Introduction to 1 Timothy-Paul's Objectives in Writing To Timothy and Ephesian Church
Wenstrom Bible Ministries
Pastor-Teacher Bill Wenstrom
Tuesday January 11, 2011
1 Timothy: Introduction to 1 Timothy-Paul’s Objectives in Writing to Timothy and Ephesian Church
Lesson # 5
Please turn in your Bibles to 1 Timothy 1:1.
This evening we will continue with our introduction to Paul’s first letter to Timothy by noting the apostle’s objectives in writing this letter to Timothy and the Ephesian church.
1 Timothy 1:3 presents the occasion and purpose of this epistle:
1 Timothy 1:1, “Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope, 2 to Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord. 3 As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, 4 nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith.” (NASU)
This verse warns Timothy about false teaching and exhorts him to stand firm against false teachers.
Also, the purpose of this epistle is to provide instructions for the Ephesians through Timothy concerning their conduct and organization (1 Timothy 3:1-13).
William Mounce presents three reasons why Paul wrote the first epistle to Timothy, “There are . . . several reasons that Paul wrote the first epistle to Timothy: (a) to encourage Timothy to stay on at Ephesus and deal with the significant and difficult issues that had arisen; (b) to provide authoritative instruction on how the household of God was to conduct itself in case Paul delayed in coming; and (c) to combat directly the opponents and their teaching and to remind Timothy of how he was to conduct himself and what he was to teach. The underlying purpose was then to encourage Timothy in his work but also to transfer Paul's authority to Timothy in his fight against the opponents.” (Word Biblical Commentary, volume 46, Pastoral Epistles; page 1ix; Thomas Nelson)
In this epistle, the apostle seeks to encourage Timothy as to his responsibility with regards to those who teach false doctrine (1:3-11, 18-20; 4:1-7; 6:3-10, 20-21) and his responsibility as a pastor-teacher (4:6-16; 5:1-3, 7, 17-25).
Paul considers those who teach false doctrine to be opposed to Christ’s teaching and apostolic teaching (1 Timothy 6:3) and to the truth (2 Timothy 2:18).
These false teachers were characterized by a preoccupation with myths (1 Timothy 1:4; 4:7) and genealogies (1 Timothy 1:4), the law (1 Timothy 1:7, 10, 14; 3:9) and “knowledge” (1 Timothy 6:20).
These false teachers were involved in controversy, argumentation and speculation (1 Timothy 1:4; 6; 6:4, 20), deceptiveness (1 Timothy 4:1-3), immorality (1 Timothy 1:19-20) and a desire for financial gain (1 Timothy 6:5).
They were involved in asceticism (1 Timothy 4:1-5).
These passages indicate that they were primarily Jewish with Jewish proselytes rather than Gnostics.
They appear to be the Judaizers whom Paul opposes throughout the book of Acts and his epistles such as Romans 1-4, the book of Galatians, Philippians 3:2 and Colossians 2:8, 16-23) or, they at least were an offshoot of this group.
This is indicated by the fact that they are referred to as those who want o be “teachers of the Law” in 1 Timothy 1:7 and “the circumcision group” in Titus 1:10.
They are also alluded to with the expression “Jewish myths” in Titus 1:14 and “arguments and quarrels about the law” in Titus 3:9.
Their emphasis upon the Law diminishes the importance of faith (1 Timothy 1:5; 2:1-7) as well as God’s grace and mercy with respect to salvation (1 Timothy 1:12-17).
It also is an attack on the finished work of Christ on the cross (1 Timothy 1:15-17; 2 Timothy 1:8-10).
The Judaizers originated with the Pharisees and those who adhered to their teaching.
They were composed of both believing and unbelieving Jews who taught strict adherence to the 613 mandates found in the Mosaic Law as well as the oral traditions of the Rabbis, which are now, documented in the Mishna and the Talmud.
They elevated the oral traditions of the Rabbis to be on a par with the Scriptures and in some cases elevated them above the Scriptures (cf. Mk. 7).
Many of the Judaizers were believers since Acts 6:7, 15:5 and 21:20 state that many of the priests and Pharisees who were teachers of the Mosaic Law believed in the Lord Jesus for salvation but after salvation they still adhered to the Mosaic Law rather than the mystery doctrine for the church age that Paul was teaching.
The NT Scriptures described the Judaizers with the following phrases: (1) “dogs, evil workers, the false circumcision” (Phil. 3:2). (2) “Drifting off course from grace” (Gal. 5:4). (3) “Enemies of the cross” (Phlp. 3:18). (4) “Coming short of the grace of God” (Heb. 12:15).
They are referred to in the following NT passages: (1) Acts 13:45 (2) Acts 15:5 (3) Acts 17:5 (4) Acts 21:20 (5) Galatians 1:6-7 (6) Philippians 1:12-18 (7) Philippians 3:1-3.
