I. Paul and Timothy September 3/4, 2008 1 Timothy 1:1-2 Aim: To understand the relationship between Paul and Timothy. A. Paul 1. Historical Allusions in the Pastoral Epistles The historical allusions in the Pastoral Epistles of 1&2 Timothy and Titus cannot be neatly fit into the historical account in the book of Acts. The best explanation is to assume that the Pastoral Epistles are written after the book of Acts ends and thus the historical details in these letters are not described in Acts. 1 Timothy. It seems clear from 1 Timothy 1:3 that Paul has either been in Ephesus recently, or else in the near vicinity, and that he is now in all probability in Macedonia. Timothy was left in charge of the Ephesian community, and Paul now writes to instruct him about certain ecclesiastical procedures. Titus. The book of Acts does not describe a trip by Paul to Crete, and yet Paul s letter to Titus implies that the apostle had visited that island (Titus 1:5). In Paul s closing to Titus, the apostle mentions his determination to spend the winter in Nicopolis where he hopes Titus will be able to join him (Titus 3:12). Nicopolis is in Macedonia on the west coast of the Roman province of Epirus (modern Albania). 2 Timothy. It is a reasonable deduction that Paul is at the time of writing in Rome (2 Tim. 1:17). It is at least certain he has already been in Rome and equally certain that he is now a prisoner (2 Tim. 1:8, 16; 4:16). There is a curious request for a cloak left at the house of Carpas at Troas (2 Tim. 4:13), which would seem to demand a relatively recent visit to make such a request intelligible. The apostle also imparts the news that Erastus stayed in Corinth; but Trophimus I have left in Miletus sick (2 Tim. 4:20), which is again only intelligible as a piece of information unknown to Timothy, suggesting that the events occurred in the recent past. According to Acts 28:30-31, the apostle spent two whole years in his own hired house, but since nothing is said beyond this, it is as great a possibility that he was released as not. In fact, the extremely leniency of the detention is more suggestive of release than martyrdom. If martyrdom had crowned the Acts story it is difficult to see why the historian omitted to mention it. In fact, the captivity Epistles bear witness to Paul s expectation of release (Phm. 22; Phil. 1:25; 2:23-24). The Second Imprisonment Hypothesis, which assumes that Paul had a period of further activity subsequent to the Acts history, is the traditional explanation of the personalia in the Pastoral Epistles, and has been embraced by almost all scholars maintaining their authenticity. 2. Dates of the Pastoral Epistles Many scholars believe that following his imprisonment at the end of Acts, Paul was set free and resumed his life of visiting and encouraging the churches in their faith. The most reasonable historical reconstruction is that Paul wrote the letter of 1 Timothy during a time of active ministry after his first Roman imprisonment (early 60 s AD). Timothy Notes.doc p. 3 18-Aug-08
In the course of Paul s ominous trip to Jerusalem, he met with the Ephesian elders and they bade each other a tearful farewell (Acts 20:17-38). Significantly, he warned them about false teachers who would arise, fierce wolves who would not spare the flock (Acts 20:28-31). Sadly, within a few years, Paul s prediction has come true. Paul had sent Timothy to Ephesus to deal with the problem (1 Tim. 1:3). Now he writes the letter we know as 1 Timothy to instruct Timothy how to combat the false teachers and how to conduct the life of the church in the light of this threat to its unity and purity. Paul wrote 2 Timothy a few years later, during his second Roman imprisonment (mid-60 s AD). Paul knows his present trials will lead to his death (2 Tim. 4:6-8). The false teachers remain a problem in Ephesus (2 Tim. 2:14-3:9). But Paul s tone in this letter changes. As his life and ministry are coming to an end, he wants to see his long-time friend and fellow worker. The work of the gospel must continue after Paul has departed this life. Timothy needs to be strengthened for this task, and he needs to make plans to train others to carry on the teaching and preaching ministry of the church (2 Tim. 2:1-2). 