CHAPTER TWENTY-ONE
The Pastoral Letters
1–2 Timothy and Titus
Orientation
Four of Paul’s Letters are addressed to individuals rather than churches, and in three of them he writes to his sons in the faith Timothy and Titus to instruct them in their roles as leaders within the churches of Ephesus and Crete. We call these the Pastoral Letters. While their purpose seems simple enough, the issues that swirl around the Pastoral Letters are far from simple. First, many scholars today doubt that they are genuine letters of Paul. Second, they contain some of the most controversial texts in the entire New Testament, concerning women and teaching in the congregation. While each of these issues must be considered, the Pastoral Letters are part of the Christian canon and have always played an important role in the church’s understanding and practice.
The Historical Origins of the Pastoral Letters
The Pastoral Letters provide a fascinating sneak peak into one pastor’s advice to another. Paul addresses a wide range of matters that are bound together by Timothy’s and Titus’s responsibilities to lead God’s people. The one thread that runs through each letter is the warning about false teachers and the destruction they cause. Timothy and Titus are to present themselves as godly examples, in contrast to these false teachers, both in their conduct and in their teaching.
The Authorship of the Pastoral Letters
A Pure Heart, a Good Conscience, and a Sincere Faith
READ 1 TIMOTHY 1:1–11
Paul’s affection for Timothy is obvious as he refers to him as “my true son in the faith” (1:2). Paul launches immediately to address Timothy’s ministry responsibilities in Ephesus. Timothy is to work against false teaching that promotes empty speculations instead of God’s plan (1:3–4). Genuine ministry comes from a pure heart rather than impure motives. It is issued from a good conscience and sincere faith, unlike the “ministry” of false teachers (1:5).
Who Was Timothy?
These false teachers are driven by their ambition to be teachers without knowing what they are doing (1:6–7). A key element of their teaching is related to the law of Moses, but they do not understand its real function. Paul argues that the purpose of the law is to highlight a person’s sinfulness and whatever is contrary to the true teaching of the gospel (1:8–11).
The Structure of 1 Timothy
Fight the Good Fight
READ 1 TIMOTHY 1:12–20
Paul reflects on the role that God gave him to be a minister of the gospel, even though he was once a blasphemer and a persecutor. But God showed Paul mercy; and if someone like Paul could be saved, anyone can receive eternal life (1:12–16). Now Timothy is to fight the good fight as Paul has done, with faith and a good conscience. Sadly, others have shipwrecked their faith, but there is hope even for them if they are corrected (1:18–20).
Figure 21.1. Remains of Roman dwellings known as terrace houses, in the ancient city of Ephesus [Shutterstock / MehmetO]
The Condemnation of Slave Traders
Corporate Prayer
READ 1 TIMOTHY 2:1–7
Paul switches subject and addresses items related to the church in Ephesus. The first is prayer. Prayers should be offered for everyone, including kings and those in authority. It is worth noting that Paul is imprisoned under the corrupt emperor Nero at the time he writes this. But the goal of such prayer is that people would be free to live godly lives without trouble (2:1–2). Such prayer pleases God our Savior, and this God is one “who wants everyone to be saved and to come to the knowledge of the truth” (2:3–4). Though not all people will be saved, this statement reflects God’s love for all.
God Wants All to Be Saved?
Indeed, the one mediator between God and humanity, Jesus Christ, gave himself as a ransom for all people. The scope of his saving work does not exclude anyone except by their own choice. His work is sufficient to cover everyone (2:5–6). Paul’s role in all of this is that he was appointed to proclaim this good news, especially to the gentiles, but to do so in faith and truth, unlike the false teachers, who are neither faithful nor true (2:7; cf. 1:6, 19).
Men and Women in the Church
READ 1 TIMOTHY 2:8–15
As Paul continues to address items related to the gathered church in Ephesus, he embarks on one of the most controversial passages in his writings—indeed, in the whole New Testament. Men and women are addressed, with men receiving only one instruction—pray without anger or argument (2:8)—while women are addressed for several verses (2:9–15).