They followed Paul throughout his missionary journeys seeking to discredit and destroy his ministry (Acts 13:45; 17:5). Paul denounces their teaching in the book of Galatians since they taught a “different gospel” according to Gal. 1:6 and “distorted the gospel of Christ” (Gal. 1:7).
Mounce commenting on the Jewish nature of the heresy alluded to in 1 Timothy writes, “The emphasis on the goodness of creation (1 Timothy 4:3-5) sounds like Jesus’ and Peter’s teaching on the Jewish food laws (Mark 7:19; Acts 10:9-16; cf. Luke 11:40-41; 1 Corinthians 8-10; Romans 14) and places the asceticism in a Jewish, not a Gnostic context.” (Word Biblical Commentary, volume 46, Pastoral Epistles; page 1xx; Thomas Nelson)
Bernard follows Lightfoot’s assessment of the heresy in Ephesus calling it “Essene Judaism.”
He identifies five basic characteristics of this heresy: (1) Speculation with regards to the Law and Jewish history (2) Impurity of matter that leads to asceticism (3) Involvement with magic (4) Exclusiveness (5) Denial of a bodily resurrection.
1 Timothy also indicates that these false teachers were apostate believers and pastors (1 Timothy 1:6, 19; 4:1; 6:10, 21).
They were not deceived but deliberately rejected the Word of God (1 Timothy 1:19) and are described as hypocrites, liars (1 Timothy 4:2), insincere (1 Timothy 4:4) and claim to know God but reject him by their actions (Titus 1:16).
They condemn themselves (Titus 3:11) and their conscience condemns them (1 Timothy 4:2; 6:5) and their minds are corrupted as a result of following this heresy (1 Timothy 6:5).
They have an unhealthy interest in controversies (1 Timothy 6:4) and were deprived of the truth (1 Timothy 6:5).
Paul describes them as ignorant (1 Timothy 1:7) and foolish, understanding nothing (1 Timothy 6:4) and not operating in God’s love (1 Timothy 1:5).
The apostle states that they have impure motives because they desire the applause of men (1 Timothy 1:7), money (1 Timothy 6:5-10), sex (2 Timothy 3:6) and pleasure (2 Timothy 3:4).
These false teachers reject Paul’s authority as well Timothy’s (1 Timothy 1:1-2; 4:12, 14; 6:12).
It appears that Paul’s prophecy about the Ephesian pastor-teachers recorded in Acts 20:28-31 came to pass in that many of them taught heresy.
Thus, the threat in Ephesus that Paul and Timothy were dealing with was from within whereas in Paul’s other epistles the threat was from without.
Paul contrasts his gospel with the false teachers who propagate a counterfeit gospel (1 Timothy 1:3; 6:2).
Their teaching originates from Satan (1 Timothy 4:1; 5:15) thus the Ephesian church was being attacked by his kingdom (1 Timothy 1:20; 3:7; 4:1-2; 5:14-15).
The content of 1 Timothy indicates that these false, apostate teachers were quite successful in Ephesus and that Paul was concerned about the situation.
These false teachers were upsetting many house churches (Titus 1:11), were deceiving women (2 Timothy 3:6; cf. 1 Timothy 2:9-15) and undoubtedly men as well (cf. Titus 1:11).
The faith of many believes in Ephesus had been upset (1 Timothy 1:19; 2 Timothy 2:18), thus, many were going after Satan (1 Timothy 4:1; 5:15).
Yet, Paul wants Timothy to stand and fight them (1 Timothy 1:18).
These false teachers directed their doctrine toward the women in Ephesus (1 Timothy 4:3) and were in fact seducing them (2 Timothy 3:6), especially the young widows (1 Timothy 5:11-15).
This helps us to understand why Paul in 1 Timothy 3:2, 12 calls for pastors to be faithful in their marriages.
1 Timothy 2:8-15 indicates that these false teachers were teaching the Christian women in Ephesus to reject the authority of men and even the authority of the pastors in Ephesus.
Paul instructs Timothy to apply the doctrine that he had been taught in order to deal with these false teachers.
This is indicated by the terminology he uses such as “the faith” (1 Timothy 1:19), “the truth” (1 Timothy 2:4), “deposit” (1 Timothy 6:20) and “sound teaching” (1 Timothy 1:10).
Timothy was to apply and put into practice Christian doctrine to oppose and refute false doctrine.
In 1 Timothy 1:3, Paul commands Timothy to command those apostate Christian teachers who taught false doctrine to stop.
Timothy was to reject those who did not stop (1 Timothy 4:7).
He was to set an example with his conduct and be a model for the church with regards to proper Christian conduct (1 Timothy 4:12-16).