Text -- 1 Timothy 6:6 (NET)

6:6 Now godliness combined with contentment brings great profit.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 6:6

With contentment ( meta autarkeias ).

Old word from autarkēs (autos , arkeō ) as in Phi 4:11. In N.T. only here and 2Co 9:8. This attitude of mind is Paul’ s conception of "great gain."

Vincent: 1Ti 6:6

Contentment ( αὐταρκείας )

Only here and 2Co 9:8. The adjective αὐτάρκης self-sufficient , Phi 4:11. Comp. Sir. 40:18. Αὐτάρκεια is an inward self-sufficiency, as opposed to the lack or the desire of outward things. It was a favorite Stoic word, expressing the doctrine of that sect that a man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Ps. of Sol. 5:18, we read: " Blessed is the man whom God remembereth with a sufficiency convenient for him" (ἐν συμμετρίᾳ αὐταρκεσίας ); that is, with a sufficiency proportioned to his needs.

Wesley: 1Ti 6:6

The inseparable companion of true, vital religion.

Wesley: 1Ti 6:6

Brings unspeakable profit in time, as well as eternity.

JFB: 1Ti 6:6

Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1Th 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (1Ti 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen CICERO [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The Greek for contentment is translated "sufficiency" (2Co 9:8). But the adjective (Phi 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [CALVIN] (1Ki. 17:1-16; Psa 37:19; Isa 33:6, Isa 33:16; Jer 37:21).

Clarke: 1Ti 6:6

But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See 1Ti 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion

It requires but little of this world’ s goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.

Calvin: 1Ti 6:6

6.But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said — “They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain. ¹¹⁹ But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.

With sufficiency ¹²⁰ This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that “godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms,

“The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.”
(Psa 34:10.)

The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain.

TSK: 1Ti 6:6

godliness : 1Ti 4:8; Psa 37:16, Psa 84:11; Pro 3:13-18, Pro 8:18-21, Pro 15:16, Pro 16:8; Mat 6:32, Mat 6:33; Luk 12:31, Luk 12:32; Rom 5:3-5, Rom 8:28; 2Co 4:17, 2Co 4:18, 2Co 5:1; Phi 1:21; Heb 13:5

contentment : 1Ti 6:8; Exo 2:21; Luk 3:14; Phi 4:11-13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 6:6

But godliness - Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition. "With contentment."This word, as now used, refers to a state of mind; a calm and satisfied feeling; a freedom from murmuring and complaining. The idea is, that "piety, connected with a contented mind - or a mind acquiescing in the allotments of life - is to be regarded as the real gain."Tyndale gives substantially the same interpretation: "Godliness is great riches, if a man be content with that he hath"Coverdale: "Howbeit, it is of great advantage, who is so godly, and holdeth him content with that he hath."The word which is used here - αὐτάρκεια autarkeia - means, properly, "self-sufficency,"and is used here, in a good sense, to denote a mind satisfied with its lot. If there be true religion, united with its proper accompaniment, peace of mind, it is to be regarded as the true riches. The object of the apostle seems to be, to rebuke those who supposed that property constituted everything that was worth living for. He tells them, therefore, that the true gain, the real riches which we ought to seek, is religion, with a contented mind. This does more to promote happiness than wealth can ever do, and this is what should be regarded as the great object of life.

Poole: 1Ti 6:6

Godliness the exercise of a true faith in Christ, conjoined with a holy life, is a good revenue of itself, having in it autarkeiav , a self-sufficiency. He doth not here suppose that godliness can be separated from a contented frame of spirit with that lot which God hath chosen for us, for that cannot be; but as being always attended with a contentation of mind, in which alone lieth true riches, for such men never want enough.

A good man, Solomon saith, is satisfied from himself, Pro 14:14 ; for which reason alone godliness is porismov megav , a great annual revenue.

PBC: 1Ti 6:6

See GG: 19,39 September 26, 2004

Haydock: 1Ti 6:6

But piety with sufficiency, or when a man hath what is sufficient to support his necessities, is certainly great gain, is accompanied with the most valuable advantages, the treasure of a good conscience, peace of mind, the grace of God, and hereafter a recompense of eternal glory. (Witham) ---

That man is certainly rich, however small his possession, if he desire nothing more below, and aspires eagerly after that blessing above, which alone can fill his heart. Mediocrity is an enviable state; it frees us from the dangers of riches, and from the temptations of extreme poverty: with this lot let us be content. Why should we fix our hearts on the fleeting possessions of the day: we had not them yesterday, and to-morrow they will not be ours; for as we were born so we must die.

