Ch Hanson 10033 Single Letter

INTRODUCTION

DeSilva (2004:733) tells us that Timothy joined Paul on mission (Acts 16:1-3) and Timothy becomes Paul’s “helper” in ministry. DeSilva (2004:734) adds that Paul is regularly sending Timothy on mission trips he himself cannot make, “to beef up the congregations.” For example, Timothy is left at Ephesus to minister while Paul travels on to Macedonia, a place he makes two such visits to, presumably both times from Ephesus (DeSilva, 2004:734). The same author informs us that there are assorted goal to be attained messages of this Epistle to Timothy. It is to:

1. Keep the church at Ephesus on track in Paul’s absence;

2. Address “would be” teachers (including those instructing wrong application of the law);

3. Be attentive of his guidelines for the selection of church leaders; and,

4. Know how the church community will have to care for, and support, widows.

Overlaying these goals intended to be attained to Timothy, Paul seeks to paint a picture for Timothy on how to be a model leader, and this is the overarching theme of this Epistle, without doubt the three Pastoral Epistles: both letters to Timothy, and Titus. Further, 1 Timothy seeks to give hope or courage to Christians of the time to put on the “best possible face”, as a reflectivity of the faith, to the Greco-Roman society (DeSilva, 2004:748). It is likewise essential to note the special and significant stress the Pastoral Epistles have on the “roles and responsibilities of Christian leaders.” (DeSilva, 2004:752). It is suitable therefore, that we look to these Pastoral Epistles – in this case, 1 Timothy – for guidance and application with regards to our ministry call, style and role.

BODY OF ESSAY

Structure and Comments of the Book of 1 Timothy

(Structure modelled from Knight III (1992))

Paul’s Command to Timothy to Withstand False Doctrine and to Further the Gospel and it is Goal, which is Love (1:3-20)

Towner (1994:42) suggests that when it comes to the instructing of untrue system of belief and heresy, “history repeats itself.” Most if not all commentators denounce heresy much that same way Paul did. In the firstborn share of this section of the Epistle, to verse 11, Paul reinforces to Timothy the importance of a focus on defeating a untrue approach to the law (the Decalogue) by commanding him to stay faithful to the good; in verse 5 he says:

“The aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith.”

Indeed, “[l]ove… is the goal of Christian teaching.” (Knight III, 1992:76). It is essential as ministers of God to be practically mindful of this verse, not just for self, but in engendering these reputation calibers in parishioners. Hanson (1982:58) exegetes verse 5 referring to sincere faith as meaning “the content of the faith” and not merely the “mode of believing.” Further, Hanson (1982:57) tells us that moralism is driving the theology in his exegesis of a good conscience. This is a critical comment; solid theology must always be constructed through a godly view, summed up in verse 5 – the aim. The style of ministry we apply will have to seek to reflect this base at all times.

Towner (1994:43) recommends we take 1:3-20 as a unit, building to the problem of untrue instructing to verse 10 and then climbing out of this with an exhortation to instruct correctly. Verse 11 proceeds the exhortation for Timothy to model himself on Paul – an apostle, with “authority… equivalent to that of the Twelve” (Hendriksen, 1983:87) – who is infinitely richer for receiving God’s mercy, to instruct in the full cognition that Christ came to save all sinners of which Paul says he was the worst (v. 15). In the psychological result of perception learning and reasoning of this mercy, and of the “utmost patience” the Lord, Christ Jesus has in believers, Paul implores Timothy (1:18-20) to “fight the good fight”, and “[have] faith and a good conscience.” Paul reminds Timothy of the potential to have one’s faith “shipwreck[ed]“, and his modest and desperate instruction is to stay faithful. It is unfathomed that Paul finishes this division (v. 20) with a testimony that he has handed such untrue teachers “over to Satan”; this shows us his “willingness to handle severe deviance with… rough measures.” (Johnson, 2001:186). 

The picture that Davies (1996:9-10) paints of verses 18 – 20 is pertinent. The charge here, Davies suggests, is much the same as the circumstances from which Paul came to Christ; we must grant those who would insist on untrue system of belief and heresy to revisit Satan “to fetch when it comes to a alter in their lives.” This is not without basi attempting each measure to fetch them around by speaking the truth in love. 

This command early on in 1 Timothy gives evidence of that we will have to always respond to untrue system of belief without getting caught up in endless chatter, seeking the fruit of love to clothe our godly responses. It is by recognizing, indeed, being always exhaustively cognizant of, the mercy that God has shown us and brought into our lives by the sacrifice of His beloved Son – that, is what drives us to minister in the spirit of love and truth.

