Understanding the New Testament: 1 and 2 Timothy, Titus, and Philemon

By William Victor Blacoe

In our modern times we use many idioms and other forms of speech that would leave someone living twenty centuries ago baffled. The reverse is true. Our culture has evolved since then, and therefore the message and doctrinal content of the Apostle Paul's epistles becomes cryptic. With Understanding the New Testament you can gain new understanding on hundreds of phrases and verses in these four epistles.

• Language: English
• Publisher: Cedar Fort Publishing & Media
• Release date: Apr 24, 2023
• ISBN: 9781462100774

Book preview

The year is AD 51, and the forty-six year-old Apostle Paul (Paulus) is on his second missionary tour in company with Silas (Silvanus). They arrive in the hinterland towns of Lystra and Derbe on the Galatian plateau (Acts 16:1). The expanded Christian congregation now includes a local family consisting of a grandmother, mother, and her son. The name of the grandmother is Lois (2 Timothy 1:5). The believing mother, Eunice (2 Timothy 1:5), was a Jewess (Acts 16:1), and the unconverted father was a Greek (Acts 16:1). Luke curtly records that their son, named Timotheus (Timotheos ) (Acts 16:1), or Timothy—though yet a young man—was well reported of by the brethren that were at Lystra and Iconium (Acts 16:2). We may wonder how it was possible for a daughter of the House of Israel to marry a Gentile. In Palestine, Jewish Eunice would probably not have ventured to marry outside the covenant. Yet here, in a remote corner of heathendom, there was no righteous son of Israel to be found. As with many in a similar predicament, the ancestral religious heritage diluted.

Considering these communities are so small, we may conclude that Paul met young Timotheus on his first missionary endeavor with Barnabas years earlier. Circumstances indicate that Paul purposed to take young Timotheus with him as a traveling companion on the rest of their journey. A major aspect of the Paul's preaching method was to focus on the local synagogue in each town they visited, so there remained an open issue with Timotheus to be resolved. To avoid vindictive reproach from the local Jews which were in those quarters, Paul had Timotheus circumcised … for they [all] knew all that his father was a Greek (Acts 16:3). We are aware that Paul suffered the unnecessary punishment of the thirty-nine stripes on three occasions (See 2 Corinthians 6:5; 11:23–24) to maintain his access to the synagogue; therefore, we may assume that Paul expected Timothy would have greater freedom of access as a circumcised Jew rather than being percieved as an uncircumcised heathen. From this time, the life of Timothy is part of the unfolding history of Paul.¹

THE MACEDONIAN AFFAIR

Later that year (AD 51), while in the Macedonian town of Berea, Jewish antagonists of Thessalonica came and stirred up the people (Acts 17:13). The net result was a clandestine departure of Paul by sea to Athens, but Silas and Timotheus abode there still (Acts 17:13). From Athens, Paul sent instructions back to Berea unto Silas and Timotheus for to come to him with all speed (Acts 17:15). Eventually, when Silas and Timotheus were come from Macedonia (Acts 18:5) they shortly thereafter returned to Thessalonica with the First Thessalonians Epistle containing the introductory greeting from Paul, and Silvanus, and Timotheus (1 Thessalonians 1:1). We know that Timothy was courier of the epistle, being identified in the actual letter, for Paul wrote that he sent Timotheus, our brother, and minister of God, and our fellow-laborer in the gospel of Christ, to establish you, and to comfort you concerning your faith (1 Thessalonians 3:2).

Paul probably indicated that he would proceed on to Corinth and that upon their return journey from Thessalonica, they would find Paul there. They caught up with him at Corinth in later AD 52 (Acts 18:1, 5), and the missionary contingent continued there a year and six months, teaching the word of God among them (Acts 18:11). During this extended sojourn in Corinth, the Second Thessalonian Epistle was composed and dispatched. The opening verse indicates that Timothy was present with Paul, and may even have been one of the scribes of the letter. The letter greeting states that it is from Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians (2 Thessalonians 1:1). Paul attests the missionary service of Timothy in Corinth years later in reflecting back on those months together. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus (2 Corinthians 1:19).