Women are to dress modestly, relying on their good works to commend them, rather than outward appearance. They are to learn quietly with full submission and are not permitted to teach or to have authority over men (2:9–12). Paul anchors this controversial instruction in the Genesis narrative of Adam and Eve. Adam was formed before Eve, and she was the one deceived in the garden by the serpent (see Gen. 2–3). However, women will be saved “through childbearing” by continuing in faith, love, and holiness (2:13–15). Needless to say, there is much here that requires further unpacking.
Figure 21.2. The Fall of Man by Giovanni Battista Foggini [The Walters Art Museum. Acquired by Henry Walters, 1903.]
Several issues need to be addressed in trying to understand this passage. Is Paul a misogynist? Does he think that women are inferior to men? Why can’t they teach men? Why must they be quiet in the congregation? And what does all this have to do with Adam and Eve?
First, it is unfair to label Paul a misogynist. While he does seem to believe that men and women have different roles within the church and within marriage (though this is heavily debated), this does not mean that he denies the equality of men and women. It is a modern Western understanding to link equality with identical roles. That is, today we tend to believe that anyone should be able to do anything they want, and that any kind of role expectation is a form of oppression or inequality. That kind of thinking is completely alien to Paul and to anyone living in the first century.
Second, there is no indication that Paul believes that women are inferior to men. This is not what he means in 2:14 by mentioning Eve as the one deceived (see the fifth point below), and nothing else in his letters indicates anything of the sort. Indeed, he regularly upholds the dignity of women and freely acknowledges the essential work of women alongside him (e.g., Rom. 16:1–3, 6–7, 12).
Third, if we take Paul’s statements at face value, yes, he does seem to inhibit women from teaching men. This is not a general statement—as though women can never teach men anything—but is relevant only for the gathered church, which is the context of this passage, and applies only to the role of authoritative teaching. Some scholars argue that Paul’s instruction here is relevant only to the church in Ephesus—perhaps there was a problem with the women there in particular. This is possible, considering what Paul says about younger widows in 5:11–15. But this does not explain the blanket statement concerning all women (not just young widows).
Fourth, when Paul says that women must learn quietly in the congregation, this does not mean “be silent.” It is clear from elsewhere that Paul does not intend women to be silent when the church gathers (cf. 1 Cor. 11:5, 13). Here he means for women to learn quietly with respect to the authoritative teaching when the church gathers.
Fifth, how does this all relate to Adam and Eve? First, Paul makes the point of the order between the two. Adam was formed first, then Eve. This seems to imply an order of relationship between them, as though Adam has some kind of leadership responsibility. But Eve was deceived and transgressed. This does not mean that women are somehow more easily deceived than men and for that reason Paul doesn’t want them teaching men—that would be genuine misogyny. Rather, the point is more likely that although Adam had a role of responsibility, he did not live up to it and instead followed Eve’s misdirected lead.
As for the woman being “saved through childbearing,” this is probably the hardest element to understand in this passage (2:15). It could mean that if women just stick to their role as wife and mother, all will be okay (cf. 5:14). It could also mean that women will be physically protected during childbirth, since many women in the first century died during it. But it more likely refers to the promise that God made in Genesis 3:15, that through Eve would come the one who would overcome evil by crushing the serpent’s head. This, then, is a reference to Jesus—the one who conquered sin and Satan—who enables all people to be saved. He was born of a woman and is the savior of women.
Adam and Eve
A wide variety of interpretations can be found regarding this passage. But the important first step is to notice carefully what the text does and does not say. From that point, the reader must ask honestly what God is communicating to us today. It is difficult simply to dismiss the text for “cultural” reasons, since Paul so clearly grounds it in the narrative of Genesis 2–3, a text that applies not just to some cultures but to all. Whatever application seems appropriate, we must remember to read this biblical text, as all others, as Christian Scripture.
