1 TIMOTHY

John Koessler

Author and Date. Despite the clear statement of 1Tm 1:1 ascribing this letter to Paul, a number of critical scholars have assigned a second-century date to this letter (as well as to 2 Timothy and Titus). They base their position primarily on unique vocabulary in these letters, their concern for church structure, the apparent absence of themes common in other letters by the apostle, and the difficulty in fitting the events described in it into the chronology outlined in the book of Acts. New Testament scholar Donald Guthrie (New Testament Introduction [Downers Grove, IL: InterVarsity, 1970], 584–622) has answered these objections by pointing out:

(1) The uniqueness of the vocabulary can be explained by differences in circumstances and subject matter. Although Paul used many of these terms only in the Pastoral Epistles, they are not unique to the second century. While many of the doctrinal issues addressed in these letters are consistent with second-century Gnosticism, it is now widely recognized that these ideas were incipient in the first century.

(2) There is evidence of a leadership structure in the early church in the book of Acts. Paul appointed elders, and he mentioned church officers in his letter to the Philippians (Ac 14:23; Php 1:1). Those who see a leadership structure that reflects the second-century model, where each city had a single bishop, are making assumptions. There is nothing in the language of the text that requires such a conclusion.

(3) The content of the Pastoral Epistles is governed by the circumstances these letters were intended to address. It is not reasonable to expect every theological theme included in Paul’s other letters to appear here. Some of the "missing" themes are implied in the language.

(4) The fact that the book of Acts ends with Paul’s release from imprisonment and contains no record of his martyrdom is proof that Luke’s coverage of the apostle’s ministry was not exhaustive. It seems likely that those events that do not fit the framework of the missionary journeys described in the book of Acts took place after the two-year period of "house arrest" described at the end of the book. Guthrie posits that subsequent to his release, Paul visited Troas, Miletus, and Crete but concentrated his ministry in Macedonia and Greece. He visited the Lycus Valley, the cities of Philippi and Nicopolis, and then was probably re-arrested in Macedonia (Guthrie, New Testament Introduction, 598–599). In view of this, most conservative scholars estimate that this letter was written somewhere between AD 63 and 66.

Purpose and Theme. The apostle Paul wrote to Timothy to instruct him about conduct in the household of God (1Tm 3:14–16). The epistle also describes the organizational structure and ministry of the church.

In this letter Paul provided guidelines for Timothy, who remained in Ephesus while the apostle traveled on to Macedonia. Timothy’s primary charge was to refute those who were teaching false doctrine (1Tm 1:3–4). In addition, Paul addressed matters of conduct in the assembly and the appointment of church leaders (1Tm 2:9–15; 3:1–13). These concerns are rounded out by a number of relational issues and ethical directives. The overall picture of Timothy’s responsibilities does not seem to be that of a single pastor assigned to an individual congregation but of someone with broader authority. Acting on Paul’s behalf, Timothy served as a leader to leaders. In all likelihood, this was Timothy’s first sustained solo church assignment, acting in Paul’s absence as a supervisor for the house churches in Ephesus.

Background. Timothy met Paul during his second missionary journey when "he was well spoken of by the brethren who were in Lystra and Iconium" (Ac 16:2). Although Timothy’s father was a Gentile and presumably not a believer, his grandmother and mother were devout believers (2Tm 1:5). Some think Timothy was naturally timid and given to stomach problems (2Tm 1:7; 1Tm 5:23). Nevertheless, Paul described him as one who was unequalled in his capacity to care for others (Php 2:20). Paul felt confident enough in his young protégé’s ministry ability to send him into troubled churches (1Co 4:17; 16:10). Because of his young age, Timothy had to be reminded to assert his authority (1Tm 4:12).

Like his mentor Paul, Timothy was imprisoned for a period of time and released (Heb 13:23). The church historian Eusebius (c. AD 265–c. 339) stated that Timothy became the first bishop of Ephesus. He seems to have drawn this conclusion from the nature of the tasks assigned to Timothy in this letter.

1:1–2. A typical letter in Paul’s day began by identifying the sender and the recipients. Paul modified this format in a way that underscored his authority. He identified himself as an apostle, emphasizing his function as an authorized messenger and also the role of both the Father and the Son in the believer’s salvation. Timothy was the apostle’s true child (v. 2), not by birth but in the faith. This language reflects the deep affection each felt for the other.

