The Pastoral letters are so called because they were written
by the Apostle Paul to encourage two of his closest friends in their efforts to
help the newly converted Christians in Asia. The letters were probably written
not long after the last of his missionary journeys and when Paul was in Rome
awaiting trial by Caesar. Paul realized that he was unable to see the new
communities himself; so he relied on Timothy and Titus to care for these new
followers of Christ.
The Letters have common ground. In each case Paul encourages
both Timothy and Titus in their personal strength. Paul knew only too well the
troubles they would face. The ecclesias were operating in a very hostile Roman
environment. At the same time, many were prone to be influenced by old,
Judaizing (the Law of Moses) customs. Moral standards in the Roman Empire were
very low. This three-pronged 'attack' meant that the 'caregivers' needed to be
able to withstand pressures themselves and know how to deal with those who had
succumbed to the pressures, and to help those who hadn't to resist the tendency
to succumb.
The order in which the letters were written, and their
approximate years, are: 1 Timothy AD 67, Titus AD 67 and 2 Timothy AD 68.
1 Timothy
The first letter has three main themes. Paul was aware that it
would not be long before sound doctrine would be ignored. He urged Timothy to
resist the false doctrine that was being deliberately taught in Ephesus. It was
evident that some of the believers in Ephesus were teaching doctrinal error, and
were also devoting their time to the consideration of myths, genealogies and
meaningless talk. Paul regarded the development of faith in love as being far
more productive. It seems from 1Ti 1:8-11 that the error being proposed by the
false teachers related to the keeping of the Law (of Moses). Paul, yet again (he
did it in other letters) pointed out that the Law was made for sinners. On the
other hand, while Paul regarded himself as initially a sinner of significant
proportions (1Ti 1:13) it was through the grace of God, and through love and
faith that he was able to receive strength and be a servant of God. Paul was
encouraging Timothy to fight for the faith that he was also given so that he
would not follow the path of those who became distracted and mad e a wreck of
their faith (1Ti 1:18-20).
The second theme concerned the way in which groups of
believers -- the ecclesia -- might worship. Paul gave advice on the way in which
men and women might pray and dress, and he also suggested the role of the woman
in relation to the man: the man should take the responsibility for guidance just
as Christ took the responsibility for his ecclesia -- his "bride". He also
discussed the qualifications of elders in the ecclesias.
The third theme concerns the issue of personal traits that
Timothy should exhibit. Paul saw that Timothy had a major role to play in the
development of the first century Christians and he did what he could to
encourage him. In two other instances, Paul referred to the acute attacks that
would come upon the believers before too long. Paul advised him to be a good
servant "brought up in the truths of the faith and of the good teaching that you
have followed." "Command and teach," Paul advised. He realized this chore would
not be easy; he used words such as "fight", "take hold" and "command". Serious
issues needed strong words and action.
Two things stand out in the latter part of this letter.
Firstly, it was obvious to Paul that Timothy would need to keep Paul's
directions "until the appearing of our Lord Jesus Christ" (1Ti 6:14). There was
no doubt that Paul expected Jesus to return to the earth. The second thing is
that Paul was anticipating a time when "what is falsely called knowledge" would
need to be refuted (1Ti 6:20). For the followers of Christ, "looking for his
appearing" should be a fundamental occupation, together with refusal to be
caught up in contemporary society's paranoia for increasing knowledge, too much
of which can be regarded as being false.
*****
These three of Paul's letters naturally belong together in any
overall consideration of his writings. They have long borne the designation of
"Pastoral Epistles" -- or letters written to pastors. A pastor was a shepherd
(as the word itself implies), almost certainly identical in first-century
terminology to a bishop or elder. Paul wrote to Timothy and Titus, for they were
themselves pastors, as was he. And he wrote concerning their duties and
qualifications, as well as those of all other ecclesial "shepherds" (of that day
and this day).
*****
While these three letters are addressed to individuals, and
many of the admonitions are clearly personal, much of the material is
nevertheless intended for the flocks over which Timothy and Titus presided. So,
in a sense, they are to be understood as ecclesial letters also -- either read
directly to the congregations by the recipients, or handed down second-hand in
Timothy's and Titus's own words.
