subordinate female position (2:9–15). The third area is church leadership. Both offices, overseer (3:1–7) and deacon (3:8–13), are to be occupied by men (and women deacons, v. 11) whose reputations have been tested and approved.

(The next paragraph, 3:14–16, was developed above): A clear purpose statement is provided in 3:14–15, emphasizing proper conduct in the church, and the church’s important place in defending and propagating the Truth. That Truth is then summarized in the six line Christological statement in verse 16.

It seems Paul next instructs Timothy on matters of importance to him as the responsible man of God (4:1—5:2). After alerting him to the reality of apostasy (4:1–5), he reemphasizes the importance of sound doctrine to him (4:6–7), and applies it to matters of personal godliness (4:7–10) and public ministry (4:11–16). The maintenance of order in the church also requires the proper demeanor of the man of God with the different classes of saints (5:1–2).

Special instructions are required for the church’s proper dealings with her widows (5:3–16) and elders (5:17–25). The church should assume responsibility for some widows, subject to their family support, age, and faith reputation. Likewise, the church has a responsibility to guard the office of elder—first, to honor the honorable ones (in two ways, 5:17–18); then to take special measures in the case of accusations of misconduct (5:19–21); and finally to be especially careful in selecting those to be elevated to the office (5:22–25). The church also would have a special interest in the attitude of its member–slaves (6:1–2).

Paul appears at this point to return to his main points for one final emphatic appeal.  Concerning false teachers he exposes the truth about their destructive effects upon the church (6:3–5) arising from their greedy purpose (6:5–8). But it is also true that their end will be destruction (6:9–10). He follows that with a positive charge, emphasizing the importance that he “fight the good fight of faith” (6:11–14), focused on the goal of the glorious Second Coming (6:14–16). In light of that Day the rich are to be reminded of the nature of true riches (6:17–19). Finally, Paul warns that obedience in the matters of this letter is critical, because failure is disastrous (6:20–21).

Outline

I. Salutation  1:1–2

II. Charge to keep order in the church’s teaching  1:3–20

A. The problem of fruitless speculations  1:3–11

1. Introduction to the problem  1:3–4

2. The corrective: the design of doctrine  1:5

3. The problem elaborated  1:6–11

a) The false teachers’ misuse of the Law  1:6–7

b) The proper place of law  1:8–11

B. The goal of the gospel illustrated (in Paul’s case)  1:12–17

1. Commissioning by mercy  1:12–14

2. Redemption by mercy  1:15–16

3. Doxology  1:17

C. The necessity of continuing orthodoxy and orthopraxy  1:18–20

1. The charge to Timothy  1:18

2. The danger of defection exemplified  1:19–20

III. Instructions for order in the church’s life and operations  2:1—3:13

A. Masculine prayer  2:1–8

1. Request: civil peace  2:1–2

2. Goal: evangelistic opportunity  2:3–7

a) God’s desire of salvation  2:3–4

b) God’s work in salvation  2:5–6

c) God’s minister for salvation  2:7

3. Manner: holily  2:8

B. Feminine beauty (inner) and submission  2:9–15

1. Inner adornment  2:9–10

2. Submission  2:11–15

a) The instruction  2:11–12

b) The biblical foundation  2:13–14

c) The promise  2:15

C. Leadership qualifications  3:1–13

1. Overseer  3:1–7

2. Deacons  3:8–13

IV. The Church’s crucial role: custodian of the Gospel  3:14–16

A. His absence  3:14

B. His message  3:15–16

1. The importance of church order  3:15

2. The treasure of the Truth  3:16

V. Instructions for Timothy himself  4:1—5:2

A. Warning concerning the rise of apostates  4:1–5

1. Their false doctrines  4:1–3

2. The corresponding true doctrines  4:4–5

B. Giving attention to himself and his ministry  4:6–16

1. Emphasis on sound doctrine  4:6–7a

2. Personal godliness  4:7b–10

a) Its profit  4:7b–8

b) Its preoccupation with the gospel  4:9–10

3. Public ministry  4:11–15

a) Authoritative  4:11–12a

b) Exemplary  4:12b

c) Diligent in the Word  4:13–15

4. Summary  4:16

C. Relating to the various age groups  5:1–2

VI. Instructions concerning various groups in the church  5:3—6:2

A. Widows: Qualifications for enrollment  5:3–16

1. Destitution  5:3–8

2. Age and reputation  5:9–16

a) The restrictions  5:9–10

b) The explanations  5:11–16

B. Elders  5:17–25

1. Honor  5:17–18

2. Censure  5:19–21

3. Ordination  5:22–25

C. Slaves: Honoring service  6:1–2

VII. Instructions concerning sound teaching: a review  6:3–21

A. The truth about false teachers  6:3–10

1. Their destructive effects  6:3–5a

2. Their greedy purpose  6:5b–8

3. Their sure end  6:9–10

B. The charge to the “man of God”  6:11–16

1. The requirement of the “good fight”  6:11–14a

2. The terminus of the “good fight”  6:14b–16

C. The truth about wealth  6:17–19

D. The dangers of defection, one more time  6:20–21