3. A Pauline Timeline The following table of Paul s life is based on a timeline from www.biblestudy.org. As with any timeline of this type, dates are approximate. Comparison of this timeline with others will inevitably turn up discrepancies, yet the overall timeline seems to fit the record in Acts and the Epistles of Paul. Note that it also follows the hypothesis that Paul was released from his first Roman imprisonment before being imprisoned a second time. Date Age Event References c. 2 AD Saul born in Tarsus Phil 3:5; Acts 22:25-29 c. 12-15 AD 10-13 Saul goes to Jerusalem; taught by Gamaliel; eventually becomes a Pharisee c. 30 AD 28 Timothy born in Lystra to Jewish mother Eunice and a Greek father 32 AD 30 Martyrdom of Stephen; Saul leads persecution against Christians Acts 22:3; 23:6-8; 26:4-5; Phil. 3:5 2 Tim. 1:5 Acts 7:58-8:4 33 AD 31 From Saul to Paul: Saul of Tarsus conversion Acts 9:1-2 33-36 AD 31-34 Paul spends three years in Arabia Gal. 1:17 36 AD 34 Paul s first visit to Jerusalem after conversion lasts fifteen days Gal. 1:18-19; Acts 9:26-29 36-40 AD 34-38 Paul remains in Tarsus Acts 9:30 40 AD 38 Barnabas seeks Paul s help in Antioch Acts 11:20-25 41 AD 39 Paul and Barnabas stay in Antioch Acts 11:25-26 42-43 AD 41-42 Agabus prophesies a famine Acts 11:27-28 Timothy Notes.doc p. 4 18-Aug-08
Date Age Event References 44 AD 42 Paul and Barnabus deliver famine relief to Jerusalem 44-46 AD 42-44 Paul s first missionary journey with Barnabas and John Mark (who leaves at Perga): Antioch, Cyprus, Perga, Pisidian Antioch, Iconium, Lystra, Derbe and then return the same way (via Attalia, bypassing Cyprus) Acts 11:29-30 Acts 12:25-14:26 46-49 AD 44-47 Paul and Barnabas stay in Antioch Acts 14:26-28 49 AD 47 Jerusalem conference, attended by Paul and Barnabas 49 AD 47 Paul and Barnabas in Antioch; they disagree over John Mark and split up; Barnabas and Mark go to Cyprus; Paul goes with Silas 49-50 AD 47-48 Paul begins his second missionary journey with Silas, going to Tarsus, Derbe, and Lystra; Timothy (about age 19) joins the team in Lystra; they go to Iconium, Pisidian Antioch, Troas, Philippi, Amphipolis, Apollonia, Thessalonica, and Berea; Timothy/Silas remain in Berea while Paul goes to Athens 50-52 AD 48-50 Paul completes his second missionary journey, going to Corinth where he is rejoined by Timothy and Silas; Paul stays in Corinth for 18 months; Paul sails with Priscilla and Aquila to Ephesus, leaving them there after a short time to return to Ceasarea, Jerusalem, and Antioch 1 Thessalonians written from Corinth 50 AD 2 Thessalonians written from Corinth 51 AD Acts 15:1-29; Gal. 2:1-10 Acts 15:30-39 Acts 15:40-17:34 Acts 16:1-3 Acts 17:13-16 Acts 18:1-22 Acts 18:5 1 Th. 1:1; 3:1-6 2 Th. 1:1; 2:15 52-53 AD 50-51 Peter visits Antioch and is rebuked by Paul Gal. 2:11-20 53-57 AD 51-55 Paul begins his third missionary journey, visiting Galatia, Phrygia, before arriving at Ephesus and staying for three years; he travels to Macedonia for three months and visits Corinth; while in Ephesus, he sends Timothy and Erastus to Macedonia Galatians written from Ephesus 54 AD 1 Corinthians written from Ephesus 55 AD 2 Corinthians written from Macedonia 56 AD Romans written from Corinth 57 AD Acts 18:23-20:3 Acts 19:22 Acts 18:23 1 Cor. 16:8 2 Cor. 2:12-13 Rom. 16:1, 23 Timothy Notes.doc p. 5 18-Aug-08
Date Age Event References 58 AD 56 Paul completes his third missionary journey Paul and his large company (including Timothy) travel through Macedonia and Philippi to Troas, Assos, Mitylene, and Miletus, where Paul addresses the Ephesian elders; Paul journeys on by boat to Cos, Rhodes, and Patara before arriving at Caesarea; when he gets to Jerusalem he is arrested and taken back to Caesarea 58-60 AD 56-58 Paul defends himself three times during his two years of imprisonment in Caesarea and appeals to Caesar 60-61 AD 58-59 Paul sails to Rome via several cities, stopping at Crete; the ship is shipwrecked near Malta; after three months they sail again for Rome, arriving at the port of Puteoli before walking to Rome 61-63 AD 59-61 Paul arrives in Rome and lives for two years in a rented house with his Roman guard, able to preach the gospel to all who would visit Ephesians, Philippians, Colossians and Philemon written from Rome 61-62 AD Luke finishes the book of Acts 63-67 AD 61-65 Paul is set free from prison and travels to the island of Crete, Ephesus, and Nicopolis in Macedonia; other movements are uncertain, although Paul may have fulfilled his desire to go to Spain; he leaves a cloak and parchments in Troas and travels through Miletus 1 Timothy written from Macedonia 63 AD (Timothy is about 33 years old) Titus written from Macedonia 64 AD 67-68 AD 65-66 Paul once again is a prisoner in Rome, where he dies a martyr s death 2 Timothy written from Rome 67 AD (Timothy is about 37 years old) Acts 20:4-23:35 Acts 20:4 Acts 24:1-26:37 Acts 27:1-28:15 Acts 28:16-31 Eph. 3:1; 6:20 Phil. 1:13; 4:22 Col. 4:3, 10, 18 Phm. 23 Titus 1:5; 3:12; 1 Tim. 1:3 Romans 15:28; 2 Tim. 4:13, 20 1 Tim. 1:3 Titus 3:12 2 Tim. 1:16-17; 2 Tim. 4:16 2 Tim. 1:8; 2:9 Timothy Notes.doc p. 6 18-Aug-08
