August 3, 2014 1st Timothy Chapter 1

1st Timothy Chapter 1

Originally posted Monday, September 22, 2008

1st Timothy Chapter 1:1-2 Salutation

1st and 2nd Timothy and Titus are referred to as the Pastoral letters. They are addressed to specific persons and contain instructions pertinent to their work. No location of either of these men is noted which means they were for general distribution with the expectation that the content would be accepted and adhered to.

We first read of Timothy in Acts 16:1-5, the son of a Jewish mother and Gentile father. Timothy would become one of Paul's most faithful disciples and his name appears along with Paul's in the salutations of other letters. He is named several times as representing Paul when he could not visit at certain churches or was being delayed. Titus' name first appears in Galatians (2:3), one of Paul's earliest letters and indicates he had worked with Paul for some time.

The structure of these letters indicates a later period when the church had advanced in its organization and was setting standards for its leadership. These letters, generally thought to have been written in the late 1st century, reflect these changes and would be typical of pastoral letters written later by such leaders (Bishops) as Clement, Ignatius and Polycarp, among others.

The salutation offers an interesting change that indicates a shift in salvation terminology. In Paul's letters the title "Savior" is used only in connection with Christ. While it is used in the same way in the Pastorals, we read here in vs. 1:1 the phrase "God our Savior." It is doubtful the writer is indicating there are two saviors. God as Savior is frequently used in the Old Testament (Ps. 27:1; Isa. 45:15). Outside of the Pastorals it is used only once in a Christian context: In Jude 1:25 where the author writes in his Benediction, "...to the only God our Savior, through Jesus Christ our Lord." This suggests that God is the Savior and God's salvation is through Jesus Christ. Does this mean Christ is not the Savior? Probably not! In Col. 1:19 we read, "for in [Christ] all the fullness of God was pleased to dwell." In Jhn. 10:30 Jesus says, "I and the Father are one." Both of these texts are from the latter part of the 1st century, as are the Pastorals. Taken together we can conclude that by this time there was both a liturgical and literary interchangeability between God and Christ in terms of function but not person. The texts are not declaring that God and Christ are the same but that they are of a common purpose. Christ and God are one in purpose. Of course, as we know, two centuries later that concept would advance the development of the doctrine of the Trinity.

1st Timothy Chapter 1:3-11 Warning Against False Teachers

The writer urges Timothy to remain in Ephesus which is the setting in which the letter's instructions are to be applied. Apparently there are "certain people" in Ephesus who are flirting with a "different doctrine" which the writer does not want taught to others. Doctrine in this context is not referring to a single Christian belief held in common. It is a general understanding of the totality of the Christian faith. These "certain people" (probably new Christians) are dabbling in "myths and endless genealogies" which had led them to draw all kinds of speculative conclusions about the history undergirding Christianity in general and Jesus in particular. Such myths and genealogies are not made specific but they likely refer to the Old Testament Patriarchal stories and how Christ can be traced back to ancient times. We will recall that both Matthew and Luke use genealogies to trace Jesus' heritage back to Abraham to establish his Messianic credentials as the son of David.

The writer dismisses this misled interest. He makes it clear that such speculation is dangerous and does not conform to "the divine plan" that can only be found by faith. He characterizes the speculators as being deficient in the unifying love which is the product of "a pure heart, a good conscience and sincere faith." The Spirit dwells in the pure heart, informs the conscience and strengthens faith. The point he makes is that a community will suffer when it is not unified. When a few members chose to go their own way, deciding on their own speculation what was acceptable to teach as correct doctrine, fracturing occurred. For the writer this was a lack of respect - love, and must be corrected. Those who have "deviated," are deficient in love and involved in "meaningless talk." They want to teach others in the community what they have found in the Law even though they neither understand "what they are saying" or how to interpret it.

Using what he considers to be Paul's view of the Law, the writer clarifies that the Law is good if properly understood and applied (the speculators in myths and genealogies have done neither). The Law is not for the "innocent," those of "good conscience and sincere faith" which leads to love. It is for those whose lives do not "conform to the glorious Gospel of the blessed God" which has been entrusted to the writer. He defines "lack of conformity" with a standard list of immoral acts, sexual, social and ethical. This would be in general accord with Paul's interpretation of the value of the Law: it is the guardian which exposes what is sinful behavior and leads a person to seek God's righteousness through faith in Christ.

1st Timothy Chapter 1:12-20 Gratitude for Mercy

Writing as Paul, the author recalls Paul's experience acting out of ignorant disbelief as a blasphemer, persecutor and man of violence against the church. He is grateful that even so he received mercy and grace, being selected to serve Christ. This was a confirmation that Christ had indeed "come into the world" to save sinners" of whom he was the worst. He reasons that it was this very status as the foremost sinner which made his unlikely selection possible. What better example of God's mercy than this could be displayed to those who were seeking God? If God can have mercy on such a sinner as he, God can have mercy on anyone who believes.

The writer refers to prophecies which were spoken at Timothy's baptism (see 4:14). The letter's instructions are in accord with these prophecies that, if followed, will strengthen Timothy to "fight the good fight" with a "sound faith and a good conscience." Timothy was probably baptized as a young man. The text suggests what may have been a usual occurrence at a baptism where Christian prophets pronounced a blessing in which some word from God about the person's future was "revealed." With regard to Timothy, this prophecy must have indicated his spiritual gifts of leadership which the writer now invokes as a reminder and he exhorts Timothy to be strengthen in what he needs to do in Ephesus. The writer provides examples of those who have not acted with a sound faith and good conscience and have "suffered shipwreck in the faith." These, the writer states have been "turned over to Satan" for their blasphemy of teaching false doctrine. We recall a similar scene in Corinth when Paul had instructed the members to expel another member on the basis of his immorality - he was living with his father's wife. The point was that when the person was assigned to Satan and cut off from the community the experience of shame would lead to repentance and return to the Christian fold.

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Note:

Most churches these days are not turning people over to Satan on the basis of their beliefs. Yet there is little doubt that we can feel threatened when our own Christian perspective is challenged by something new or different. We tend to cling to what we have learned, perhaps as a child, defending traditional understandings against critical examination. We want a sense of purity and unity of belief, fearing any intrusion will crack the wall of defense which protects us from doctrinal doubt. Pluralism as a cherished value can be hard to manage. It challenges us to accept others who may believe differently than we believe. It particularly reminds us that love is greater than difference and judgment belongs to God. To inadequately paraphrase John Wesley: insofar as we may differ, if you love Christ take my hand.