Epistles To Timothy

Hastings' Dictionary of the Bible

TIMOTHY, Epistles TO . These Epistles, together with that to Titus, form a special group among the Pauline letters, the Pastoral Epistles , being united by common objects in view, and by a common literary style. Each Epistle claims in its opening words to have St. Paul for its author a claim which the Church has consistently allowed ‘ever since the idea of a Canon of the NT came into clear consciousness.’ During the last century, however, their genuineness has been vigorously assailed. Baur relegated them to late in the 2nd century; but modern hostile criticism very generally holds that, while they contain genuine fragments of the Apostle’s writing, their present form is the work of pseudonymous writers.

There is no doubt that these Epistles present very special difficulties to scholarship; but these are on the way to solution, and the general tendency of criticism may be said to be towards establishing their genuineness.

1 . The situation disclosed by 1 and 2 Tim. is as follows. Paul, having to go into Macedonia, left Timothy in charge of the Church at Ephesus (  1 Timothy 1:3 ); and, fearing he might be detained longer than he anticipated, he wrote telling him how to act during his absence (  1 Timothy 3:14-15 ). From other allusions in the Epistles we gather that the Apostle visited not only Ephesus and Macedonia, but also Troas (  2 Timothy 4:13 ), Corinth and Miletus (  2 Timothy 4:20 ), and Crete (  Titus 1:5 ), and that he purposed wintering in Nicopolis (  Titus 3:12 ).

Now it is impossible to fit these visits into the period covered by the Acts. No doubt in Acts we find the Apostle remaining two years in Ephesus ( Acts 19:10 ), but on that occasion he did not leave Timothy behind when he went into Macedonia; on the contrary, he sent him into that country while he remained at Ephesus (  Acts 19:22 ); nor was there time during his two years in that city for such lengthened journeys as the above visits require. Therefore, as the Acts closes with St. Paul in Rome in prison (a.d. 61), we must conclude, if we accept the Pastorals as genuine, that the Apostle visited Ephesus, Macedonia, and Crete after a release from imprisonment.

Those who oppose the Pauline authorship refuse to believe in this release, taking as their ground the fact of the silence of the Acts on the point, and charge those who accept it with making an unwarranted assumption; but surely theirs is the unwarranted assumption, for they assume that St. Paul was not released, merely because the Acts does not continue its history farther than it does. Indeed, even if we had not the distinct statements of the Pastorals, we should consider it extremely likely that he was thus released; for it is clear that he anticipated being set at liberty when, from his imprisonment, he wrote to the Philippians that he hoped shortly to come to them ( Philippians 2:24 ), and when he bid Onesimus prepare him a lodging at Colossæ (  Philippians 1:22 ). When, therefore, we add the further facts, that the Muratorian Fragment states that the Apostle fulfilled his expressed wish of visiting Spain (  Romans 15:24;   Romans 15:28 ), a journey which certainly necessitates his release from his Roman imprisonment and that Clement of Rome tells of his reaching ‘the bounds of the West,’ a phrase which, used by one resident, as Clement, in Rome, can only mean Spain we may hold without misgiving that St. Paul was released in a.d. 61, that he was again arrested, and suffered martyrdom in Rome (a.d. 64?), that between these dates he visited Spain in the West, and various Churches in the Eastern Mediterranean, and that during this period he wrote the Pastoral Epistles.

2. The external evidence in favour of the Epistles is remarkably strong. Irenæus, Clement, Tertullian, the Epistle of the Churches of Vienne and Lyons, Theophilus of Antioch, were all clearly acquainted with them. A singularly convincing quotation is found in the writings of Polycarp (the disciple of the Apostle John, and who died a.d. 167), who says: ‘The love of money is the beginning of all trouble, knowing … that we brought nothing into the world, neither can carry anything out’ (cf.   1 Timothy 6:7;   1 Timothy 6:10 ).

On the other hand, not a word is raised by earlier writers against their genuineness, save by the heretics Marcion and Basilides; and their rejection was due not to any stated doubts as to the Pauline authorship, but apparently to dislike to the teaching of the Epistles. Very much stronger evidence against their authenticity must be supplied before this weight of evidence can be overturned.