The general aim of the three letters is set down by Paul:
"That thou mayest know how thou oughtest to behave thyself in the house of God,
which is the church of the living God" (1Ti 3:15). These letters, then, are seen
to deal with the care and organization of the flock of God. They tell men how
they ought to behave in an assembly which had replaced Herod's Temple as the
true dwelling place of Almighty God upon earth. They give instructions as to
what kind of people the ecclesial leaders must be, how they must administer
ecclesial affairs, and how they should deal with the threats to Christian
doctrine and life.
The pastoral letters reveal to us intimate glimpses of the
struggles of infant ecclesias, veritable islands in a sea of paganism. These
people were only slightly removed from their heathen origins, and it would have
been very easy to relapse into the sensual atmosphere of the world around them.
In some measure, then, these letters may speak to us in our "missionary"
pursuits today -- whether in far-off "missionary" lands, or in the establishment
of new lightstands nearer home.
Despite the newness of the Truth revealed to the flocks of
Timothy and Titus, they possessed (through Paul's instruction?) a high degree of
ecclesial organization. At Ephesus and in Crete there were "bishops" (1Ti 3:1-7;
Tit 1:7-16); at Ephesus at least there were also "deacons" (1Ti 3:8-13) and an
order of "widows indeed" (1Ti 5:3-16).
There is even the beginnings of a "creed", or "statement of
faith", implicit in what appears to be quotations from recognized documents (1Ti
1:17; 2:5,6; 3:16; 2Ti 2:11-13; Tit 2:11-14; 3:4-7). In the Pastorals Paul no
longer presents new and challenging ideas -- as he did in Romans and Hebrews,
for examples. Instead, his great aim is not to introduce new teaching, but to
persuade his followers to stand by the old, to consolidate and maintain what
they had received. This is why he so often refers to "sound teaching" (2Ti 1:13;
4:3); "wholesome teaching" (Tit 1:9), "sound faith" (Tit 1:13), and "sound
doctrine" (Tit 2:1). [See Lesson, Sayings of faith in Pastorals
.]
*****
One more interesting element in the Pastorals is what might be
called "domestic codes" -- sections outlining advice on the correct behavior of
Christians in different social classes and relationships:
1Ti 2:9-15: Women
1Ti 5:3-16: Widows
1Ti 6:1,2: Slaves
Tit 2:1-3: Elderly people
Tit 2:4,5: Young women
Tit 2:6,7: Young men
Tit 2:9,10: Slaves
These domestic codes are also found in other letters --
especially Colossians, Ephesians, and 1 Peter -- and are a reminder of how much
the Truth should affect all our activities, especially including our family
life. In the ancient world, religion was often considered as purely a public
affair. (Sadly, that is also very much the case with many "churches" around us.)
But believers in Christ should be members of a close-knit family, the family of
God (1Ti 3:15). Paul's letters constantly emphasize this.
*****
When the literary characteristics of the letters are examined,
as the outline of Titus shows, there is an absence of order such as is found in
Romans or Ephesians. Instead, some subjects are treated more than once,
intermixed with brief doctrinal statements or personal advice. The letters are
far removed from literary exercises. They are the natural and human (though of
course inspired) expressions of a busy man. They reveal much, therefore, of the
man himself as he faced contemporary conditions in the brotherhood.
Other differences are also obvious. A careful and sensitive
reading of the Pastorals leaves the impression that the style is not quite like
that of the other letters. It is less fiery, less emphatic, but even more
exhortational and comforting than Paul's other letters. There are also enormous
differences in vocabulary between the Pastorals and the earlier letters (so much
so as to lead modernists to postulate some author other than Paul). But it
should not be expected that the same author would write in the same manner and
use the same words in two letters composed probably fifteen years apart, as were
1 Thessalonians and 2 Timothy. (If this is doubted, let the reader compare his
latest composition to his high-school or college term papers!) It is nothing but
reasonable that Paul's attitudes and characteristic expressions would undergo
great changes in the course of a generation. The amazing thing is that God
spoke, through both Paul the young preacher and Paul the aged apostle -- as He
did also through Moses and David and Isaiah and Jesus! And that each revelation,
while different, was essentially identical!
