The Cradle, the Cross, and the Crown (150 page)

UNIT-BY-UNIT DISCUSSIONS

1 TIMOTHY

I. Opening (1:1-2)

The standard epistolary opening names Paul as the author and Timothy, his “true child in the faith,” as the recipient. “Mercy” is added to the traditional greeting of “grace and peace.”

II. Personal Charge (1:3-20)

At the very outset, Paul stated the occasion for writing, the challenge of the false teachers (1:3—11). Paul's testimony shows that God's grace alone separated Paul from the false teachers (1:12—17). The opening section concludes with an exhortation to Timothy and an identification by name of two false teachers, Hymenaeus and Alexander (1:18—20).

III. Congregational Matters (2:1-3:16)

With the transition, “First of all, then, I urge,” Paul turned to some of the major business at hand. He addresses various issues related to congregational prayer (2:1—8) before turning to issues related to leadership in the church. Women are to dress modestly and must not teach or exercise authority over men (2:8—15). Male candidates for overseer must meet certain qualifications (3:1—7), as do candidates for deacon, male or female
(3:8—13).
⁷⁴
The section ends with a statement of the purpose of Paul's letter and a concluding confession (3:14—16).

IV. Further Charges (4:1-6:2a)

Returning to the challenge of the false teachers, Paul set this phenomenon in the larger context of latter-day apostasy (4:1—5). He instructed Timothy on being a good servant of Jesus Christ (4:6—16) and addressed several additional congregational matters, such as relating to older and younger men as well as older and younger women (5:1—2); ministering to widows who are truly in need (5:3—16); appointing or disciplining elders (5:17—25); and providing instructions for slaves (6:1—2a).

V. Extended Final Exhortation and Closing (6:2b-21)

The first part of Paul's final exhortation is taken up with a closing indictment of the false teachers (6:2b—10). This is followed by a final charge for Timothy in the sight of God to discharge his ministry in keeping with his “good confession” made in the presence of many witnesses (his ordination service?) and in light of the hope of Christ's return. A doxology (6:15—16) is followed by an exhortation to the rich (6:17—19) and one last exhortation for Timothy to oppose what is falsely called “knowledge” (perhaps incipient Gnosticism; 6:20—21).

2 TIMOTHY

I. Opening (1:1-2)

The opening of 2 Timothy closely resembles that of 1 Timothy. Again, Paul identified himself as the writer, called Timothy his “dearly loved child,” and greeted Timothy with “Grace, mercy, and peace.”

II. Thanksgiving and Personal Exhortation (1:3-18)

An opening thanksgiving (1:3—7) and a general call to suffering and faithfulness (1:8—14) replace the more urgent appeal found at the beginning of Paul's first letter to Timothy. Paul closed the introduction with a contrast between faithless and faithful coworkers (1:15-18).

III. Ministry Metaphors, Paul's Gospel, and a Trustworthy Saying (2:1-26)

In his exhortation of Timothy his “child,” Paul drew on three metaphors illustrating the nature of Christian ministry: soldier, athlete, and farmer (2:1—7). Each of these conveys a key characteristic Paul wanted Timothy to cultivate. At the heart of this section is a carefully arranged mini-doxology (one of the several “trustworthy sayings” featured in the Pastoral Epistles), which focuses on Christ's work of salvation and its implications for God's workers (2:8—13). The section closes with three additional ministry roles: workman, instrument, and servant (2:14-26).

Something to Think About: 2—2—2

P
aul's plan of discipleship was as simple as 2—2—2, that is, as simple as explained in 2 Timothy 2:2! In this his final letter to his foremost disciple, the apostle wrote the following about his mentoring strategy: “And what you have heard from me in the presence of many witnesses, commit to faithful men who will be able to teach others also.” In this short sentence Paul lists as many as four generations of those who safeguard the faithful passing on of the Christian tradition:

Generation 1: Paul the apostle
Generation 2: Timothy
Generation 3: Faithful men
Generation 4: Others

When Jesus spoke his final prayer as recorded in John's Gospel, he prayed first for himself (17:1—5), then for his immediate followers (17:6—19), and then for those who would become disciples through their ministry (17:20—25). For both Jesus and Paul, therefore, the key to the successful spread of the Christian faith lay in multiplying faithful generations of Christian witnesses. This places a premium on faithfulness, for if any one generation is unfaithful, the chain of witnesses is broken and the tradition is distorted.

