TEXT [Commentary]

  D.   Public Prayers in Worship Corrected (2:1-7)

1 I urge you, first of all, to pray for all people. Ask God to help them; intercede on their behalf, and give thanks for them. 2 Pray this way for kings and all who are in authority so that we can live peaceful and quiet lives marked by godliness and dignity. 3 This is good and pleases God our Savior, 4 who wants everyone to be saved and to understand the truth. 5 For,

There is one God and one Mediator who can reconcile God and humanity—the man Christ Jesus. 6 He gave his life to purchase freedom for everyone.

This is the message God gave to the world at just the right time. 7 And I have been chosen as a preacher and apostle to teach the Gentiles this message about faith and truth. I’m not exaggerating—just telling the truth.

NOTES

2:1 I urge. Gr., parakaleō [TG3870, ZG4151]. This type of request was used by one who had the authority to command obedience but chose instead the route of a diplomatic request (see Doty 1973:34). The NLT omits the connective “therefore” (oun [TG3767, ZG4036]), which links ch 2 with Paul’s preceding instructions regarding heretical teaching. This gives the misleading impression that Paul is transitioning to a new topic. When Paul does transition, he uses a stereotypical phrase such as “Now I urge you brothers and sisters” (see, for example, 1:3; Rom 12:1; 1 Cor 1:10; 2 Cor 6:1; Eph 4:1; 1 Thess 4:1; Phlm 1:10).

first of all. The meaning is “of foremost importance” as in 1:15 (see note).

to pray. Lit., “to make requests” or “to petition.” The present tense infinitive poieisthai [TG4160, ZG4472] can either be middle (“to make petitions for yourselves”) or, as in most translations, passive (“that petitions be made”; see Zerwick 1996:629). The NLT treats the noun deēseis [TG1162, ZG1255] (requests) as a verb instead of as the first of a series of four nouns that function as the subject of the infinitive “to make”—lit., “that entreaties, intercessions, petitions, and thanksgivings be made.”

for all people. Anthrōpōn [TG444, ZG476] is gender inclusive; pas [TG3956, ZG4246] without the article stresses “each and every class” of person—from the emperor to a slave.

Ask God to help them. Gr., proseuchē [TG4335, ZG4666] is a common word in the NT for prayer requests.

intercede on their behalf. Gr., enteuxis [TG1783, ZG1950] is a petition made on someone’s behalf before the reigning monarch or other official (see MM 218).

2:2 Pray this way for kings and all who are in authority. This reflects the monarchical form of government in place at this time. The Roman Empire was divided into provinces. Provincial governors ruled on the emperor’s behalf and only by his good pleasure. Some governors such as the Herods and other native dynasties were accorded the status of “king.”

so that we can live peaceful and quiet lives. Gr., hina [TG2443, ZG2671] can define the purpose (“in order that we live peaceful . . . lives”) or the result (“with the result that we live peaceful . . . lives”) of praying for governing authorities. Since unofficial religious activities were strictly monitored by Rome, the former option is the better fit (Belleville 2000:36-38).

peaceful. The Greek term ēremos appears only here in the NT. The sense is that of a tranquil existence.

quiet. Hēsuchion [TG2263, ZG2475] has to do with a gentle, peaceful disposition, rather than an absence of speech or sound (BAGD 348; cf. 1 Pet 3:4, “a gentle and quiet spirit”).

lives. The Greek term bios [TG979, ZG1050] refers to the mundane concerns of food, clothing, and shelter (2 Tim 2:4).

marked by godliness and dignity. This is the only place in the NT where eusebeia [TG2150, ZG2354] (godliness) is qualified by pas [TG3956, ZG4246] (“all”; the NLT omits the adjective). It serves to unite the nouns that follow into one conceptual unit. The lack of an article emphasizes “each and every form of godliness and dignity.” “Godliness” translates a term that is a key one in the Pastorals; it denotes behavior reflecting correct religious beliefs and attitudes (L&N 53.5). “Dignity,” here (semnotēs [TG4587, ZG4949]), is behavior that is befitting respect (L&N 88.46).