*****
Outline
1Ti 1:1-2: Greeting
1Ti 1:3-11: The problem of false teachers
1Ti 1:12-20: Grace, faith and love
1Ti 2:1-15: Directions for private and public
worship
the need for being at
peace
God's desire: salvation for all through
Jesus the mediator
the roles of men and women in
worship
1Ti 3:1-16: Duties, responsibilities and
qualifications of God's servants in the ecclesia
1Ti 4:1-15: General, personal advice to encourage
Timothy
1Ti 5:1-25: More specific personal advice
1Ti 6:1-2: Continued advice
1Ti 6:3-10: A further reminder of troubles -- doctrinal,
financial and social -- that will come to God's people
1Ti 6:11-20: Final encouragement
*****
2 Timothy
It is estimated that Paul wrote this letter in AD 68, the last
year of his life. He had been released from prison in about AD 63 and had gone
back to some of the places he had visited earlier. Towards the end of AD 67 he
was arrested again and placed in prison back in Rome. This time, because of the
increasing persecution of Christians, he was put into a dungeon and was barely
able to write the letter. There can be no doubt that God was at work in insuring
that such an important letter was not only written, but was delivered and kept
safe for many years until it was placed in the canon of Scripture.
For Paul, the letter was somewhat sad. He had earlier warned
Timothy of the troubled times soon to come, and he was now seeing the results.
The sadness was evident in 2Ti 1:15-18. Everyone in Asia had deserted him, even
Phygellus and Hermogenes. They were obviously two people he had respected and
had thought were strong in faith. He was surprised that they had left. Paul had
high praise for Onesiphorus because of the way he searched until he found Paul
in prison.
Once again, however, even in his own reduced and perilous
state, Paul was concerned for the welfare of his associates in Christ. Right
until the last minute (almost literally) of his life, Paul was doing his best to
help strengthen Timothy, knowing that he would take the main responsibility of
continuing with the work of preaching the gospel. (It is suggested that Paul
died not long after the letter was written.)
There are some marvelous little insights into Paul and his
warmth in this letter. He was obviously touched by Timothy's upset at their
previous departure (2Ti 1:4) and wanted to see him again because that would
bring him great happiness. Paul had so much affection for Timothy.
We see in the same few verses (2Ti 1:4-7) the importance of
family values in the bringing up of children. Paul refers to Timothy's mother
and grandmother and their sincere faith. Paul obviously endorsed the principle
of a good example in the upbringing of children.
In encouraging Timothy to be "strong in the faith" (2Ti 2:1)
Paul draws attention to the fact that earthly bondage is only temporary. While
he was chained like a common criminal for the hope of the gospel of Jesus
Christ, "God's word is not chained. Therefore I endure everything ..." Paul had
before him the hope that "If we endure, we will also reign with him."
As always, Paul gave a lot of practical advice to Timothy. In
2Ti 2 he:
drew attention to the disruption of quarreling
and idle chatter between Christians; warned against false teaching and "stupid
arguments", and reminded Timothy of God's sure foundation;
advocated the need for each person to be "a
workman approved of God";
provided, again, the
alternative of truth and righteousness to wickedness.
In 2Ti 3; 4 Paul again refers to the troubled times that will
continue. He ends where he began, expressing sorrow at the way in which his
friends deserted him. He shows the true characteristic of Christianity by
pleading that they not be punished for this. He finishes with an absolute
certainty -- that in the face of trouble "the Lord stood at my side", surely a
great comfort to all who follow Jesus.
Outline
2Ti 1:1-2: Greeting
2Ti 1:3-7: A personal tribute to Timothy
2Ti 1: 8-12: The Gospel – a pattern of "sound
teaching"
2Ti 1:13-16: Contrasts – those who deserted with him who
persevered
2Ti 2:1-7: Personal encouragement to Timothy
2Ti 2:8-13: "Remember Jesus Christ"
2Ti 2:14-21: The approved workman
2Ti 2:22-26: Practical advice
2Ti 3:1-9: A tragic picture of "the last days"
2Ti 3:10-17: "All about my teaching"
2Ti 4:1-6: "Preach the word... keep your head and endure
hardship."
2Ti 4:8-16: Personal observations
2Ti 4:19-22: Final greetings
Titus
Summary: This letter was written by Paul from Rome to
Titus whom he had left to care for the churches on the island of Crete. The
letter provides Titus with instruction and advice for his conduct in dealing
with the believers in Crete.
Key verses: "The grace of God that brings salvation has
appeared to all men. It teaches us to say ´No' to ungodliness and worldly
passions, and to live self-controlled, upright and godly lives" (Tit
2:11,12).
Outline
1.
Greetings and introduction: Tit 1:1–4
2.
