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Tyndale Open Bible Dictionary

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TIMOTHY, First Letter to

The first of Paul’s epistles to his young coworker Timothy.

The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete.

Preview

• Author

• Date

• Background

• Theology

• Content

Author

In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. AD 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author.

However, some scholars object to Pauline authorship on the following grounds:

1. The Greek vocabulary contains a large number of words that are not found in the other Pauline letters.

But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline—a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.

2. There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts.

To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.

3. The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned.

However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1.

Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.

Date

Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about AD 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Tm 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.

Background

Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the center of his activity and spent three years there (19:1–20:1 OET ACT 19:1–41 · OET ACT 20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.

Theology

In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the NT as a whole. The sovereignty and love of God are clearly presented time and again throughout the letter. Jesus is always presented as being truly God as well as man. Salvation is by faith in God through Christ. The law will not save a person, because all people have broken it. Yet the law is good and is God’s guide for the saved person in living a life pleasing to God.

The church occupies a large place in the letter. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.

Content

Salutation (1:1-2)

The author names himself, Paul, and describes himself as an apostle, chosen by God and authorized by God the Father and his Son, Christ Jesus. Paul had the right to speak words of authority to the young pastor and to the church.

The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing—grace, mercy, and peace from God.

Dealing with Heresy (1:3-20)

One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries.

These early Gnostics claimed to have a deeper insight into truth than the average Christian. They separated God as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Jesus Christ. They argued about myths and fables. They sought salvation by finding favor with an endless chain of angels rather than by accepting God’s salvation by faith. But only the grace of God can save sinners, as Paul himself knew well.

Correct Worship in the Church (2:1-15)

“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1, rsv). Prayer is an exceedingly important part of the worship of the Christian church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Jesus had told his disciples to give to Caesar the things that belonged to him (Mt 22:17).

Christian men and women should pray to God, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do” (1 Tm 2:9-10, NLT). Then Paul said, “I do not let women teach men or have authority over them” (v 12). This did not mean, however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.

Proper Organization in the Church (3:1–5:25 OET TI1 3:1–16 · OET TI1 4:1–16 · OET TI1 5:1–25)

The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1, rsv). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church.

To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention.

“Now a bishop must be above reproach, the husband of one wife” (3:2, rsv). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality.

The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new Christian (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church.

Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8, NLT). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and/or to wives of deacons (NLT mg). Verse 12 continues with the qualifications of deacons in general.

In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But God has given these things to be used and appreciated for God’s glory. Timothy’s pastoral duty was to teach his people God’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body.

Paul recognized that Timothy was a young man, and that some of the older Christians might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration—“in speech and conduct, in love, in faith, in purity” (4:12). Because God had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities.

Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters—adding significantly, “in all purity” (5:2).

Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result.

Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honor” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (vv 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but God knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.

Some Practical Teaching about the Christian Life (6:1-21)

Slavery was a recognized institution in those days. Christian slaves should be good slaves, and Christian masters should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery.

Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel.

Two sections (6:6-10, 17-19 OET TI1 6:6–10 · OET TI1 6:17–19) deal with the Christian’s attitude toward wealth. Here Paul closely followed the teachings of Jesus. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of God and be changed into treasure stored in heaven.

Finally, in two sections (6:11-16, 20-21 OET TI1 6:11–16 · OET TI1 6:20–21), Paul encouraged Timothy to strive to do his very best to be truly God’s man. He should fight a good fight as a soldier of God. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Christ.

See also Timothy, Second Letter to; Titus, Letter to.