B. Timothy 1. Timothy Joins Paul We first come across Timothy in Acts 16:1 on Paul s second missionary journey. Timothy lived in the pagan town of Lystra in Asia Minor (modern Turkey). He had a Jewish mother, Eunice (2 Tim. 1:5) who was a believer, and a Greek father (who apparently was not a Christian). He also had the privilege of having a godly grandmother named Lois (2 Tim. 1:5). Obviously he was brought up in the Jewish tradition because Paul tells us that from infancy he had known the holy Scriptures (2 Tim. 3:15). From this New Testament information it seems likely that Timothy had been converted during Paul s first missionary journey. Paul was delighted with the sincerity and enthusiasm of young Timothy and added him to his entourage, possibly as a replacement for John Mark. It was a good choice, apparently confirmed through prophetic utterances by Paul s associates. Timothy was gifted for ministry through the laying on of hands (1 Tim. 1:18; 4:14; 2 Tim. 1:6) and was circumcised (Acts 16:3), so as not to hinder ministry among Jews, thus becoming a lifelong member of the missionary task force. From the time of Paul s second journey, Timothy became a companion of Paul and a great helper in furthering the gospel. Later, when Paul was in prison in Rome for the second time, the apostle was to send for him saying, Do your best to come to me quickly (2 Tim. 4:9). 2. Timothy s Relationship with Paul Timothy was arguably Paul s closest companion and a prominent figure in the apostle s ministry. Paul considered Timothy a son because of their close personal relationship (1 Cor. 4:17; Phil. 2:22; 1 Tim. 1:2, 18; 2 Tim. 1:2; 2:1). They traveled together to Thessalonica (1 Th. 3:2), to Corinth (1 Cor. 4:17), and to Jerusalem (Acts 20:4). Timothy stayed at Paul s side when he was imprisoned in Rome (Phil. 2:19). Timothy also served as Paul s pastoral representative, the church leader delegated to lead the church that Paul had planted in Ephesus. Paul called Timothy my fellow worker (Rom. 16:21), our brother and minister of God, and our fellow laborer in the gospel of Christ (1 Th. 3:2), a good minister of Jesus Christ (1 Th. 3:2), and one who does the work of the Lord (1 Cor. 16:10). Timothy preached the gospel of Jesus Christ in Corinth with Paul and Silas (2 Cor. 1:19). Paul sent Timothy to Corinth to work there without the apostle (1 Cor. 4:17). While Paul was in Athens, he sent Timothy to Thessalonica to encourage them and bring back word of their faith to Paul (1 Th. 3:1-6). In his first letter to Timothy, Paul exhorts Timothy to guard the deposit entrusted to you (1 Tim. 6:20, ESV; cp. 2 Tim. 1:14). Paul also encourages Timothy in his second epistle to preach the word, do the work of an evangelist, and fulfill your ministry (2 Tim. 4:1-5). Paul and Timothy also collaborated to write six books of the New Testament. In six of Paul s thirteen epistles, he links himself with Timothy in the opening greeting section, as if Timothy were co-author of the letters (2 Corinthians 1:1, Philippians 1:1, Colossians 1:1, 1 Thessalonians 1:1, 2 Thessalonians 1:1 and Philemon 1). Timothy is mentioned in two other letters (Romans 16:21 and 1 Corinthians 4:17; 16:10). Two letters are addressed to him (1 Timothy 1:2; 2 Timothy 1:2). So, of Paul s thirteen epistles, Timothy features in ten. Paul s letters reflect the beautiful depth of his affection for Timothy. To the Corinthians he wrote, I am sending to you Timothy, my son whom I love (1 Cor. 4:17). To the Philippians he said of Timothy, I have no one like him As a son with his father he has served with me in the Timothy Notes.doc p. 7 18-Aug-08
