Timothy I - Expositional Study
INTRODUCTION
In his book, Introduction to the New Testament, Thiessen writes, "Timothy, converted under Paul's ministry (1 Tim. 1:2, 18) on his first missionary journey (Acts 14:6-23), became the Apostle's assistant on the second journey (Acts 16:1-3) after his ordination to the ministry (1Tim. 4:14; 2 Tim: 1:6)."
Henry Thiessen further contends that this Epistle is undoubtedly first, in spite of those who believe that the order is 2 Timothy, Titus, and 1 Timothy. Thiessen was referring to those who, like McNeile (Introduction to the Study of the New Testament), believed that "Since 1 Timothy is the richest in doctrinal and ecclesiastical matter, and 2 Timothy contains least of these but apparently most of St. Paul's own work, it is probably that the order of writing was 2 Timothy, Titus, 1 Timothy." But since we accept all three as genuine Epistles of Paul, and since the Apostle was manifestly at liberty and somewhere in the East at the time when he wrote this Epistle, whereas he was again in prison when he wrote 2 Timothy, we find ample proof that this Epistle was written first. 1 Timothy is the most truly "pastoral" of the three; it was probably intended to be of universal application. The personal and local elements are strongly marked, although some sections are also very general. Consider a few things regarding this Epistle.
Background and Addressee
Thiessen points out that Paul was tried and acquitted. The flimsy charges against him (Acts 25:14-27; 26:30-32) did not convince even a Nero of the Apostle's guilt. Certain expressed purposes of Paul in the Prison Epistles (Phil. 2:23, 24; Philemon 22) and certain references to men and places in the Pastorals enable us to determine his movements and activities after his release with some feeling of certainty.
From Rome he probably went to Brundisium, crossed the Adriatic, either to Apollonia or to Dyrrachium, and then took the Egnatian Road to Macedonia and Philippi. He probably did not stay long at Philippi at this time, but hastened on to Ephesus and from this as a center he visited Laodicea, Colossae, and other cities in this neighborhood. After spending the biggest part of a year in the East, he probably set out for Spain. There was constant intercourse between the East and Massilia (the modern Marseilles), and so he would have no difficulty in reaching the "limit of the west." It is thought that he remained about two years in Spain. However, during this time as if somewhere on Paul's way back from Spain to Macedonia Timothy asked Paul to allow him to leave Ephesus and to travel with him once more. But this Paul did not allow (1 Tim. 1:3). Sometime after this the Apostle wrote 1 Timothy to his faithful co-worker.
Converted under Paul's ministry (1 Tim. 1:2, 18) on his first missionary journey (Acts 14:6-23), Timothy became the Apostle's assistant on the second journey (Acts 16:1-3) after his ordination to the ministry (1 Tim. 4:14; 2 Tim. 1:6). He was with Paul at Troas, Philippi, Brea, and Athens. From the last place he made a trip to Thessalonica and returned to Paul at Corinth (Acts 18:5). Then we lose sight of him for about five years (Plummer). He reappears at Ephesus, on Paul's third journey, and is sent by the Apostle with Erastus to Macedonia (Acts 19:22). Paul hoped he would get to Corinth also, but it is not certain whether Timothy ever reached that city (1 Cor. 4:17; 16:10). He is with Paul again in Macedonia when Paul writes 2 Corinthians (2 Cor. 1:1, 19), and must have accompanied him to Corinth, for he sends greetings when Paul writes Romans (Rom. 16:21). He returned with Paul to Macedonia and to Asia, at least as far as Troas (Acts 20:3-6). Then we again lose sight of him for the two years of Paul's Caesarean imprisonment. We next find him at Rome, joining Paul in sending greetings to Colossae, Philemon, and Philippi. From Rome he undoubtedly made the trip to Philippi of which Paul speaks (Phil. 2:19-23), after which he again disappears from the record. However, we may assume that he was with Paul in some of his further ministries in various eastern cities; but it is not likely that he accompanied the Apostle to Spain. Sometime during Paul's visit to Spain he probably took up the work at Ephesus. While still at this he probably took up the work at Ephesus. While still at this place he received what we call The First Epistle to Timothy.