Gill: 1Ti 6:6

But godliness with contentment is great gain. By "godliness" is not meant any particular grace, but all the graces of the Spirit of God; as faith, hope, love, fear, &c. the whole of internal religion, as it shows itself in outward worship, and in all acts of holiness of life and conversation; and which the doctrine that is according to godliness teaches and engages to; and this is gain, very great gain indeed. A man possessed of true godliness is a gaining, thriving, man: such as are godly, or truly gracious, they are come into good and happy circumstances, and are possessor of the true, solid, satisfying, durable, and unsearchable riches of grace; all their debts are paid, they are richly clothed, and deliciously fed, and are in a good family, even the household of God, who before were in debt, arrayed in rags, were in a starving condition, and strangers and foreigners; yea, they are heirs of God, joint heirs with Christ, and have both a right and a meetness for the heavenly inheritance; they are now made kings and priests to God, and, in the present state of things, have God to be their portion, and exceeding great reward; they have an interest in Christ, and in all spiritual blessings in him, and have the Spirit as the earnest of their future inheritance; they are rich in faith, and in good works; their souls, which were lost, are gained, and shall be saved with an everlasting salvation; and ere long they will be possessed of all the riches of glory, signified by a house not made with hands, a city which has foundations, whose builder and maker is God, an incorruptible inheritance, and a kingdom and glory: how great is the gain of godliness! And what adds to this gain, and now goes along with it, is "contentment"; for this is not to be considered as the condition of godliness being great gain, as if it was not so without it; but as the effect of godliness, what that produces, and as a part of its gain. The word here used signifies "sufficiency"; and so it is rendered in the Vulgate Latin version: it designs a competency of the good things of this life; and what that is, is expressed in 1Ti 6:8 and such God gives to them that fear him, his godly ones, who shall lack no good thing convenient for them; for godliness has the promise of this life, as well as of that which is to come; and God does give to such all things pertaining to life and godliness, even all things richly to enjoy. The word indeed properly signifies "self-sufficiency", which in its strict sense, only belongs to God, who is "El-Shaddai", God all-sufficient and self-sufficient; but here it intends such a sufficiency as a man himself judges to be so; for this phrase does not so much design the thing itself, which is a sufficiency, as the opinion, the sense which the godly man has of it, who himself judges it, as Jacob did, to be enough; and such a man is content with what he has, and thankful for it, submits quietly to the will of God, and patiently bears every adverse providence: and this is now the fruit and effect of godliness, or true grace, and is a considerable part of that gain which godliness brings with it; and such a man is a happy man indeed, let his circumstances be what they will. The Jews have a saying ⁿ, that

"he is a rich man whose spirit rests in, or is contented with his riches;''

that is, as the gloss explains it.

"who rejoices in his portion, be it little or much: thus, though godliness is not gain, nor gain godliness, in the sense of the false teachers, yet is it true gain in a spiritual sense.''

Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Ti 6:6

^{( 6 )} But godliness with contentment is great gain.

^{( 6 )} He properly dismisses the name of gain and lucre, confessing that godliness is great gain, but in a far different manner, that is, because it brings true sufficiency.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 6:1-21

1 Of the duty of servants.

3 Not to have fellowship with newfangled teachers.

6 Godliness is great gain;

10 and love of money the root of all evil.

11 What Timothy is to fly, and what to follow.

17 and whereof to admonish the rich.

20 To keep the purity of true doctrine, and to avoid profane janglings.

MHCC: 1Ti 6:6-10

Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.

Matthew Henry: 1Ti 6:6-12

From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,

I. Takes occasion to show the excellency of contentment and the evil of covetousness.

1. The excellency of contentment, 1Ti 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.

(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.

(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, 1Ti 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16.

(3.) Hence he infers, having food and raiment, let us be therewith content, 1Ti 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.

2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, 1Ti 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,

(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.

(2.) The apostle affirms that the love of money is the root of all evil, 1Ti 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2Ti 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.

II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2Co 10:3, 2Co 10:4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.

Barclay: 1Ti 6:6-8

The word here used for contentment is autarkeia (0841). This was one of the great watchwords of the Stoic philosophers. By it they meant a complete self-sufficiency. They meant a frame of mind which was completely independent of all outward things, and which carried the secret of happiness within itself.

Contentment never comes from the possession of external things. As George Herbert wrote:

"For he that needs five thousand pounds to live

Is full as poor as he that needs but five."

Contentment comes from an inward attitude to life. In the Third part of Henry the Sixth, Shakespeare draws a picture of the king wandering in the country places unknown. He meets two gamekeepers and tells them that he is a king. One of them asks him:

"But, if thou be a king, where is thy crown?" And the king gives a great answer:

"My crown is in my heart, not on my head;

Not deck'd with diamonds and Indian stones,

Nor to be seen; my crown is call'd content--

A crown it is that seldom kings enjoy."

Long ago the Greek philosophers had gripped the right end of the matter. Epicurus said of himself: "To whom little is not enough nothing is enough. Give me a barley cake and a glass of water and I am ready to rival Zeus for happiness." And when someone asked him for the secret of happiness, his answer was: "Add not to a man's possessions but take away from his desires."

The great men have always been content with little. One of the sayings of the Jewish Rabbis was: "Who is rich? He that is contented with his lot." Walter Lock quotes the kind of training on which a Jewish Rabbi engaged and the kind of life he lived: "This is the path of the Law. A morsel with salt shalt thou eat, thou shalt drink also water by measure, and shalt sleep upon the ground and live a life of trouble while thou toilest in the Law. If thou doest this, happy shalt thou be, and it shall be well with thee --, happy shalt thou be in this world and it shall be well with thee in the world to come." The Rabbi had to learn to be content with enough. E. F. Brown quotes a passage from the great preacher Lacordaire: "The rock of our present day is that no one knows how to live upon little. The great men of antiquity were generally poor.... It always seems to me that the retrenchment of useless expenditure, the laying aside of what one may call the relatively necessary, is the high road to Christian disentanglement of heart, just as it was to that of ancient vigour. The mind that has learned to appreciate the moral beauty of life, both as regards God and men, can scarcely be greatly moved by any outward reverse of fortune; and what our age wants most is the sight of a man, who might possess everything, being yet willingly contented with little. For my own part, humanly speaking, I wish for nothing. A great soul in a small house is the idea which has touched me more than any other."

It is not that Christianity pleads for poverty. There is no special virtue in being poor, or in having a constant struggle to make ends meet. But it does plead for two things.

It pleads for the realization that it is never in the power of things to bring happiness. E. K. Simpson says: "Many a millionaire, after choking his soul with gold-dust, has died from melancholia." Happiness always comes from personal relationships. All the things in the world will not make a man happy if he knows neither friendship nor love. The Christian knows that the secret of happiness lies, not in things, but in people.