TIMOTHY AGAIN IN MACEDONIA AND ACHAIA

During Paul's third missionary tour, we hear of Timotheus in AD 56 in companionship with Erastus departing from Ephesus for an assignment to Macedonia and Achaia (Acts 19:22). That would encompass Philippi through to Corinth—though they would not actually arrive in Corinth until early the following year.² We know that Paul planned for Timothy to proceed to Corinth from his own remarks to the Corinthians: Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord (1 Corinthians 16:10). Within this same epistle, Paul declares, Timotheus … is my beloved son, and faithful in the Lord (1 Corinthians 4:17).³ Following the dispatch of the First Corinthian Epistle, Paul departed for Philippi. To his surprise, he found Timothy still at Philippi. While there, he composed and dispatched the Second Corinthian Epistle in the summer of AD 57. The opening verse of this epistle includes Timothy in the greeting: Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother (2 Corinthians 1:1). There is no information to indicate if Timothy accompanied Paul en route to Corinth. Considering the original intent of Timothy to continue at Corinth, we may assume that he did so. Indications are that Paul wrote the Roman Epistle while residing at Corinth—possibly in February of AD 58. This epistle includes the following greeting: Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you (Romans 16:21). Following a short intermezzo, Paul returns to Ephesus. There accompanied him into Asia [Minor] Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus (Acts 20:4).

FURTHER SPOR ADIC APPEARANCES OF TIMOTHY

At the writing of the Colossian and Philippian Epistles in AD 62, Timothy was present with Paul in Rome (Colossians 1:1; Philippians 1:1). The Philippian Epistle also indicates that Paul intended to send Timothy soon to Philippi (Philippians 2:19). During the first imprisonment at Rome, Timothy was also present during the composition of the private letter to Philemon concerning the runaway slave Onesimus (Philemon 1). The completion of the Hebrews Epistle possibly occurred in early AD 63. An aside comment from Paul indicated that sometime prior to this Timothy had been imprisoned. Paul simply states, Know ye that our brother Timothy is set at liberty (Hebrews 13:23). Further, the postscript attached to our rendition of this epistle indicated that Timothy scribed the epistle (Hebrews postscript).

THE TIMOTHY EPISTLES

The years are passing, and we eventually come to the composition of the First Timothy Epistle possibly in May AD 67. Traditional indications are that Timothy is enjoying a period of extended residence at Ephesus. This first epistle includes extensive guidance and counsel to Timothy on the organization of the Church congregations and specific counsel for members—male and female, free and slave, rich and poor, widow and orphan, self-reliant and dependent upon Church support. The two Timothy epistles together with the epistle to Titus form the three documents collectively referred to as the Pastoral Epistles of Paul. He wrote these pastoral or ecclesiastical letters to individuals and not to congregations. In addition to the three Pastoral Epistles, we group the short Philemon letter of twenty-five verses. This is not an ecclesiastical epistle, but a private letter. Biblically, the Philemon letter appears together with the three Pastoral Epistles.

The New Testament contains a collection of letters designated as epistles. In the first century, a letter in Latin was an epistula or epistola, and an epistole ( ) in Greek.⁴ This is the first of a pair of surviving epistles written by Paul to Timotheus.

INTRODUCTION (1 TIMOTHY 1:1–2)

These two verses present the non-Trinitarian nature of God our Father and Jesus Christ our Lord (1:2). Paul refers to Jesus the Christ as Savior, a title adapted from the Greek divine title Soter. This title is normally applied to the Greek pagan god Zeus (Zeus Soter), and his daughter Artemis (Artemis Soter).

[1:1] Paul, an apostle of Jesus Christ [according to]⁵ by the [decree] commandment of God our Savior,⁶ and Lord⁷ Jesus Christ, [and]⁸ which is our hope;

The name Jesus the Christ is a praenomen and a cognomen:

English Jesus the Anointed One

Latin Iesu Christi⁹

GreekO

(O Iesous Christos)¹⁰

Hebrew

(Yeshua Ha Mashiach)¹¹

Though we refer to the Messiah as Jesus (Greek Iesous, or Iesoun ), this is only the translation of his Hebrew name (Yehoshua or Yehoshua ), meaning Jehovah-saves. He has the same name as the Old Testament prophet known to us as Joshua, who succeeded Moses. As a point of interest, the prophet Joshua is also translated Jesus twice in the New Testament.¹² It would have been correct to call the Messiah; Joshua (Hebrew), instead of Jesus (Greek) in the New Testament, but tradition dictates that we retain the Greek name of Jesus.¹³

Christ is Christos ( ) in Greek, and Messiah (Mashiach ) in Hebrew—meaning the Anointed One or a consecrated person, such as a king or priest.

The commandment (Greek epitage ) is an injunction or decree. This word especially referred to oracles or divine commands,¹⁴ and even a royal decree. Jerome correctly translated this word to imperium, meaning decree.¹⁵ Command or commandment is a correct translation; however, Paul is not using the word in the sense of the Ten Commandments. He is emphasizing the imperial power of God (Latin Imperium Dei) over the imperium of the emperor.

