Paul’s Letters to Timothy and Titus
Paul’s Letters
to Timothy and Titus
These three letters are often
thought of as instructions from the apostle Paul towards the end of his life as
to how ecclesias should be organised for all time to come. The letters
themselves give good reason, however, to question this interpretation, and
indicate an emergency response to particular problems which had arisen in
Ephesus and Crete. In
assessing, therefore, the teaching given, the context is once more crucial but
as in Corinthians there is the difficulty that while Paul, Timothy and Titus
knew precisely the situation in the ecclesias there, we do not.
Context
It is easy to underestimate the importance of knowing the right
context, and all the facts of the
situation. Automatically we tend to assume we can easily pick the context up
when we read the words of Scripture. A modern example may warn us to proceed
with caution.
On one occasion in the 1980s the
electoral chances of Prime Minister Trudeau of Canada were jeopardised by the
portrayal of his wife as an empty-headed, unreliable companion. This image of
her was boosted by the publication of a close-up photograph in which she was
waving her arms foolishly in the air and appeared to be the worse for drink.
Some time later the complete photograph was published. It had been taken when
she had tripped on a flight of stairs and was attempting to regain her balance.
A split-second, isolated shot by a photographer widely misled the public.
In assessing the context of
Paul’s letters, particularly where he is dealing with issues which have been
reported to him but which he does not state in his reply, we must be careful
not to misunderstand. In these letters we possess the message which God wished
Paul to convey to the people he addressed. We who read at a distance of over
1,900 years are unlikely to pick up so accurately what is being said unless we
acquaint ourselves with the whole background. It is not possible to do this, so
we will always be handicapped by seeing only part of the overall picture.
Nevertheless, there is much that can be observed.
The Context of Timothy
and Titus
These letters are
written to deal with major problems in Ephesus and Crete, but Paul does not
write directly to the ecclesias there. The danger of which Paul had warned the
Ephesian elders had been realised.
... from
among your own selves will arise men speaking perverse things, to draw away the
disciples after them. (Acts
20:30)
If Paul had written directly to the elders, they would probably
have ignored his letter. So, he worked through Timothy, as he explained at the
beginning.
As I urged
you when I was going to Macedonia, remain at Ephesus that you may charge
certain persons not to teach any different doctrine, nor to occupy themselves
with myths and endless genealogies which promote speculations rather than the
divine training that is in faith.... Certain persons by swerving from these
have wandered away into vain discussion, desiring to be teachers of the law,
without understanding either what they are saying or the things about which
they make assertions. (1
Timothy 1:3-7)
False teachers had thoroughly
corrupted the true teaching and practice of the gospel in Ephesus, and much the
same had happened in Crete. Paul’s response was to commission Titus to appoint
responsible elders in each town in Crete, but this was not possible in Ephesus
where elders had been in place for some years and were themselves among the
promoters of false teaching and practice.
Paul wrote to Timothy as an
interim measure because he could not immediately go to Ephesus himself.
I hope to
come to you soon but I am writing these instructions to you so that, if I am
delayed, you may know how one ought to behave in the household of God, which is
the church of the living God, the pillar and bulwark of the truth. (1
Timothy 3:15)
Since Timothy was already one of Paul’s well-attested fellow
workers (Romans 16:21, 1 Corinthians 16:10), and had been previously sent by
Paul on a similar mission (1 Cor. 4:17), presumably Paul wrote in this way to
give his written authority to the instructions Timothy would give in Ephesus.
The “household of God” (KJV
“house of God”) means the believers as a community, not the church building or
a meeting of the ecclesia. It was necessary for these believers to be given (or
given again) correct standards of behaviour. Although it is often assumed that
Paul was giving instructions on how to run meetings of the ecclesia, this is an
assumption which cannot be demonstrated from the text. The contents of the
letters to Timothy and Titus refer mostly to everyday behaviour and the
personal morality of believers. Paul dealt with issues of immediate concern in
the critical situation at Ephesus: the men were to stop quarrelling; women were
to behave modestly; an overseer was to be faithful to his wife, not to be a
drunkard, not to use violence, not to be quarrelsome or a lover of money;
deacons were not to be addicted to wine; younger widows were to re-marry
properly and use their energies running a household; only widows aged 60 or
over were to be put on the list; elders who ruled well were to receive double
pay; no unsupported accusation was to be heard against an elder. The pursuit of
wealth had already ruined the lives of some, and Paul warned of greed, and
trying to use religion to make a financial profit.
Such things as these are not
written unless each one mentioned is an existing problem which requires a
solution. On a more personal level, Timothy was told to drink some wine for his
health. These details indicate how much of Paul’s letter was directed towards
specific situations in Ephesus. There are eternal principles behind Paul’s
teaching, but much of the detail is specific to the occasion and the need. It
is difficult to imagine ecclesias in a worse state than those described here.
False Teaching, False Teachers, and False Authority
The precise errors are not
clearly specified, but the evidence suggests:
(a) Both male and female teachers
were giving false teaching.