It pleads for concentration upon the things which are permanent. We brought nothing into the world and we cannot take anything out of it. The wise men of every age and faith have known this. "You cannot," said Seneca, "take anything more out of the world than you brought into it." The poet of the Greek anthology had it: "Naked I set foot on the earth; naked I shall go below the earth." The Spanish proverb grimly puts it: "There are no pockets in a shroud." E. K. Simpson comments: "Whatever a man amasses by the way is in the nature of luggage, no part of his truest personality, but something he leaves behind at the toll-bar of death."

Two things alone a man can take to God. He can, and must, take himself; and therefore his great task is to build up a self he can take without shame to God. He can, and must, take that relationship with God into which he has entered in the days of his life. We have already seen that the secret of happiness lies in personal relationships, and the greatest of all personal relationships is the relationship to God. And the supreme thing that a man can take with him is the utter conviction that he goes to One who is the friend and lover of his soul.

Content comes when we escape the servitude to things, when we find our wealth in the love and the fellowship of men, and when we realize that our most precious possession is our friendship with God, made possible through Jesus Christ.

Constable: 1Ti 6:1-19

V. INSTRUCTIONS FOR GROUPS WITHIN THE CHURCH 6:1-19

In the last major section of this letter Paul called on Timothy to instruct the members of various groups within the church concerning their Christian duty.

Constable: 1Ti 6:3-10

B. False teachers 6:3-10

Paul returned to instructions concerning the false teachers (cf. 1:3-11; 4:1-5) to alert Timothy to their underlying attitudes so he could deal with them effectively.

". . . Paul issues a kind of wanted poster.' It is the counterpart to the job description' given in chapter 3."²⁰⁶

6:3-5 The apostle first described the actions of the false teachers (v. 3), then their attitudes (v. 4a), third the fruits of their ministry (vv. 4b-5a), and then their motivation (v. 5b).

The false teachers in Ephesus advocated doctrine that was different from what Scripture and the apostles taught. They disagreed with the teachings of the Lord Jesus Christ that fostered spiritual health in those who heard and responded to them. Furthermore they rejected the doctrine that conforms to and results in godly behavior. These are three overlapping rather than distinctly different activities (cf. 1:3, 10; 3:16; 4:6-10).

"When it meets the truth,' the corrupted mind sees and seeks only objections; when it meets what differs from this truth, it sees and seeks reasons for accepting this difference."²⁰⁷

"It is little wonder, then, that missionaries of the cults are so resistant to the gospel and so easily angered in theological discussions. Corrupt minds and argumentative dispositions go hand in hand with opposition to the gospel."²⁰⁸

Paul regarded these men as guilty and culpable. Their error was not an innocent one. It sprang from improper attitudes: the desires to exalt self and to hoard money selfishly.²⁰⁹ Such motivation demonstrated that they really understood "nothing" (i.e., nothing that is truly important). This motivation also led them to an unhealthy interest in controversies and terminology. This interest produced all kinds of selfish and divisive behavior and attitudes that were not loving and edifying (1:5).²¹⁰

"Conceit leads to a love for controversy. Those who think well of their opinions like to argue them with others. Where a spirit of controversy seizes a family, office, or institution, all sense of community and unity disappears."²¹¹

"The indictment of the false teachers is thus multifaceted and comprehensive. It begins with their heterodoxy (v. 3), which is correlated with their conceit and lack of real understanding (v. 4a) and their sick interest in mere controversy (v. 4b), turns to the maliciousness of life that flows from these characteristics (v. 4c), roots all this in spiritual blindness (v. 5a), and ends with their materialistic motivation (v. 5b). It is given to warn the church against such people.²¹²

6:6-8 Paul urged Timothy to remember that real "gain" comes from the acquisition of godliness that includes an attitude of contentment with one's material possessions. It does not come from teaching godliness to others primarily to receive pay for doing so. That conduct demonstrates an attitude of discontent with one's material possessions.

The apostle further reminded Timothy that there is really no relationship between godliness and one's material possessions. Material things are transitory. As we entered the world without any, so we shall leave it (cf. Job 1:21; Eccles. 5:15). Possessions are simply tools we can use to bring glory to God (cf. 4:3-4; 6:17). Having the basic necessities of life, food and clothing, we can and should be content (cf. Matt. 6:24-34; Luke 12:16-32; Heb. 13:5-6).²¹³ Paul had learned this lesson of healthy detachment from material things in his own life (Phil. 4:10-13). We must learn it too.

"Materialism is a desire to possess things instead of a love for the God who made those things."²¹⁴

"Contentment is one of the greatest assets of life."²¹⁵

"How can the Christian learn to be content with simple living? Certainly not by accepting the standards set by this world. Paul suggests that an eternal perspective and an attitude of detachment toward things are prerequisites. As an eternal perspective develops, dependence on things material will decline."²¹⁶

6:9-10 In contrast to contentment with the basics of life, greed for more opens the door to temptation. This solicitation to do evil comes in the form of unwise lustful desires that impede one's spiritual progress, as a trap holds an animal that gets tangled in it. Eventually the end of such a person is spiritual ruin and personal destruction if he or she does not escape its grip and turn from it.

Paul used a second figure to warn against greed (v. 10a). That root attitude bears all kinds of evil fruit in wicked actions. Note that it is the love of money, not money itself, that is the snare. It is possible to have very little money and yet to love it. Some people have much money yet do not love it. Love of money contrasts with love of God and neighbor, the two greatest commandments (Matt. 22:39; cf. Matt. 6:24; Luke 16:13; 1 John 2:15).

