INTRODUCTION
DeSilva (2004:733) tells us that Timothy joined Paul on mission (Acts 16:1-3) and Timothy becomes Paul's "helper" in ministry.DeSilva (2004:734) adds that Paul is regularly sending Timothy on mission trips he himself cannot make, "to strengthen the congregations."For example, Timothy is left at Ephesus to minister while Paul travels on to Macedonia, a place he makes two such visits to, presumably both times from Ephesus (DeSilva, 2004:734).The same author informs us that there are several objective messages of this Epistle to Timothy.It is to:
1. Keep the church at Ephesus on track in Paul's absence;
2. Address "would be" teachers (including those teaching incorrect application of the law);
3. Be attentive of his guidelines for the selection of church leaders; and,
4. Know how the church community should care for, and support, widows.
Overlaying these objectives to Timothy, Paul seeks to paint a picture for Timothy on how to be a model leader, and this is the overarching theme of this Epistle, indeed the three Pastoral Epistles: both letters to Timothy, and Titus.Further, 1 Timothy seeks to encourage Christians of the time to put on the "best possible face", as a reflection of the faith, to the Greco-Roman society (DeSilva, 2004:748).It is also important to note the emphasis the Pastoral Epistles have on the "roles and responsibilities of Christian leaders."(DeSilva, 2004:752).It is appropriate therefore, that we look to these Pastoral Epistles - in this case, 1 Timothy - for guidance and application regarding our ministry call, style and role.
BODY OF ESSAY
Structure and Comments of the Book of 1 Timothy
(Structure modelled from Knight III (1992))
Paul's Command to Timothy to Withstand False Doctrine and to Further the Gospel and its Goal, which is Love (1:3-20)
Towner (1994:42) indicates that when it comes to the teaching of false doctrine and heresy, "history repeats itself."Most if not all commentators denounce heresy much that same way Paul did.In the first part of this section of the Epistle, to verse 11, Paul reinforces to Timothy the importance of a focus on defeating a false approach to the law (the Decalogue) by commanding him to stay faithful to the good; in verse 5 he says:
"The aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith."
Indeed, "[l]ove... is the goal of Christian teaching." (Knight III, 1992:76).It is important as ministers of God to be practically mindful of this verse, not just for self, but in engendering these character qualities in parishioners.Hanson (1982:58) exegetes verse 5 referring to sincere faith as meaning "the content of the faith" and not simply the "mode of believing."Further, Hanson (1982:57) tells us that moralism is driving the theology in his exegesis of a good conscience.This is a vital comment; solid theology must always be constructed through a godly view, summed up in verse 5 - the aim.The style of ministry we employ must seek to reflect this base at all times.
Towner (1994:43) recommends we take 1:3-20 as a unit, building to the problem of false teaching to verse 10 and then climbing out of this with an exhortation to teach correctly.Verse 11 continues the exhortation for Timothy to model himself on Paul - an apostle, with "authority... equal to that of the Twelve" (Hendriksen, 1983:87) - who is infinitely richer for receiving God's mercy, to teach in the full knowledge that Christ came to save all sinners of which Paul says he was the worst (v. 15).In the knowledge of this mercy, and of the "utmost patience" the Lord, Christ Jesus has in believers, Paul implores Timothy (1:18-20) to "fight the good fight", and "[have] faith and a good conscience."Paul reminds Timothy of the potential to have one's faith "shipwreck[ed]", and his humble and desperate instruction is to stay faithful.It is profound that Paul finishes this section (v. 20) with a testimony that he has handed such false teachers "over to Satan"; this shows us his "willingness to handle severe deviance with... rough measures." (Johnson, 2001:186).
The picture that Davies (1996:9-10) paints of verses 18 - 20 is pertinent.The charge here, Davies suggests, is much the same as the circumstances from which Paul came to Christ; we must allow those who would insist on false doctrine and heresy to revisit Satan "to bring about a change in their lives."This is not without first trying every measure to bring them around by speaking the truth in love.
This command early on in 1 Timothy indicates that we must always respond to false doctrine without getting caught up in endless chatter, seeking the fruit of love to clothe our godly responses.It is by recognizing, indeed, being always thoroughly cognizant of, the mercy that God has shown us and brought into our lives by the sacrifice of His beloved Son - that, is what drives us to minister in the spirit of love and truth.