2:3 This is good. “This” points back to Paul’s instruction to pray for all people and not just for rulers. Kalos [TG2570, ZG2819] generally refers to outward attractiveness, rather than inward goodness.

God our Savior. The Greek word order places “our Savior” first for emphasis. “Savior” (sōtēr [TG4990, ZG5400]) and its cognate forms (sōtēria [TG4991, ZG5401], “salvation”; sōtērios [TG4992A, ZG5402], “bringing salvation”; sōzō [TG4982, ZG5392], “to save”) appear 20 times in the Pastorals. “God our Savior” is set over against the imperial cult, which lifted up the Roman emperors as saviors.

2:4 to understand the truth. Lit., “to come to a recognition of the truth” (epignōsin [TG1922, ZG2106]). The genitive is objective. It is knowledge about the truth with which Paul is concerned.

2:5 For, there is one God and one Mediator. This is a creedal statement that predates Paul. It could well have been an acclamation of a congregation at worship as Quinn and Wacker (2000:181) suggest.

Mediator. A mesitēs [TG3316, ZG3542] in Greek culture was someone who brought about a mutually accepted agreement between two or more business parties. Quite often the mesitēs provided the surety or guarantee of an agreement or arrangement. The only other place where this term occurs in Paul’s writing is in his description of Moses as the mediator between God and Israel in the giving of the law (Gal 3:19).

who can reconcile. The NLT adds these words to explain the role of a “mediator.”

humanity. Christ does not reconcile God and humanity (singular) but God and human beings (plural; anthrōpōn [TG444, ZG476]).

the man. In Greek the lack of an article with the noun anthrōpos [TG444, ZG476] places the stress not on a definite person (“the man”) but on the humanity of Christ—“himself human.” Paul may well be thinking of Jesus’ self-designation “Son of Man” for his representative function on behalf of all human beings. (See Quinn and Wacker 2000:184.)

2:6 to purchase freedom. An antilutron [TG487, ZG519] is a “ransom.” In Paul’s day a ransom was paid for the release of slaves and prisoners of war.

for everyone. The Marcan tradition has “for many” (Mark 10:45), while Paul has “for everyone” (2:6). The former reflects a Semitic perspective and usage, whereas “the many” is another way of saying “all” (TDNT 6.536). The preposition “for” renders huper [TG5228, ZG5642] plus the genitive, which in Paul’s writings is used interchangeably with anti [TG473, ZG505] (in the place of) in contexts where the meaning is indisputably substitutionary (e.g., 1 Cor 1:13; Gal 3:13; Phlm 1:13; see Moule 1959:64). Paul routinely employs huper where one expects anti (NIDNTT 3.1179-1190, 1196-1197). Pantōn [TG3956, ZG4246] without the article stresses “each and every” person.

This is the message God gave to the world at just the right time. Lit., “the testimony at the proper time” (to marturion [TG3142, ZG3457] kairois idiois). The dative kairois idiois denotes “time at which” (i.e., at the proper time). Some take the phrase with what follows. In this case, Paul was chosen as a herald and an apostle to be “the testimony at the proper time” (Stott 1996:72). “At just the right time” translates a term that denotes a favorable or opportune moment—often divinely allotted (L&N 22.45). The phrase, which is plural in Greek, is idiomatic for a singular point in time. See 1 Timothy 6:15, where the plural is used of Christ’s second return: lit., “the appearing of our Lord Jesus Christ, which God will bring about in his own time” (kairois idiois [TG2540/2398, ZG2789/2625]).

2:7 I have been chosen. Eis ho [TG1519/3739, ZG1650/4005] followed by the Greek passive of tithemi [TG5087, ZG5502] translates “for this I was destined” or “to this end I was appointed.”

preacher. The kērux [TG2783, ZG3061] is the “proclaimer” or “herald.”

this message about faith and truth. en pistei kai alētheia [TG4102/225, ZG4411/237] can be construed as a hendiadys—one idea expressed by means of two nouns—“in true faith” or “about true belief.”