Overseers and Deacons
READ 1 TIMOTHY 3:1–16
In keeping with his concerns about the gathered church, Paul addresses two key roles within it: the overseer and the deacon. To be qualified to serve as an overseer, a man must live an exemplary Christian life, both within the Christian community and outside it. The only ability that is listed is the ability to teach (3:1–7). This likely means that Paul views overseers as having the responsibility to teach in the congregation. Deacons likewise are expected to live an exemplary Christian life, but the ability to teach is not listed (3:8–10). Hence it seems the primary difference between overseers and deacons is that the former have the authority to serve through teaching, while the latter serve in other ways.
In 3:11 Paul either refers to the wives of deacons or to female deacons. Since the wives of overseers were not mentioned in 3:1–7, it seems unlikely that Paul means deacons’ wives. Thus we can see that Paul, addressing female deacons, certainly does imagine leadership and servant roles for women within the church. But, as with their male counterparts, teaching is not part of their job description (cf. 2:12).
Paul addresses these issues so that Timothy will know how the church ought to conduct itself. He describes the church as God’s household, so its orderly conduct ought to honor God (3:14–15). Indeed, the church ought to be godly, and for the supreme example of godliness they should look to the incarnate Jesus (3:16).
Instructions for Ministry
READ 1 TIMOTHY 4:1–5:2
Paul returns to the theme of false teaching (4:1–5), and Timothy’s responsibility to point it out to fellow believers. This will make him a good servant of Christ, filled by good teaching. Timothy is to train himself in godliness, which has benefits for this life and the life to come. That is the point of Paul’s and Timothy’s ministry—to lead others to hope in God, the Savior of all people (4:6–10).
The Savior of All People, Especially of Those Who Believe?
Timothy is to teach the truth and set an example for others to follow, despite his relative youth (4:11–12). He is to give attention to the public reading of Scripture, exhortation, and teaching, thus not neglecting his gift to do so, as confirmed by the ordination of elders (4:13–14). Timothy’s progress in these things ought to be evident to all as he keeps a close eye on his life and teaching, which will keep him and his hearers on the right path (4:15–16). He is to treat the members of the church as his family, regarding older men as fathers, younger men as brothers, older women as mothers, and younger women as sisters (5:1–2).
How to Treat Elder Family Members
READ 1 TIMOTHY 5:3–6:2
Speaking of treating church members like family members, Paul instructs Timothy to take care of widows in need. But if they have their own children or grandchildren, this is first their responsibility. Indeed, to neglect one’s own family is a denial of the faith (5:3–8).
The widows eligible for support should be at least sixty years old and known for their faithfulness and good works (5:9–10). But younger widows are better off marrying again rather than receiving support from the church. This will enable the church to look after those widows in genuine need (5:11–16).
As for elders who lead well within the church, especially through preaching and teaching, they are worthy of double honor (5:17–18). Out of respect for such leaders, and out of respect for their position, accusations should not be brought against them without decent corroboration. But if they require public correction, they ought to be rebuked without prejudice. This means that elders should not be appointed lightly but rather with due consideration (5:19–22, 24–25).
False Teaching . . . Again!
READ 1 TIMOTHY 6:3–21
Once again Timothy is warned of the dangers of false teachers and the ungodliness that comes from their false doctrines. Teaching is not a ticket to riches, as the false teachers seem to think, and the desire for wealth is a trap that leads to destruction (6:3–10, 17–19). On the contrary, Timothy is a man of God who is to pursue righteousness and godliness, fighting the good fight of the faith, and taking hold of eternal life (6:11–12). Paul charges Timothy before God and Christ to keep this command without fault until Christ appears again (6:13–14). God will do this as the King of kings and Lord of lords, to whom belongs all honor and power (6:15–16).
Paul’s final words to Timothy are a reminder to guard what has been entrusted to him: the true teaching of the gospel, as well as the people under his care. He is to avoid the traps that false teachers fall into and to lead his people in the right spiritual way (6:20–21).