"The connotation in the love of money' (philaguria) is not the acquisition of wealth in order that it may be used in prodigal expenditure but rather the miserly accumulation and hoarding of money for the very love of it. That which should be a means to support life is made the end of life itself."²¹⁷

Paul pictured a person wandering from the narrow path of truth as he pursues money. He gets caught in thorns that pierce his skin and cause him great pain (cf. Matt. 13:22).

"The sentiment is, that there is no kind of evil to which the love of money may not lead men, when once it fairly takes hold of them."²¹⁸

As Christians who live in a materialistic world, we must cultivate Paul's attitude of contentment very deliberately. This is a specially difficult task in a society like the one in which we live in North America. We are constantly hearing through advertising and the media that we "need" all kinds of luxuries. According to Paul our personal needs as human beings are very few. His point was that we should seek godliness more diligently than we seek money and the things it can buy.

"If you are afraid that perhaps the love of money is getting a hold on your soul, start giving some of it away and see how you feel! If you feel really glad then you are still safe, but if it almost breaks your heart then it is time to get down on your knees and pray to be freed from this sin of covetousness! It is going to ruin you unless you are delivered from it."²¹⁹

College: 1Ti 6:1-21

1 TIMOTHY 6

D. SLAVES (6:1-2)

¹ All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered. ² Those who have believing masters are not to show less respect for them because they are brothers. Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them. These are the things you are to teach and urge on them.

6:1 All who are under the yoke of slavery

Paul continues his discussion of relationships within the church by turning to slaves. The section may be related to the previous sections on widows and elders because of its common use of the word "honor" or "respect" (timhv , timç ).

Slavery in the first century was considerably different from what most Americans imagine. It had little to do with race. Most people came into slavery because of economic situations, because of war, or because they were born into slavery. The manumission of slaves was fairly common. For many slaves slavery to a good master was to be preferred to being freed. Being a poor freed man was often a terrible fate.

Slaves made up a fairly large number in early churches (1 Cor 7:21-24; Col 3:22-25; Eph 6:5-8; 1 Pet 2:18-25; Titus 2:9-10). But why the special attention to slaves here? Fee has suggested, ". . . perhaps problems have arisen among some Christian slaves and their attitudes toward Christian masters similar to those among younger widows. . . . [Perhaps] an over-realized eschatology or an elitist spirituality caused them to disdain the old relationships that belong to the [old] age. . . ."

The fact that Paul mentions "believing masters" in v. 2 makes it possible to assume that he is referring to those who are pagans in v. 1. It is, however, more likely that v. 1 gives general instructions that would apply to all those "who are under the yoke of slavery" (literally "slaves under yoke"). Paul's redundant use of "slaves under yoke" may be given to emphasize the oppressive nature of slavery.

should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered.

Even though the institution of slavery was dehumanizing, Paul insisted that Christian slaves show "full respect" to their masters. The purpose of Paul's concern for this respect was that "God's name," i.e., the Christian cause, and the message which he and Timothy had been teaching might "not be slandered."

Many have expressed concern that Paul could tolerate the existence of this oppressive institution. As Hendriksen has said, "[Paul] aimed to destroy slavery without waging war to do so!" A primary concern for Paul was that the gospel might not be treated with disrespect.

6:2 Those who have believing masters are not to show less respect for them because they are brothers.

V. 2 begins with a word "but" (dev , de ) not translated by the NIV. Although this word may indicate a contrast between v. 1 (pagan masters) and v. 2 (Christian masters), it is more likely that Paul moves in v. 2 to give instructions to slaves with "believing masters" because they might be tempted to take advantage of their unique relationship and, in so doing, bring disrespect on the cause of Christ. The term "believers" (pistoiv , pistoi , literally "faithful") is used as an equivalent to the adjective "Christian." These slaves are called "not to show less respect" (katafronevw , kataphroneô , literally "think down on") to their masters who are brothers.

Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them.

Rather they are "to serve them even better." The phrase "even better" (ma'llon , mallon ) should likely be rendered "all the more so" since the point is not "even better service," but rather showing "all the more" respect . Christian masters who enjoy the benefit of their service are, after all, "believers" and "dear" (ajgaphtoiv , agapçtoi , literally "loved"). Paul's concern is that Christian slaves behave toward their pagan or Christian masters in a way that will not bring disrespect to God or his gospel.

These are the things you are to teach and urge on them.

Again (cf. 3:14; 4:6, 11; 5:7, 21) Paul instructs Timothy to "teach and urge" (or "exhort") these things. "These things" may refer only to the section which immediately precedes this one (5:3-6:2) or, since this section is very much a concluding one, may point back all the way to 2:1.

VII. FINAL EXHORTATIONS (6:3-10)

Much of the material in this section hearkens back to chapter 1. Paul's dominant concerns are the false teachers and Timothy's role as minister.

A. AN INDICTMENT OF FALSE TEACHERS (6:3-5)

³ If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, ⁴ he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions ⁵ and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain.

6:3 If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching,

In contrast to the "these things" of v. 2 which Timothy was to teach, Paul now turns to those who teach "false doctrines" (see 1:3 where the same word occurs, literally "who teach differently") of the heretics. Paul describes this teaching which differs from the gospel as not agreeing with "the sound instruction of our Lord Jesus Christ" or with "godly teaching." The word "sound" literally is "healthy" (cf. 1:10). The word "instruction" (lovgoi" , logois ) is literally "words." These "healthy words" come from Jesus (notice the full title for Jesus, "our Lord Jesus Christ") but need not indicate that Timothy is reading from one of the gospels. The "false" teaching is also not in agreement with "godly teaching" (literally "teaching according to godliness"). It does not demonstrate a life of reverence to God.

