Commentary: 1 Timothy

Salutation (1:1-2)

The letter's salutation conforms to Paul's established formula (itself derived from hellenistic and Jewish letter-writing conventions): the name of the sender, followed by the name of the addressee, with a concluding blessing on the addressee (see, e.g., 1 Cor 1:1-3; also Acts 15:23; Rev 1:4-5).

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Unlike most of the letters in the Pauline corpus, the Pastoral Letters have no cosenders (cf. 1 Cor 1:1) and are addressed strictly to individuals. Timothy's church is not included in the address (cf. Phlm 1-2), even though, as we shall see, most of the instructions in this letter concern the church. Instead the salutation is narrowly focused on the relationship between God (and Christ Jesus), Paul, and Timothy.

Paul is introduced here, as in most of the Pauline letters, as "apostle of Christ Jesus." The similar but somewhat fuller salutation in Titus reveals how this author construed the role of the apostle. His task was to preserve the faith of the elect and increase the knowledge of truth, so at its very heart it involved being entrusted with the gospel (Titus 1:1-3; see also 1 Tim 1:11). There is no concept of an office here—that is, no ongoing institution—for the letters mention no other apostles besides Paul and none are expected to assume the role when Paul departs. Others can fill his roles of herald and teacher (2:7; cf. 2 Tim 2:2; 4:2), but Paul is the single apostolic link between God and these churches.

He fills that role, the author says, "by the command of God ... and of Christ Jesus." The usual salutation terminology involves the will of God (1 Cor 1:1; 2 Tim 1:1), which indicates God's control of this event as of all others. "Command," however, suggests a more personal connection between God and the apostle. It suggests, in fact, a direct commission (see 1:11; Titus 1:3). The author does not differentiate the roles of God and Christ Jesus in this commissioning: both, it seems, stand behind the command. God, however, is designated Savior (Gk. soter), echoing Old Testament language and concepts (Isa 12:2; Wis 16:7; Sir 51:1; see also Luke 1:47; Jude 25). Here it suggests that God's saving will and plan lie behind the manifestation of Jesus Christ and the proclamation of the gospel (2:3-4; Titus 3:4-7). Christ Jesus is also called "Savior" in these letters (see comments on 2 Tim 1:10; Titus 1:3-4; 2:13; 3:6) because he is the vehicle for manifesting and executing God's saving will. Thus Christ is also, as here, "our hope." This phrase, shorthand for "our hope of eternal life" (Titus 1:2; 3:7), functions almost as a christological title here (see also 2:13; Col 1:27).

Two other, more common, designations are found in the blessing formula: "God the Father and Christ Jesus our Lord." The absence of the pronoun "our" with the word "Father" seems odd, and the text has been "corrected" in later manuscripts. Yet God is presented in this letter as giving life to (i.e., "fathering") all things (6:13), while Christ is only acknowledged as Lord by some. Thus the absence of the pronoun with "Father" and its presence with "Lord" could indicate the author's awareness of the difference between God's relationship to the world and Christ's relationship to the community of believers.

Timothy is described, not in terms of his relationship to God or to God's will, but only in terms of his relationship to Paul. According to the undisputed Pauline letters, that relationship was one of younger coworker to older mentor, but it obviously included bonds of affection that led Paul to use the intimate kinship term "child" when referring to him (1 Cor 4:17; Phil 2:19-22). This author continues that practice, but here adds the adjective "loyal" (Gk. gnesios), which also means "legitimate" or "real." As the letters unfold the treachery of the opposing teachers (see 1:6-7; 4:1; 2 Tim 1:15; 4:1415), the significance of that adjective becomes clear.

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The brief salutation not only contains terms and concepts significant for the theology and Christology of this letter, it also presents information about Paul and Timothy that provides important support for the letter's exhortations. Paul is apostle by command—for example, by direct commission—of both God and Christ, who thus stand behind his teachings and exhortations. The one who receives these teachings is Paul's loyal "child" and therefore his legitimate "heir." It will be through Timothy, then—for example, through these letters addressed to Timothy—that Paul's genuine legacy comes. Readers are thus assured that if they are obedient to these teachings, they will experience the saving will of God and the hope of eternal life.

Preface (1:3-20)

The letter opens, not with the usual Pauline expression of thanks (cf. Rom 1:8-15; 1 Cor 1:4-9) or praise to God (2 Cor 1:3-7; Eph 1:3-14), but with a reminder of certain teachers who have endangered the church at Ephesus with their deviant doctrines and meaningless talk. An apparent digression on the proper function of the law (vv. 8-11) interrupts the description of the false teachers, and a second digression on Paul's conversion (vv. 12-16), presented in the form of a delayed thanksgiving, seems to lead even farther afield. After a formal doxology (v. 17), however, the author returns to his charge to Timothy and to the subject of opponents in the church (vv. 18-20), providing some structural unity to the chapter.

The entire chapter functions as a prologue or preface to the body of the letter (chaps. 2-6), which consists of instructions to Timothy concerning various activities, church leaders, and groups within the church (see 1:18). It describes a contentious situation that is the setting, if not the occasion, for these instructions, thereby imparting to them a note of urgency and import (see also 6:20-21). It also grounds Paul's apostolate firmly in Christ's actions and judgment, confirming the legitimacy of Paul's office (see 1:1) and thus the authority of his instructions. Likewise, Timothy is confirmed as Paul's legitimate heir (see 1:2) and thus as a reliable mediator of the Pauline traditions (see also 6:20).

The Problem of Opposing Teachers (1:3-7)

The author does not begin with a formal expression of thanksgiving or a pious beatitude (cf. 2 Tim 1:3; Eph 1:3), but refers immediately to the problem of "certain people" who teach a different doctrine. In this the letter resembles most closely Galatians, which opens with a statement of astonishment over how the Galatians have turned to a "different gospel," following "some" who pervert the gospel of Christ.

The Greek text of verse 3 begins abruptly with a comparative clause: "Just as I urged you while I was going to Macedonia to remain in Ephesus...." The sentence does not, however, contain the "so also" clause necessary to finish the thought (cf., e.g., 2 Cor 1:5). The translators of the NRSV have rendered the sentence as a direct exhortation ("I urge you ..."), the first of many within this letter. Others think that 1:18, though distant, picks up the thought of the opening clause. Indeed, the incomplete sentence in verse 3 could...