I’m not exaggerating—just telling the truth. It is difficult to know for certain whether Paul’s exclamation goes with what comes before in the Greek (“a preacher and apostle”) or with what comes after (“to teach the Gentiles”). Consequently, it would be best to position this exclamation between the two options. Exclamations of this sort in Paul’s letters typically follow (e.g., 1 Thess 2:5 “God is [my] witness”). Paul would then be emphasizing the truthfulness of his call as an apostle.

COMMENTARY [Text]

Paul now returns to the problem at hand (lit., “therefore”). The setting is corporate worship. The tone is one of rebuke as he presents a fourfold call for peace. Prayers for public officials are urged “so that we can live peaceful and quiet lives” (2:2). The men of the church are commanded to lift up hands in prayer that are “free from anger and controversy” (2:8). The women are instructed to learn “quietly” (2:11). Teaching is to be without discord (2:12). The church’s witness is at stake. Anger and disputing are to stop so that everyone may “be saved and . . . understand the truth” (2:4). Women are to behave properly so that there is no discrepancy between life and profession (2:9-10).

The contentious atmosphere during worship is connected with the larger issue of false teaching. The opening “therefore” (in Greek, see note on 2:1) links Paul’s correctives in chapter 2 with his previous concerns about heretical teachers. His repetition of the opening “I urge you”—first to Timothy, now to the whole congregation—strengthens this connection (1:3; 2:1); Paul’s mention of the shipwrecked faith of two church leaders in the immediately preceding verses does as well (1:19-20).

Paul’s first corrective has to do with the role of prayer in public worship. Two key terms are “all” and “everyone.” They appear six times in verses 1-7: “I urge you, first of all, to pray for all people . . . for kings and all who are in authority . . . so that we can live. . . lives marked by [all] godliness and dignity. This is good and pleases God our Savior, who wants everyone to be saved. . . . Christ Jesus . . . gave his life to purchase freedom for everyone.” Another key term is “human being” or “person” (anthrōpos [TG444, ZG476]). Prayers are to be offered “for all people” (2:1). God wants, lit., “all people to be saved” (2:4). And Christ, himself a human, became the sole mediator between God and humanity (2:5-6). The overall stress on all people suggests that an elitist attitude was at work in the Ephesian church. The church was being selective about whom they welcomed and received into the fold. In all likelihood this was being fueled by a belief that salvation was an option only for the spiritual “in crowd.”

Paul countered this exclusive attitude by pointing to an inclusive God, who “wants everyone to be saved” (2:4), and an inclusive Christ, who “gave his life to purchase freedom for everyone” (2:6). Public intercession must therefore be the local church’s first priority (2:1). Paul urged specifically that prayers, requests, intercessions, and thanksgivings be offered for everyone (2:1; see note). All four nouns are in the plural. The first three nouns are close in meaning. Paul begins with earnest requests made for situations of need (deēseis [TG1162, ZG1255]; NLT, “ask God to help them”). Second are supplications made on another’s behalf (proseuchas [TG4336, ZG4667]; NLT, “to pray”). Both terms reappear in 1 Timothy 5:5, where they describe the ministry of elderly widows at Ephesus. The third noun is commonly used of formal petitions made to a higher authority (enteuxeis [TG1783, ZG1950]; “intercede on their behalf”). Paul uses the cognate verb entunchanō [TG1793, ZG1961] elsewhere concerning the intercession of Christ (Rom 8:34) and of the Holy Spirit (Rom 8:27) on our behalf to God.

Although Paul may have been detailing three types of prayer requests, it is equally likely he was piling up words in an effort to encourage intercessory prayer in whatever form was familiar or natural. For some today, it will be the formality of the Book of Common Prayer, while for others it will be the informality of conversational prayer. The final “give thanks for them” is a bit odd coming after three terms having to do with prayer requests. Yet, expressions of gratitude for answered prayers were very common. This was particularly the case with deliverance from peril. Prayers such as “I thank the lord Serapis that, when I was in peril in the sea, he saved me immediately” were a standard part of the routine letter in Paul’s day (Staatlichen Museen zu Berlin 2.423). Here it is thanksgiving for rulers; in 1 Timothy 4:5 it is thanksgiving for God’s provision of food, a Jewish practice before meals.