3 . Much discussion has arisen concerning the nature of the heresies attacked by Paul in these Epistles. Some see in them an incipient Gnosticism , theories from which the developed Gnosticism of Marcion ultimately sprang. Strength was lent to this view by the supposition that ‘the endless genealogies ’ mentioned in   1 Timothy 1:4 and   Titus 3:9 were the long lists of emanations of æons and angels which formed part of the Gnostic systems. But, as Philo and others use the word ‘genealogy’ of the primitive history of the Pentateuch, it is now generally allowed that the reference is not to Gnostic speculations but to the legendary history of the Jewish patriarchs. Others regard the heresies opposed as essentially Jewish in origin, and undoubtedly many passages point in this direction. We read of would-be ‘teachers of the law’ (  1 Timothy 1:7 ), of ‘they of the circumcision’ (  Titus 1:10 ), of ‘Jewish fables’ (  Titus 1:14 ) of ‘fightings about the law’ (  Titus 3:9 ). Yet, while there are these distinct evidences of Jewish influences, it seems doubtful if it is right to mark all the heresies opposed as coming from this source. The errors leaning towards asceticism, with its prohibition of marriage, and of certain foods, and perhaps of wine also ( 1Ti 4:1-4;   1 Timothy 4:8;   1 Timothy 5:23 ), may indeed have sprung from forms of Judaism which had become ascetic; but just as likely indeed more likely they may have come from Gentile sources. These ascetic doctrines may have been founded on the un -Jewish belief of the essential evil of matter an error which the Apostle probably aimed at when he wrote that God gave all things richly to be enjoyed (  1 Timothy 6:17 ). In a city like Ephesus, Oriental mysticism, Greek thought, Judaism, and Christianity would meet; and the Church there, if lapsing from truth, would show signs of heresy derived from all these sources. In   2 Timothy 2:18 one heresy is distinctly named the belief that the resurrection was already past; this opinion may have been the same as that held by those within the Gentile Corinthian Church who said there was no resurrection (  1 Corinthians 15:12 ).

4 . Within these Epistles St. Paul’s use of certain theological terms is somewhat different from that in his earlier writings. Thus faith is used more of the objective belief which the individual holds, than of the warm affection that unites the personal soul to Christ. Similarly righteousness is used rather of a virtue to be reached by personal struggle than in the technical sense found in the Epistle to the Romans. But it must be remembered that faith in the earlier writings is not always subjective ( e.g.   Galatians 1:23;   Galatians 3:23 ), nor is it always objective in the Pastorals (  1 Timothy 1:16 ,   Titus 3:8 ), and that righteousness is often spoken of elsewhere as a virtue to be acquired ( e.g.   2 Corinthians 9:10 ,   Romans 6:13;   Romans 8:10 ), while justification by faith is emphasized in the Pastoral Epistles (  2 Timothy 1:9 ,   Titus 3:5 ). Another distinguishing mark is found in the traces of a formulated creed, which show themselves in frequent quotations, such as the five ‘faithful sayings,’ and the rhythmic stanza commencing ‘He who was manifested in the flesh’ (  1 Timothy 3:16 ). The latter is clearly part of a hymn embodying a confession of the Christian faith. Such are undoubtedly marks of a Church with a history behind it; but, assuming that St. Paul wrote the Epistles shortly before his death in a.d. 64, ample time would have passed since he first evangelized Ephesus in a.d. 52. It takes but a few years for a living and active community to crystallize its common convictions.