work of the gospel (Phil. 2:20, 22). And to Timothy himself he would poignantly write at the beginning of his next letter, Recalling your tears, I long to see you, so that I may be filled with joy (2 Tim. 1:4). We see both in Acts and in Paul s letters, Timothy s active involvement in a number of churches, including Philippi, Thessalonica, and Corinth. Timothy appears to have been Paul s most trusted helper, a faithful servant of Christ, whose ministry of the Word of God was vital in helping the early churches to be established, grow, and avoid falsehood. And Timothy did well. We know he was Paul s faithful cohort to the end, through thick and thin. We also know that Timothy himself became a prisoner for a time (Heb. 13:23). And we know that he was used mightily by God. 3. Timothy s Personal Characteristics What is amazing is that Timothy s personal traits and characteristics probably would not rate him very high on the list of most churches pulpit committees. What are some of those characteristics? First, we know that he was relatively young, probably in his early to midthirties. Paul instructs him not to let others look down on him because of his youth (1 Tim. 4:12). Thus, Timothy is an excellent model for young ministers. Secondly, Timothy was relatively timid, which is implied both in 2 Timothy 1:6-7 and 1 Corinthians 16:10. Timid Timothy needed encouragement. Thirdly, Timothy did not enjoy good health. He apparently had a fragile constitution, because Paul instructs him to drink a little wine for the sake of your stomach and frequent illnesses (1 Tim. 5:23). So we conclude that Timothy, by nature, was not a missionary commando. And this is probably why we find him so endearing. He is one of us. He does not intimidate anyone. He is so un-paul! But we know one final thing about Timothy namely, that he knew, and was rooted in, the Word of God. It was precisely this knowledge of, and commitment to, God s Word that made Timothy an effective minister of Jesus Christ, the one in whom Paul had complete confidence. Timothy is as close as we come in the Bible to what we today would call a pastor. Timothy s work in Ephesus spans a number of years, and he seems to be the one who is primarily responsible for the church s spiritual well-being. There are elders, to be sure some who primarily rule in the church; others who teach (1 Tim. 3:1-7; 5:17-18). Timothy s ministry is certainly in partnership with theirs. But Timothy has a unique role, one that is centered on the ministry of the Word reading, teaching, preaching the Scriptures. 4. Biblical References to Timothy Timothy is mentioned by name 24 times in the New Testament. Historical mentions in Acts: 16:1-3; 17:14, 15; 18:5; 19:22; 20:4 Co-author with Paul of 6 epistles: 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Th. 1:1; 2 Th. 1:1; Phm. 1 Timothy as Paul s son: 1 Cor. 4:17; Phil. 2:19-22; 1 Tim. 1:2, 18; 2 Tim. 1:2 Timothy as Paul s fellow worker: Rom. 16:21; 1 Cor. 16:10; 2 Cor. 1:19; 1 Th. 3:2, 6 Other mentions: 1 Tim. 6:20; Heb. 13:23 Timothy Notes.doc p. 8 18-Aug-08
C. Introduction to the Epistles to Timothy 1. Pastoral Epistles Paul s final three letters (1 Timothy, Titus, and 2 Timothy) were written towards the end of his life, some time after AD 62. They were not addressed to churches but to two of Paul s lieutenants. These young men were among those who had been groomed by the apostle to share some of the load of leadership in the emerging Christian community. At the time when Paul wrote to them Timothy was at Ephesus and Titus in Crete, but neither of these men spent all of his time ministering in these places. All three of these letters are largely concerned with the welfare and conduct of the church. They contain his final instructions to Timothy and Titus on how churches should be governed and cared for. Timothy was Paul s representative at the church of Ephesus. Some would say he was the bishop of this church. The epistles of 1&2 Timothy and Titus are often referred to as the Pastoral Epistles because they contain much help and instruction on the administration and pastoral care of local churches. They are the only letters in Scripture written specifically with instructions to direct and order the church. They tell us about church ministries, church leadership, church structure, and church worship. They instruct us in the priorities of the church and how the church is to guard its spiritual life and health. The need for wise dealing with questions of church arrangements and Christian discipline is every present, and these Epistles have constantly supplied Christian leaders with sober practical advice in these matters. Although written to individuals, the teaching of these books is also relevant and applicable to all churches (and individual believers) in every age. One of the indications we have that these were not private