6:4 he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions

Paul describes these false teachers as "conceited" (literally "having been blinded") and "understanding nothing." These people saw themselves as a spiritual elite who possessed special knowledge. They were in reality caught up in their own self-importance and lacked real understanding (1:7; Titus 1:15-16). They have "unhealthy interest in controversies and quarrels about words." Paul here contrasts the desired healthy or sound teaching with an unhealthy or "morbid craving" (BAGD) for "controversies" (described elsewhere in the Pastoral Epistles as "foolish" and/or "ignorant") and "quarrels about words" ("word-battles").

6:5 and constant friction between men of corrupt mind,

Paul then spells out the result of the attitude and action of the false teachers: "envy" or "jealousy"; "strife" or "discord" (usually linked to envy); "malicious talk" or "slander" (blasfhmivai , blasphçmiai ); "evil suspicions" or "conjectures"; and "constant friction" or "thorough or mutual irritation" which results "between men of corrupt [or 'ruined'] mind."

who have been robbed of the truth

At this point Paul explains why these people go the direction they do. First they "have been robbed of the truth." The perfect tense here for "have been robbed" indicates that these men were robbed of "the truth" in the past and are now reaping the consequence of that event. Knight has suggested that the one doing the action conveyed by the passive verb, "have been robbed," should be seen as "'the god of this world,' [who] has brought about this condition."

and who think that godliness is a means to financial gain.

Second, these men "think that godliness is a means to financial gain." Since Paul warns against the quest for money governing a church leader's life (3:3, 8; Titus 1:7, 11) and argues that he himself does not minister in order to gain financially (1 Thess 2:5), it is apparent that some have been using ministry or church leadership simply as a way to get ahead financially. These false teachers are dangerous, and the church must be warned against them and their teaching by Timothy.

B. GODLINESS, CONTENTMENT, AND MONEY (6:6-10)

⁶ But godliness with contentment is great gain. ⁷ For we brought nothing into the world, and we can take nothing out of it. ⁸ But if we have food and clothing, we will be content with that. ⁹ People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

6:6 But godliness with contentment is great gain.

Paul picks up the word "godliness" (eujsevbeia , eusebeia ) from vv. 3 and 5 where he has indicated that it is clearly missing in the teaching and life of the false teachers. Godliness ( eusebeia ) is the whole religious bent to life. It does provide "great gain," but not the kind the false teachers were seeking. It should not be seen as a way to get rich. It provides great gain only when accompanied "with contentment" (aujtavrkeia , autarkeia ). "Contentment" was a significant term among Stoic and Cynic philosophers. For them it meant "self-sufficiency," the ability to grit one's teeth and bear whatever fate delivered. Paul, however, does not use the word like the Stoics. As Fee has noted, he "'turned the tables' on the Stoics by declaring that genuine autarkeia is not self-sufficiency but Christ -sufficiency . . . (Phil 4:13)."

6:7 For we brought nothing into the world, and we can take nothing out of it.

"Contentment" must accompany "godliness" because "we brought nothing into the world, and we can take nothing out of it." That is, material things are inconsequential in the grander scheme of things.

6:8 But if we have food and clothing, we will be content with that.

If one has the basic necessities of life, "food and clothing," in them he can find contentment, the opposite of the greedy attitude of the false teachers. Lea and Griffin have suggested that food and clothing should be seen as a synecdoche in which a part of life's necessities is used for the whole. According to Spain, the two words are themselves broader than the English translations would suggest. "Food" (diatrofhv , diatrophç ) is used for something to eat and also for a job that would enable one to buy that food; similarly, "clothing" (skevpasma , skepasma ) is used for lodging as well as something to wear. Jesus himself called disciples to be free from the anxiety over food and clothing and to rest in God by seeking first his kingdom (Matt 6:25-34).

6:9 People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction.

Those who are obsessed with the desire "to get rich" and the love of money are certain to "fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." Fee has suggested that one should here see a downward spiral for the one caught up in the pursuit of material possessions. "Temptation" (peirasmov" , peirasmos ) can mean either a "test" or an "enticement to sin." Here it is clearly the latter. That "enticement" becomes a "trap." The word "trap" (pagiv" , pagis ) is a snare used to catch a bird or wild animal (3:7; 2 Tim 2:26). The trap then is "many desires" or "lusts" which can be characterized as "foolish and harmful" - "foolish" because wealth has nothing to do with true godliness and "harmful" because these "desires . . . plunge men into ruin and destruction."

6:10 For the love of money is a root of all kinds of evil.

Paul substantiates the point in v. 9 with a proverb: "the love of money is the root of all kinds of evil." Various translations of v. 10 have been abused by those who wish to contend that all sins are rooted in "the love of money." While almost any kind of evil can be linked to avarice, not every specific instance of evil can be linked to greed. The NIV has corrected this misunderstanding by indicating that it is the "root of all kinds of evil." Knight has demonstrated that this is the proper understanding when one takes into consideration the immediate context: "[Paul] does not assert that 'all' desires result in 'many desires' . . . He does not assert that 'all' desires result from 'the will to be rich' but that 'many' do."

Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

Those who are "eager for" (ojregovmenoi , oregomenoi , literally, "strive for" or "reach for" BAGD) "money have wandered from the faith." Paul is here again using the word faith as a synonym for "gospel." In wandering "from the faith," they "pierced" (literally, "impaled") "themselves with many griefs." As Fee has put it, ". . . they had come to love money, and it did them in."