Prayer for all; Conduct of Women (2:1-15)
Exhorting prayer is a very godly pursuit, and Johnson (1996:130) states the motivation for praying in 2:2b - to "lead a quiet and peaceable life", and Johnson further suggests that not only does the peace translate itself in the realms of a life with the Holy Spirit, it also facilitates the "respect of outsiders."As ministers we're loath not to teach our parishioners - and anyone else who will listen - the very many real benefits of a life of "supplications, prayers, intercessions, and thanksgivings."Life can be a complete act of worship; indeed, this is what the Lord intended!Prayer, in general terms, encompasses so much that is worshipful and there is no limit to prayer, how to do it, when, where, with whom etc.
Paul wants us to know there are two groups who we can readily pray for: "for everyone" (v. 1) and "for kings and all those in high positions" (v. 2a).The emphasis here, as Hanson (1996:14) puts it, is on "God's purpose to save all human beings."Again, Hanson (1996:14) is cited as saying another key contribution of the Pastoral letters is their bias toward God's purpose of saving everyone; all people.Towner (1994:63) adds his weight to this charge also.We must minister in faith to this, ensuring every single non-believer is viewed as a potential convert to the faith, completely without exception.Further, we should allow and even encourage prayers concerning the world and world issues, in showing compassion for those who are still bonded to the world, as well as all believers in all situations in life.As verse 3 suggests, "[T]his is right and acceptable in the sight of God our Savior."
There is a subtle nuance in verse 5 - "one mediator... Christ Jesus, himself human" that requires further investigation and thought.Johnson (1996:131) suggests it is Jesus' very humanity that qualifies Him as the ultimate and perfect intercessor - our "representative human before the one God."It is not because of his deeds or the things He taught but the fact He was human and died giving "himself a ransom for all" (v. 6) that makes Him our Mediator in all our prayers.This is key theology that must be taught to our congregations, helping them learn about the real and true Jesus.
On the surface, by far the most controversial passage in the Pastoral Epistles is 1 Timothy 2:11-15 (DeSilva, 2004:749).This author clarifies, however, what Paul is referring to as trying to smooth out the lines of differentiation between those in Christian community and those not - he sought only to have the women appear asnot too distinct from non-Christian women (i.e. Culturally relevant) to aid "building bridges" with the non-believing community (DeSilva, 2004:750).Further, Johnson (1996:139) hypothesizes that extravagant dress by these Ephesian Christian women could send entirely the wrong message to non-believing citizens - this message goes against the grain of the Epistle.Further again, Johnson (1996:141) seeks to highlight it is not the fact that women are women; that their theology or ability to teach is lacking, but it is the "culturally conservative position" he seeks in showing that by honouring their men the women enhance the case for Christianity.
It is interesting to read Hanson (1996:18) on this issue of the applicability and appropriateness of women in public (teaching) ministry.Whilst not arguing one way or the other, she does point out some contradiction in Pauline teaching on the matter (see 1 Cor. 11:5; Phil. 4:2-3 and Romans 16), which further confirms in my mind that Paul was addressing a specific matter in 2:12.
Our challenge in ministry is to confront false theology preventing women from practicing certain types of ministry just because they are women - though the same cultural relevancy issue should always be considered as an aid in "building bridges" in the community.This passage should not disqualify called women from practicing in ministry.This theology supports the general goal of these Pastoral Epistles in encouraging a favourable non-believer response to Christianity.
Qualifications for Bishops and Deacons (3:1-16)
Johnson (1996:155) states that 1 Timothy 3:
"provides us with the closest thing in the pastoral letters to what could reasonably be called a 'church order.'"
The terms overseer, bishop and elder are used often interchangeably (see Davies (1996:23)).The overseer should be a good teacher among other things, whilst the deacon is selected on similar character traits, but is not required to teach (Davies, 1996:26).
Johnson (1996:155) is astounded by the scant level of information in the few sentences, particularly the lack of guidance apportioned to the setting of tasks for each of the roles assigned.There is a huge focus on the "questionable moral character" of some of the churches leaders, and this is perceivably why Paul's focus is on this and not other things - the tasks, whilst important, pail into insignificance behind the real issue of how a church manages its reputation and the reputation of its leadership (Johnson, 1996:156).The message is clear to Timothy: choose leaders wisely!In ministry today, even when we don't pastor the church, we're given the scope in leading teams to entrust others with leadership - here is a golden warning to be highly responsible in what duties and tasks you entrust to whom.
DeSilva (2004:750) reinforces the goal of Christians being "well thought of by outsiders" to be eligible as church leaders.Church leaders had to be "living examples of the fruit of Christian faith."(DeSilva, 2004:753).Johnson (1996:143) informs us that nowhere else in the Bible is the role of "overseer" in this context documented.Johnson (1996:143) translates the Greek equivalent for "overseer" into "supervisor" to lessen the confusion generated by using the term "bishop".Johnson (1996:146) also purports the structure of "the gerousia" (board of old men, elders) in leading a group, underpinned by its "subordinate officials" or "servers" (diakonoi or deacons).