Savior (Greek Soter ) means deliverer and is consistently translated Saviour in the New Testament. "The term soter was a common description in the Hellenistic world for a God who rescues, helps, heals, or in some way intervenes on behalf of someone or some group. Indeed, the most powerful deity in the Greek pantheon was called Zeus Soter [ ¹⁶], and his daughter Artemis was called Artemis Soteira [ ¹⁷]."¹⁸ We may conclude that the purpose of Paul was to displace Zeus and the Greek pantheon of gods with the Great God (Soter). Other persons were called ‘Savior’ in Ephesus, including the emperor, so there can be little doubt that Paul's acclamation has a counter-cultural element to it.¹⁹ Usually the application of savior is applicable to deliverance from physical peril; but here the fuller meaning is intended, as one who has set us free from the guilt and power of sin.²⁰

This first verse is of a very peculiar composition. Paul makes mention of God three times in different titles in one sentence—(1) Jesus Christ; (2) God our Savior; and (3) Lord Jesus Christ. In the first instance, Jesus the Christ (O Iesous Christos, O ) has reference to the divinity that empowered Paul with apostolic authority. The second is unusual in that Paul unconventionally refers to Heavenly Father as Savior (Theos Soteros, ). "He calls God the Savior, a title which he is more frequently accustomed to assign to the Son; but it belongs to the Father also, because it is he who gave the Son to us."²¹ Heavenly Father is the Soter (as explained above) that is able to offer salvation to his children through the merits of His Son. This interpretation may also apply to Jude 25, "To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever."²² The third title has reference to Jesus Christ in his role as Lord (Greek Kurios ) meaning supreme in authority. He is the Lord Jesus Christ of our hope. This hope is not merely the object of it, or the author of it, but its very substance and foundation.²³ Our faith is in Jesus the Christ, and our hope is on the offered redemption.

[1:2] Unto Timothy, my [righteous] own son in the faith: Grace, mercy,²⁴ and peace, from God our Father and Jesus Christ our Lord.

INCORRECT TEACHINGS CORRUPT THE FAITH (1 TIMOTHY 1:3–7)

Paul speaks to Timothy using Greek words applicable to a senior officer giving orders or instructions to a junior officer. The Church at Ephesus is under attack from the incorrect teaching and erroneous doctrines of pretentious individuals. Timothy is to repulse these individuals and teach the correct principles with a clear conscience and a pure heart.

[1:3] As I [was departing for Macedonia, I urged]²⁵ besought thee to [remain]²⁶ abide still at Ephesus, when I went into Macedonia, that thou mightest [give orders to]²⁷ charge [those individuals] some that they teach no other doctrine[s],²⁸

Thou mightest charge (Greek paraggello ) means to pass on an announcement—order, charge, or command.²⁹ Paraggelia ( ) is the command or order issued to soldiers³⁰(See appendix B, The Imperial Roman Army).

That they teach (Greek heterodidaskaleo ) means those who teach different doctrine, or teach the same doctrine differently, [and thereby] teach false doctrine.³¹ The root word heteros³² meaning different is "distinguished from allos³³ meaning another of the same kind."³⁴ This unique word appears twice in this epistle; here and in 6:3. This word has come into English as heterodox meaning "at variance with a commonly accepted doctrine in religion … [by implication] opposed to orthodox."³⁵

[1:4] Neither give heed to [myths] fables³⁶ and [interminable]³⁷ endless genealogies, which [promote controversies]³⁸ minister questions,³⁹ [instead of the] rather than godly edifying [stewardship of God] which is in faith: so do.⁴⁰

Fables (Greek muthos ) is that which is a simple account which attempts to explain reality; yet is unreal and fabricated, having only the appearance of truth, no truth actually contained therein.⁴¹ Paul is perhaps making a play on words between mythos meaning mythical, as diametrically opposed to logos ( ) meaning historic truth.⁴²

Genealogies (Greek genealogia ) has reference to the claim to noble descent. Jesus encountered certain Jews asserting a purported hereditary superiority. He issued a stern rebuke at the time: Think not to say within yourselves, we have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham (Matthew 3:9; Luke 3:8). Even in Crete, certain Jews claimed Abrahamic, priestly, or rabbinical pedigree.⁴³ The Bible is replete with genealogical tables, not only of royal lineage of Abraham, Moses, and Solomon, but also of Jesus. Genealogical records are not the issue in this remark by Paul, but purported superiority through biological descent. Such claimants usurp the divine association of the patriarchs to themselves, as though the righteousness of Adam, Enoch, Seth, Abraham, or Moses was not only their heritage but also their own status. This is evidenced by his use of the word endless (Greek aperantos ) meaning interminable to emphasize the futility of their claims. This verse singles out the Jewish converts with this reproach for their speculative theology⁴⁴ and sense of superiority. Paul draws attention to this genealogical issue again in Titus 3:9.