5 . It is important to note the development reached in Church organization as presented in the Epistles. They show us the Apostle himself holding the reins of supreme control (  1 Timothy 1:20;   1 Timothy 2:1;   1 Timothy 2:8 ), while Timothy and Titus are his delegates. Some years before, they had acted in this capacity on special commissions (  1 Corinthians 4:17 ,   Philippians 2:19 ,   2 Corinthians 8:13-18 ); and, as on those occasions, so on these, they seem to have been appointed temporarily to carry out the functions entrusted to them until the Apostle’s return ( 1Ti 1:3;   1 Timothy 3:14;   1 Timothy 4:13 ,   Titus 3:12 ). But as his delegates, even though temporarily, they had full jurisdiction over the various officers of the Church, and full instructions are given to them to guide them as to the qualifications necessary to be found in those to be appointed to the offices of bishop (or elder) and deacon. The bishop and elder are spoken of as identical (  Titus 1:6-7 ), showing that at the date of the Epistles these two titles had not yet been given to distinct offices (cf.   Philippians 1:1 ,   Acts 20:17;   Acts 20:28 ). This is strong confirmation of the accepted date of the Epistles, for, had they been written at the time assumed by radical criticism, the monarchical position of the bishop, then reached in Asia Minor, would have shown itself. Instructions are also given regarding ‘women’ (  1 Timothy 3:11 ) and ‘ widows ’ (  1 Timothy 5:3 ff.). As the former are mentioned in the midst of regulations concerning deacons, they probably are not the deacons’ ‘ wives ’ (as AV [Note: Authorized Version.] ), but official women or deaconesses , holding such an office as PhÅ“be held (  Romans 16:1 RVm [Note: Revised Version margin.] ). This is a distinct advance on the ecclesiastical organizations disclosed in earlier NT writings, but need not surprise us. ‘The secluded life of women must at the very beginning have caused a felt want for women to perform for women what deacons did for men.’ The care of widows engaged the Church from the first (  Acts 6:1 ,   James 1:27 ).

The absence of all instructions regarding prophets is remarkable. Probably prophecy, which is an abnormal gift and not a stated function, was not very active in the Ephesian or Cretan Churches at the time, or, if active, was under due control, and so did not call for special treatment as formerly at Corinth (  1 Corinthians 14:29 ff.).

6 . The individuality of St. Paul is strongly present in all his writings, a distinguishing style marking them as his. At the same time his Epistles form themselves into different groups, which vary considerably in style in accordance with the particular period of his life in which they were written. So strongly do the Pastoral Epistles show the general Pauline style, that even those who oppose their genuineness admit that they contain genuine fragments of his writing. But, while this is so, there is no doubt that there is present in them a considerably larger proportion of words peculiar to themselves than we find in any other of the groups into which his Epistles are divided. This is the strongest argument against their Pauline authorship. The argument from ‘style,’ however, is a most precarious one, especially in the writing of one who shows such great variety of phraseology in his other groups of Epistles. Indeed, if we followed it to its logical issues, it would lead us to conclude that even the three Pastoral Epistles are themselves the work of different authors, for each of these Epistles contains a large number of words absent from the other two.

7 . The true explanation of the marked difference of style of the Pastorals from the other Pauline writings appears to be that, while the earlier Epistles were written to Churches at an early stage of their development, and thus dealt mainly with fundamental discussions of doctrine, these were written to individuals who presided over well-established Christian communities, and therefore they deal chiefly with practical virtues and ecclesiastical organizations. Such newness of subject would compel even a much less versatile writer than St. Paul to enlarge and modify his phraseology.

The following judgment of the late Dr. Hort will, we believe, be increasingly accepted: ‘In spite of by no means trivial difficulties arising from comparison of the diction of these with other Epistles, I believe them to be his, and to be his as they now stand.’

The First Epistle to Timothy and that to Titus are devoted chiefly to instructions as to the governance of the Church. The Second Epistle to Timothy is the outpourings of the Apostle’s heart, when he felt his death to be imminent ( 2 Timothy 4:8 ), to one who had been his faithful companion and assistant for many years; it shows tender anxiety for his ‘beloved child’ (  2 Timothy 1:2 ), whose strength and weaknesses he well knew, and upon whose piety and wisdom so much of the Church’s future, after his own decease, would depend.

Charles T. P. Grierson.

Morrish Bible Dictionary

These epistles are generally believed to have been written by Paul after his two years' imprisonment at Rome, recorded at the end of the Acts: the First Epistle during the time he was at liberty, and the Second Epistle when he was a prisoner a second time, and was looking for a speedy martyrdom. The First Epistle was probably written from Macedonia about A.D. 64, and the Second Epistle two years later.

THE First EPISTLEhas the character of a charge to an apostolic delegate as to the maintenance of sound doctrine in the assembly, and as to the provision for the due care of saints. Hence we find the character of the men suitable for bishops and deacons. They must be such as maintained faith and piety. The epistle recognises the church in its normal condition — the church of God in order — differing from the Second Epistle, in which the house is regarded as in disorder. The house of God stands in contrast to the Jewish temple, and God is presented in the character of a Saviour-God with regard to man.

