My Redeemer - Bible - I Timothy
Introduction to I Timothy
Author: Paul
 Background: In their first missionary journey, Paul and Barnabas preached in Lystra, a city of Lycaonia, and had success in the midst of persecution. It seems that during this ministry a Jewish woman called Lydia and her daughter Eunice were converted to Christ. Eunice was married to a Gentile, with whom she had Timothy, perhaps her only son. Evidently, Timothy had been instructed in the Jewish religion, but his father had refused to have him circumcised. A close relationship developed between Paul and Timothy from the beginning. When Paul returned to Lystra on his second journey, he found that Timothy was a member of the church and very esteemed among the leaders there in Iconium. Under the direction of the Holy Spirit Paul added Timothy to his apostolic entourage. As they were going to be traveling among Jews, Paul recommended that Timothy be circumcised, not because it was necessary, but so as not to offend the Jews in light of the fact that his mother was Jewish.
Author: All the pastoral epistles (I Tim., II Tim., Tit.) indicate that the apostle Paul is the author. In addition, tradition unanimously insists that Paul wrote them. However, many experts question this affirmation on the basis of several difficulties. The pastoral epistles include words that don't appear in the letters that without a doubt belong to Paul. Furthermore, the pastorals record certain events that are difficult to harmonize with the story of Paul's journeys in the Book of Acts. For example, Paul had led a mission in Crete (Tit. 1:5), planned the spring in Nicopolis (Tit. 3:12), and had visited Ephesus (I Tim. 1:3), Miletus (II Tim. 4:20) and Troas (II Tim. 4:13). Moreover, some experts think that these epistles describe an ecclesiastical organization too advanced for Paul's time. In the matter of the vocabulary, we can conclude that the thematic of the pastoral letters is so different than the rest of Paul's letters that is was necessary to utilize some words that he hadn't employed before. It would be inaccurate to put limits on an educated man like Paul. We should also take into account that he was writing to close associates. The obvious response to the problem of harmonizing the stories about Paul's travels in the pastoral epistles with those described in the book of Acts, is that Paul was freed from the Roman prison that is described in Acts, and continued his ministry for several more years. There is solid evidence in the writings of the leaders of the early church that confirm this. During this period of continual activity Paul wrote I Timothy and Titus. Afterward, he was arrested again and wrote II Timothy,, during his second Roman imprisonment. The mention of elders, bishops and deacons in the pastoral epistles doesn't say that an episcopal hierarchy existed, which would require dating these epistles in a time after Paul. The apostle designated elders in the churches during his first missionary journey (Acts 14:23) and saluted bishops and deacons in his letter to the Philippians. Even more, he used the terms "bishop" and "elder" without distinction (see Tit. 1:5-7). Overwhelmingly, the evidence disposes us to hold that Paul is the author of the pastoral epistles.
Date: Paul visited Ephesus around the year 63 A.D., after being freed from his first Roman imprisonment. Shortly before he left, he left Timothy in charge of the church in that place. He probably wrote the letter around the year 64 A.D.
Purpose: The principal purpose of the epistle was to encourage Timothy in the difficult task of confronting doctrinal and practical errors in the church of Ephesus, and to give him instructions about the pastoral responsibilities and qualities and duties of the leadership of the church.
Content: The task that Paul and commended to Timothy held several difficulties, which was why he felt the need to write him a letter with instructions about how to face the problems. In it he tells how to combat false teachers, how to organize the worship of the church and how to deal prudently with the distinct social classes in his area. It can be summed up as a teaching of the apostolic faith and the affirmation of an exemplary life.
Occasion: (HBH) The pastoral letters were written to deal with the false teaching which was negatively impacting the young churches. The churches were apparently in more danger from internal threats than from external persecution. Paul urged his apostolic associates to counter the internal danger with sound teaching, by providing an example of godly living, and by organizing and training leaders for the congregations. First Timothy suggests Timothy was at Ephesus while Paul wrote from Macedonia (I Tim. 1:3). Timothy probably was still located in Ephesus when he received II Timothy (II Tim. 1:18). The second letter was written from a Roman prison. Titus received his letter in Crete (1:5,12). Paul's whereabouts between Macedonia (I Tim.) and Rome (II Tim.) cannot be known for certain. The order of the letters then was I Timothy, Titus, and II Timothy.
Purpose and Theology: (HBH) The letters to Timothy and Titus share many similar characteristics. Unlike Paul's other letters the letters to Timothy and Titus are personal words to his apostolic helpers. These letters address the need for pastoral oversight in the churches (thus the name Pastoral Letters, a name given to these three letters in the eighteenth century). They focus on church organization, the importance of apostolic doctrine, and the refutation of false doctrine. First Timothy and Titus carefully describe the qualifications of Christian leaders. Not only is there emphasis on orthodox doctrine (I Tim. 1:8-11); II Tim. 1:13-14; Titus 2:1) and church leadership (I Tim. 3:1-15; II Tim. 2:22-26; Titus 1:5-9), but other important matters are addressed as well. Paul wrote to give Timothy and Titus guidance in their ministries (I Tim. 1:18-2:7; II Tim. 2:1-7; Titus 2:7-8,15; 3:9). An emphasis on godly living also characterizes the letters (I Tim. 1:3-7; 2:8-10; II Tim. 1:3-12; 2:14-19; Titus 3:1-11).