... charge
certain persons not to teach any different doctrine...
(1 Timothy 1:4)
“Certain persons” is inclusive language (as also in 1 Timothy
1:6).
(b) There was emphasis on myths
and genealogies. These led to speculation rather than godliness.
... charge
certain persons not to teach any different doctrine, nor to occupy themselves
with myths and endless genealogies which promote speculations rather than the
divine training that is in faith.
(1 Timothy 1:4)
(c) The Jewish Law was involved,
though those desiring to be its teachers did not understand it properly, and
pursued Jewish myths.
Certain
persons ... have wandered away into vain discussion, desiring to be teachers of
the law, without understanding either what they are saying or the things about
which they make assertions. (1
Timothy 1:6-7)
... there
are many insubordinate men [“rebellious people”, NRSV], empty talkers and
deceivers, especially the circumcision party....
... giving
heed to Jewish myths or to commands of men [“those”, NRSV] who reject the
truth. (Titus 1:10-14)
... avoid
stupid controversies, genealogies, dissensions, and quarrels over the law, for
they are unprofitable and futile. (Titus
3:9)
(d) There was a major problem of
people expressing an abusive authority in teaching others. The NRSV translates
as follows:
There are
also many rebellious people, idle talkers and deceivers, especially those of
the circumcision; they must be silenced, since they are upsetting whole
families by teaching for sordid gain what it is not right to teach. (Titus
1:10-11)
“Insubordinate men” in RSV is
translated “rebellious people” in NRSV. “Insubordinate” is the opposite of
“submissive”. It suggests a dominating attitude and a direct rejection of
accepted Christian teaching, behaviour and practice. The word “men” does not
occur in the Greek in the above phrases. Again, this is inclusive language,
covering male and female. These teachers, both male and female, “must be
silenced”, instructs Paul.
(e) It was not understood that
immoral behaviour was incompatible with the new life in Christ.
Now we
know that the law is good, if any one uses it lawfully ... understanding this,
that the law is not laid down for the just but for the lawless and disobedient,
for the ungodly and sinners, for the unholy and profane, for murderers of
fathers and murderers of mothers, for manslayers ... and whatever else is
contrary to sound doctrine.
(1 Timothy
1:8-10)
(f) Moral behaviour was rejected
and God was blasphemed.
By
rejecting conscience, certain persons have made shipwreck of their faith, among
them Hymenaeus and Alexander, whom I have delivered to Satan that they may
learn not to blaspheme. (1
Timothy 1:19-20)
(g) They paid attention to
“deceitful spirits and doctrines of demons”.
Now the
Spirit expressly says that in later times some will depart from the faith by
giving heed to deceitful spirits and doctrines of demons....
(1 Timothy 4:1)
(h) Marriage was forbidden.
Various foods were not to be eaten.
... [they]
forbid marriage and enjoin abstinence from foods which God created to be
received with thanksgiving by those who believe and know the truth. (1
Timothy 4:3)
(i) These false teachers were
keen on controversy, and saw a chance in their religious activities to make
financial profit.
... a
morbid craving for controversy and for disputes about words, which produce
envy, dissension, slander, base suspicions, and wrangling among men [“those”
NRSV] who are depraved in mind and bereft of the truth, imagining that
godliness is a means of gain. (1
Timothy 6:4-5)... they are upsetting whole families by teaching for base gain
what they have no right to teach. (Titus 1:11)
(j) Myths or fables were
attractive to some people.
Have
nothing to do with godless and silly myths.... (RSV)
... refuse
profane and old wives’ fables.... (KJV
1 Timothy 4:7)
(k) Some of this false teaching
was taught by younger widows.
... they
learn to be idlers, gadding about from house to house, and not only idlers but
gossips and busybodies, saying what they should not.... (1
Timothy 5:13)
(l) Some have been drawn away from the Faith.
... some
have already strayed after Satan. (1
Timothy 5:15)
God may
perhaps grant that they will repent and come to know the truth, and they may
escape from the snare of the devil, after being captured by him to do his will. (2
Timothy 2:25-26)
(m) Some claimed to have special
knowledge, though “knowledge” was not a true description of it.
Avoid the
godless chatter and contradictions of what is falsely called knowledge (gnosis), for by professing it some have
missed the mark as regards the faith. (1
Timothy 6:20-21)
Turning Christian Teaching Upside Down
The closing comment by Paul gives a useful clue to the probable
nature of some of the false teachings, for Christianity was challenged for
several centuries by various brands of heresy which came to be known as
Gnosticism. Certain believers claimed to have superior knowledge (gnosis) beyond ordinary believers.
Gnosticism flourished as a heresy particularly from the second to fourth
centuries. There is debate as to when it began, but ideas such as were
developed in Gnosticism do not spring suddenly out of nowhere, and a first
century AD (or even BC) origin makes good sense.
A vast amount of literature from the ancient world details the
various teachings of Gnosticism. The discovery of many Gnostic writings at Nag
Hammadi in Egypt in 1945 has thrown more light on the subject than was
previously available.