1:3–11. Despite the bond of affection that existed between them, Paul urged Timothy to remain on at Ephesus (v. 3) instead of traveling with him to Macedonia. Paul’s tone reflects the urgency of the situation in Ephesus posed by strange (false) doctrines. The false teachers emphasized myths and endless genealogies (v. 4). Religious fables, fictionalized accounts of many OT characters, and the theological speculations that accompanied them were common in the literature of Early Judaism and were features of the gnostic heresy in the second century as well. Paul’s instruction (v. 5) provided the standard of comparison by which Timothy could judge the false teachers. The goal of sound teaching is love. As a result, it will affect the heart and conscience and produce a capacity for sincere faith. Many of the fabricated stories about OT notables emphasized works salvation, and preoccupation with them would distract from God’s administration of His relationships with people, which is grounded in faith in Christ (e.g., 2 Apoc. Bar. 14:12–14, early second century; 4 Ezra 14:27–36, late first century). The false teachers aimed for other goals, and missed the mark by straying from the truth (v. 6) and concentrating on fruitless discussion. Their words were theologically defective and morally ineffective.

False teaching at Ephesus was legalistic. Paul noted that its proponents wanted to be teachers of the Law (v. 7). They emphasized the necessity of circumcision for salvation and dietary regulations (cf. 1Tm 4:3). Paul did not reject the validity of the law itself. The law is good (v. 8) but only if used legitimately. Walter Liefeld suggests, "one legitimate use of the law is to point out sin in whatever form it may take in a given culture" (Walter L. Liefeld, 1 & 2 Timothy and Titus, NIVAC [Grand Rapids, MI: Zondervan, 1999], 67.) When they required believers in Christ to obey the Mosaic law, false teachers distorted the law’s true purpose. Some think law in v. 9 refers to the principle of law rather than the Mosaic code. The context (most notably, their desire to be teachers of the law and their interest in OT genealogies, features characteristic of Jewish teaching; cf. Ti 1:10, 14; 3:9) suggests that Paul was clarifying the proper use of God’s law, which included giving people knowledge of what sin is (Rm 3:20). The condemned behaviors listed in v. 10 and preceding verses reflect the moral judgment of the law. The doctrine of false teachers was not able to make anyone truly righteous. The moral standard of the gospel is the same as that of the law. Both condemn the behavior described in vv. 10–11. The gospel has a power the law does not have (cf. the comments on Rm 7:7–12; Gl 5:1–6, 13–23). Believers are no longer obligated to keep the commands contained in the law of Moses, but now live under the new covenant law of Christ (1Co 9:20–21; see the comments on Rm 6:14; 7:1–4; 10:4).

1:12–17. Paul had been called not only to preach Christ Jesus, but also to experience His power (v. 12). He differed from the false teachers both in authority and in doctrinal fidelity. These two are related. Paul’s appointment came as a result of God’s assessment that he would be faithful. The apostle also traced his ministry to the grace of God (v. 13). Christ showed mercy to him because he acted ignorantly. Though his ignorance did not absolve him of guilt, it did not close the door on the possibility of his being forgiven (cf. the OT concept of sins committed in ignorance vs. sins committed defiantly with full knowledge, Lv 5:15–19; Nm 15:27–31; and Lk 23:34). This distinguished him from the false teachers (cf. Ac 20:20). Paul did not deserve his calling. God’s grace, faith, and love were extravagantly poured out upon him (more than abundant, v. 14).

Paul traced his own transformation to grace on the basis of faith, but such a radical change in life is not connected to keeping the law, as the false teachers maintained. Paul’s experience was proof that the gospel is for sinners (v. 15). The doctrine of the false teachers assumed a capacity to act righteously apart from God’s grace. Paul saw himself as a test case. Far from seeing himself as more deserving of God’s mercy, Paul considered himself to be the foremost of sinners (v. 16). Paul’s experience exhibited the power of the gospel vis-à-vis the law. God offers the grace to believe in Christ and receive eternal life. The King referred to in this doxology (v. 17) may refer specifically to God the Father, in view of the apostle’s description of Him as invisible. Some have suggested that Paul is drawing from a familiar liturgical source.