documents, which were meant only for the eyes of Timothy and Titus, is found in the benediction at the end of each of the three letters, Grace be with you (all) (1 Tim. 6:21; 2 Tim. 4:22; Titus 3:15). In all three cases the word you is in the plural, so obviously the instructions and encouragement are destined for ya ll that is, the whole congregation of God s people, then and in every age. 1&2 Timothy address the issues of the priorities of a healthy church and the primary responsibilities of a godly pastor. Paul is clear that Timothy s primary responsibility is to teach and preach the Word of God. He describes, in other words, the pastor/scholar model of ministry that has in the past been so important to churches in the Reformation tradition. It is time that Reformed and evangelical churches return to this model. The strength and health of God s church depend on it. There is a lack of studied order in these epistles, some subjects being treated more than once in the same letter without apparent premeditation. The various brief doctrinal statements are intermixed with personal requests or ecclesiastical advice. These letters are, therefore, far removed from literary exercises. They are the natural and human expressions of the apostle s own reflections about the future of the work he is obliged to delegate to others. 2. 1 Timothy I Timothy was probably written from Macedonia to remind Timothy of those things which he had already learned from talking with Paul and hearing him preach during their many times of traveling together. Timothy Notes.doc p. 9 18-Aug-08
The overarching purpose of 1 Timothy is to teach the proper ordering and conduct of the church (1 Tim. 3:14-15). The letter of 1 Timothy provides the exhilarating essentials to both leader and congregation as to how they must conduct themselves to the glory of God. First Timothy is a letter on order in the church and how it ought to live; it gives the details of proper church life. God tells us in 1 Timothy how the church must look and act if it is to glorify Him. 3. 2 Timothy Since the time when Paul wrote his first letter to Timothy he had been arrested. In between writing his first and second letters to Timothy the apostle had written to Titus. When he wrote to Timothy the second time he was in a dismal, cold cell. This prison was quite different from the comfortable rented house which he had in Rome (Acts 28). Paul had already had a court hearing (which he alludes to in 2 Tim. 4:16-18), and he expects that he will soon be executed (4:6-8). He was lonely. Luke was the only one still with him. Demas had abandoned him because he loved this world (4:10). Crescens had gone to Galatia and Titus was off to Dalmatia (4:10-11). He had been deserted by almost all of his friends and he was convinced that he had little time left upon this earth. Cold and alone, Paul would conclude this letter by requesting that Timothy come quickly and that he bring John Mark and a warm cloak and the apostle s parchments (4:9-13). It is not known whether Timothy or Mark reached Paul before his execution. The second letter to Timothy bears the marks of being written by an old man who has been physically worn out by his punishing schedule of activity for the spread of the gospel. Throughout this letter he is concerned with sound doctrine. His one dying wish is that he might see his dear son in the faith Timothy once again and he writes this letter in the hope that his young friend might be able to leave the work at Ephesus in the hands of others and travel to see him before it is too late. While 2 Timothy also refers to the false teachers described in 1 Timothy, and urges sound doctrine, the focus is almost entirely on Timothy. Timothy is the man! Paul s writing here is intensely personal. It is his last will and testament written not merely in ink but in Paul s life blood. Passion and urgency ooze from Paul s pen as he addresses Timothy. The purpose of the letter is to charge Timothy to persevere in the ministry of the gospel to fill the apostle s immense gospel sandals (cp. 1:6-7, 14; 4:2). 4. Themes of 1&2 Timothy The centrality of the Word of God and of the preaching and teaching ministry of the church. Paul repeats again and again his exhortation that Timothy is to preach, teach, instruct God s people and be devoted to the Word of God. The focus is on the pastor as teacher and preacher of the Word of God. The necessity of guarding the truth. If the teaching ministry of the church is central, it is vitally important that the church hold to the pure, unspoiled Word of God. Sound doctrine leads to healthy churches and healthy spirituality. False teaching, on the other hand, is destructive. The importance of godly leadership. Godly leaders are vital for the health of the church, for a number of reasons. First, as Paul makes clear in the Pastoral Epistles, sound theology is tied to godly living. Secondly, godly leaders set an example for those who follow (1 Tim. 4:12). Timothy Notes.doc p. 10 18-Aug-08
