1Ti 1 | TNotes | STEP | Book of 1 Timothy — Quick facts: Purpose: To provide guidance to Timothy for addressing false teaching and instructing the church on proper conduct Author: Paul Date: Likely around AD 63 Setting: Written near the end of Paul’s life, after Paul had sent Timothy to Ephesus to halt false teaching in the church Book of Timothy — Overview: Setting Paul’s first contact with Ephesus, during his second missionary journey (Acts 18:19-21 ), gave no opportunity for significant work. During his third journey, Paul served in Ephesus for three years (around AD 53~56, Acts 19 ). Later, when Paul was on his way to Jerusalem, he had opportunity to stop at Miletus and speak to the elders from Ephesus, who met him there (Acts 20:17-38 ). Paul traveled to Jerusalem, was arrested, was later transferred to Caesarea, and was then sent to Rome, where he stayed under house arrest for approximately two years ( AD 60–62, Acts 21–28 ). When he was released from prison, he reembarked on his mission, possibly directed toward Spain (see Rom 15:24 , 28 ), although it is just as possible that the imprisonment changed Paul’s orientation back eastward. Paul was still involved with the Ephesian church during this period. Timothy, who had accompanied Paul for much of his original ministry there (Acts 19:22 ), had now been delegated the task of dealing with new and troubling developments in Ephesus (1 Tim 1:3 ). False teachers had emerged (1:3 ) and were evidently upsetting households (see 1 Tim 2:15 ; 3:4-5 ; 5:11-15 ; cp. Titus 1:11 ). Paul wrote Timothy to guide him in correcting errant behavior and in preventing false teachers from gaining another foothold. Summary After directing Timothy to deal with the false teachers, who espoused to be teachers of the law (1:3-20 ), Paul gives guidance on conduct in God’s household with respect to prayer, women’s teaching, and leadership (2:1–3:13 ). These three areas had been harmed by the false teachers. Paul makes clear what he is trying to accomplish and explains why and how it must be done (3:14–4:16 ). Then he resumes his instructions on godly conduct, focusing on old and young people, widows, elders, and masters (5:1–6:2 ). Relationships in these areas had also been distorted by false teaching. Finally, Paul returns to the need to deal with the false teachers themselves, this time centering on issues of wealth and profit (6:2-21 ). Authorship There is a widespread view that the Pastoral Letters (1 Timothy—Titus) were not written by Paul. According to this view, a follower of Paul wrote the Pastoral Letters after his death and signed his name. There are several good reasons, however, to believe that Paul is the author: (1) Until the 1800s, there was no hesitation in ascribing these letters to Paul. This includes early church fathers whose native language was Greek and who were very familiar with Paul’s other letters. (2) The early church would never have accepted these letters had they suspected the letters of being falsely signed in Paul’s name. (3) While Paul’s style in these letters is different from elsewhere, this might simply be a result of the specific situations Paul was addressing and the distinctive period of Paul’s life and career during which these letters were written. It also might result from the use of a different amanuensis (scribe) for these letters. It is reasonable to affirm Paul’s authorship of the Pastoral Letters. Date of Writing The Pastoral Letters (1 Timothy—Titus) were most likely written after Paul’s first imprisonment in Rome ( AD 60–62, Acts 28:1-31 ) and before his death in AD 64~65 under the persecution of Nero. In 2 Timothy, Paul is jailed in Rome at the end of his life (see 2 Tim 4:6 ). This would seem to place the letters of 1 Timothy and Titus—written while Paul was still moving freely—in the time leading up to his arrest. How do these details fit with Acts? One possibility is that 2 Timothy was written during the Roman imprisonment of Acts 28 . In this case, all three letters would fit into Luke’s historical account in the