1:18–20. Although Paul did not provide details about the precise content of these prophecies, it is clear that they pertained to Timothy’s commission (v. 18). They probably provided revelation regarding the precise nature of Timothy’s gifts and the ministry in which they were to be discharged (cf. Ac 13:1–3). The faith spoken of in v. 19 is Timothy’s reliance upon Christ both for salvation and for fighting the good fight. Subjective faith produces righteous practice as evidenced by a good conscience. Ignoring these responsibilities leads to spiritual shipwreck. It seems likely that the phrase handed over to Satan (v. 20) alludes to consequences that come as a result of church discipline. Elsewhere Paul talked about the spiritual implications of excommunication (see the comments on 1Co 5:3–5).

2:1–8. The apostle turned from his personal charge to Timothy to directives for church practice. First on his list of congregational responsibilities is a call to prayer. The outcome of the church’s intercessory prayer is both environmental and personal. The church prays for its secular leaders so that those leaders will not harass the church, leaving its members free to live a tranquil and quiet life (v. 2), and so that the believers’ lives may be marked by godliness and dignity. The title God our Savior (v. 3) is unique to the Pastoral Epistles (1Tm 1:1; 4:10; Ti 1:3; 2:10; 3:4). Elsewhere Paul also referred to Christ as Savior (Eph 5:23; Php 3:20; 2Tm 1:10; Ti 1:4; 2:13; 3:6). God’s desire is that the gospel invitation be extended to all people (v. 4). While the atoning death of Jesus is provisional, potential, and sufficient to save every person, it is experiential, actual, and efficient only for believers. A stable government that viewed the church favorably would allow the church to spread the gospel.

The gospel is inclusive in the scope of its offer but exclusive with respect to its means. The effects of the gospel come only through Jesus Christ, who is the one mediator … between God and men (v. 5). Paul further described the Savior’s mediatory work as a ransom ("a price paid to release a person from slavery"), indicating that it is redemptive and substitutionary in nature (v. 6). Paul described the nature of his ministry with three terms (v. 7). Preacher emphasizes his role as a herald of the gospel. Apostle underscores his doctrinal and ecclesiastical authority. Teacher of the Gentiles highlights his missionary responsibility. The phrase men in every place (v. 8) could include both men and women. However, the mention of women in the next verse suggests that Paul had males in particular in view here. It was customary to lift hands during prayer (Ps 63:4; 134:2; 141:2), which may have symbolized both reverence for God and a life as open to God as an upraised open hand was.

2:9–11. The context for the teaching in vv. 9–15 continues to be the public and corporate gathering of the church, even if it is in smaller home gatherings. Women who pray in the assembly must dress modestly ("an attitude of revulsion against what is base and unseemly") and discreetly ("habitual self-control of all passions and appetites"). Peter echoed Paul’s emphasis on good works as a means of adornment (1Pt 3:3). These admonitions address extravagances of dress and hairstyle that were typical among wealthy women. The command to learn quietly is mirrored elsewhere in contexts that include men and address problems of disruptive behavior (2Th 3:12; cf. 1Co 14:28; 1Th 4:11).

2:12–15. Paul further explained the call to submission in v. 11 by forbidding a woman to teach or exercise authority over a man (v. 12). Both the syntax and the broader context suggest that Paul was prohibiting women not from all teaching but rather from the authoritative teaching of the Scriptures that is associated particularly with the office of overseer or elder (cf. 1Tm 3:1–7).

Paul gave two reasons for his prohibition, both indicating that it is not merely a cultural concern. First, he linked this prohibition with the order of creation of man and woman, indicating that male leadership was God’s original creative design for men and women. The second reason for Paul’s prohibition refers to the first woman being deceived (v. 14). This is not to suggest that women are inherently more gullible and prone to doctrinal error. Rather it is to show the destructive consequences that the original breakdown in roles caused. Although the Greek text literally says that women will be "saved" through the bearing of children (v. 15), preserved (as in the NASB) is the better sense. This does not mean that a godly woman will never have difficulties in childbearing. The idea is that she will be preserved from the influences of false teaching as she focuses on her wifely duties (see the role of a woman in 5:14–15, including the encouragement for bearing of children, as a means to remain faithful to the Lord and committed in her Christian life, much like 1Tm 2:15). In addition, there is a close connection between salvation and works in the Pastoral Epistles (see 1Tm 4:16; 5:8–10, 16, 24–25; 6:3, 12–14, 17–19; 2Tm 2:11–13; 3:6; 4:8; Ti 2:11–14; 3:6–8), though these works are an evidence and fruit of salvation, not its cause. A woman could not only protect herself from false teaching by concentrating on serving her family, but would also experience greater amounts of her future salvation in this life as well.