C. A CHARGE TO TIMOTHY (6:11-16)

¹¹ But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. ¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses. ¹³ In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you ¹⁴ to keep this command without spot or blame until the appearing of our Lord Jesus Christ, ¹⁵ which God will bring about in his own time - God, the blessed and only Ruler, the King of kings and Lord of lords, ¹⁶ who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.

6:11 But you, man of God, flee from all this,

Again Paul moves from discussing the false teachers to an exhortation directed to Timothy himself. Timothy is called to keep his spiritual life in order, to remember his own spiritual pilgrimage, and to reflect on Christ's own confession. Paul's reflection upon that confession leads him to praise God in the doxology that ends this section.

Paul addresses Timothy as "man of God." In so doing he draws a sharp contrast between Timothy and the "sick" doctrine and greed of the false teachers. Although the NIV supplies the word "all," the Greek simply says flee "these things." The things to which Paul is referring should be seen as representing not just the greed of the previous section, but rather everything in his final indictment of the false teachers (6:2b-10).

and pursue righteousness, godliness, faith, love, endurance and gentleness.

Timothy must "pursue" those qualities which should characterize a "man of God." First he must seek "righteousness" or "upright conduct"; then "godliness," that reverential attitude and lifestyle missing from the false teachers (cf. 3:16; 4:7-8; 6:5-6); then "faith" or "trust" and "love," two of the virtues that frequently appear together in lists like this one in the Pastoral Epistles (1 Tim 1:5; 2:15; 4:11; 2 Tim 2:22; Titus 2:2); next "endurance," another important Christian virtue in Paul (cf. Gal 5:23); and finally "gentleness" (prau>Ιpaqiva , praupathia ), a word that appears only here in the NT.

6:12 Fight the good fight of the faith.

Paul continues his exhortation to Timothy with a call to "fight the good fight of the faith." Both the verb "fight" (ajgwnivzomai , agônizomai ) and the noun "fight" (ajgwvn , agôn ) are athletic metaphors carrying the idea of a struggle or a contest. The command here is a present imperative indicating that Paul is calling for Timothy to "keep on fighting" the good fight. Paul will repeat the imperative almost verbatim in 2 Tim 4:7. There Paul's emphasis is clearly on his desire for Timothy to be willing to suffer for the gospel. Notice that the struggle for the "faith" (i.e., the gospel) is to be regarded as "good" because the cause is noble.

Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.

With the third imperative, Paul calls Timothy to "take hold of the eternal life to which [he was] called." "Take hold of" is used here and in 6:19 in the figurative sense "to make one's own" (BAGD). As Fee has argued this "imperative . . . extends the metaphor [of the athletic contest] to focus on the prize." Paul uses the phrase "eternal life" to refer to both the present and the future aspect of salvation. It is this life to which Timothy was called, and to some degree is experiencing now. Yet it is beyond. Timothy was called to the "eternal life when [he] made [his] good confession in the presence of many witnesses." Although some have argued that Timothy's "good confession" refers to his "ordination to ministry," the pursuit of "eternal life" fits better with Timothy's confession of Jesus at his baptism.

6:13 In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you

Paul's description of the ones before whom he charges Timothy - "God" and "Christ Jesus" - are particularly appropriate. God is the one who "gives life to" or "preserves life for" everything, an especially appropriate concept for Paul's call to steadfastness. Christ Jesus testified "before Pontius Pilate" and "made the good confession"; his example is appropriate for Paul's call for Timothy to "take hold of the eternal life" to which he was called when he had made his good confession.

6:14 to keep this command without spot or blame until the appearing of our Lord Jesus Christ,

Paul calls Timothy to take an oath before God and Christ Jesus that he will "keep a commandment," whatever that commandment may be. The commandment has been interpreted in various ways: (1) the exhortations of vv. 11-12; (2) some charge he received at his baptism; (3) a commandment received at his "ordination"; (4) the whole of the Christian faith; or (5) the commandment for Timothy to persevere in his own faith and ministry in 4:16. The call to "keep" this charge "without spot or blame until the appearing of our Lord Jesus Christ" would suggest that the commandment might well represent the commitment Timothy made at his baptism. This would fit the context of the "good confession" if it indeed refers to Timothy's confession of Jesus as Messiah at his baptism.

6:15 which God will bring about in his own time -

The emphasis on persevering is made even plainer by the addition of "until the appearing of our Lord Jesus Christ." This "appearing," the second coming, "God will bring about in his own time." The second coming rests in God's sovereign control. It will occur on his timetable, "in his own time."

God, the blessed and only Ruler, the King of kings and Lord of lords,

In a manner which is typically Pauline, the mention of "the appearing of Jesus" and God's control of that event move Paul to a doxology. Paul uses the word "blessed" (makavrio" , makarios ) of God only in the Pastoral Epistles (cf. 1:11; Titus 2:13). The word "Ruler" is also applied to God in the apocrypha (2 Macc 12:15; Ecclus 46:5) and is used to indicate princely dignity. The descriptions "King of kings" and "Lord of lords" are used twice in the book of Revelation of Christ (17:14; 19:16). There are also parallels in the OT (Deut 10:17; Ps 86:3; Dan 4:34, LXX) and in the apocrypha (2 Macc 13:4). The usage of these descriptions for God by Jews and Christians are clearly designed to indicate "a conscious rebuttal of the claims of earthly potentates."

6:16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see.

Paul's declaration that God is "immortal" is parallel to the previous doxology in 1:17. The description "who lives in unapproachable light, whom no one has seen or can see" probably is a conscious reflection on Ps 104:2. The image of God as a blinding light which no one could see is common in the OT (Exod 24:15-17; 34:29-35; 1 Kings 8:11). The picture of God as light is especially important in Johannine literature (John 1:7-9; 3:19-21; 1 John 1:5-7; cf. John 1:18; 6:46). Paul in Col 1:12 can refer to Christians as "saints in the kingdom of light."