After the benediction Paul states that Timothy had been besought to remain at Ephesus to enjoin some not to teach strange doctrine, nor give heed to fables and useless genealogies, which ministered questions rather than the dispensation of God, which was in faith. The end of what was enjoined was love out of 1, a pure heart; 2, a good conscience; and 3, unfeigned faith. Instead of this some were seeking to be law-teachers. The law had its use, but applied, not to the righteous, but to the lawless and to the wicked of every kind, and to anything opposed to sound teaching, according to the gospel of the glory of the blessed God with which Paul had been entrusted, he who had formerly been the chief of sinners. His salvation was a delineation of the Lord's long-suffering to all others. The mention of it calls forth a burst of praise from Paul. The charge in   1 Timothy 1:3,4 was committed to Timothy that he might carry on the work in Paul's absence. Some had made shipwreck of faith, two of whom are named, and these had been delivered unto Satan (cf.   1 Corinthians 5:5 ), that they might learn not to blaspheme.

 1 Timothy 2 . Prayers were to be made for all men, that the saints might lead quiet and tranquil lives in all piety, in view of liberty for God's testimony. God desires all men to be saved, and to come to the knowledge of the truth. Here it is no question of God's counsels, but of His attitude toward men in grace as the Saviour-God: cf.  2 Corinthians 5:20 . Christ is the one Mediator between God and men, and He gave His life a ransom for all , to be testified of in these days of grace. Paul had been appointed a herald, an apostle, and a teacher o f the Gentiles. Hence he willed that men should pray, holding up holy hands; that women should adorn themselves modestly and with good works; they were to learn in silence, and not to teach or usurp authority over man. The original order in creation and the history of the fall are cited in support of these injunctions.

 1 Timothy 3 . The qualification of a bishop, or overseer, and of a deacon, or minister, are shown to be, not so much those of specific gift as of piety and good moral character. Paul hoped to go shortly to Timothy, but wrote these things that Timothy might know how one ought to behave himself in the house of God, which is 1, the assembly of the living God, and 2, the pillar and base of the truth — namely, that which is established to maintain the truth on the earth. Confessedly the mystery of piety is great. God has been manifested in flesh; justified in the Spirit (in the power of Christ by the Holy Spirit: cf.   Romans 1:4 ); has appeared to angels (they saw God in Christ); has been preached among the nations; has been believed on in the world; and has been received up into glory — an epitome of God's ways in grace outside of all connected with promises to Israel, and in contrast to law.

 1 Timothy 4 . The Spirit foretells that in the latter times there would be apostasy, and that people would give their mind to the teaching of demons; practising asceticism and false holiness. Timothy was to be a good minister of Jesus Christ in teaching the right use of things which God in His beneficence has given to man. The word is faithful and of all acceptation. The living God is the Saviour (preserver,  Matthew 5:45 ) of all men, and especially of those that believe. Timothy was to teach these things and to live them; and not to neglect the gift that was given him by prophecy (cf.  1 Timothy 1:18 ) and with (not by here, cf.   2 Timothy 1:6 ) the imposition of the hands of the elderhood.

 1 Timothy 5 . Paul gives personal instruction to Timothy as to carrying out his mission, especially as regards the treatment of elders and widows. He was to take a little wine because of his frequent ill-health.

 1 Timothy 6 . Instruction is given as to those under servitude (slaves), and their behaviour towards their masters. The dangers of independence coming in in connection with those who desire to be rich, are pointed out; and Timothy, as a man of God, is exhorted to flee these things; to strive earnestly in the good conflict of faith; to lay hold on eternal life. He is again charged before God and before Jesus Christ, that he keep the command spotless until the appearing of the Lord Jesus Christ: which the blessed and only ruler shall show in its owntime, the King of kings and Lord of lords: who only hath immortality; dwellingin unapproachable light; whom no man hath seen or cansee: to whom be honour and eternal might. Amen. We have here the inaccessible majesty of God in His essential being. In  Revelation 19 the Lord Jesus is King of kings and Lord of lords: here He, who will manifest the Lord Jesus as such, is so designated. Exhortations are added. A final word to Timothy and a benediction close the epistle.