3:1–7. If women were not to teach and exercise authority over men, then the men had better do it, and that responsibility falls primarily to the overseers. The word overseer (episkopos, v. 1) is synonymous with the word "elder" (presbyteros) (see the use of these terms for the same office in Ac 20:17, 28; Ti 1:5, 7; 1Pt 5:1, and the verbs for "pastoring" or "shepherding" and "overseeing" in Ac 20:28 and 1Pt 5:2), so that a pastor, elder, and overseer are the same office. In other contexts the indefinite pronoun any might refer collectively to both men and women. Here the further description of this person as a husband in v. 2 indicates that Paul specifically had only men in view, so that the office of an overseer is restricted to men. Above reproach (v. 2) is the overarching qualification, further spelled out by what follows. Husband of one wife indicates that an elder cannot be involved in extramarital relationships, something common in the first-century Greco-Roman world. The phrase does not, however, automatically disqualify a divorced man since Scripture allows for divorce (and remarriage) under certain circumstances without God considering it sin (see the comments on Mt 19:1–9; 1Co 7:12–16). Temperate ("clear-headed in one’s judgments") and prudent ("self-controlled," "serious" about his life and ministry) show how the candidate relates to himself, respectable ("well ordered") and hospitable toward others. Able to teach indicates his competence with the Word of God and provides one of the only hints in this passage about an overseer’s function. A candidate for office of overseer must demonstrate a pattern of moderation in the use of alcohol and the expression of anger (v. 3). False teachers in Ephesus were divisive and motivated by avarice. In addition to the practical reason given in the next verse, this qualification may take aim at false teachers who forbade marriage (cf. 4:3), though Paul gave the reason for it in v. 5. Inability to manage ("to lead, preside over"; cf. the same word in 5:17, "rule") his children or household disqualifies him from serving as an elder. This parenthetic statement demonstrates that congregational management involves nurture. Take care is the same word used to describe the assistance offered by the Good Samaritan on the road to Jericho (Lk 10:34–35). Church leadership requires spiritual maturity. The word translated new convert (v. 6) was often used in contemporary Greek writings to refer to something newly planted. Spiritual neophytes should not be appointed to church office because they are especially vulnerable to spiritual conceit. Reputation is literally "testimony." It is not enough for a church leader to be well thought of by those within the assembly. Unlike the previous verse, which pointed to Satan as a cautionary example, the snare of the devil refers to a trap laid by the devil for the leader, as the devil tempts him to become proud about his position of importance in the church. God is opposed to those who are proud (Jms 4:6), and people will not hold them in high regard (Jms 4:10).

3:8–13. Paul listed the qualifications for deacons (v. 8) but did not give details about the nature of this office (cf. Php 1:1). However, the very title implies a practical, service-oriented labor for those in the church. Some find its origin in the appointment of the seven (cf. esp. Ac 6:2), but this cannot be pressed. Deacons do not necessarily need to possess teaching ability, but must have a firm grasp on the church’s doctrine (v. 9). Mystery refers to that which was hidden but which God has revealed, and the faith is the content of what has been revealed. A clear conscience indicates that the deacon practices these truths. Deacons must prove themselves first (v. 10). Paul does not describe the process in detail but the language indicates that it involves an evaluation made by someone else, perhaps the overseers or the entire church body. Women (v. 11) may refer either to deacons’ wives or to women who served as deacons, but likewise suggests that Paul is speaking of "female deacons" or what we might call "deaconesses." It would be unusual to give the requirements of deacons’ wives, but not elders’. Some think Phoebe functioned as a female deacon in this capacity in the church of Rome (Rm 16:1). Deacons must meet the same standard of moral purity and family leadership as overseers (v. 12; see vv. 2 and 4). Although the deacon’s role is a humble one, those who serve capably gain high standing and great confidence (v. 13). This echoes Jesus’ admonition to His disciples that the highest rank in the kingdom belongs to the one who serves (Mt 23:11; Lk 22:26–27).