Exploration—Reading 2 Timothy
Don’t Be Ashamed of the Gospel
READ 2 TIMOTHY 1:1–18
Paul writes his second letter to Timothy, his dearly loved son (1:2–4). Timothy has sincere faith, as did his mother and grandmother, and now is to “rekindle the gift of God that is in you through the laying on of my hands” (1:5–6). Probably Paul refers to Timothy’s gift of teaching, which he was commissioned to do by Paul and the elders of the church in Ephesus (1 Tim. 4:13–14). This is to be done in the face of persecution and difficult circumstances. But God has not given him a spirit of fear; rather, Timothy has the Holy Spirit, who produces power, love, and sound judgment (1:7).
The Structure of 2 Timothy
Armed with the Holy Spirit, Timothy should not be ashamed of the testimony about Christ (or ashamed of Paul). In an honor-shame culture it can be tempting to disown a message that might bring public disapproval to oneself—it is a powerful social force. But Timothy is not to succumb to such social force if it means denying the truth. Instead, he will be sustained by the power of God (1:8).
The gospel for which Timothy will suffer is the message that God has saved and called people according to his grace, not works—a fact that mysteriously defies the borders of time. God’s plan has been revealed in Christ, “who has abolished death,” and his life-giving work is revealed through the gospel message that Paul and Timothy preach (1:9–11). Indeed, this is what Paul was appointed for and is why he suffers as he does. But he does not succumb to the pressure of social shame because he trusts God to enable him to do what he must do (1:12). Timothy, likewise, is to follow in Paul’s footsteps and guard “the good deposit,” the gospel message that has been entrusted to him (1:13–14).
Be Strong in the Grace of Christ
READ 2 TIMOTHY 2:1–13
The strength required for Timothy’s work, and for sharing in suffering for the gospel, will come not from him but from the grace that is in Christ Jesus (2:1). Part of Timothy’s work will be to raise up other teachers to do what he already does (2:2). Here Paul shows his vision for ministry beyond his own time: he has taught Timothy, who will teach others, who will teach yet others. Timothy will share in suffering (cf. 1:8) “as a good soldier of Christ Jesus” (2:3). Paul draws on the images of a soldier, athlete, and farmer to emphasize the importance of hard work and dedication in his task (2:4–6).
Above all, Timothy must “remember Jesus Christ, risen from the dead and descended from David” (2:8). This may seem a strange thing to say to a preacher of Christ—is Timothy likely to forget about him? But the pastoral point is important: ironically, tragically, people who teach the gospel of Christ can lose sight of Christ himself. Paul is reminding Timothy that he needs Christ in his own life to be faithful in perseverance. Paul suffers for the gospel of Christ like a criminal, but he endures all for the elect and for their salvation and eternal glory (2:9–10).
According to Paul’s Gospel
Paul then launches into a “trustworthy saying” (2:11–13), which appears to be a poetic statement about endurance and faithfulness. Dying with Christ ensures life with him. Enduring for Christ will ensure reigning with him in the kingdom of heaven. But denying Christ will result in his denial of us at the judgment. While people may be faithless, he is faithful—unable to deny himself—which is why he must deny those who deny him. To do otherwise would make Christ reject himself. The poetic statement is an encouragement about the long-term value of suffering for Christ; in the end, Christ will vindicate those who suffer for his sake. But giving up on Christ amid persecution must be avoided.
READ 2 TIMOTHY 2:14–26
Timothy is to present himself to God as an approved worker who correctly handles the word of truth. Despite those around him who continue to deny the truth, all who call on the name of the Lord will be saved, since the Lord knows who are his (2:14–19). Ultimately, the sovereignty of God is comforting in the face of false teaching because he will not lose those he has chosen. Nevertheless, Timothy is to prepare himself in order to become a special instrument, useful to God for every good work (2:20–21).