Prayer for all; Conduct of Women (2:1-15)

Exhorting prayer is a very godly pursuit, and Johnson (1996:130) states the motivation for praying in 2:2b – to “lead a quiet and peaceable life”, and Johnson further proposes that not only does the peace translate itself in the realms of a life with the Holy Spirit, it also facilitates the “respect of outsiders.” As ministers we’re loath not to instruct our parishioners – and any individual else who will listen – the very a lot of real gains of a life of “supplications, prayers, intercessions, and thanksgivings.” Life may be a finish act of worship; indeed, this is what the Lord intended! Prayer, in general terms, encompasses so much that is worshipful and there is no limit to prayer, how to do it, when, where, with whom etc.

Paul wants us to recognise there are two groups who we may readily pray for: “for everyone” (v. 1) and “for kings and all those in high positions” (v. 2a). The special importance and significance here, as Hanson (1996:14) puts it, is on “God’s intent to save all humane beings.” Again, Hanson (1996:14) is cited as saying another key contribution of the Pastoral letters is their bias toward God’s intention of saving everyone; all people. Towner (1994:63) adds his weight to this charge also. We will have to minister in faith to this, ensuring each single non-believer is viewed as a potential convert to the faith, completely without exception. Further, we ought to concede and even give hope or courage to prayers concerning the world and world issues, in showing compassionateness for those who are still bonded to the world, as well as all believers in all situations in life. As verse 3 suggests, “[T]his is right and satisfactory in the sight of God our Savior.”

There is a subtle nuance in verse 5 – “one mediator… Christ Jesus, himself human” that requires further investigation and thought. Johnson (1996:131) proposes it is Jesus’ very humanity that qualifies Him as the extreme and perfective intercessor – our “representative humane before the one God.” It is not because of his deeds or the things He taught but the fact He was humane and passed away giving “himself a ransom for all” (v. 6) that makes Him our Mediator in all our prayers. This is key theology that ought to be taught to our congregations, helping them learn when it comes to the real and true Jesus.

On the surface, by far the most arguable passage in the Pastoral Epistles is 1 Timothy 2:11-15 (DeSilva, 2004:749). This author clarifies, however, what Paul is referring to as attempting to smooth out the lines of differentiation amidst those in Christian community and those not – he sought only to have the women appear as not too distinct from non-Christian women (i.e. Culturally relevant) to support “building bridges” with the non-believing community (DeSilva, 2004:750). Further, Johnson (1996:139) hypothesizes that extravagant dress by these Ephesian Christian women could send totally the faulty message to non-believing citizens – this message goes versus the grain of the Epistle. Further again, Johnson (1996:141) seeks to spotlight it is not the fact that women are women; that their theology or capacity to instruct is lacking, but it is the “culturally conservative position” he seeks in showing that by honouring their men the women heighten the case for Christianity.

It is interesting to read Hanson (1996:18) on this issue of the applicability and appropriateness of women in public (teaching) ministry. Whilst not arguing one way or the other, she does point out a great deal of contradiction in Pauline instructing on the matter (see 1 Cor. 11:5; Phil. 4:2-3 and Romans 16), which further confirms in my mind that Paul was addressing a specific matter in 2:12.

Our challenge in ministry is to confront untrue theology preventing women from practicing sure types of ministry just because they are women – though the same cultural relevancy issue must always be considered as an aid in “building bridges” in the community. This passage ought to not disqualify called women from practicing in ministry. This theology supports the ordinary goal of these Pastoral Epistles in encouraging a favourable non-believer response to Christianity.

Qualifications for Bishops and Deacons (3:1-16)

Johnson (1996:155) states that 1 Timothy 3:

“provides us with the nearest thing in the pastoral letters to what could reasonably be called a ‘church order.’”

The terms overseer, bishop and elder are used oftentimes interchangeably (see Davies (1996:23)). The overseer ought to be a good teacher among other things, whilst the deacon is chosen on similar reputation traits, but is not required to instruct (Davies, 1996:26).

Johnson (1996:155) is astounded by the scant level of selective information in the few sentences, in particular the lack of guidance apportioned to the setting of tasks for each of the roles assigned. There is a big focus on the “questionable moral character” of galore of the churches leaders, and this is perceivably why Paul’s focus is on this and not other things – the tasks, whilst important, pail into insignificance behind the real issue of how a church manages it is reputation and the reputation of it is leadership (Johnson, 1996:156). The message is clear to Timothy: choose leaders wisely! In ministry today, even when we don’t pastor the church, we’re given the scope in leading teams to entrust others with leadership – here is a golden warning to be highly responsible in what duties and tasks you entrust to whom.