DeSilva (2004:748) elucidates 3:15 ('how one ought to behave in the household of God') as a "thematic statement" for the Pastoral letters.Now, there is some very heavy theology involved in 3:15-16.In using pillar as a metaphor in verse 15, Paul is likely referring to the church as a supporter of the truth of the Gospel (Hendriksen, 1983:136).Taken in ministry terms, being Christ's representatives as leaders in the church, we're to behave entirely in a manner appropriate in supporting the truth of the Gospel.
The importance of verses 15 and 16 in the context of our ministry style cannot be overstated.Knight III (1992:180) propounds the exhortation with paramount significance in highlighting the churches role in undergirding and upholding the truth.It is a land-mark summary for the importance of the previous statements on the qualifications of church leaders.Hendriksen (1983:138) shows us something significant in verse 16b.The remaining six (6) lines are arranged "chi-astically":
He was revealed in flesh, vindicated in spirit,
seen by angels, proclaimed among Gentiles,
believed in throughout the world, taken up in glory.
This means each of the concluding words of each line is linked in a double 'X' pattern - 'X' in Greek is the letter 'chi' (Hendriksen, 1983:139).This is a theologically significant way of closing the chapter, and though there is no space in this essay to address this, it simply highlights the power Paul wishes to present at the end of this section.
Apostasy; A Good Minister's Discipline (4:1-16)
In the beginning of this chapter, Paul seeks to respond to false asceticism (typical of the Pharisees) and an 'overdoing' of the law by saying that everything from God is good and should be received with thanksgiving "for it is sanctified by God's word and by prayer." (v. 5).Paul is found saying often that decisions to restrict certain behaviours or to engage in specific rituals are to be done from "good conscience" and not for "uniformly impos[ing] on all by law."(Johnson, 1996:163)From a practical viewpoint, what we must teach is: sex is not evil "but the misuse of human sexuality" is - again, "no food is bad, but humans can evilly disorder their appetites." (Johnson, 1996:164).
DeSilva (2004:752) writes that it is Timothy's good character that is his authority to preach the Gospel - his youth is irrelevant - in verse 4:12.Paul is passionate in encouraging Timothy to continue "public reading of scripture... to exhorting, to teaching" (v. 13), and "not neglect the gift that is in you" (v. 14a) and verses 15 and 16 carry on further urging of Timothy to "save both yourself and your hearers."This is a breath of fresh air to all entering training in pastoral ministry, to leap in boots and all! - weighed obviously with the character traits referred to in verse 12.Knight III (1992:196) discusses the athletic imagery (verses 7b and 8a) at length and this is a great metaphor for training, training in godliness for Timothy and others.
Duties Towards Others (5:1 - 6:2)
The issues in this chapter are of welfare of the different demographics of the group - general rules and standards for the fair dealing of all including the minorities - for instance widows.Young widows are advised to re-marry and continue their roles in child-raising and to manage their households well in 5:14.This again shows support for the good reputation of the group (DeSilva, 2004:750), and a response as to not pressurise a situation "so as to give the adversary no occasion to revile us."Again and again, there is the concern for the image and protection of the Christian community; therein lies the key lesson for modern ministry in the post-modern era, to be able to respond to all varieties of 'family' situations and do so in such a way as to honour the Lord.There is a discreet pastoral care role in all of this that we must be acutely attentive of.
Rules for discipline are given in verses 19 - 24.These are simple instructions relating to the style or output of the ministry of a church leader.Johnson (1996:189) has said that it might have been the case that Paul was speaking about a situation where an elder of the church was involved in a situation of supporting a woman who may bring the church into disrepute.As ministers, we need to be aware of the circumstances of all aid we as the church provide, seeking God's best in all these provisions.
Final Indictment of False Teachers and Warning Against Love of Money (6:3-10)
There is a key final exhortation of the Apostle Paul in charging Timothy to not desire riches (DeSilva, 2004:753).There are two reasons why it is most important to not seek riches (DeSilva, 2004:753).The first is the hold that money can have on a person ("trapped by many senseless and harmful desires" - v. 9), and the second is purely the immense impact good, sensible monetary policy can have on a community of believers and the spread that money can have used further afield.To do the latter, one must have a freedom from money.
Johnson (1996:199) believes strongly that the Ephesian church at the time was quite affluent.Johnson (2001:297) skilfully extracts the connection of both the "mental errors of the false teachers to a moral sickness: the love of money."Both of these issues are noteworthy in this passage.It is for Timothy, as it is for us, to resist every grip money can potentially have on us.Verse 7 reveals a truth that must be ingrained in us - "we brought nothing into the world, so that we can take nothing out of it."