THE SECOND EPISTLE. The fact that the apostle when writing this epistle was at the close of his ministry, gives it a peculiar interest. He reviews his service, and has to lament that all in Asia (that is, Asia Minor including Ephesus) had turned away from him. The house of God as a profession was in disorder, past recovery as a whole, and the apostle could but leave instructions to the servant how to act in such a state of things. This characterises the epistle.

After a salutation in which he desires mercy for Timothy, as well as grace and peace, Paul thanks God, whom he had served from his forefathers with pure (not always enlightened) conscience, having Timothy in unceasing remembrance in prayer, calling to mind his unfeigned faith and that of his maternal ancestors; and he desires that Timothy would rekindle the gift that he had received by the imposition of Paul's hands, for God had given, not a spirit of cowardice, but of power, of love, and of a wise discretion. Timothy is exhorted not to be ashamed of the testimony of the Lord, nor of Paul His prisoner.

God's salvation and calling according to His purposeand grace in Christ Jesus before the ages of time, has been made manifest by the appearing of the Saviour, who has annulled death, and brought life and incorruptibility to light by the gospel — a revelation which puts the soul beyond death and its power. Timothy is exhorted to hold fast the outline of sound words heard from Paul, and to keep by the Holy Spiritthat deposit (of divine truth) committed to him. All Asia had turned away fromPaul — not necessarily from profession of Christ, but from the practicalbearing of His death and resurrection: cf.  1 Timothy 1:3,4;  Revelation 2 and   Revelation 3 .

 1 Timothy 2 . Timothy was to commit to faithful men what he had heard from Paul — provision is thus made for the transmission of the truth . Timothy was exhorted to endure hardness as a good soldier, illustration being given by the conduct pursued by those called to war, of such too as contend for mastery in the games, and of husbandmen. He is charged to remember Christ Jesus raised from the dead according to Paul's gospel; the application of which truth called forth the opposition of man after the flesh. False doctrine, which would eat as a gangrene into the very vitals of Christianity, was abroad as to the resurrection, but the foundation of God stood sure, having this seal (God's side) "The Lord knoweth them that are his;" and (man's side) "Let everyone that nameth the name of the Lord [as the Editors read here] depart from iniquity." Evil alas! had arisen in the scene of christian profession, which is compared to a great house, in which are vessels to honour and to dishonour, and the path for the servant in such case is marked out, namely, to purge himself from the latter, to be a vessel fit for the Master's use. Exhortations follow.

 2 Timothy 3 . It is foretold that in the last days there would be perilous or difficult times, arising from the introduction of counterfeits of the truth allied with priestcraft. Such wicked workings would be met only by the power of divine life in souls, and hence Paul alludes to his doctrine, his godly walk, and his sufferings, and adds, All who desire to live godly in Christ Jesus will be persecuted. Evil men and seducers would advance in evil. Timothy was to abide in the things which he had learned, and been assured of, knowing of whom he had learned them (cf.  2 Timothy 3:10 ); he had known the holy scriptures from a child. The important testimony is added that every scripture is divinely inspired, and is profitable for teaching, conviction, correction, instruction in righteousness (supplying what is needed for every time), that the man of God may be complete, fully fitted to every good work.

 2 Timothy 4 . Paul charges Timothy before God, and the Lord Jesus Christ, who shall judge the living and the dead, and by His appearing and His kingdom, to fulfil his mission. (It is not here the coming of the Lord for His own, but His appearing and kingdom that are spoken of, in view of the responsibility of the saints.) It was the more needful for Timothy to fill up the measure of his ministry, for Paul was about to depart. He had finished his course, had fought the good fight, and kept the faith. The crown of righteousness was laid up for him, and for all them that love the appearing of Christ. (To love the appearing of Christ, the time of His glory, is characteristic of Christianity.)

Various details follow. Mark had been restored to the apostle's confidence: cf.  Acts 13:13;  Acts 15:36-40 . Paul requests Timothy to bring his cloak (before winter,  2 Timothy 4:21; the body is the Lord's), the papyrus rolls, and especially the parchments. Paul had made his first defence before Nero, and all had forsaken him (he prays for them), but the Lord stood by and strengthened him. Thus far he had been delivered out of the mouth of the lion, and was able still to make known the gospel. The Lord would preserve him from every evil work for His heavenly kingdom, to whom he gives glory. Salutations and the benediction close the epistle.