Thirdly, when leaders are godly, their leadership is dictated by the Word of God, and not by their own whims, their pride, their greed, or other sinful inclinations. The importance of service to those who are poor and needy. The church is to be attentive not only to the spiritual needs of God s people, but also to their physical needs. We see this in two ways. First, Paul gives clear instructions for the care of widows (1 Tim. 5:3-16). Secondly, he lays out rigorous qualifications for deacons, whose primary task is the care of the needy in the church. The centrality of prayer. Because of the threat to the church s purity, the church is to pray. Paul uses the word first, or first of all, indicating that prayer is the top priority. The godly church is devoted to prayer. The necessity of orderly worship. At the center of the worship of the church is the Word of God. The Word of God is to be read and proclaimed in the gathering of God s people (1 Tim. 4:13). In 1 Timothy 2 we also learn about the necessity of prayer in the public assembly (1 Tim. 2:1, 8). The church also seems to have used confessions or creeds in its worship, as evidenced by Paul s quoting of a common church confession in 1 Timothy 3:16. The importance of witness. In 2 Timothy 1:8, Paul exhorts Timothy not to be ashamed of the testimony of our Lord. In 1 Timothy, Paul encourages the church to pray for all men because God desires all to be saved (1 Tim. 2:1-4). The outward focus of the church is also evident in the instructions for church leaders, especially elders, who are to have a good reputation with outsiders (1 Tim. 3:7). The centrality of the church. All of this leads us to one final emphasis, and one that is sorely lacking in much modern evangelical thinking and practice, namely, the centrality of the church. God s redemptive work is not simply to save disconnected individuals, but rather to set aside for Himself a people to be His own prized possession. The church as a whole, and each individual church in particular, is the visible representation of God s work of salvation. In 1 Timothy 3:15, Paul calls the church the pillar and foundation of the truth. The church as a whole upholds the truth of God, and that truth is safeguarded by the selection of godly leaders, by the reading and teaching of the Word in the public assembly, by doing everything in an orderly and acceptable fashion. Paul s instructions to Timothy are not primarily for Timothy s benefit, but for the benefit of the church its care, its edification, its health and safety. D. Salutations (1 Tim. 1:1-2) In the salutation which introduces 1 Timothy, we meet the principal human actors, Paul and Timothy. Yet it is clear in these opening verses that Paul s focus is on the divine protagonists. Twice in these two opening verses Paul refers to the first two persons of the Trinity, God and Christ Jesus. 1. Paul, the Author (1:1) a) An Apostle by the Command of God (1:1a) Paul says he is an apostle (apostolos). In the ancient world the word which is translated apostle meant an envoy or ambassador. An ambassador is one who represents his country and its rulers. This term designates Paul s own authority. Apostles were eyewitnesses to the Timothy Notes.doc p. 11 18-Aug-08
ministry of Christ, and especially to His resurrection (Acts 1:21-22). In a very real sense every Christian man, woman, and child is an ambassador of the Lord. Although the letter is addressed to Timothy, Paul clearly has more people in mind than Timothy alone as he writes (6:21). He is addressing the whole church through Timothy. Furthermore, as Calvin argues, part of Paul s intention in this letter seems to be to undergird both his own and Timothy s authority. Paul as an apostle must be respected, but so must Paul s personal representative. 