book of Acts, and Paul would have been executed at the end of that imprisonment ( AD 62). There are early reports, however, that Paul was released from this Roman imprisonment (e.g., 1 Clement 5:6-7 , AD 95~97; see also Eusebius, Church History 2.22, AD 325). If this is the case, he likely engaged in further work, possibly went to Spain, and was then rearrested and executed in Rome during Nero’s persecution of Christians (around AD 64~65). The letters to Timothy and Titus were likely written during this later period. In support of this approach, there is no reason that these letters must be fitted into the history recorded in Acts. Also, the activities of Paul and his delegates in 1 Timothy and Titus do not correspond to the details in Acts, nor does the imprisonment of 2 Timothy sound like the imprisonment of Acts 28 . Finally, the distinctive style and content of these letters is less puzzling if they were written at a different time from Paul’s other letters. The False Teachers The false teachers discussed in 1 Timothy bear much resemblance to similar figures whom Paul mentions in both 2 Timothy and Titus. It is very difficult to draw a clear picture of these false teachers, but there are clues. Their teaching had ascetic elements (see 1 Tim 4:3 ; Titus 1:15 ) and a Jewish focus (see 1 Tim 1:7 ; Titus 1:10 , 14 ; 3:9 ). They claimed special knowledge (1 Tim 6:20 ; Titus 1:16 ), asserted that the resurrection of believers had already taken place (2 Tim 2:18 ), disrupted relationships (2 Tim 3:6-7 ; Titus 1:11 ), and might have emphasized salvation by works (2 Tim 1:9 ; Titus 3:5 ). Paul’s strong response suggests a need to make corrections regarding the doctrine of Christ (see 1 Tim 2:5-6 ; 3:16 ; 2 Tim 2:8 ) and the last days (see 1 Tim 4:1-5 ; 2 Tim 2:18 ; 3:1-9 ; Titus 2:11-14 ). The false teachers opposed Paul’s message, promoted immorality, and undercut the church’s mission. Thus, good leaders were needed (see Titus 1:10-13 ; 2:6-8 , 15 ). Meaning and Message First Timothy is passionate and masterful advocacy for the Good News of Jesus Christ, its ongoing progress in the world, and the new life which it creates and promotes (see 3:14-16 ). God’s household was Paul’s immediate concern. Just as the surrounding society expected orderly conduct in the family household—with roles and decorum and notions of honor and shame—so it was with the household of God. God’s household reflects widely accepted standards of honor and propriety as well as the social structures of society. At the same time, where proper and necessary, God’s household runs counter to society, reflecting very different and even countercultural values and practices. God’s household is in the world, but not of it. The world remains God’s good creation (4:3-4 ; 6:17 ), but it is transient and is in its last, difficult, evil-ridden days (4:1 ; 2 Tim 3:1 ). God’s household reflects the new creation even as it exists in the world. The mission of God’s household is to advance the Good News in the world and promote the will of God (see 1 Tim 2:4-7 ). God’s people should do what supports that mission (2:1–3:13 ; 5:1–6:2 ; see 1 Cor 9:19-23 ). The false teachers were, by contrast, talking foolishness and damaging the integrity of the church, so Paul directed most of his words toward right conduct. The condensed summaries of the Good News (1 Tim 1:15 ; 2:5-6 ; 3:16 ; 6:13-16 ) indicate what was actually under assault—the right understanding of salvation in the present age. This is what must be preserved, skillfully taught, and passed along—with godly life as its outcome. Summary for 1Tim 1:1-2: 1:1-2 This opening has the standard components of a letter: sender, recipient, and greeting. Additions to the basic pattern underscore Paul’s authoritative message (see also Rom 1:1-7 ; 1 Cor 1:1-3 ; Gal 1:1-5 ; Titus 1:1-4 ). 1:1 Our Savior , here used of God, applies equally to Christ Jesus (1:15 ; 2:3-4 ; see 2 Tim 1:9-10 ; Titus 1:3-4 ; 2:10 , 13 ). • Hope is based on God in contrast to other objects such as wealth (1 Tim 4:10 ; 5:5 ; 6:17 ).