DeSilva (2004:750) reinforces the goal of Christians being “well thought of by outsiders” to be entitled as church leaders. Church leaders had to be “living examples of the fruit of Christian faith.” (DeSilva, 2004:753). Johnson (1996:143) informs us that nowhere else in the Bible is the role of “overseer” in this context documented. Johnson (1996:143) translates the Greek equivalent for “overseer” into “supervisor” to lessen the confusedness generated by using the term “bishop”. Johnson (1996:146) likewise purports the structure of “the gerousia” (board of old men, elders) in leading a group, underpinned by it is “subordinate officials” or “servers” (diakonoi or deacons).

DeSilva (2004:748) elucidates 3:15 (‘how one ought to behave in the household of God’) as a “thematic statement” for the Pastoral letters. Now, there is numerous very heavy theology involved in 3:15-16. In using pillar as a metaphor in verse 15, Paul is likely referring to the church as a supporter of the truth of the Gospel (Hendriksen, 1983:136). Taken in ministry terms, being Christ’s representatives as leaders in the church, we’re to behave wholly in a manner suitable in supporting the truth of the Gospel.

The importance of verses 15 and 16 in the context of our ministry style can not be overstated. Knight III (1992:180) propounds the exhortation with paramount signification in highlighting the churches role in undergirding and upholding the truth. It is a land-mark summary for the importance of the former affirmations on the qualifications of church leaders. Hendriksen (1983:138) shows us something significant in verse 16b. The remaining six (6) lines are arranged “chi-astically”:

He was revealed in flesh, vindicated in spirit,

seen by angels, proclaimed amidst Gentiles,

believed in allround the world, taken up in glory.

This means each of the concluding words of each line is linked in a double ‘X’ pattern – ‘X’ in Greek is the letter ‘chi’ (Hendriksen, 1983:139). This is a theologically significant way of closing the chapter, and though there is no space in this essay to address this, it plainly highlights the power Paul wishes to present at the end of this section.

Apostasy; A Good Minister’s Discipline (4:1-16)

In the beginning of this chapter, Paul seeks to respond to untrue asceticism (typical of the Pharisees) and an ‘overdoing’ of the law by saying that everything from God is good and will have to be received with thanksgiving “for it is sanctified by God’s word and by prayer.” (v. 5). Paul is found saying many times that conclusions to restrict sure behaviours or to engage in specific rituals are to be done from “good conscience” and not for “uniformly impos[ing] on all by law.” (Johnson, 1996:163) From a practical viewpoint, what we will have to instruct is: sex is not evil “but the misuse of humane sexuality” is – again, “no feed is bad, but people may evilly disorder their appetites.”  (Johnson, 1996:164).

DeSilva (2004:752) writes that it is Timothy’s good reputation that is his authority to preach the Gospel – his youth is not relevant – in verse 4:12. Paul is ardent in furthering Timothy to carry on “public reading of scripture… to exhorting, to teaching” (v. 13), and “not neglect the gift that is in you” (v. 14a) and verses 15 and 16 carry on further urging of Timothy to “save both yourself and your hearers.” This is a breath of fresh air to all entering training in pastoral ministry, to leap in boots and all! – weighed evidently with the reputation traits referred to in verse 12. Knight III (1992:196) discusses the athletic imagery (verses 7b and 8a) at length and this is a great metaphor for training, training in godliness for Timothy and others.

Duties Towards Others (5:1 – 6:2)

The issues in this chapter are of welfare of the dissimilar demographics of the group – standard rules and standards for the reasonable dealing of all including the minorities – for instance widows. Young widows are advised to re-marry and carry on their roles in child-raising and to manage their households well in 5:14. This again shows aid for the good reputation of the group (DeSilva, 2004:750), and a response as to not pressurise a circumstance “so as to give the adversary no occasion to revile us.” Again and again, there is the concern for the effigy and shelter of the Christian community; therein lies the key lesson for innovative ministry in the post-modern era, to be competent to respond to all varieties of ‘family’ situations and do so in such a way as to honour the Lord. There is a discreet pastoral care role in all of this that we will have to be acutely attentive of.

Rules for discipline are given in verses 19 – 24. These are simple instructions relating to the style or output of the ministry of a church leader. Johnson (1996:189) has said that it might have been the case that Paul was speaking when it comes to a circumstance where an elder of the church was involved in a circumstance of supporting a woman who may fetch the church into disrepute. As ministers, we need to be conscious of the circumstances of all support we as the church provide, seeking God’s best in all these provisions.

Final Indictment of False Teachers and Warning Against Love of Money (6:3-10)

There is a key final exhortation of the Apostle Paul in charging Timothy to not desire riches (DeSilva, 2004:753). There are two reasons why it is most crucial to not seek riches (DeSilva, 2004:753). The original is the hold that cash may have on a person (“trapped by a good deal of senseless and destructive desires” – v. 9), and the second is rigorously the immense affect good, sensible monetary policy may have on a community of believers and the disseminate that cash may have used further afield. To do the latter, one ought to have a freedom from money.