The first order of business pertains to intercessions for governing authority (“kings”) and other high-ranking officials (lit., “all who hold a high position,” 2:2). Paul has just referred to God as “the eternal King” (1:17). The prayers of believers then become petitions to the heavenly “King of all kings” (6:15) on behalf of earthly kings. The plural “kings” is not a slight to the one Roman emperor. There were numerous appointed heads of state (client kings) who were accorded the title “king.” Caesar Augustus, for example, gave Herod, the Edomite ethnarch of Palestine, the title “king” (see Matt 2:1). Other high officials included provincial governors and municipal magistrates.

Prayer for secular rulers was not unique to the early church. The inseparability of religion and state made sacrifices and petitions for civil authorities a daily affair. Intercession for public officials was a longstanding tradition among Jews, as well. Temple and synagogue liturgies included intercession for rulers (e.g., Ezra 6:9-10; Bar 1:11; 1 Macc 7:33). The rationale that civil security and stability was advantageous to the church stills applies today. The postapostolic church made the tradition global in focus. Clement, bishop of Rome at the turn of the century, prayed that God “give harmony and peace to us and to all who dwell on the earth” (1 Clement 60.4).

Such prayers, Paul states, will contribute to social stability: “So that we can live peaceful and quiet lives marked by godliness and dignity” (2:2). The Ephesian church must have been the object of close government scrutiny. All unofficial religious activities (and not merely Christianity) were closely monitored by Rome. It behooved the church to become known for its intercessory role (comparable to the cult of the emperor) and peaceful ways. This is not the only time Paul urged peace and calm. He made a comparable request of the Thessalonian church, asking that they “live a quiet life” (1 Thess 4:11) and, literally, “work quietly” (2 Thess 3:12). In so doing their daily life would win the respect of outsiders and they would not be dependent on anybody (1 Thess 4:12).

Although Paul repeatedly expressed concern about the local church’s public life and witness, this is the only time he specifically urged public prayers for rulers. Elsewhere he commanded submission to them (Rom 13:1-7; Titus 3:1-2; cf. 1 Pet 2:13-17)—and this for theological reasons: Civil authority is established by God to maintain law and order, keep the peace, punish wrongdoing, and promote what is right (Rom 13:1-7). The church has a vested interest in civil peace. There is much to be said for an ordered, stable society. Good leadership results in crime-free streets for the citizens and freedom from government interference for the believer. Good leadership also produces a social climate conducive to outreach.

Prayers for kings and governors are to be combined with the positive witness of “godliness and dignity” (2:2). The term “godliness” is common in the Pastorals (found 13 times), but rare outside of these letters. Godliness is not a private affair. It is a public demeanor and manner of conduct that is observable in everyday life and ministry. The false teachers pretended godliness as a means for financial gain (6:5). True godliness (which they lacked) requires training (4:7), teaching (6:3), and vigorous pursuit (6:11). “Dignity” is likewise rare outside of the Pastorals. By “dignity” Paul is thinking of behavior that is principled and inspires the respect of others. A principled life is something required of deacons (both men and women, 3:8, 11), the elderly (Titus 2:2), and pastoral leaders (Titus 2:7).

Paul’s rationale for living honorably is twofold. First, it is “good” (2:3). The sense here is beautiful or lovely. An honorable life is one that is visibly attractive and winsome. It sets an example (Titus 2:7, 14) and complements wholesome teaching (Titus 2:1-2; 3:8, 14). Second, an honorable life “pleases God our Savior” (2:3). Why? Because he “wants everyone to be saved and to understand the truth” (2:4). This makes honorable living evangelistic. It attracts attention and provides an opportunity to share the Good News.