Book of 1 Timothy — Quick facts:

Purpose: To provide guidance to Timothy for addressing false teaching and instructing the church on proper conduct

Author: Paul

Date: Likely around AD 63

Setting: Written near the end of Paul’s life, after Paul had sent Timothy to Ephesus to halt false teaching in the church

Book of Timothy — Overview:

Setting
Paul’s first contact with Ephesus, during his second missionary journey (Acts 18:19-21 ^a), gave no opportunity for significant work. During his third journey, Paul served in Ephesus for three years (around AD 53~56, Acts 19 ^b). Later, when Paul was on his way to Jerusalem, he had opportunity to stop at Miletus and speak to the elders from Ephesus, who met him there (Acts 20:17-38 ^c). Paul traveled to Jerusalem, was arrested, was later transferred to Caesarea, and was then sent to Rome, where he stayed under house arrest for approximately two years (AD 60–62, Acts 21–28 ^d). When he was released from prison, he reembarked on his mission, possibly directed toward Spain (see Rom 15:24 ^e, 28 ^f), although it is just as possible that the imprisonment changed Paul’s orientation back eastward. Paul was still involved with the Ephesian church during this period.
Timothy, who had accompanied Paul for much of his original ministry there (Acts 19:22 ^g), had now been delegated the task of dealing with new and troubling developments in Ephesus (1 Tim 1:3 ^h). False teachers had emerged (1:3 ⁱ) and were evidently upsetting households (see 1 Tim 2:15 ^j; 3:4-5 ^k; 5:11-15 ^l; cp. Titus 1:11 ^m). Paul wrote Timothy to guide him in correcting errant behavior and in preventing false teachers from gaining another foothold.

Summary
After directing Timothy to deal with the false teachers, who espoused to be teachers of the law (1:3-20 ⁿ), Paul gives guidance on conduct in God’s household with respect to prayer, women’s teaching, and leadership (2:1–3:13 ^o). These three areas had been harmed by the false teachers. Paul makes clear what he is trying to accomplish and explains why and how it must be done (3:14–4:16 ^p). Then he resumes his instructions on godly conduct, focusing on old and young people, widows, elders, and masters (5:1–6:2 ^q). Relationships in these areas had also been distorted by false teaching. Finally, Paul returns to the need to deal with the false teachers themselves, this time centering on issues of wealth and profit (6:2-21 ^r).

Authorship
There is a widespread view that the Pastoral Letters (1 Timothy—Titus) were not written by Paul. According to this view, a follower of Paul wrote the Pastoral Letters after his death and signed his name. There are several good reasons, however, to believe that Paul is the author: (1) Until the 1800s, there was no hesitation in ascribing these letters to Paul. This includes early church fathers whose native language was Greek and who were very familiar with Paul’s other letters. (2) The early church would never have accepted these letters had they suspected the letters of being falsely signed in Paul’s name. (3) While Paul’s style in these letters is different from elsewhere, this might simply be a result of the specific situations Paul was addressing and the distinctive period of Paul’s life and career during which these letters were written. It also might result from the use of a different amanuensis (scribe) for these letters. It is reasonable to affirm Paul’s authorship of the Pastoral Letters.