This preparation will primarily involve Timothy’s character. He is to flee youthful passions and pursue the characteristics of godliness. Though Timothy is relatively young (cf. 1 Tim. 4:12), he is not to be defined by the trappings of youth, which, in this context, probably refer especially to youthful pride and arrogance. Instead of being quarrelsome, he should teach with gentleness and patience. Even his opponents must be treated with gentleness, entrusting their repentance to God (2:22–26).
The Contrast between False and True Teachers
READ 2 TIMOTHY 3:1–17
In the last days false teachers will be plentiful and will be known by their lifestyle: they will be lovers of self and money, proud and unholy, lovers of pleasure and not God—among other damning characteristics (3:1–5). They prey on the vulnerable with their deceptions and resist the truth. Like Jannes and Jambres, who opposed Moses, they will make their foolishness evident to all (3:6–9).
The Last Days
Jannes and Jambres vs. Moses
In direct contrast to them, Timothy has followed Paul’s example of teaching, conduct, purpose, faith, patience, love, and endurance (3:10). And these have been accompanied by Paul’s sufferings, all from which the Lord has so far delivered him. But Paul is not to be regarded as unique in this respect, since “all who want to live a godly life in Christ Jesus will be persecuted” (3:12). Knowledge of the Scriptures prepares Timothy and all people for salvation (in contrast to the deceptions of false teachers) by producing faith in Christ Jesus (3:13–15).
Figure 21.3. Saint Paul fresco in Saint Peter’s Church (Mansfield, Ohio) [Nheyob, CC BY-SA 4.0 / Wikimedia Commons]
This claim for Scripture leads to one of the New Testament’s most significant statements about its nature: “All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work” (3:16–17).
The Inspiration of Scripture
Whatever else might be said about the inspiration of Scripture, its function is very clear: it serves to teach, rebuke, correct, and train. God’s inspired word accomplishes a purpose besides simply providing information: it shapes people for service. More than that, it is able to fully shape people for such service, making them complete for this task.
Preach the Word
READ 2 TIMOTHY 4:1–8
Approaching his last recorded words, Paul has one final charge to issue to Timothy. The charge is issued before God and Jesus Christ, the judge of the living and the dead, and in view of his coming kingdom. Timothy must preach the word. He is to be ready to preach the word in all situations with the same purpose that the Scriptures have: to shape and to form people (4:1–2). This is Timothy’s solemn task (cf. 1:6; 1 Tim. 4:13–14).
But this will not be an easy task because people will not want sound doctrine. They will prefer what the false teachers offer because of their own inclinations and will turn away from the truth (4:3–4). Timothy, however, is to keep his head amid all the chaos. He is to be self-controlled, endure the hard times, be an evangelist, and fulfill his ministry duty (4:5).
Again, Paul offers himself as the paradigm to follow. His life has been offered as a sacrifice to God, already poured out, and his time on earth is ending. He has fought the good fight, finished the race, and kept the faith. He now looks forward to the final completion of the race and its reward, the crown of righteousness reserved for him. This crown will be given to him by Jesus himself, the righteous judge. But such a crown does not await Paul alone; all who have loved Christ will share it with him (4:6–8).
Figure 21.4. Ruins in Crete [Shutterstock / Scorpp]
Paul’s Final Words
READ 2 TIMOTHY 4:9–22
Paul’s very last words to Timothy, and to us all, record his request for Timothy to come visit him. Paul is most likely imprisoned in Rome and has been deserted by others, except for Luke, his longtime travel companion. Paul has sent Tychicus to Ephesus—presumably to take Timothy’s place while he visits Paul—and asks Timothy to bring the scrolls and parchments. Though Paul’s ministry has virtually come to an end, he still plans for further ministry of the word (4:9–13).