The phrase “God our Savior” is a New Testament rarity outside the Pastorals (1:1; 2:3; Titus 1:3; 2:10, 13; 3:4). Elsewhere it is Christ whom Paul calls “Savior.” This is the case even within the Pastorals (2 Tim 1:10; Titus 1:4; 2:13; 3:6). While Paul can say that salvation is an expression of God’s grace (Titus 2:11), it is a grace concretely expressed through Christ. Christ’s mission was to save sinners; that is why he came into the world (1:15; 2 Tim 2:10)—hence the name “Jesus” (= Joshua, “salvation”). It is as Savior that Christ destroys death and brings life and immortality to light (2 Tim 1:10). Why then the phrase “God our Savior”? Ephesus’s reputation as temple-warden of the emperors is a reasonable explanation. The Ephesian populace looked to the imperial cult for a savior. The Ephesian believers were reminded that the God of our Lord Jesus Christ alone is Savior.

The Ephesian believers were also reminded that God “wants everyone to be saved” (2:4). Does this make Paul a universalist? To avoid any universalistic overtones, some scholars have amended Paul’s statement to read “all whom he adopted” or “all whom he predestined.” The Greek, however, is clearly inclusive. In fact, the Greek term “all” (pas [ TG3956, ZG4246]) without the article stresses “each and every” person (pantas anthrōpous [TG3956/444, ZG4246/476]). Others understand “saved” to mean protect or preserve. But this hardly fits the evangelistic thrust of verses 1-7. Christ’s death as a “ransom for all” makes sense, if God is our redeemer and not merely our preserver (2:3). A plausible explanation is that Paul was talking about God’s redemptive desire rather than his salvific plan. God desires that all be saved. However, it is human responsibility to reject or accept. This tension is found in Paul’s earlier letters. Another statement of Paul’s, “Christ died for all” (2 Cor 5:14), is no less inclusive. The contrast between “one” and “all” shows that “all” must be understood in its broadest sense. Yet while Christ died for all of humanity, it is only believers who reap the benefits. This is why Paul can state “Christ died for us” (Rom 5:8; 1 Thess 5:10; cf. Rom 8:32) and “Christ died for our sins” (1 Cor 15:3). The scope of Christ’s redemptive work may be all-encompassing, but the application is particular.

God’s desire for human beings is that they not only be saved but also “understand the truth” (2:4). The content of this truth is encapsulated in the creedal statement: “There is one God and one Mediator who can reconcile God and humanity—the man Christ Jesus” (2:5-6). Belief in the one, living God is “the pillar and foundation of the truth” (3:15). Paul’s stress was not merely on divine unity but also on God’s utter distinctiveness—a stress that appears elsewhere in creedal form in Paul’s writings: “There may be so-called gods” for others, “but we know that there is only one God, the Father, who created everything, and we live for him. And there is only one Lord, Jesus Christ, through whom God made everything and through whom we have been given life” (1 Cor 8:5-6). Our common confession is that there is “one God and Father of all, who is over all, in all, and living through all” (Eph 4:6). The implication is clear: Since there is only one God, he is the God of both Jews and Greeks, slave and free, and male and female (Gal 3:28; cf. Rom 3:29-30). The net result is that he is God of “all people.” This first appears in God’s covenantal promise to Abraham that all the peoples of the earth would be blessed through him (Gen 12:3) and that he would be the father of “a multitude of nations” (Gen 17:4).

Paul’s use of creedal material is not unique to 1 Timothy. All Paul’s letters are well endowed with traditional materials of one sort or another. They include hymns (e.g., 3:16; Col 1:15-20; Phil 2:5-11; Eph 4:1-6), kerygma (e.g., 1 Cor 7:10; 9:14; 11:23-26; 2 Cor 8:9; 1 Thess 4:15), and creeds (e.g., 1 Cor 8:4-6). Paul’s theology, then, is not an innovative one. At its center there is a core of traditions concerning the life and teaching of Jesus that the early church carefully preserved and transmitted. Paul’s primary task was that of faithful transmitter of these traditions (tas paradoseis [TG3862, ZG4142]) to new congregations (1 Cor 11:2; 15:3; 2 Thess 2:15). Because of the care taken in transmitting traditional materials, Paul can say that he passed on to his churches what he himself “received from the Lord” (1 Cor 11:23). He also expressed concern that his converts hold steadfastly to the traditions passed on to them (1 Cor 11:2; Rom 6:17; Phil 4:9; 2 Thess 2:15; 3:6) and to find those who, in turn, could be faithful transmitters (2 Tim 2:2).