Date of Writing
The Pastoral Letters (1 Timothy—Titus) were most likely written after Paul’s first imprisonment in Rome (AD 60–62, Acts 28:1-31 ^s) and before his death in AD 64~65 under the persecution of Nero.
In 2 Timothy, Paul is jailed in Rome at the end of his life (see 2 Tim 4:6 ^t). This would seem to place the letters of 1 Timothy and Titus—written while Paul was still moving freely—in the time leading up to his arrest. How do these details fit with Acts?
One possibility is that 2 Timothy was written during the Roman imprisonment of Acts 28 ^u. In this case, all three letters would fit into Luke’s historical account in the book of Acts, and Paul would have been executed at the end of that imprisonment (AD 62).
There are early reports, however, that Paul was released from this Roman imprisonment (e.g., 1 Clement 5:6-7 ^v, AD 95~97; see also Eusebius, Church History 2.22, AD 325). If this is the case, he likely engaged in further work, possibly went to Spain, and was then rearrested and executed in Rome during Nero’s persecution of Christians (around AD 64~65). The letters to Timothy and Titus were likely written during this later period.
In support of this approach, there is no reason that these letters must be fitted into the history recorded in Acts. Also, the activities of Paul and his delegates in 1 Timothy and Titus do not correspond to the details in Acts, nor does the imprisonment of 2 Timothy sound like the imprisonment of Acts 28 ^w. Finally, the distinctive style and content of these letters is less puzzling if they were written at a different time from Paul’s other letters.

The False Teachers
The false teachers discussed in 1 Timothy bear much resemblance to similar figures whom Paul mentions in both 2 Timothy and Titus. It is very difficult to draw a clear picture of these false teachers, but there are clues. Their teaching had ascetic elements (see 1 Tim 4:3 ^x; Titus 1:15 ^y) and a Jewish focus (see 1 Tim 1:7 ^z; Titus 1:10 ^aa, 14 ^ab; 3:9 ^ac). They claimed special knowledge (1 Tim 6:20 ^ad; Titus 1:16 ^ae), asserted that the resurrection of believers had already taken place (2 Tim 2:18 ^af), disrupted relationships (2 Tim 3:6-7 ^ag; Titus 1:11 ^ah), and might have emphasized salvation by works (2 Tim 1:9 ^ai; Titus 3:5 ^aj). Paul’s strong response suggests a need to make corrections regarding the doctrine of Christ (see 1 Tim 2:5-6 ^ak; 3:16 ^al; 2 Tim 2:8 ^am) and the last days (see 1 Tim 4:1-5 ^an; 2 Tim 2:18 ^ao; 3:1-9 ^ap; Titus 2:11-14 ^aq). The false teachers opposed Paul’s message, promoted immorality, and undercut the church’s mission. Thus, good leaders were needed (see Titus 1:10-13 ^ar; 2:6-8 ^as, 15 ^at).

Meaning and Message
First Timothy is passionate and masterful advocacy for the Good News of Jesus Christ, its ongoing progress in the world, and the new life which it creates and promotes (see 3:14-16 ^au).
God’s household was Paul’s immediate concern. Just as the surrounding society expected orderly conduct in the family household—with roles and decorum and notions of honor and shame—so it was with the household of God. God’s household reflects widely accepted standards of honor and propriety as well as the social structures of society. At the same time, where proper and necessary, God’s household runs counter to society, reflecting very different and even countercultural values and practices. God’s household is in the world, but not of it. The world remains God’s good creation (4:3-4 ^av; 6:17 ^aw), but it is transient and is in its last, difficult, evil-ridden days (4:1 ^ax; 2 Tim 3:1 ^ay). God’s household reflects the new creation even as it exists in the world.
The mission of God’s household is to advance the Good News in the world and promote the will of God (see 1 Tim 2:4-7 ^az). God’s people should do what supports that mission (2:1–3:13 ^ba; 5:1–6:2 ^bb; see 1 Cor 9:19-23 ^bc). The false teachers were, by contrast, talking foolishness and damaging the integrity of the church, so Paul directed most of his words toward right conduct. The condensed summaries of the Good News (1 Tim 1:15 ^bd; 2:5-6 ^be; 3:16 ^bf; 6:13-16 ^bg) indicate what was actually under assault—the right understanding of salvation in the present age. This is what must be preserved, skillfully taught, and passed along—with godly life as its outcome.