3:14–16. Paul hoped to visit Ephesus again (v. 14) after his trip to Macedonia. However, after leaving Macedonia he wintered in Nicopolis (Ti 3:12). It is uncertain whether he was able to follow through on his plans. He may have returned to Ephesus prior to traveling to Nicopolis. In v. 15, Paul indicated the purpose for this letter. He was writing to instruct Timothy concerning the conduct of the local church, explaining the many guidelines for church government given in this epistle. The importance of the church is also explained. It is the household of God (v. 15) stressing the church’s family aspect (cf. vv. 4 and 5). It is also the pillar and support of the truth, emphasizing its responsibility to preserve and proclaim the truth, and as the church fulfilled the directions Paul gave them through Timothy, they would be stronger at upholding the truth in Ephesus. The confessional statement in v. 16 summarizes the truth mentioned in v. 15. Many think these words, which summarize the theology of the incarnation, came from one of the church’s early hymns. Unbelievers rejected the work of Jesus accomplished in His incarnation (flesh), so God vindicated Him by raising Him through the power of the Spirit (cf. Rm 1:4). While angels saw Him both before and after the resurrection and ascension, the Church does not preach to them but to the nations. And while people on the earth put their faith in Him, He no longer resides on earth but in glory, though He will some day return to the earth to establish His kingdom.

4:1–5. Paul described a great falling away yet to come. This apostasy will be doctrinal in nature and demonic in origin (v. 1). He characterized the agents behind this apostasy as hypocritical liars who lack a moral compass. They are seared (lit., "cauterized") in conscience and self deceived (v. 2). His use of the perfect passive participle indicates that he sees this apostasy as having already begun. The apostates’ teaching mixed an unhealthy disdain of marriage with Jewish dietary restrictions (v. 3). Paul considered a lifestyle of permanent celibacy appropriate only for those who possessed the gift to be "virgins" for Christ (cf. Mt 19:11). In 1 Co 7:7 Paul described both marriage and singlehood as a "gift." This is not a spiritual gift per se but a station in life for which God empowers the believer. Verse 4 could apply to marriage as well as foods. However, it seems particularly aimed at dietary restrictions. Sanctification by means of the word of God (v. 5) may refer to explicit statements of Scripture that what God created was good and that all foods are clean (cf. Gn 1:25, 31; Mk 7:19). Prayer probably refers to the common practice of giving thanks before meals (Mk 8:6).

4:6–10. Timothy was responsible to know these things and to point them out to the church (v. 6). This was as essential to Timothy’s own spiritual well-being. Doctrine is not the enemy of spiritual vitality. Many use v. 7 to support the practice of spiritual disciplines like fasting or solitude. However, the context has to do with doctrine. Timothy was to discipline himself to be godly by attending to the truths that nourish faith and avoiding the speculative fables that were popular among the false teachers (see the comments on 1:4–5). The Greek terms translated discipline (v. 8) in this and in the preceding verse both come from the root that is the basis for the word "gymnasium." Compared to bodily exercise, godliness provides the greater benefit. This is the third occurrence of it is a trustworthy statement (v. 9), which also appears in Paul’s second letter to Timothy and the letter to Titus (1Tm 1:15; 3:1; 2Tm 2:11; Ti 3:8), and signals that what follows withstands the fiery test of experience and can be completely trusted. God is the Savior of all men (v. 10) in that He protects and provides for them (see this sense for "savior" in the LXX: Jdg 3:9; 2Kg 13:5; Neh 9:27), and in this sense He is the Savior of all men. Paul did not write, "God is potentially the savior of all" or "of all kinds of people" or "of everyone without exception." Especially means "to the fullest extent," "to an unusual degree" (see 5:17; 2Tm 4:13; Ti 1:10). However, God especially, to the fullest degree, provides and protects believers by providing for them eternal salvation. Those who have experienced the grace of Christ should especially hope in His goodness.

4:11–16. Paul concluded the chapter with a series of directives related to Timothy’s ministry. Rather than being two distinct activities, prescribe and teach (v. 11) are both aspects of the same ministry of the Word. Age might have caused some to call Timothy’s authority into question (v. 12). Consequently, Paul identified five foundational areas (speech, conduct, love, faith, purity) upon which Timothy must build his leadership credibility. The authority to lead may come with the office, but leadership credibility is a function of lifestyle. Paul emphasized three key elements of the public ministry of God’s Word (v. 13): reading of Scripture, application (or exhortation) to the listener, and instruction. These are all facets of preaching.