Though deserted by others, Paul was strengthened by the Lord to preach the word to the gentiles. The Lord rescued him from the lion’s mouth—possibly a reference to Emperor Nero. And the Lord will continue to rescue him—not from death, but from evil. He will deliver Paul safely into his heavenly kingdom (4:16–18). In the end, no one can harm Paul. The worst they can do is kill him. But for Paul, that is the ultimate deliverance into God’s loving arms.
Exploration—Reading Titus
Ministry in Crete
READ TITUS 1:1–16
In an unusually long greeting, Paul reflects on his purpose as an apostle of Christ: it is for the faith of the elect, their knowledge of the truth, in the hope of eternal life. Paul’s responsibility to preach for this purpose was entrusted to him by God himself (1:1–3). He writes to Titus, whom he regards as his true son in the faith (1:4).
The Structure of Titus
Paul says that he left Titus in Crete to appoint elders for the churches in each town. Elders are to possess exemplary character, and they ought to teach sound doctrine (1:5–9; cf. 1 Tim. 3:1–7). This is important because there are many who deviate from the truth, especially those who want to make gentiles into Jews (known as the circumcision party). Their teaching is destructive, and, as Crete’s own prophets have said, “Cretans are always liars, evil beasts, lazy gluttons.” Paul agrees! So they should be rebuked and corrected (1:10–16).
When Was Paul in Crete?
Proclaim Sound Teaching
READ TITUS 2:1–15
Given this backdrop, Titus is to engage in sound teaching that will help people to live godly lives as appropriate to who they are. Older men should be worthy of respect; older women, reverent; young women should love their husbands and children; young men should be self-controlled; slaves should submit to their masters (2:1–10).
After all, the grace of God has come, bringing salvation for all and instructing them to live in a godly way while waiting for the appearing of Christ. He gave himself to redeem people and to cleanse them to belong to him. In this way, Paul points out the goal of salvation and redemption: it is not simply so that people can be forgiven of their sins, but also that people will be transformed in order to belong to Christ. It is about Christ creating a people for himself, so believers must live in a way befitting the people of Christ. Titus is to proclaim these things with authority (2:11–15).
Our Great God and Savior
Living in the World
READ TITUS 3:1–11
Believers are to live in a way that commends Christ to the world outside. This will involve submitting to the authorities, doing good deeds, and being kind to people. Though once foolish and disobedient people, the kindness and love of God led him to save us according to his mercy, not our deeds. And God has poured out his Spirit through Christ, making believers the heirs of eternal life (3:1–7).
Titus is to insist on these things in his leadership and teaching. This is so that those who believe in God will also be devoted to good works, not merely believing. They should avoid foolish debates and unnecessary division. All such things are unprofitable and lead to self-condemnation (3:8–11).
Final Greetings
READ TITUS 3:12–15
Paul will send one of his coworkers, Artemas or Tychicus, to Crete, and then he hopes that Titus will come to visit him in Nicopolis (Greece). Before signing off, Paul once more stresses the importance of good deeds and fruitfulness (3:12–15).
Implementation—Reading The Pastoral Letters as Christian Scripture Today
Nearly all the issues addressed in the Pastoral Letters remain relevant to the life of the church today. While the care for widows may not be as pressing as it once was, still the principle of taking care of people as members of one’s own family is the duty of the church. The threat of false teaching is as vibrant as ever, though taking different forms from those encountered by Timothy and Titus. The importance of Timothy and Titus, and all leaders of the church, to be faithful in their teaching and godly living remains central to the health of the churches.
- Scan 1 Timothy for direct instructions to Timothy about his ministry. Summarize his responsibilities in your own words.
- What does it mean for Timothy when Paul tells him, “Pay close attention to your life and your teaching . . . in doing this, you will save both yourself and your hearers” (1 Tim. 4:16)?
- Find all the references in 2 Timothy to suffering. Why is suffering such a significant element in this letter?
- Search Titus for all its references to good works and godly living. If God saves people because of his mercy, not because of our works (Titus 3:4–5), why does Paul stress the importance of good works so much in this letter?