Johnson (1996:199) believes strongly that the Ephesian church at the time was rather affluent. Johnson (2001:297) skilfully extracts the connection of both the “mental errors of the untrue teachers to a moral sickness: the love of money.” Both of these issues are noteworthy in this passage. It is for Timothy, as it is for us, to protest each grip cash may potentially have on us. Verse 7 reveals a truth that must be deeply rooted in us – “we brought not one thing into the world, so that we may take not one thing out of it.”

Final charge to Timothy (6:11-16)

Johnson (2001:313) tells us Paul exhorts Timothy urgently in this passage. Not only does he re-affirm what is good and right in behaviour, but he finishes much the same way as he begun in chapter 1 – this time praising Timothy’s reputation and advancing him to maintain it (Johnson, 2001:313).

Knight III (1992:261) gives us a summary of the traits in verse 11 that are similar though not the same as the virtues Paul expresses in other epistles (see 2 Cor. 6:6-7; Gal. 5:22-23; Col. 3:12-14; 2 Tim. 2:22-25; 3:10). As ministers, we are to see to it this ‘fruit’ of the Spirit is alive and well in us, as it was in Timothy. Instructions for the rich (6:17-19)

Paul is read here to give hope or courage to the rich to seek “not to be haughty” but to look to God “who richly provides.” (v. 17). Johnson (2001:314) highlights the verses in James 1 relating to each good gift coming from God, and to give without grudging, and it is in this doctrine he explains Paul’s wish for each wealthy Christian to “take hold of the life that genuinely is life.” (v. 19b).

Final charge to Timothy (6:20-21)

A concluding charge to Timothy “reinforces the former exhortation.” (Davies, 1996:55).

CONCLUSION

Comments on 1 Timothy’s Approach to Ministry Formation from DeSilva’s “The Pastoral Epistles and Ministry Formation” (pp. 770 – 774)

The call

The selection of leaders in the church is a delicate task, and most likely a good deal of leaders do not exhibit the “noble mind, virtuous conduct and proven character” that is desired. (DeSilva, 2004:771). This is an probability for up and coming leaders to engage with a consultant and formulate these very traits.

The Style

DeSilva (2004:770) highlights the importance of ‘authenticity’ for leaders in ministry, and he mentions the exceedingly negative effect “a double life” may have on a person’s self respect and limits the power of God in their life. There is an undercurrent of the need to have “trust in Jesus” in the Pastoral Epistles and DeSilva (2004:770) argues for it in response to other commentators counter argument that these Pastoral Epistles lack focus on “faith”.

The Role

The role of this Epistle was and is to exhort effective ministry leadership and show how this is to be done. So, the ministry role of the Letter is undergirded by this continuous need for church leaders to be abreast with all church relational matters and to respond by speaking the truth in love.

The role of church discipline is in all likelihood the most difficult issue to deal with, but we are encouraged by Paul to stay faithful to the Word of God, endorsing sound doctrine, and being consecrated to a lifetime of learning and reliance on God (DeSilva, 2004:771).

SELECT BIBLIOGRAPHY

Davies, M., The Pastoral Epistles (Jones, I.H., gen ed, Epworth Press Commentaries, London, 1996)

DeSilva, D.A., An Introduction to the New Testament: Contexts, Methods & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)

Hanson, A.T., The Pastoral Epistles – The New Century Bible Commentary (Eerdmans Publishing Company, Grand Rapids, Michigan, & Marshall Morgan & Scott, London, 1982)

Hendriksen, W., 1&2 Thessalonians – 1&2 Timothy and Titus – New Testament Commentary (The Banner of Truth Trust, Pennsylvania, 1983)

Johnson, L.T., Letters to Paul’s Delegates – The New Testament in Context (Trinity Press International, Valley Forge, 1996)

Johnson, L.T., The First and Second Letters to Timothy – Volume 35A (The Anchor Bible, Doubleday of Random House, New York, 2001)

Knight, G.W. III, Commentary on The Pastoral Epistles – New International Greek Testament Commentary (Eerdmans Publishing Company, Grand Rapids, 1992)

Towner, P.H., 1-2 Timothy & Titus (Osborne, G.R., series ed., Briscoe, D.S. & Robinson, H., consulting eds., IVP New Testament Commentary Series, InterVarsity Press, Illinois, Leicester, 1994)

All Bible verses applied are from the NRSV Bible.

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Ch Hanson 10033 Single Letter Image

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