In view of v. 13, the spiritual gift (v. 14) is probably related to Timothy’s ministry of exhortation and teaching. This gift was given "through" a prophetic utterance, which was accompanied by the laying on of hands. The practice of laying on hands by the elders signified that Timothy was both commissioned and imbued by the Spirit for this ministry. The indwelling Spirit is bestowed upon believers at the time of salvation, and it is likely (though by no means certain) that the believer is given his spiritual gifts at that time, not unlike how a newborn possesses genetically all that he needs to become, let’s say, an outstanding cyclist. But like the newborn who will later become a cyclist, spiritual gifts may be manifest only after years of growth in Christ. Some gifts, like preaching or teaching, can be improved by training. The OT ministry of Bezalel is a good example of this. Filled with the Spirit of God with skill, ability, and knowledge in all kinds of crafts, he and Oholiab taught others the same skills (Ex 35:30–34). This passage, however, cannot be cited in support of some miraculous gifts being received in connection with a "second blessing," or a post-conversion baptism of the Spirit (see the comments on Ac 2; 8; 10, and 19). Spiritual gifts bring with them a measure of human responsibility (1Tm 4:15). Those who possess spiritual gifts can improve the exercise of these God-given skills by diligent practice. Timothy must pay as much attention to himself as he does to his doctrine (v. 16). Lifestyle plays a confirmatory role in Paul’s understanding of salvation. An inconsistent life contradicts the gospel and poses a stumbling block to others.

5:1–2. The word translated rebuke in this verse appears in contemporary sources in contexts that refer to a severe rebuke that seeks to punish rather than correct. Elsewhere Paul spoke of the appropriate rebuke that is the obligation of those who minister God’s Word (2Tm 4:2). Family relationships provide the pattern for relating to the various age groups mentioned in these verses (v. 2). The apostle highlighted areas where a young leader might be especially vulnerable.

5:3–8. Honor (v. 3) refers to an attitude of holding someone in the highest regard. But the chapter’s context indicates that this respect was shown through generous financial support (cf. v. 17, "double honor"). A true widow in the biblical sense is marked by both genuine need and godly character. Responsibility for support of the church’s widows falls first on their children or grandchildren (v. 4). This is both an expression of reverent devotion to God and an obligation. Paul described this financial support as something owed. A widow must meet certain requirements before receiving support from the church (v. 5). Her life must demonstrate a pattern of hope in God and prayer. Paul’s language stresses constancy in these things. The opposite of the true widow is one who gives herself to wanton pleasure (v. 6). Elsewhere the verbal form of this noun refers to those who live an opulent and self-indulgent lifestyle (Jms 5:5). These directives (primarily vv. 5 and 6) do not pertain merely to widows. Timothy must prescribe or command (cf. 1Tm 1:3; 4:11; 6:13; 6:17) the whole church to make it their aim to be above reproach (cf. 1Tm 3:2) (v. 7). Paul’s summary principle (v. 8) condemns what might be described as apostasy of practice. In Roman culture, one’s household could include extended family and slaves. The context here suggests that Paul was using the term more narrowly to refer to the immediate family.

5:9–16. Approved widows were eligible for support from the church (v. 9), similar perhaps to the practice described in Acts (Ac 6:1). The qualifications of marital fidelity and hospitality echo those demanded of overseers and deacons (1Tm 3:2, 12). Some think v. 10 points to an order of widows who served in the church (cf. v. 12). However, it is also possible that this ministry was informal. Walter Liefeld suggests that the presence of a "list" (v. 9) indicates that this was probably a formally and "openly recognized group qualified to receive financial assistance" (Liefeld, 1 & 2 Timothy, Titus, 181). It was not a church office. Washing of feet could be literal, but is also emblematic of a variety of avenues of service.

Younger widows (v. 11) were those young enough for remarriage to be a viable option. The word translated sensual desires combines a Greek word for strong feelings with a preposition that means "against." These are desires that conflict with their commitment to Christ, either because they act upon them outside of marriage or because they "set aside their previous pledge." The condemnation or judgment mentioned here (v. 12) is not because remarriage is sinful but because of violation of a previous pledge. The exact nature of this commitment is unclear but probably involved a vow to serve Christ without the distractions of marriage (cf. 1Co 7:32–34). There were practical reasons for excluding younger widows from the list (v. 13). Some claim that Paul’s characterization of young widows in this verse betrays a low view of women. However, the problem seems to be more a result of life situation than gender (cf. 2Th 3:6–12). Paul expressed his preference in this matter (1Ti 5:14) but stopped short of commanding it. If the younger widows married and concentrated on their wifely duties, they would avoid the enticements of false teachers (vv. 14–15; see the comments on 2:15).