The creed cited in verses 5-6 contains two fundamental truths: There is “one God” and there is “one Mediator.” “One God” is the central theological tenet of Judaism. The Shema begins by affirming “Hear O Israel: The LORD our God, the LORD is One” (Deut 6:4, NIV). This stands in stark opposition to the polytheism of Israel’s neighbors. It is the basis for the demands, “You must not have any other god but me” (Deut 5:7) and “You must love the LORD your God with all your heart, all your soul, and all your strength” (Deut 6:5).

The expression “one Mediator . . . Christ Jesus” is unquestionably Pauline. Christ’s role in Paul’s view is a mediatorial one. “Through him God created everything in the heavenly realms and on earth” (Col 1:16) and then reconciled it all to himself “through Christ” (2 Cor 5:18; dia [TG1223, ZG1328] + the genitive). The target audience for mediation is all-embracing: “He gave his life to purchase freedom for everyone.” But the route to freedom is wholly exclusive. Salvation comes solely through this mediator and none other. As Marshall notes, “Since there is only one God (and not many), there can only be one way of salvation. If there were many gods, there could be different ways of salvation, but since there is only one, the possibility is excluded” (Marshall 1999).

Four things are said about the “one mediator.” First, he himself is “a human being” (anthrōpos [TG444, ZG476]) and, as such, the originator of a redeemed humanity. The Greek term is generic for the human race. It is as a human being (and not as a male per se) that Jesus is uniquely positioned to represent all human beings. “Human being” is repeated three times in verses 4-5. God desires that all human beings be saved, sending Jesus Christ, himself a human being, to reconcile God and human beings.

Second, the mediator gives himself “to purchase freedom”—or, more precisely, to pay the “ransom” (antilutron [TG487, ZG519]). Paul is not the maverick theologian he is sometimes made out to be. Redemption as “ransom” is rooted in the teaching of Jesus. “The Son of Man came . . . to give his life as a ransom for many” (Mark 10:45). The backdrop is Greco-Roman economics. “Ransom” was the stipulated price to set captives free—whether they were prisoners of war or slaves. The theological milieu is the Old Testament sacrificial system and the legal principle of “life for life.” “It was the LORD’s good plan to crush him and cause him grief.” In so doing, “his life is made an offering for [our] sin” (Isa 53:10). This satisfies the Old Testament legal requirement that the punishment fit the crime: “If there is further injury, the punishment must match the injury: a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot” (Exod 21:23-24; Lev 24:19; Deut 19:21).

Third, the mediator pays the ransom “for everyone.” The force of the preposition “for” (huper [TG5228, ZG5642]) is at issue. Does it mean “instead of” (= anti), that is, Christ died as our substitute? Or does it have the sense “on behalf of,” that is, Christ died as our representative? The Greek term for “ransom” itself is a compound of anti [TG473, ZG505] (in the place of) and lutron [TG3083, ZG3389]). This constrains the meaning of huper to be “instead of” (NLT “for”). It also fits Paul’s usage of huper elsewhere to denote substitution. For example, Paul says that Christ redeemed us from the curse of the law by becoming a curse in our place (huper, Gal 3:13). The idea of Christ as a ransom in our place appears as well in Titus: “He [Christ] gave his life to free us [lit., ‘to ransom us’] from every kind of sin, to cleanse us, and to make us his very own people, totally committed to doing good deeds” (Titus 2:14).