1 Timothy is unique in that Paul stresses his apostleship is by the command (epitagē) of God. This phrase not only strengthens Paul s (and consequently, Timothy s) authority; it also reflects the prominent theme of commanding found in the rest of the epistle (1:3, 5, 18; 4:11; 5:7; 6:13-14, 17). Paul consistently exhorts Timothy to command the church, and especially the false teachers, with regard to various matters. Thus the one who gives orders is himself under orders. Paul sets up, in other words, a chain of command. All the orders that come from Paul to Timothy, and through Timothy to the church, ultimately originate in God Himself. Paul is saying that he did not represent himself. He was an apostle of Christ Jesus. It was the Lord Jesus Christ who controlled everything that he did, said, and thought. But Paul did not just obey Christ because it was his duty to do so. He obeyed because he loved Christ and it was the aim of his life to please Him. Paul was not a self-appointed apostle, or even an apostle commissioned by the church. On the contrary, he had been chosen, called, and commissioned directly by Jesus Christ. Not only is this a strong claim for Paul s authority, but it is also a strong claim for the deity of Jesus Christ. A command from the Father is also said to be a command from the Son, and vice versa. Therefore, the Son must be equal in power and authority to the Father. Jesus is God. b) God Our Savior and Christ Jesus Our Hope (1:1b) The appellations that Paul applies to God and to Christ in this salutation are unusual, but once again they reflect important themes in this epistle. God our Savior looks back to the salvation God accomplished through Christ; Christ Jesus our hope looks forward to the day when Christ will return in power and glory. Paul s opening lines mention virtually everything God has done and will do to save His people. First, Paul refers to God as our Savior (sōtēr). Outside of the Pastoral Epistles, Paul never speaks of God as Savior, although both explicitly (Phil. 1:28) and implicitly, he clearly writes of God as the source of salvation. Twice outside of the Pastorals, Paul speaks of Christ as Savior (Eph. 5:23; Phil. 3:20). But in the Pastoral Epistles, he refers to God as Savior six times (1 Tim. 1:1; 2:3; 4:10; Titus 1:3; 2:10; 3:4) and to Christ as Savior three times (2 Tim. 1:10; Titus 1:4; 2:13). The theme of salvation is vital to the rest of 1 Timothy. Christ Jesus came into the world to save sinners (1:15). God, as Savior desires the salvation of all men (2:3-4), and therefore Christians should pray for all (2:1). Thus Paul s reference to God as Savior here in the salutation gives us a hint that God s purposes and activities with regard to the work of salvation are going to be at the very heart and soul of the letter. Secondly, Paul calls Christ Jesus our hope (elpis). The people of those days, like many today, must have often felt their situation to be hopeless, but Paul reminded those believers that Christ Jesus is our hope. In the New Testament the believer s hope is something which is sure and steadfast; it is the fully confident expectation of an as yet unrealized fulfillment. Timothy Notes.doc p. 12 18-Aug-08
In biblical thought, hope and salvation are closely linked. God is the hope of His people precisely because He is their salvation (e.g., Jer. 14:8; 17:12-14). Paul reflects this biblical mindset explicitly later in this letter (4:10). In particular, however, Christ Jesus is the object and source of our hope (cp. Titus 2:13). Ultimately, God has chosen to bring salvation through Jesus Christ. He is our only hope, because He is the only Savior of the world. 2. Timothy, the Recipient (1:2) a) True Son in Faith (1:2a) Paul describes Timothy as my true son in the faith (1:2). The use of the term son here indicates an intimate relationship between the two, in which Paul serves as mentor, guide, and father figure, while Timothy displays filial love, faithfulness. The word for son which Paul used was not the usual one (which appears some 380 times in the New Testament), but a more affectionate word (teknon) which suggests tenderness and endearment. Paul specifies particularly that Timothy is his child in faith. There is no article before faith (pistis) in the Greek, so it is probably best to think not of the faith, i.e., the Christian faith or religion, but rather of Timothy s personal faith or trust in Christ. He obviously means that Timothy was his spiritual son. Paul may have been the one whom God used to bring about Timothy s second birth (his conversion to Christ). It is in the realm of