Paul wrote elsewhere, “A person should consider us in this way: as servants of Christ and managers of God's mysteries. In this regard, it is expected of managers that each one be found faithful” (1 Cor 4:1—2). In Jesus' parable of the Tenants, the master commends his servant, “Well done, good and faithful slave! You were faithful over a few things; I will put you in charge of many things. Share your master's joy!” (Matt 25:21).

In today's culture faithfulness is a largely overlooked virtue. Flashiness typically triumphs over solid character; self-promotion over quiet, steady faithfulness; and “Christian celebrities” garner the lion's share of attention while those who pastor small rural or inner-city churches or who labor in tucked-away assignments on the mission field go unheralded. Be that as it may, let us be comforted and spurred on by the fact that, in heaven one day, it will be faithfulness, not flashiness, that will be rewarded for those who have run the race with endurance.

IV. Further Charges (3:1-4:8)

As in 1 Timothy, about halfway through the letter Paul referred to the latter-day apostasy at work in the false teachers (3:1—9). He encouraged Timothy to stay the course (3:10-17) and to preach the Word (4:1-8). The charge to preach the Word marks the solemn, climactic concluding exhortation of Paul's two letters to Timothy, in that it is given “before God and Christ Jesus, who is going to judge the living and the dead, and by His appearing and His kingdom.”

V. Recent News (4:9-18)

The letter concludes with some recent news from the apostle's busy life, even while in prison as he coordinated the mission of the early church (4:9—18), and with final greetings
(4:19—22). Paul urged Timothy to come to him quickly, and if possible before winter. Only Luke was with Paul, and the apostle wanted Timothy to bring Mark with him as well, once he was relieved by Tychicus, who would stay in Ephesus and take Timothy's place after delivering the present letter to him.

VI. Closing Greetings (4:19-22)

Closing greetings are sent to Priscilla and Aquila and to the household of Onesiphorus.

OUTLINE

Titus

1. OPENING (1:1-4)
   
2. OCCASION FOR WRITING (1:5-16)
   
   1. The Need to Appoint Qualified Elders (1:5-9)
      
   2. The Cretan Opposition (1:10-16)
      
3. INSTRUCTIONS ON TEACHING DIFFERENT GROUPS (2:1-15)
   
   1. Older Men (2:1-2)
      
   2. Older and Younger Women (2:3-5)
      
   3. Younger Men (2:6-8)
      
   4. Slaves (2:9-10)
      
   5. Two Incentives: The Grace of God and the Return of Christ (2:11-14)
      
   6. Conclusion (2:15)
      
4. CLOSING GENERAL INSTRUCTIONS ON DOING WHAT IS GOOD (3:1-11)
   
   1. On Keeping the Peace (3:1-2)
      
   2. On Salvation in Christ and Renewal by the Spirit and a Final Warning (3:3-11)
      
5. CLOSING COMMENTS (3:12-15)
   

UNIT-BY-UNIT DISCUSSION

Titus

I. Opening (1:1-4)

Paul's greeting to Titus, the third-longest opening greeting of any of his letters, bears considerable resemblance to the greeting in 1 Timothy. In addition, Paul provided an extended statement on the purpose of his apostleship.

II. Occasion for Writing (1:5-16)

The occasion is described in terms of the need to appoint qualified elders (1:5—9), which is set in the context of Titus's Cretan opposition (1:10—16). The list of qualifications for church leaders in Titus 1:6—9 is roughly equivalent to the one in 1 Timothy 3:1—7, though there is no equivalent list of qualification for deacons (1 Tim 3:8—12).

Something to Think About: Can a Liar Tell the Truth?

H
ere's a question for you. When someone who is a liar says all people are liars, is he telling the truth? This has been called the “liar paradox,” and it is raised by a statement in Titus 1:12—13, where Paul stated: “One of their very own prophets said, ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true.” So, then, there is one exception to Cretans always being liars: when they say of themselves that they are always liars, at least that statement is true! This is the solution to the puzzle of “liar paradox.”

In Titus's case, of course, this sad statement highlights the difficulty of his assignment: to bring the truth of the gospel to an island that is not known for its virtue, just as first-century Rome and Corinth were known for their decadence and immorality. It was hard for the gospel to make inroads in such depraved cultures; and even if some were converted, where was one to find leadership material among those converts?