In evaluating this verse, the focus is always on the myths and interminable genealogies. However, the message of Paul is contained in the latter part of the verse when he indicated that the true heritage these Jewish converts should lay claim to is in the present and not the past. He said, Instead they should focus on, and lay claim to the virtues of the edifying stewardship of God in faith.

[1:5] Now the [objective] end of [this instruction] the commandment is [love] charity out of a pure heart, and of a good conscience, and of [sincere]⁴⁵ faith unfeigned:

Paul is offering an explanation to Timothy why he included this statement when he already knew it. Bad theology leads to bad ethics, or to put it the other way around, bad ethics are a sign of bad theological thinking about the faith.⁴⁶ In respect of a good conscience see appendix D, Conscience, Ethics, and Morality.

[1:6] From which some [people] having [deviated from the truth and] swerved have turned [to] aside unto [senseless discourse] vain jangling;

Having swerved (Greek astocheo ) means to take aim as with a bow and arrow or a javelin at a target and then to miss the mark. In a spiritual sense, the message of Paul implies that their aim was to remain on the path of truth, but now they have deviated from that objective. Years earlier, in writing to the Philippians, Paul declared, "I press toward the mark for the prize of the high calling of God in Christ Jesus" (Philippians 3:14; emphasis added). It was not his intention to miss the objective to declare redeeming grace of the gospel (compare 1 Timothy 6:21 and 2 Timothy 2:18).

[1:7] Desiring to be teachers of the Law; understanding neither what they say, nor [what] whereof they [confidently]⁴⁷ affirm.

Teachers of the law (Greek nomodidaskalos ) refers to one who is an expounder of the law, such as a Rabbi. During the mortal ministry of Jesus the Christ, the learned doctors of the law sought to instruct Jesus respecting the meaning and intent of the Mosaic law.⁴⁸ They never did comprehend that they were seeking to contradict the actual Divine Lawgiver himself. These doctors did not understand what they were confidently affirming; the deception of their apostasy was so complete that they never recognized their confidence was in an erroneous interpretation. Jesus declared unto those doctors, Ye know not the scriptures, neither the power of God (Mark 12:24). On one occasion, the chief among the doctors, Caiaphas, being the high priest … said unto them, Ye know nothing at all (John 11:49). Unfortunately, not even Caiaphas understood the inspiring truth of that declaration he uttered. Ministers need to be reminded that the gospel is not good advice, but good news. It is not a code of laws, nor is it merely a system of ethics, but the proclamation of the redeeming work of God, our Savior. It is a message of the infinite grace offered in Christ who is ‘our hope.’ ⁴⁹

[1:8] But we know that the Law is good,⁵⁰ if a man [legitimately uses it]⁵¹ use it lawfully;

Law in this verse refers to the Mosaic law. The law is good does not imply that the Judaizers are right in their attempts to impose Mosaic standards on the Christian church. The Mosaic "law is good, if a man legitimately uses it." Mosaic rites pointed adherents toward the coming Messiah. Unfortunately, the symbolism was lost, and the ritual itself became the objective. The Torah scroll became mystically holy, but the Messianic message evaporated.

[1:9] Knowing this, that the Law is not [laid down]⁵² made for a righteous man, but for the lawless and [undisciplined] disobedient, for the ungodly⁵³ and for sinners,⁵⁴ for [profane] unholy and [excommunicated] profane, for [patricide]⁵⁵ murderers of fathers and [matricide]⁵⁶ murderers of mothers, for [homicide]⁵⁷ manslayers,

Ungodly (Greek asebes ) is a word usually associated with disloyalty to the emperor—in respect of his divine role. This concept was also adapted to the Christian concept of disloyalty to the gospel and Jesus as the Christ.⁵⁸ The general translation of this word is ungodly in English, which appropriately means having no reverence for God⁵⁹ or divinity.