Final charge to Timothy (6:11-16)
Johnson (2001:313) tells us Paul exhorts Timothy urgently in this passage.Not only does he re-affirm what is good and right in behaviour, but he finishes much the same way as he began in chapter 1 - this time praising Timothy's character and encouraging him to maintain it (Johnson, 2001:313).
Knight III (1992:261) gives us a summary of the attributes in verse 11 that are similar though not the same as the virtues Paul expresses in other epistles (see 2 Cor. 6:6-7; Gal. 5:22-23; Col. 3:12-14; 2 Tim. 2:22-25; 3:10).As ministers, we are to ensure this 'fruit' of the Spirit is alive and well in us, as it was in Timothy. Instructions for the rich (6:17-19)
Paul is read here to encourage the rich to seek "not to be haughty" but to look to God "who richly provides."(v. 17).Johnson (2001:314) highlights the verses in James 1 relating to every good gift coming from God, and to give without grudging, and it is in this philosophy he explains Paul's wish for every wealthy Christian to "take hold of the life that really is life."(v. 19b).
Final charge to Timothy (6:20-21)
A concluding charge to Timothy "reinforces the previous exhortation."(Davies, 1996:55).
CONCLUSION
Comments on 1 Timothy's Approach to Ministry Formation from DeSilva's "The Pastoral Epistles and Ministry Formation" (pp. 770 - 774)
The call
The selection of leaders in the church is a delicate task, and most likely many leaders do not exhibit the "noble mind, virtuous conduct and proven character" that is desired.(DeSilva, 2004:771).This is an opportunity for up and coming leaders to engage with a mentor and develop these very traits.
The Style
DeSilva (2004:770) highlights the importance of 'authenticity' for leaders in ministry, and he mentions the extremely negative effect "a double life" can have on a person's self esteem and limits the power of God in their life.There is an undercurrent of the need to have "trust in Jesus" in the Pastoral Epistles and DeSilva (2004:770) argues for it in response to other commentators counter argument that these Pastoral Epistles lack focus on "faith".
The Role
The role of this Epistle was and is to exhort effective ministry leadership and show how this is to be done.So, the ministry role of the Letter is undergirded by this constant need for church leaders to be abreast with all church relational matters and to respond by speaking the truth in love.
The role of church discipline is probably the hardest issue to deal with, but we are encouraged by Paul to remain faithful to the Word of God, endorsing sound doctrine, and being committed to a lifetime of learning and reliance on God (DeSilva, 2004:771).
SELECT BIBLIOGRAPHY
Davies, M., The Pastoral Epistles (Jones, I.H., gen ed, Epworth Press Commentaries, London, 1996)
DeSilva, D.A., An Introduction to the New Testament: Contexts, Methods & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)
Hanson, A.T., The Pastoral Epistles - The New Century Bible Commentary (Eerdmans Publishing Company, Grand Rapids, Michigan, & Marshall Morgan & Scott, London, 1982)
Hendriksen, W., 1&2 Thessalonians - 1&2 Timothy and Titus - New Testament Commentary (The Banner of Truth Trust, Pennsylvania, 1983)
Johnson, L.T., Letters to Paul's Delegates - The New Testament in Context (Trinity Press International, Valley Forge, 1996)
Johnson, L.T., The First and Second Letters to Timothy - Volume 35A (The Anchor Bible, Doubleday of Random House, New York, 2001)
Knight, G.W. III, Commentary on The Pastoral Epistles - New International Greek Testament Commentary (Eerdmans Publishing Company, Grand Rapids, 1992)
Towner, P.H., 1-2 Timothy & Titus (Osborne, G.R., series ed., Briscoe, D.S. & Robinson, H., consulting eds., IVP New Testament Commentary Series, InterVarsity Press, Illinois, Leicester, 1994)
All Bible verses used are from the NRSV Bible.
Steve Wickham is a safety and health professional (BSc) and a qualified lay Christian minister (GradDipDiv). He is also has training and leadership Diplomas. His passion in vocation is facilitation and coaching; encouraging people to soar to a higher value of their potential. Steve's interest in psychology is matched by years of experience in the psychology of safety in workplaces. Steve's key passion is work / life balance and re-creating value for living, and an exploration of the person within us. An advocate for a fair and just life, Steve implements wisdom strategies to his life through a passion for Proverbial wisdom. His highest goal is doing God's will, in enhancing his life, and the lives of others.
If The Greeks Were Wrong
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