To him be honor and might forever. Amen.

Paul ends the doxology in a customary way: "To him be honor and might forever. Amen." God's role as supreme Ruler places him above all rivals.

D. INSTRUCTIONS FOR THE RICH (6:17-19)

¹⁷ Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. ¹⁸ Command them to do good, to be rich in good deeds, and to be generous and willing to share. ¹⁹ In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

After the doxology Paul returns to a topic closely associated with his warning in v. 9 addressed to "people who want to get rich." Some scholars have argued that this discussion does not belong at this place in the epistle. Vv. 17-19 may well be an afterthought to Paul's earlier discussion. In this section he is, after offering a word of praise to God in the doxology, seeking to finish that earlier discussion (vv. 9-10) by providing some positive advice to those who are already rich.

6:17 Command those who are rich in this present world not to be arrogant

Timothy is to speak authoritatively (i.e., to "command," paravggelle , parangelle ; cf. 1:3, 5; 4:11; 5:7) to "those who are rich in this present world." Guthrie describes Paul's instructions to the rich regarding their rightful approach to wealth as "strikingly moderate." The rich face two dilemmas: the temptation "to be arrogant" and the temptation "to put their hope in wealth." To be arrogant is literally "to think proud thoughts" and indicates that the rich may begin to think that they are of greater worth than those around them.

nor to put their hope in wealth, which is so uncertain,

"To put their hope in" represents the perfect tense of a Greek verb used to emphasize both the placement of their hope and the abiding consequence of that action. Paul uses two phrases to describe the "wealth" of the rich: the riches are "in this present world," indicating that there are other riches that need to be considered, namely those "for the coming age" (v. 19); and they are "so uncertain" in contrast with hope which is to be found "in God."

but to put their hope in God, who richly provides us with everything for our enjoyment.

Paul offers four admonitions for the rich: (1) they are to "put their hope in God," who is dependable; (2) they are "to do good"; (3) they are "to be rich in good deeds"; and (4) they are "to be generous and willing to share." Although Paul says that God "richly provides us with everything for our enjoyment," one should not understand "enjoyment" as self-indulgence (5:6-10). Everything, in context especially the wealth of the rich, is from God.

6:18 Command them to do good, to be rich in good deeds, and to be generous and willing to share.

Although "to do good" and "to be rich in good deeds" function as synonyms, the second phrase - "to be rich (ploutei'n , ploutein ) in good deeds" - provides a word play on the phrase "the rich" (toi'" plousivoi" , tois plousiois ) with which Paul began v. 17. Paul argues that true riches are to be found in giving.

6:19 In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

This verse is very much like the words of Jesus (Luke 12:32-33; 18:22; cf. Matt 6:19-21; 19:23-24). Although material wealth is of "this present world" and "uncertain," some eternal good can be accomplished through its generous use (the meaning of "in this way"). The final clause, "so that they may take hold of the life that is truly life," clarifies the nature of real treasure and wealth, the "eternal life," which Paul had instructed Timothy take hold of in v. 12. Again the language of Paul is reminiscent of the sayings of Jesus (Luke 12:15, 21).

E. PAUL'S FINAL CHARGE TO TIMOTHY (6:20-21)

²⁰ Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, ²¹ which some have professed and in so doing have wandered from the faith.

Grace be with you.

6:20 Timothy, guard what has been entrusted to your care.

Fee has noted that this letter is a bit unusual in that it has no final greeting or benediction. "To the very end this letter is characteristically 'all business,' and except for some new language, this final charge merely summarizes that business."

Paul's final appeal to his young colleague has a personal note as he calls him by name, using the Greek vocative, before giving the final two charges. First, Timothy is to "guard what has been entrusted" to his care. The verb "guard" (fuvlaxon , phylaxon ) is literally "keep the deposit," "reflecting the highest kind of sacred obligation in ancient society, . . . being entrusted with some treasured possession for safe-keeping while another is away." Paul concludes this letter by placing Timothy under such a trust, as he had done already in 1:18, and will do in 2 Tim 1:14. The trust given to Timothy may be the gospel or it may refer to the letter as a whole - the tasks of standing against the false teachers, maintaining a pure life, and faithfully proclaiming the truth. This does fit the rest of the verse where Timothy is called to avoid "godless chatter" and "falsely called knowledge."

Turn away from godless chatter and the opposing ideas of what is falsely called knowledge,

In his final charge, Paul instructs to resist the false teachers. He is to "turn away from godless chatter" (cf. 1:16; 4:7). He is also to avoid "the opposing ideas of what is falsely called knowledge." The description of "the opposing ideas" as "falsely called knowledge" has led some to suggest that the author cannot be Paul because he is battling Gnosticism (from the Greek word gnw'si" [gnôsis ], "knowledge"), a heresy which will come to full flower at a time later than Paul. Fee has accurately assessed this conclusion: ". . . that is to make far too much of this language, the essential matters for a Gnostic heresy . . . are simply not found in 1 Timothy. Paul has previously had trouble with those who opposed his gospel in the name of wisdom and gnôsis (1 Cor 1:10-4:21; 8:1-13, . . . a semi-technical term for philosophy)." The relationship between the heresy in 1 Timothy and the similar one seen a few years earlier at Colosse (Col 2:1-10) is sufficient to explain Paul's use of the term.

6:21 which some have professed and in so doing have wandered from the faith.

Grace be with you.

These false teachers and their followers have unfortunately "wandered from the faith" (from hjstocevw , çstochço , "miss the mark with regard to the faith," BAGD).