Historical Setting: (IBD) First and Second Timothy differ in historical context. In the first epistle Paul writes from Macedonia to young Timothy (I Tim. 4:12), who has been left in Ephesus to oversee the congregation (I Tim. 1:3). The second epistle, also written to Timothy in Ephesus (II Tim. 1:18), comes from Rome where Paul is undergoing a second (II Tim. 4:16) and harsher imprisonment (II Tim. 1:18,16; 2:9). Paul is alone (except for Luke, II Tim. 4:11), and he knows the end of his life will come soon (II Tim. 4:6). One can almost hear the plaintive echo of the apostle's voice as he bids Timothy to "come quickly before winter" (II Tim. 4:9,21). The occasion for both epistles is much the same. Paul is deeply troubled by false teaching (I Tim. 1:3-11; II Tim. 2:23) apostasy (I Tim. 1:6; 4:1; II Tim. 3:1-9) which endanger the church at Ephesus. He warns Timothy to beware of fables and endless genealogies (I Tim. 1:4; 4:7; II Tim. 4:4), idle gossip (I Tim. 5:13; II Tim. 2:16), rigid lifestyles based on the denial of things (I Tim. 4:3), the snares of wealth (I Tim. 6:9-10,17-19), and religious speculations (I Tim. 6:20). He warns that apostasy, in whatever form, will spread like cancer (II Tim. 2:17). Paul urges Timothy to combat its malignant growth by teaching sound doctrine, promoting good works, and accepting one's share of suffering for the sake of the gospel (II Tim. 1:8; 2:3,11-13).
Special Consideration: (IBD) The Epistles to Timothy might be considered our earliest manual of church organization. Within them we find guidelines for the selection of church elders (I Tim. 3:1-13). They also reveal an awareness of the need for standard forms of expressing the faith. For example, the words, "This is a faithful saying", appear four times in the epistles (I Tim. 1:15; 3:1; 4:9; II Tim. 2:11). Two creeds, or perhaps hymns, also appear (I Tim. 3:16; II Tim. 2:11-13). Finally, II Timothy presents the first (and only) pronouncement in the New Testament on the Bible as "Scripture" (referring to the Old Testament, II Tim. 3:14-17). In Greek, the word for "inspiration" (II Tim. 3:16) means "breathed into by GOD". As GOD breathed life into Adam (Gen. 2:7), so he breathes life into the written word, making it useful for teaching, reproof, and correction. Paul leaves us, therefore, not with a theory about Scripture, but with a description of its purpose and its power for salvation (II Tim. 3:15).
Personal Application: This letter not only guides Timothy in the fulfillment of his responsibilities as a Christian leader, but it has served as a manual for pastors throughout the history of the Church. A clear lesson is emphasized in Paul's instructions: The church must rely on a well prepared, deeply devoted and totally consecrated ministry. Even more, the ministers should maintain permanent contact with GOD through prayer and the study of the Bible (see 2:1,8; 4:6,12-16). The pastor should first feed his own soul on the words of faith and good doctrine (4:6) and then teach the believers the essentials of the Christian life (4:11). Practicing holiness in their own conduct, they should guide their congregation along this same way (4:16).
Christ Revealed: The deity of Christ is evident, thus Paul places him at the same level as GOD the Father (1:1,2; 3:16) and proclaims his universal sovereignty and his eternal nature (6:15,16). Jesus is the source of grace, mercy and peace (1:2,14), with which he encharged the apostle Paul (1:1) and prepared him for his mission (1:12). Christ is LORD (1:2,12,14; 5:21; 6:3,14,15) and Savior (1:1,15), "who gave himself a ransom for all" (2:6). In virtue of his redemptive work Christ is the only "mediator between GOD and men" (2:5), the way of access to GOD. He who was encarnated has ascended 9v.16). Therefore, the LORD is our hope (1:1), and the promise of his return is an incentive for faithfulness in service and purity in life (6:14).
The Holy Spirit in Action: Direct references to the Holy Spirit are rare in I Timothy, but his action is put into manifestation from the birth of the church of Ephesus (see Acts 19:1-17). The "petitions" (2:1) are prayers that solicit the help of the Holy Spirit (Rom. 8:26,27). The affirmation that "the Spirit speaks clearly" (4:1) underlines the continual activity of the Holy Spirit and Paul's receptivity to his manifestations. In 4:14 Paul reminds Timothy of the "gift" that had been given him "through prophecy", a special quality for the fulfillment of the ministry, received as a "charisma" of the Spirit when he laid hands on him. Moreover, a "good testimony" (3:7) also supposes a leader "filled with the Holy Spirit", as occurred when the first leaders of the church were designated (Acts 6:3).
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Introduction to I Timothy - Table of Contents - Ch. 1 - Ch. 2 - Ch. 3 - Ch. 4 - Ch. 5 - Ch. 6 - Truth in Action
Paul's three letters to Timothy and Titus are called the Pastoral Letters. These letters were written near the end of Paul's life to guide his two younger associates.
Some have suggested that Paul did not write these letters. Arguments against Pauline authorship are basically threefold. (1) These letters cannot be placed within the framework of the chronology of Acts and are thus assumed to have been written after Paul's death. (2) The content of the letters is said to be different from Paul's teaching elsewhere. (3) Differences in vocabulary are said to be so great that the same author could not have written these three letters and Paul's earlier works.
In response it should be noted that Acts 28 and Philippians 1:25-26 imply that Paul was released from his first Roman imprisonment. Several writers in the early church indicate a release, a further period of activity (during which I Timothy and Titus were written), and reimprisonment (when II Timothy was written). Also, the different subjects addressed and the needs of the recipients account for the differences in style, vocabulary, and doctrine. The characteristics discussed are not those of the second century and the contents of the letters are appropriate continuations of Paul's earlier concerns. If Luke was the one who wrote down Paul's thoughts, as was certainly possible, then Luke's input may explain some of the unique vocabulary. There is no compelling reason to deny the claim of Paul's authorship of these letters written sometime between A.D. 64 and 67. (HBH)
"Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all."
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