Summary for 1Tim 1:1-2: 1:1-2 ^bh This opening has the standard components of a letter: sender, recipient, and greeting. Additions to the basic pattern underscore Paul’s authoritative message (see also Rom 1:1-7 ^bi; 1 Cor 1:1-3 ^bj; Gal 1:1-5 ^bk; Titus 1:1-4 ^bl). 1:1 ^bm Our Savior, here used of God, applies equally to Christ Jesus (1:15 ^bn; 2:3-4 ^bo; see 2 Tim 1:9-10 ^bp; Titus 1:3-4 ^bq; 2:10 ^br, 13 ^bs).

• Hope is based on God in contrast to other objects such as wealth (1 Tim 4:10 ^bt; 5:5 ^bu; 6:17 ^bv).
1:2 ^bw Timothy was currently in Ephesus as Paul’s delegate (see 1 Timothy Book Introduction, “Setting”).

• Timothy was Paul’s true son in the faith (see Phil 2:20 ^bx; cp. Titus 1:4 ^by), but probably not Paul’s direct convert (see Acts 16:1 ^bz).
Summary for 1Tim 1:3-11: 1:3-11 ^ca Paul’s greetings are usually followed by thanksgiving or blessing to God; Greco-Roman letters often did the same. First Timothy and Titus probably do not include this because of their character as official letters authorizing a delegate (see 1 Timothy Book Introduction, “Literary Genre”). Instead, Paul first addresses his concern to silence the false teachers. 1:3 ^cb stop those ... contrary to the truth: Just as Paul had previously warned (Acts 20:29-31 ^cc), false teachers came into the church in Ephesus; this letter was written to help Timothy to deal with them.
1:4 ^cd in endless discussion ... meaningless speculations: Paul might be dismissing their teaching as trivial, or he might be rejecting the fanciful nature of their interpretations (1:7 ^ce; see also 2 Tim 4:3-4 ^cf; Titus 1:14 ^cg; 3:9 ^ch; 2 Pet 1:16 ^ci) and their justification of immoral behavior (1 Tim 1:8-11 ^cj; 4:1-2 ^ck, 7 ^cl; see also Titus 1:15-16 ^cm).

• spiritual pedigrees (literally endless genealogies): In Judaism, one’s genealogy established one’s spiritual pedigree; the false teachers might have been preoccupied with this. They were probably also exploiting Old Testament genealogies (Gen 2–4 ^cn; 5:1-32 ^co) in fanciful interpretations of the law.

• which don’t help people live a life of faith in God (literally rather than a stewardship of God in faith): The Greek uses an important word (“stewardship,” “household management”) that has to do with the household (see 1 Tim 3:15 ^cp); this phrase can be translated in a number of ways, such as faithfulness to God’s household management or faithfulness in managing God’s household.
1:5 ^cq The purpose of my instruction: Paul seeks godliness that flows out of sound faith and renewal (see Titus 3:5 ^cr; see also 1 Cor 13:1-13 ^cs; Col 3:14 ^ct).

• In 1 Timothy and Titus, all allusions to a clear conscience are in contrast to the false teachers’ dead consciences (e.g., 1 Tim 1:19 ^cu; 4:2 ^cv; Titus 1:15 ^cw).
Summary for 1Tim 1:6-11: 1:6-11 ^cx Paul now elaborates on the false teachers and turns their subject matter against them. 1:6 ^cy Some people is probably a put-down, demoting the false teachers to a general class of opponents of the Good News (cp. Rom 3:8 ^cz; 1 Cor 4:18 ^da; 2 Cor 3:1 ^db; Gal 1:7 ^dc).

• They were professing believers who had missed the whole point of the Good News and had turned away.
1:7 ^dd Their aspirations to be teachers of the law of Moses were ironic; their handling of the law was deficient in the light of the Good News, and they neither understood nor fulfilled the law (see 1:8-11 ^de).
1:9 ^df the law was not intended for people who do what is right: As a general principle, the virtuous person needs no law. For Christians, a righteous life results from faith apart from the law (see Gal 5:16-26 ^dg; Eph 2:11-14 ^dh; Titus 2:11-14 ^di; cp. Rom 8:1-17 ^dj; Jas 2:14-16 ^dk).
1:10 ^dl This list portrays the ultimate tendencies of the false teachers’ teachings, their underlying spiritual state, and the superior righteousness of the Good News (see Matt 5:20 ^dm; Gal 5:22-23 ^dn).