Turned aside is the same term Paul used earlier to refer to the false teachers who had turned aside to fruitless discussion (1Tm 1:6). Although the home is the primary sphere of service for many, it is not the only context where God calls women to serve Him (1Co 7:34). The obligation (v. 16) to care for widows in one’s family does not fall exclusively upon the women of the church who have the means to provide significantly for their widowed relatives (as indicated by Ac 6:1–5). Women are singled out because they would have greater sensitivity to a widow’s needs.

5:17–22. Elders are synonymous with the overseers mentioned in 3:1 (cf. Ac 20:17, 28; 1Pt 5:1–2). All elders rule (i.e., lead or govern) but not all work hard at preaching and teaching (v. 17). This verse supports the concept that it is elders (not deacons) who have the authoritative oversight of the church. Those who work hardest in teaching the Word should be accorded double honor, a reference to ample remuneration (1Tm 5:3), in contrast to the elders whose primary role does not involve teaching. Elsewhere, Paul described this as a right (1Co 9:4) and here appealed to OT law to support his assertion that those who preach and teach ought to receive a generous honorarium (v. 18; see Dt 25:4). Paul used the aphorism from Dt 25:4 to argue from the lesser to the greater. If the ox that serves the farmer deserves to eat, how much more must this be true of the elder who directs the affairs of the church? He also quoted Christ’s words from Luke as Scripture (Lk 10:7; cf. also Mt 10:10), indicating that Luke’s gospel was already in existence and considered Scripture. Any accusation against the church’s leaders (v. 19) must be substantiated by two or three witnesses who can give firsthand evidence of the sin, this standard coming from the Mosaic law (Nm 35:30; Dt 17:6; 19:15). Jesus reiterated this requirement when He described the process for addressing sin in the church (Mt 18:16). Because of the elder’s role as an example, church leaders who continue in sin after being confronted are subject to a public rebuke (v. 20). The present active participle conveys the idea of persistence in sin. The rest probably refers to the other elders. These directives must be followed without … partiality (v. 21), a standard drawn from Mosaic law (Dt 1:17; 10:17). Paul’s reference to the presence of God is a reminder that God is witness to such proceedings. Some think lay hands upon (v. 22) signifies appointment to church office or a commission to ministry (1Tm 4:14; cf. Ac 6:6). Others take it as a reference to absolution or restoration following repentance. Doing either in haste may cause damage to the church. There is no evidence in Scripture of a ritual of restoration to ministry that involved the laying on of hands. Paul is probably warning Timothy against appointing those to church office who have not yet proven their character and spiritual maturity over time.

5:23–25. Paul urged Timothy to drink wine in moderation for the sake of his stomach (v. 23). Drinking wine is not inherently wrong since Jesus apparently drank wine in social situations (Lk 7:33–34). The Bible condemns the immoderate use of wine (Pr 20:1; 23:31–32). Verses 24–25 seem unrelated to the previous verse. Possibly they are loosely connected to v. 22. They offer assurance that God is aware of what is unseen by others. Hidden sins will be exposed on the day of judgment. Likewise, deeds that are good (v. 25) precede us to judgment. The phrase those which are otherwise could apply equally to good or evil deeds. Good deeds done in secret will one day be revealed. All hidden sin will eventually be exposed.

6:1–2. The command that slaves must treat their masters with honor should not be taken as an endorsement of slavery. Elsewhere Paul said that those who have the opportunity to become free should do so (1Co 7:21–22). He urged slaves to submit to their masters for the sake of the gospel. Slaves and masters worshiped side by side in the early church. Believing slaves might be part of a household church (cf. Rm 16:5; 1Co 16:19; Col 4:15; Phm 2). Equality in Christ tempted some to show less respect for their masters than was appropriate (Gl 3:28).

6:3–5. Paul returned to the theme that began this letter by contrasting the character of those who teach false doctrine with the character of those who teach doctrine that promotes spiritual health and godliness (v. 3). Throughout this letter the true nature of doctrine is measured by its moral affect as much as by its theological content. The marks of the false teacher are conceit, contentiousness, and an inability to grasp sound doctrine (v. 4). False teachers are drawn to obscure questions that only promote controversy. The false teacher’s words and disposition betray his true motives. Deprived of the truth (v. 5) indicates that the false teachers are themselves deceived. They are driven primarily by greed. One implication of this is that the actions of false teachers expose their motives. Sound teaching has the church’s best interest at heart, whereas false teachers are self-serving.