Zahn notes that Timothy's position cannot be described as that of a bishop, for that was an office for life and confined to the local Church. Instead, Timothy was Paul's temporary representative in his apostolic capacity at Ephesus and the other Churches of Asia, as he had earlier been at Thessalonica (1 Thess. 3:1-8) and Philippi (Phil. 2:19-23). Zahn thinks also at Corinth (1 Cor. 4:17; 16:10), but to us it is questionable whether he ever reached Corinth. Yet in spite of these facts, by the time of Eusebius the notion that Timothy was the first bishop of Ephesus had firmly established itself.
Occasion and Date
At Miletus Paul had warned the elders of Ephesus, saying "Grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw the disciples after them" (Acts 20:29, 30). Perhaps sooner than he had expected this prophecy had been fulfilled (1 Tim. 5:15). By this time Hellenic philosophy was blended with Oriental theosophy, and Jewish superstition and Persian speculation combined with the great thirst for wisdom in Asia Minor. Hymenaeus, Alexander, and Philetus from the very bosom of the Ephesian Church (1 Tim. 1:19, 20; 2 Tim. 2:17; 4:14, 15) were sowing the seeds of error. In their book, Life and Epistles of St. Paul, (p. 809), Conybeare and Howson describe the error thus: "The outward forms of superstition were ready for the vulgar multitude; the interpretation was confined to the aristocracy of knowledge, the self-styled Gnostics (1 Tim. 6:20); and we see the tendencies at work among the latter, when we learn that, like their prototypes at Corinth, they denied the future resurrection of the dead, and taught that the only true resurrection was that which took place when the soul awoke from the death of ignorance to the life of knowledge."
Paul was prevented from returning to Ephesus at the time by other duties; perhaps his physical condition also made it necessary for him to slow up somewhat in his work. However, he promised that he would come soon. But fearing that he might be delayed longer than expected, he wrote to encourage Timothy in his most difficult task and instructed him how to carry on until he did come (1 Tim. 3:14 f.; 4:13). Zahn alleged that Timothy "was endeavoring to escape from the duty enjoined upon him." He seems to have excused himself on the ground of his youth (1 Tim. 4:12), poor health (5:23), and a certain distaste for the task (4:15, 16). These things furnish the occasion for this Epistle.
It is difficult to say how long it was after his release that Paul wrote this Epistle. But since the three Pastorals have an affinity of language, similarity of thought, and likeness of error to combat they must all have been written at about the same time. If Paul was released in 61, and if we allow one year for his travels and work in the East and two years for his work in Spain, we get 64 or 65. This, then, is the date we would suggest for 1 Timothy.
Purpose and Plan
Paul seems to have had four main purposes in writing to Timothy: To encourage him to oppose the false teachers (1:3-7, 18-20; 6:3-5, 20, 21); to furnish him with these written credentials of his authorization by Paul (1:3, 4); to instruct him as to the manner in which men ought to conduct themselves in the Church (3:14, 15); and to exhort him to be diligent in the performance of all his ministerial duties (4:6-6:2). A fuller idea of Paul's purpose and plan in 1 Timothy may be gathered from the following outline of the Epistle.
Salutation, 1:1, 2
(1) The Injunctions to Rebuke the False Teachers, 1:3-20
(2) The Regulations for the Church, 2:1-3-3:13
(3) The Central Truth of the Christian Life, 3:14-16
(4) The Warnings Against Apostasy and a False Asceticism, 4:1-5
(5) The Prescriptions for Ministerial Conduct, Private and Public, 4:6-6:2
(6) The Contrast Between the False and the True Teacher, 6:3-19
(7) The Final Appeal to Faithfulness, 6:20, 21