Unholy (Greek hnosios ) means impious, profane, faithless, and even cruel.⁶⁰ This word is the inverse form of holy (agios ) meaning sacred (physically pure, morally blameless or religious, ceremoniously consecrated).⁶¹

Profane (Greek bebelos ) is an unusual word meaning "accessible (as by crossing the doorway)."⁶² This designation came to describe a person who is excluded, excommunicated, for being profane, unhallowed, common, [and] vulgar.⁶³

Murderers of fathers (Greek patraloas ) and murderers of mothers (Greek metraloas ), are equivalent to the Latin words parricidium and matricidium, from which the English words patricide and matricide derive. Both of these Latin words convey the notion of a crime against a sacred and inviolable person.⁶⁴ The last word in this verse is manslayers (Greek androphonos ). This word means premeditated murder and is equivalent to the English word homicide. Jerome preserved this meaning in Latin with homicidis.⁶⁵ This is the only occurrence of this word in the Greek New Testament. The Spanish translation preserves these three words as "para los parricidas y matricidas, para los homicidas."⁶⁶

Patricide and matricide (parricidium) are proscribed crimes in the Lex Cornelia de sicariis et Veneficis implemented by the dictator Sulla. The law decreed that "he who killed a father or mother, grandfather or grandmother, was punished (more majorum) by being whipped till he bled, sewn up in a sack with [animals] … and thrown into the sea."⁶⁷ The Lex Pompeia de Parricidiis, "extended the crime of parricide to the killing (dollo malo) of a brother, sister, uncle, aunt … and a mother who killed a [son or daughter]."⁶⁸

To be expected, these crimes appear in the Mosaic code: And he that smiteth his father, or his mother, shall be surely put to death (Exodus 21:15). The word smite (Hebrew nakah ) means to strike.

[1:10] For [male-prostitutes]⁶⁹ whoremongers, for [sodomites]⁷⁰ them that defile themselves with mankind, for [enslavers]⁷¹ menstealers, for liars,⁷² for [perjurers]⁷³ perjured persons, and if there be any other thing that is contrary to sound⁷⁴ doctrine;

For whoremongers (Greek pornos ) means a male prostitute or paid fornicator. Usually translated to fornicators in English, the term is specific to male prostitution.

For them that defile themselves with mankind (Greek arsenokoites ) simply translates as a sodomite or homosexual.⁷⁵

For menstealers (Greek andrapodistes ) is a slave dealer, or kidnapper. This is the only incidence of this word in the New Testament. The word derives from andrapodon ( ) meaning to enslave, especially of conquerors, sell the free men of a conquered place into slavery.⁷⁶ An animal was four-footed and the slave was two-footed—differing only from animals in that he walked on two legs instead of all four appendages. The noun form andrapodistes was therefore derogatory in its intention, applied to the slave-trader who enslaves free men for profit. See also appendix C, "Slaves (Servus)."

[1:11] According to the glorious Gospel of the blessed God, [with] which [I] was [entrusted] committed to my trust.

In this verse, Paul asserts that the declarations of the previous verses were not of his own opinion. He indicates that the statements were according to the glorious Gospel.

THE ILLUSTRATION OF DIVINE MERCY (1 TIMOTHY 1:12–17)

In these verses, Paul openly portrays his own evil state prior to conversion, and how he obtained mercy from God. If the grace of God can redeem Paul from his sinful condition, then he also came into the world to save [other] sinners.

[1:12] And I [am thankful to] thank Christ Jesus [the] our Lord, who hath [empowered] enabled me, for that he [accounted] counted me faithful, [appointing]⁷⁷ putting me [unto] into the ministry;

[1:13] [Even though I] Who was [formerly] before a blasphemer, and a persecutor, and [a doer of outrage]⁷⁸ injurious: [yet] but I obtained mercy, because I did [act] it ignorantly in unbelief.

Blasphemer (Greek blasphemos ) means abusive or speaking evil: the application is calumny and slander towards man, or impious towards God.⁷⁹ Additionally, the word also related to profanity toward sacred things.⁸⁰ We know of the pious Pharisaic heritage of Paul of Tarsus in the Jewish portion of his life. The blasphemy of which he accuses himself is unrelated to elective opposition towards God. Paul did, however, oppose with indignation the early Jewish converts to Christianity, and, therefore, he indirectly blasphemed toward God.⁸¹

Unbelief (Greek apistia ) is the negative form of belief. Paul was not formerly a Gentile ignorant of the Law of God, yet he vehemently opposed God from raising man from a lower law to a higher Law—the Gospel of Jesus Christ. In this condition, his opposition was literally ignorant apostasy, until he was divinely called to repentance in a Damascus suburb.

[1:14] [But] And the grace of our Lord [abounded beyond normal] was exceeding abundant with faith and love which is in Christ Jesus.

Exceedingly abundant (Greek hyperpleonazo ) means to over abound.⁸² The message of this verse appears in the following paraphrased rendition: "But the grace of the Lord overflowed its wonted channels, and a stream of faith and love in me, having Jesus Christ for its source and life, flowed side by side with this full flood of grace and mercy."⁸³

[1:15] [And] This is a faithful [is the word]⁸⁴ saying, and worthy of