Jul 4 2020 - Introduction to the Pastoral Epistles and to 1 Timothy

The training of Timothy 

Timothy is first mentioned in Acts 16:1-3. Paul was on his second missionary journey to Derbe and Lystra when Timothy was brought to his attention as one who might be a suitable helper in his work. Timothy may have been converted through Paul's ministry during his first missionary journey (see 1 Timothy 1:2). When Jews from Thessalonica arrived at Berea, stirring up such trouble that Paul had to leave. He left Timothy and Silas behind that they might instruct the new converts in their faith. This indicates the confidence Paul placed in Timothy.

Along with Silas, Timothy was with Paul for the 18 months or so of his ministry at Corinth. It was probably during this time that Paul wrote 1 & 2 Thessalonians, both of which are stated to be from "Paul, Silas and Timothy." Timothy had been involved in ministry at Thessalonica while Paul was at Athens (1 Thess 3:1-3). During his third missionary journey Paul spent the best part of three years at Ephesus (Acts 19:8,10; 20:31). Timothy is named as co-author of the prison letters of Paul to Philippians and Colossians – which we have suggested were written from Ephesus. During this time Timothy was sent to Corinth (1 Cor 4:17; 16:10-11), into a difficult situation which Paul was seeking to deal with by letter and by emissary. Paul's second letter to the Corinthians also includes Timothy along with Paul as sender (2 Cor 1:1).

Historical Setting of the Pastorals According to their own Testimony 

Acts is silent on the matter of the outcome of Paul's trial in Rome. The Pastoral Epistles suggest that Paul was released from his imprisonment. We know that Paul had hoped and planned to travel from Rome to Spain (Rom 15:24), and Clement of Rome, writing in about 96AD, states that Paul's ministry reached the limits of the West (1 Clem 5:5-7), i.e., further west than Rome, maybe to the straits of Gibraltar. The Muratorian Canon of 180 AD states that Paul travelled from Rome to Spain. The Pastoral Epistles are silent about any journey to Spain but do suggest that Paul made a journey to Crete, the island to which he later sent Titus. Paul may have travelled first to Crete and later to Spain, or first to Spain spending only a short time there before going to Crete with Titus.

While travelling to Crete Paul passed through Macedonia where he met up with Timothy (1 Tim 1:3). This may be the tearful visit referred to in 2 Tim 1:4, especially if it was the first time Timothy had met with Paul since his release from prison in Rome. Perhaps Timothy had left Ephesus and travelled to discuss the problems there with Paul. Timothy was sent back to Ephesus by Paul to continue his ministry – suggesting that he was far from the timid young man some have suggested. Some time later Paul wrote the letter we know as 1 Timothy.

Paul stayed in Crete sufficient time for opposition to develop, leaving Titus behind to continue the work in a similarly difficult situation to that faced by Timothy in Ephesus. Paul wrote to Titus (probably at much the same time as he wrote 1 Timothy), sending the letter by the hand of Zenus and Apollos who were travelling through the area. At that time Paul was not certain whom he might send to replace Titus, it might be Artemas or Tychicus (Titus 3:12-13). As soon as he could send relief, Paul wants Titus to come and meet him in Nicopolis where he had decided to spend the winter. Tychicus eventually seems to have replaced Timothy at Ephesus so that he might travel to Rome (2 Tim 4:2). Titus, meanwhile, may have managed to meet up with Paul (probably therefore relieved by Artemas). Later, we find that he is working in Dalmatia (2 Tim 4:10).

By the time Paul wrote his second letter to Timothy he was back in prison in Rome (2 Tim 1:8,17; 2:9). Mounce thinks that the arrest might have been instigated by Alexander, "the name Alexander is Ephesian, and he may have instigated the arrest as a personal vendetta because Paul had excommunicated him (1 Tim 1:20; 2 Tim 4:14)." It is possible that Paul never reached Nicopolis but was arrested en route and taken to Rome or that, having visited Nicopolis he got as far as Miletus (on his way to visit Timothy at Ephesus?) before being arrested, Trophimus being left behind sick (2 Tim 4:20). Paul may have abandoned his cloak and parchments on the way through Troas (2 Tim 4:13). Erastus accompanied Paul as far as Corinth (2 Tim 4:20).

Paul's second imprisonment in Rome appears to have been far more severe than the house arrest of his first imprisonment. Mounce writes: "Onesiphorus had to search diligently before finding Paul (2 Tim 1:17), who was imprisoned as a serious criminal (2 Tim 2:9). His lack of shame at Paul's chains, Paul's encouragement to Timothy that he too not be ashamed, all the Asian Christians abandoning Paul, and the abandonment of Demas, one of Paul's inner circle, all suggest the seriousness of the imprisonment. The presence of Luke, a physician, and Paul's desire for a warm cloak may also point to a difficult imprisonment (although Luke was also a friend and winter was coming). Paul's eulogy and his admission of impending death (2 Tim 4:6-8, 18) show that he knew he would not be released." Paul urged Timothy to come to him at Rome, bringing Mark with him. Mark may also have been at Ephesus. Tradition records that Paul was beheaded under the Neronian persecution that began in 65 AD – perhaps, if Eusebius is to be believed, in 67 AD.

1 Timothy

Mounce draws particular attention to Paul's words to the Ephesian elders recorded in Acts 20:18b-35 and to the parallels with the Pastoral Epistles, suggesting that Paul foresaw the very problems that were later to arise. "People from within the congregation had risen up in opposition to Paul and the gospel (Acts 20:30). Their teaching was loosely based on Jewish mythical reinterpretation of the law and its genealogies, with probably a strong influence of Hellenistic thought and possibly proto-gnostic error. They had divorced doctrine from behaviour, paving the way for licentiousness and greed."

There is an emphasis on church governance in the letter because it is addressing specific historical issues arising from poor leadership. The emphasis is not so much on the doctrine of the leaders or on church structure but on personal character, conduct and understanding of the gospel.

Paul writes to encourage Timothy to stay at Ephesus and deal with the significant and difficult issues that had arisen and to provide authoritative instruction on how the household of God was to conduct itself. Paul also reminds Timothy of how he is to conduct himself and what he is to teach. The underlying purpose of the letter is to encourage Timothy in his work and to provide him with Paul's authority in his fight against opponents.

Peter Misselbrook