Fourth, the mediator’s freewill offering was a “testimony” (to marturion [TG3142, ZG3457]; 2:6). “The message God gave to the world” doesn’t catch the legal nuance of the Greek term. To marturion is an objective act, circumstance, or statement that provides evidence or certifies the truthfulness of something. A widow’s good deeds are her “testimony” (5:10; lit., “attested” versus NLT’s “respected”). Jesus gave a good “testimony” before Pilate (6:13). Jesus’ sacrifice testifies to the execution of God’s plan of salvation “at just the right time.” The Greek is literally “times.” But this is not to say that Paul was thinking of repeated moments of revelation. The plural is idiomatic for a historically opportune time for divine revelation. This is not too far afield from Paul’s statement in Galatians 4:4-5, “But when the right time came, God sent his Son, born of a woman, subject to the law. God sent him to buy freedom for us who were slaves to law, so that he could adopt us as his very own children.” The next “opportune time” (kairois idiois [TG2540/2398, ZG2789/2625]) of divine revelation will be Christ’s second coming, when he “will be revealed from heaven by the blessed and only almighty God, the King of all kings and Lord of all lords” (6:15).

Paul concludes by pointing to his own encounter with the risen Christ as evidence that prayer for all people works (Acts 9:1-19). That God intervened to save an unrelenting persecutor such as himself is the decisive testimony that God desires the salvation of all people. It then becomes our duty to pray for everyone, however doubtful the outcome might seem from a human point of view. The God who saved a persecutor went even further and chose him to be a preacher, apostle (which Paul underscores with an oath of truthfulness), and teacher (2:7).

Paul didn’t have the option to review the protocols or to negotiate the details of his job description. God chose; Paul obeyed. There are three facets of Paul’s job description. First, there is that of “a herald” (NLT, “preacher”). The herald in antiquity was the town crier, the person officially designated to make newsworthy announcements and proclamations. The obvious qualifications were a loud voice and verbatim reporting. In a Christian context, it means to announce the gospel to the nations (3:16) and to do the work of an evangelist (2 Tim 4:5; NLT, “work at telling others the Good News”). It is a role that Paul passed on to Timothy (2 Tim 4:2, 5). The second facet is that of “an apostle.” It is a claim that was hotly contested by Paul’s opponents and that he staunchly defends elsewhere (Gal 1–2; 1 Cor 9; 2 Cor 11–12). The veracity of Paul’s apostleship is underscored by the exclamation, “I’m not exaggerating—just telling the truth.” It comes right after his claim to be an “apostle” and right before his claim to be a teacher of the Gentiles (see note on 2:7). Paul’s interjection could be his way of empowering Timothy as his apostolic protégé. It could also be that Paul is emphasizing his ongoing wonder that a persecutor of the church was chosen to be the apostle to the Gentiles.

The third facet of Paul’s job description is that of “teacher,” a role that Paul lays claim to only here and in his subsequent letter to Timothy (2 Tim 1:11). His students were “the Gentiles” (2:7). The awareness of a special calling to the Gentiles is central to Paul’s self-understanding (Rom 9–11; Gal 2:7; Eph 3:7; cf. Acts 9:15). “[Paul] is my chosen instrument to take my message to the Gentiles” is the essence of his call (Acts 9:15; cf. 22:21; 26:17). “Gentiles” both here and elsewhere in Paul’s writings refers to non-Jews (Rom 11:13; 15:16; Gal 2:7-9; Eph 3:1, 7). That Paul emphasized this here suggests that the false teachers were showing Jews preferential—perhaps even exclusionary—treatment. Paul spent an unprecedented three months preaching in the local synagogue at Ephesus (Acts 19:8). The Jewish constituency would thus be a sizeable one.

The subject matter of Paul’s teaching is “faith and truth” (2:7). Since the two nouns are linked by one preposition and lack the article, it is likely that Paul was describing one thing (not two)—“true faith.” “True faith” for the Gentile is to truly know that an idol is not really a god and that there is only one God and no other (1 Cor 8:4) and to turn from idols to serve the true and living God (1 Thess 1:9).

Although Paul’s claim to be “a preacher, an apostle, and a teacher” of the gospel is repeated in his second letter to Timothy (2 Tim 1:11), there is nothing unique about these three. Timothy was urged elsewhere in the Pastorals to “preach the word” (2 Tim 4:2) and to “teach” (4:11; 6:2). He is also included among the ranks of the apostles: Paul told the Thessalonians that he, Silas, and Timothy could justifiably throw their weight around “as apostles of Christ” (1 Thess 2:7).