Paul concludes the letter with a rather abrupt benediction: "Grace be with you." Paul's use of the plural "you" is a clear indication that he intends the letter to be read by the church at Ephesus. Perhaps Fee is correct in assessing this abrupt conclusion, which is very similar to the one in Galatians, as being a result of "the distress of the situation in both these churches" which call for an "all business" approach.

The final "amen" of the KJV is not in the earlier manuscripts of the book and was likely added to provide an appropriate conclusion to the book when it was read aloud.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 6 (Chapter Introduction)

Overview

1Ti 6:1, Of the duty of servants; 1Ti 6:3, Not to have fellowship with newfangled teachers; 1Ti 6:6, Godliness is great gain; 1Ti 6:10, and love of money the root of all evil; 1Ti 6:11, What Timothy is to fly, and what to follow; 1Ti 6:17, and whereof to admonish the rich; 1Ti 6:20, To keep the purity of true doctrine, and to avoid profane janglings.

Poole: 1 Timothy 6 (Chapter Introduction)

TIMOTHY CHAPTER 6

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 6 (Chapter Introduction)

(1Ti 6:1-5) The duty of Christians towards believing, as well as other masters.

(1Ti 6:6-10) The advantage of godliness with contentment.

(1Ti 6:11-16) A solemn charge to Timothy to be faithful.

(1Ti 6:17-21) The apostle repeats his warning to the rich, and closes with a blessing.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 6 (Chapter Introduction)

I. He treats of the duty of servants (1Ti 6:1, 1Ti 6:2). II. Of false teachers (1Ti 6:3-5). III. Of godliness and covetousness (1Ti 6:6-10). IV. What Timothy was to flee, and what to follow (1Ti 6:11, 1Ti 6:12). V. A solemn charge (1Ti 6:13-16). VI. A charge for the rich (1Ti 6:17-19). And lastly, a charge to Timothy (1Ti 6:20, 1Ti 6:21).

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 6 (Chapter Introduction)

How To Be A Slave And A Christian (1Ti_6:1-2)

False Teachers And False Teaching (1Ti_6:3-5)

The Characteristics Of The False Teacher (1Ti_6:3-5 Continued)

The Crown Of Content (1Ti_6:6-8)

The Peril Of The Love Of Money (1Ti_6:9-10)

Challenge To Timothy (1Ti_6:11-16)

Memories Which Inspire (1Ti_6:11-16 Continued)

Advice To The Rich (1Ti_6:17-19)

A Faith To Hand On (1Ti_6:20-21)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

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Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stitzinger, Michael F. "Cultural Confusion and the Role of Women in the Church: A Study of I Timothy 2:8-14." Calvary Baptist Theological Journal 4:2 (Fall 1988):24-42.

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Strauch, Alexander. Biblical Eldership. Littleton, Co.: Lewis & Roth Publishers, 1986.

Thatcher, Tom. "The Relational Matrix of the Pastoral Epistles." Journal of the Evangelical Theological Society 38:1 (March 1995):41-45.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

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Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 6 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 6

In this chapter the apostle gives some instructions to servants; lays down some rules, by which to judge of false teachers; advises to contentment; exposes the sin of covetousness; exhorts Timothy to avoid sin, and follow after things that are good, to be constant in his warfare, the issue of which would be eternal life; gives him a charge with respect to himself, and orders him what he should enjoin others, particularly the rich, and what he should do himself; and wishes grace unto him, to enable him to discharge his duty. The instructions to servants are of two sorts; first, to such who had unbelieving masters, whom they ought to honour and obey; that the name and doctrine of Christ be not evil spoken of: and then to such as had believing masters, that they despise them not being brethren, but should the more cheerfully serve them; because believers in Christ, beloved of God, and partakers of his grace; which duties are worthy to be insisted upon in the Gospel ministry, 1Ti 6:1, and such who teach not these things are to be accounted false teachers, whose characters are given in several particulars; as men unsound, proud, ignorant, quarrelsome, and covetous, and to be withdrawn from, 1Ti 6:3. And from hence the apostle exhorts to contentment; and argues for it, partly from the gain of it along with godliness; and partly from the consideration of what men are, when they come into the world, and what they will be, when they go out of it; and also from having food and raiment, which include all the necessaries of life, 1Ti 6:6. And then he exposes the folly and danger of covetousness, being the root of all evil; an enemy to true religion and godliness; and the cause of ruin and destruction, 1Ti 6:9. Wherefore he addresses himself to Timothy, in particular, to avoid everything of this kind; and to follow the reverse of those things that were in the false teachers; to fight the good fight of faith, and then lay hold on eternal life; to which he encourages him, from his calling, and the profession he had made, in a very public manner, 1Ti 6:11. And then follows a solemn charge unto him, given him before God and Christ; that he would observe what had been commanded him in the most perfect manner, until the appearance of Christ; which is certain, and may be concluded will be, from the various epithets of God; who will make him manifest in his own time, 1Ti 6:13. To which is added an injunction on Timothy to charge rich men not to be elated with their riches, nor trust in them, since they are uncertain things; but in God, from whom they have received such a plentiful measure of them; that they be beneficent to others, which will turn to their own advantage in the issue, 1Ti 6:17. And to close all, he is very urgent upon Timothy, to keep the Gospel pure and uncorrupt, he was intrusted with; and avoid everything that was opposite to it, as profane and mere babbling, and having only a show of knowledge, but not that itself; and the rather, since some profane teachers and professors of the Gospel had erred from it: and concludes with wishing him grace, to enable him to attend to the several instructions which had been given him, 1Ti 6:20.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

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SELECTED

BIBLIOGRAPHY

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ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

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College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

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