6:6–10. Paul could be speaking of the advantages of the life to come in v. 6. However, nothing in the context demands this interpretation. It seems more likely that he was contrasting the contentment that comes with godliness with the insatiable avarice of the false teachers. Although not a direct quote, v. 7 is comparable to others found in the OT (Jb 1:21; Ps 49:17; Ec 5:15). The Greek historian Plutarch paralleled this sentiment. It points to God’s ownership of all things and our dependency upon Him. A standard of living limited to food and clothing (v. 8) hardly seems sufficient in the present age (at least for those in developed countries). Paul was not saying that it is wrong to have more, only that we cannot demand more than this. He gave the assurance that God will supply all that is truly needful. Many believers want to get rich (v. 9) and become so fixated upon that goal that it ultimately plunges them into ruin and destruction (not a reference to eternal condemnation). Paul did not write, "Money is the root of all evil" (v. 10). He actually said that it is the love of money that is the problem. It is the longing for riches, and the inappropriate obsession to obtain riches through any and all means, that has caused many to stray from the truth.

6:11–16. Even Timothy was not immune from such temptations. Paul offered a twofold strategy for dealing with this threat (v. 11). Timothy must flee from avarice and pursue the greater riches of righteousness, godliness, faith, love, perseverance, and gentleness. The juxtaposition of these two commands portrays the man of God as someone who is pursued by temptation and in pursuit of holiness. All these are freely given by the Holy Spirit (Gl 5:22–23). Yet Paul’s use of the imperative implies a measure of responsibility. These qualities are freely given by God but are not automatic. They require the effort of obedience. In his response to the false teachers Timothy must fight for the faith (v. 12). Here Paul urged him to wage a battle of personal faith. The language of this verse makes it clear that the spiritual life involves a measure of struggle.

Timothy did not serve independently. He had been commissioned by God and would be held accountable to Him (v. 13). Paul’s language is a reminder that we serve in the full sight of God. The reference to the trial of Jesus links Timothy’s good confession with Christ’s. Some think the commandment (v. 14) stands for all that Paul had charged Timothy to do in this letter. Others link it with Timothy’s initial call to ministry or with some general command of Christ (e.g., Jn 13:34). More likely the better understanding is that the commandment should be drawn from the immediate context, namely the solemn commands in vv. 11–12, all stressing the single concept of the need for moral purity. The return of Christ mentioned in v. 14 serves as the primary motive for fulfilling this command. Paul’s emphasis on the timing in this verse is consistent with Jesus’ statement that only the Father knows the day and the hour (Mt 24:36). The proper time is God’s own time. In this doxology of praise (v. 16) Paul stressed three divine attributes. God is immortal, invisible, and unapproachable. These last two are related, according to Ex 33:20. God is invisible because He is unapproachable by sinful humanity. It is Christ alone who enables us to approach and see the invisible Father (Heb 4:16; Jn 14:9).

6:17–19. If the desire to get rich leads some astray (cf. 6:9–10), the possession of wealth brings its own temptations (v. 17). Chief among them are the potential for arrogance and the temptation to hope in one’s own wealth. The remedy in either case is to acknowledge our dependence upon God. It is possible for those who are materially wealthy to be poor toward God. Although Paul commanded the rich to be generous and ready to share (v. 18), giving is not a substitute for obedience. They must also do good. Every believer exercises a divine stewardship over his or her life and possessions. Instead of rejecting wealth, Paul urged the rich to rearrange their priorities (v. 19). True riches are eternal, possessed by those who are storing up for themselves the treasure of a good foundation for the future. True riches are the rewards that come with eternal life.

6:20–21. Timothy must guard the teaching that has been entrusted to him (v. 20). This is the language of stewardship. Truth has been deposited with Timothy in much the same way as one might entrust one’s savings to the bank. He must give attention to the truth and ignore the speculations of the false teachers, labeled by Paul as empty chatter. In particular, Timothy must be on guard against the kind of message that comes from those who have gone astray (lit., missed the mark) from the faith (v. 21). They possess a false knowledge and therefore profess a false gospel.