faith that Timothy bears a resemblance to Paul (cp. 1 Cor. 4:16-17). Thus, by calling Timothy his son, Paul not only attempts to establish Timothy s authority, but he presents Timothy as one who should serve as an example and a guide for the Ephesians faith. The apostle said that Timothy was a true son. The Greek word gnēsios has the sense of genuine or legitimate, and was often used to contrast legitimate from illegitimate children. Timothy may have been considered illegitimate by Jewish law, since his father was not Jewish. However Paul affirms the spiritual legitimacy of Timothy s own faith. He was not illegitimate spiritually; he was true born of the Spirit and thus Paul s legitimate spiritual heir. Timothy was not someone who had decided to give Christianity a try. He was a genuine child of God. He was no Demas who, when the going got tough, would forsake the apostle (2 Tim. 4:10). Paul is giving Timothy his unequivocal stamp of approval and the church is meant to recognize that approval. Timothy is Paul s legitimate representative to the church of Ephesus. Thus, we see that in this opening section, Paul sets up for us a chain of command. God is the sovereign Ruler who commands men and calls them to various tasks. Thus God is supreme even as He acts through human agents. These tasks, furthermore, carry varying levels of authority. Paul is clearly above Timothy in the chain of command. Paul is the apostle who has been endowed with special authority. Timothy, the true son, is to be a faithful reflection of Paul s life and teaching, but still carries authority in the church. b) Grace, Mercy, and Peace (1:2b) Paul usually starts his letters with grace and peace (e.g., Gal. 1:3; Eph. 1:2; Phil. 1:2; etc.), but in both letters to Timothy he adds mercy to his usual list (1:2; 2 Tim. 1:2). Paul thus rains a triple blessing in the form of a prayer-wish upon his dear disciple. The normal introduction in a letter of the Greco-Roman world would have used the Greek word chairein which means greeting. But instead of this standard greeting, chairein, Paul uses a similar but more theologically loaded word, charis, translated as grace. It not only means the free, unmerited favor of God, but it also refers to God s favor granted in the face of absolute Timothy Notes.doc p. 13 18-Aug-08
demerit. In invoking God s grace upon Timothy, Paul referenced not only God s saving grace (Eph. 2:8), but even more, God s continued grace for living. The inclusion of peace (eirēnē) alongside with grace in Paul s greeting reflects his Jewish heritage, where the idea of shalom carries the sense of wholeness and completeness. It stands for the whole well-being of a person in the widest sense of the word. His wish for Timothy was for personal tranquility and well-being, and also for interpersonal peace as he challenged the church to climb to higher ground. What do we make of the addition of mercy to this well-established formula? Later in this chapter, Paul is going to dwell on the mercy that God has shown to him, undeserving though he is. Paul anticipates this discussion by inserting the atypical word mercy into his greeting. Mercy is that which is extended to those who have committed great wrong, but have been shown wondrous compassion and forgiven for all of their misdeeds. It is God s special care for a person in need. The Greek word used here, eleos, often translates the Hebrew word, hesed, which referred to God s loving kindness to Israel, especially in His entering and keeping a covenant relationship with her. In Paul s writings, mercy consistently appears in contexts that emphasize the election and salvation of God to those who are undeserving. It is not national Israel that is the recipient of God s mercy (or hesed), but it is God s new covenant people, the believing church (cp. Gal. 6:16), who are shown the undeserved compassion of God. This was Paul s wish for Timothy! Grace upon grace to equip him for ministry. Mercy upon mercy to attend to his distresses. Peace upon peace tranquility and well-being throughout his life. From the very beginning, this epistle is full of Christ. It is full of the hope that Christ will return in glory, the grace Christ offers sinners, the mercy Christ gives to the needy, and the peace Christ has made with God through his death on the cross. The letter brings grace, mercy, and peace from Christ to Timothy, Paul s spiritual son. For next time: Read 1 Timothy 1:3-11. Timothy Notes.doc p. 14 18-Aug-08