• that contradicts the wholesome (or sound, healthy) teaching: See also 1 Tim 6:3-4 ^do; 2 Tim 1:13 ^dp; 4:3 ^dq; Titus 1:9 ^dr, 13 ^ds; 2:1 ^dt, 8 ^du. This addition to the list is both a closing generalization and a powerful assertion. Righteousness is now defined more perfectly by the Good News than by the law, but law still speaks to all that is opposed to the Good News. The false teachers’ reliance on the law, therefore, underscores their departure from Paul’s teaching.
1:11 ^dv Titus 2:11-14 ^dw gives a fuller version of Paul’s idea here.
Summary for 1Tim 1:12-17: 1:12-17 ^dx This expression of gratitude is a parenthesis from Paul’s charge to Timothy (1:3-11 ^dy, 18-20 ^dz). Triggered by the mention of Paul’s role (1:11 ^ea), it gives perspective on the source of Paul’s thankfulness and provides a model for its readers. When talking about his own work, Paul directs glory to God and makes it plain that he is doing God’s work (see also 2 Cor 1:21-22 ^eb; 2:14-17 ^ec; 3:4-6 ^ed; 4:7 ^ee; 12:9-10 ^ef).
1:15 ^eg This is a trustworthy saying: This expression occurs only in the letters to Timothy and Titus (1 Tim 3:1 ^eh; 4:8-9 ^ei; 2 Tim 2:11-13 ^ej; Titus 3:4-8 ^ek). These sayings are probably quotations from tradition that Paul has adapted to the current situation; here, in addition to the way the saying underscores the mercy shown to Paul, it probably corrects the false teachers. The emphasis of this saying falls on Christ’s entrance into history for the salvation of sinners, which was probably being marginalized by the false teachers, who emphasized law (1 Tim 1:7 ^el), special knowledge (6:20 ^em; cp. Titus 1:16 ^en), and stipulations such as those in 1 Tim 4:3 ^eo (cp. Col 2:16-23 ^ep).
Summary for 1Tim 1:18-20: 1:18-20 ^eq Paul continues his charge to Timothy (1:3-11 ^er), who is to draw upon available resources, remain faithful, and consider two bad examples. The church (also part of the audience; see 1 Timothy Book Introduction, “Literary Genre”) should expect Paul’s delegate to do these things. 1:18 ^es the prophetic words spoken about you earlier: This was probably at Timothy’s commissioning (see 4:14 ^et; 2 Tim 1:6 ^eu; cp. Acts 13:2-3 ^ev).
1:19 ^ew See also 1:5-6 ^ex; 6:20-21 ^ey; 2 Tim 2:15-18 ^ez. Conscience is viewed as a kind of gyroscope; keeping your conscience clear (or good) means ensuring that it is not destroyed (see study note on 1 Tim 4:2).
1:20 ^fa Hymenaeus and Alexander might have been elders in Ephesus (see also 2 Tim 2:17 ^fb; 4:14 ^fc; cp. Acts 19:33 ^fd; 20:29-31 ^fe).

• Paul handed them over to Satan by removing them from the church, the realm of the Spirit’s oversight (see also 2 Tim 2:25-26 ^ff; Job 2:6 ^fg; Matt 18:17-20 ^fh; 1 Cor 5:2-5 ^fi; 2 Cor 2:5-11 ^fj).

• blaspheme God: They attacked and defamed the true Good News, and thus God himself (see 1 Tim 1:13 ^fk; cp. 6:1 ^fl; Titus 2:5 ^fm; 2 Pet 2:2 ^fn).