Titus' task: Tit 1:5 – 3:15
a)
Appointing leaders: Tit 1:5–16
b)
What to teach different groups: Tit 2:1–15
c)
Insist that believers do good: Tit 3:1–15
*****
These last three letters naturally belong together in any
overall consideration of Paul's writings. They have long borne the designation
of "Pastoral Letters" -- or letters written to pastors. A pastor was a shepherd
(as the word itself implies), almost certainly identical in first-century
terminology to a bishop or elder. Paul wrote to Timothy and Titus, for they were
themselves pastors, as he was. And he wrote concerning their duties and
qualifications, as well as those of all ecclesial "shepherds" (of that day and
this).
While these three Pastoral Letters are addressed to
individuals, and many of the admonitions are clearly personal, much of the
material is nevertheless intended for the flocks over which Timothy and Titus
helped preside. So, in a sense they are to be understood as ecclesial letters
also -- either read directly to the congregations by the recipients, or handed
down second-hand in Timothy's and Titus' own words.
The general aim of the three letters is set down by Paul:
"That thou mayest know how thou oughtest to behave thyself in the house of God,
which is the ecclesia of the living God" (1Ti 3:15).
These letters, then, are seen to deal with the care and
organization of the flock of God. They tell men how they ought to behave in an
assembly which had replaced the Temple in Jerusalem as the true dwelling place
of the Almighty upon earth. They give instructions as to what kind of people
ecclesial leaders must be, how they must administer ecclesial affairs, and how
they should deal with the threats to Christian doctrine and life.
The Pastoral Letters reveal to us intimate glimpses of the
struggles of infant ecclesias, veritable islands in a sea of paganism. Many of
these believers were only slightly removed from their heathen origins and could
easily relapse into the sensual atmosphere of the world around them. In some
measure, then, these letters may speak to us in our "missionary" pursuits today
-- whether in far-off lands, or in the establishment of new light stands and the
strengthening of new converts nearer home.
Despite the newness of the Truth revealed to the flocks of
Timothy and Titus, they possessed (through Paul's instruction?) a high degree of
ecclesial organization. At Ephesus and in Crete there were "bishops" (1Ti 3:1-7;
Tit 1:7-16); at Ephesus at least there were also "deacons" (1Ti 3:8-13) and an
order of "widows indeed" (1Ti 5:3-16).
There are even the beginnings of a "creed", or "statement of
faith", implicit in what appear to be quotations from recognized documents (1Ti
1:17; 2:5, 6; 3:16; 2Ti 2:11-13; Tit 2:11-14; 3:4-7). In the Pastorals, Paul no
longer presents new and challenging ideas -- as he did in Romans and Hebrews,
for example. His great aim is not to introduce new teaching, but instead to
persuade his followers to stand by the old, to consolidate and maintain what
they had received. This is why he so often refers to "sound teaching" (2Ti 1:13;
4:3); "wholesome teaching" (Tit 1:9); "sound faith" (Tit 1:13), and "sound
doctrine" (Tit 2:1).
One more interesting element in the Pastorals is what might be
called "domestic codes" -- sections outlining advice on the correct behavior of
believers in different social classes and relationships:
1Ti 2:9-15: Women
1Ti 5:3-16: Widows
1Ti 6:1,2: Slaves
Tit 2:1-3: Elderly people
Tit 2:4,5: Young women
Tit 2:6,7: Young men
Tit 2:9,10: Slaves
These domestic codes are also found in other letters --
especially Colossians, Ephesians, and 1 Peter -- and are a reminder of how much
the Truth should affect all our activities, especially our family life. In the
ancient world, religion was often considered as purely a public affair. (Sadly,
that is also very much the case with many churches). But believers in Christ
should be members of a close-knit family, the family of God (1Ti 3:15). Paul's
letters constantly emphasize this.
A reading of the Pastorals leaves the impression that the
style is not quite like that of the other letters. It is less fiery, less
emphatic, but more exhortational and comforting than Paul's other letters. There
are also differences in vocabulary between the Pastorals and the earlier letters
(so much so as to lead modernists to postulate some author other than Paul). But
it should not be expected that the same author would write in the same manner
and use the same words in two letters composed probably fifteen years apart, as
were 1 Thessalonians and 2 Timothy. (If this is doubted, let the reader compare
his latest composition to his high-school or college term papers!) It is
entirely reasonable that Paul's attitudes and characteristic expressions would
undergo great changes in the course of a generation. The amazing thing is that
God spoke, through both Paul the younger preacher and Paul the older apostle --
as He did also through Moses and David and Isaiah and Jesus! And that each
revelation, while superficially different, was essentially identical!