All of this brings into sharper focus the transforming power of Christ and of his Spirit and of the gospel. As Paul wrote later in Titus, “He [Jesus Christ] gave Himself for us to redeem us from all lawlessness and to cleanse for Himself a special people, eager to do good works” (2:14). And again, “But when the goodness and love for man appeared from God our Savior, He saved us
—
not by works of righteousness that we had done, but according to His mercy, through the washing of regeneration and renewal by the Holy Spirit” (3:4—5).

Can a Cretan tell the truth? Well, according to one of their own, the answer is “no.” But the same can be said about all of us in our unregenerate state: “To the pure, everything is pure, but to those who are defiled and unbelieving nothing is pure; in fact, both their mind and conscience are defiled. …They are detestable, disobedient, and disqualified for any good work” (1:15—16). I thank God that he still reaches down into the depths of depravity and saves wretched sinners such as me and then transforms them to serve him.

III. Instructions on Teaching Different Groups (2:1-15)

Similar to his instructions to Timothy (1 Tim 5:1—2), Paul summarized how Titus should treat older men (2:1—2), older and younger women (2:3—5), and younger men (2:6—8); and he provided instructions for slaves in the church (2:9—10). Paul proceeded to identify two major incentives as Titus discharged his ministry: the grace of God and the return of Christ, “the glorious appearing of our great God and Savior, Jesus Christ,” which Paul calls “the blessed hope” (2:11—14). The section concludes with an affirmation of Titus's authority (2:15).

IV. Closing General Instructions on Doing What Is Good (3:1-15)

The closing general instructions focus on being “ready for every good work.” This involves comments on keeping the peace (3:1—2) and remarks on salvation in Christ and on the renewal by the Spirit, plus a final warning (3:3—11). At the outset Paul described the state of non-Christians by way of seven characteristics, making clear that it is only by God's grace that he, Titus, and other believers are any different.

V. Closing Comments (3:12-15)

The customary closing comments conclude the letter (3:12—15).

THEOLOGY

Theological Themes

Qualifications of Church Leaders
One of the major contributions of the Pastoral Epistles to the Christian canon relates to qualifications for church leaders.
⁷⁵
The threat of the false teachers provided the backdrop for Paul's stipulations in this area. Since church leaders are charged with doctrinal oversight of local congregations, it is absolutely essential that they are chosen carefully in conformity to clearly articulated standards of character and integrity. For this reason it is fitting that a considerable portion of the Pastoral Epistles is given to instructions on qualifications for church leaders.

These leaders, variously called “overseers” or “elders,” are to meet the following qualifications (1 Tim 3:1—7).
⁷⁶
They are to be above reproach, faithful husbands,
⁷⁷
self-controlled, sensible, respectable, hospitable, able to teach, not addicted to wine, not violent but gentle, not quarrelsome, not greedy, manage their own household well, with his children in submission, not a new convert, and have a good reputation with those outside the church (a similar list is given in Titus 1:6—9).
⁷⁸

The second office regulated in the Pastoral Epistles is that of deacon. The fact that Paul provided qualifications for deacons in 1 Timothy but not Titus may be accounted for by the fact that the church in Ephesus to which 1 Timothy was addressed was more developed (with existing elders) than that in Crete (the church under Titus's charge), where elders had not yet been appointed. Qualifications for deacons include the following: worthy of respect, not hypocritical, not drinking a lot of wine, not greedy for money, holding the mystery of the faith with a clear conscience, husbands of one wife, managing their children and their own households competently (1 Tim 3:8—10,12). To this is added the requirement that these deacons first be tested (v. 10) and that serving well as deacons brings a good standing and great eternal rewards (v. 13).

An interesting question is raised with regard to the presence of qualifications for “women”
(gynaikes)
in 1 Tim 3:11, referring either to women married to deacons (deacons' wives) or to
women who are themselves serving as deacons (deaconesses). Both interpretations are possible and have advocates in major commentators and translations.
⁷⁹
Some fear that appointing women as deacons would compromise the NT (and Pauline) principle of reserving leadership roles in the church and ordination to the ministry for men (see esp. 1 Tim 2:12; and the husband of one wife requirement for overseers in 1 Tim 3:2 and Titus 1:6). However, this fear is unnecessary if it is kept in mind that “deacon”
(diakonos)
means “servant,” and that, unlike the role of elder or overseer (1 Tim 3:2; Titus 1:9), the role of deacon does not entail the exercise of teaching or governing authority over the church. Most likely, they engaged in various forms of practical service in the church. In any case, these women are to be “worthy of respect, not slanderers, self-controlled, faithful in everything” (1 Tim 3:11).