Gnosticism had connections with Jewish thought, but pagan and
Jewish stories and myths became mixed together. A distorted interpretation of
the Old Testament was the result. The God of the Hebrew Scriptures was
considered evil because He created a material world. He was regarded as an inferior
demi-god, which could explain why Paul uses the word “blaspheme” of the
activities of Hymenaeus and Alexander. The Gnostics were greatly interested in
origins (“myths and endless genealogies which promote speculations”). They
believed in a series of intermediate powers (“deceitful spirits and doctrines
of demons”). Gnostic speculations involved a re-write of Genesis. The serpent,
regarded as an embodiment of ‘the female spiritual principle’, was regarded as
a benefactor of the human race by helping Adam and Eve to discover true
knowledge (gnosis) contrary to the
‘false’ teaching of their Creator. Eve (“the mother of all living”, Genesis
3:20) was identified with Artemis (whose great Temple was in Ephesus) and with
Isis (salvation goddess from Egypt) and with Cybele (‘the great mother’ of
pagan fertility religion). Eve was considered, therefore, as having a primacy
over Adam. She played a key part in giving him life and in instructing him.
The
spirit-filled woman came to him and spoke with him, saying “Arise, Adam.” And
when he saw her, he said, “You are the one who has given me life. You will be
called ‘the mother of the living,’ because she is my mother, she is the female
healer, and the wife and the one who gave birth.” (Nag
Hammadi Codex II, Tractate 4
The Hypostasis of the Archons, 89.11-16)
It was believed that Cain
was good, Abel bad. If, as some maintained, the God of the Old Testament was
evil, then commands like “Thou shalt not commit adultery” should be
deliberately disobeyed. Morality was therefore reversed. These myths were not
simply “old-wives’ fables” of a traditional folklore, but involved a direct
challenge to Christian belief. Hence the description:
“godless” or “profane”.
Have
nothing to do with godless and silly myths.... (RSV)
... refuse
profane and old wives’ fables.... (KJV
1 Timothy 4:7)
Differing
and contradictory views were held among the false teachers. Not only were they
leading believers astray but, as could be expected, they were indulging in
bitter wrangling with each other.
In addition to this context which
can be deduced from the content of Paul’s letters to Timothy and Titus, two
aspects of the pagan world are also relevant.
Artemis and the City of Ephesus
Ephesus was a centre for the
worship of Artemis (“Diana of the Ephesians”) – “she whom all Asia and the
world worship” (Acts 19:27). According to Greek mythology, the city of Ephesus
had been founded by the Amazons, famous women leaders who had slain their
men-folk. Hence they had the epithet “manslayers”. Artemis herself was a
huntress and had engineered the death of the hunter Actaeon who came across her
when she was bathing. According to mythology she slew many others. Originally
Artemis to the Greeks was a different goddess to Artemis in Ephesus, but the
qualities attributed to each became assimilated. Paul’s criticism of prevailing
attitudes at Ephesus echoes these myths. Is it simply a coincidence?
... the
law is not laid down for the just but for the lawless and disobedient, for the
ungodly and sinners, for the unholy and profane, for murderers of fathers and
murderers of mothers, for manslayers.
(1
Timothy 1:9)
“Manslayers”
is the exact word used of the Amazons who gloried in their defeat of the men.
In mythology Artemis exercised power over men. Artemis was also the goddess to
whom women appealed to save them through childbirth.
It is not surprising that
believers in Ephesus risked being influenced by this pagan atmosphere, nor that
problems arose over women dominating men.
The ‘New’ Woman
In the Roman world of the first
century, some women were adopting a new lifestyle, caring more for pleasure
outside marriage than for husband, home, or children. Roman legislation sought
to control such behaviour which was rightly considered damaging to society. The
type of clothing which women wore indicated more than wealth and personal
taste. By wearing gold or jewellery a woman was seen as sexually promiscuous.
It is
necessary for the free and modest wife to live with her lawful husband adorned
with quietness ... she ... must reject garments shot with purple or gold. For
these are used by hetairai [prostitutes] in soliciting men generally. ... the
ornament of a wife is her manner and not her dress. And a free and modest wife
must appear attractive to her own husband, but not to the man next door, having
on her cheeks the blush of modesty rather than of rouge and powder, and a good
and noble bearing and decency and modesty rather than gold and emerald. For it
is not in the expenditure on clothing and looks that the modest woman should
express her love of the good but in the management and maintenance of her
household, and pleasing her own husband.
(Melissa to Clearete, P.
Haun, II, 13 lines 1-42)
The reference to clothes and decoration (1 Timothy 2:9) is not simply
to do with extravagant expense or personal self-image. This adds further
background to the problem confronting Paul and Timothy.
With these kinds of context in
mind, and with the reservation that we nevertheless know very little about the
actual events in Ephesus, let us examine 1 Timothy regarding the work of
brothers and sisters.
