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TIMOTHY
SOMETIMES THE MOST DIFFICULT PART of a teachers job is to let the students go, to let
them graduate and make their way in the world. One can sense this kind of anxiety in Pauls
first letter to Timothy. He affectionately calls Timothy a true son (1:2), charging him again
and again to remain faithful to what he had taught him (1:18; 4:1216; 5:21; 6:1113). The letter
concludes with Pauls heartfelt cry: O Timothy! Guard what was committed to your trust
(6:20).
Timothy had accompanied Paul for years (Acts 16:13; 17:15; 20:4), assisting him and acting
as his liaison to a number of churches. Paul had not only taught Timothy the essentials of the
Christian faith, he had modeled Christian leadership to him. Now Paul was leaving Timothy in
charge of the church at Ephesus. From Macedonia, Paul wrote to encourage his son in the
faith. In effect, this letter is Timothys commission, his orders from his concerned teacher, the
apostle Paul.
Author and DateThe letter names Paul as its author, and the authors statements about his life in 1:12, 13
are consistent with what is known of him. The early church fathers Clement of Rome and Polycarp accepted
the letter as one of Pauls, as did Irenaeus, Tertullian, and Clement of Alexandria.
Early in the nineteenth century, some scholars began to question Pauls authorship of the Pastoral Epistles
(1 and 2 Timothy and Titus). Critics claimed that these letters were pious forgeries written in the second
century. They leveled four different attacks on the integrity and authenticity of these letters. First is a historical
problem. Since the chronological references in these letters do not correspond with the Book of Acts, critics
assume that the letters were written at a much later time by an impostor. However, the letters could have been
written soon after the events described in the Book of Acts. Many scholars hold that Paul was acquitted and
released from the imprisonment described in Acts 28, and then traveled for several years in Asia Minor
and Macedonia. During this time he wrote the disputed letters. Eventually he was imprisoned in Rome again,
and then died in Neros persecution.
Second, critics argue that the Pastoral Epistles do not fit Pauls writing style. These letters contain a number
of words that occur only here in the New Testament but are common in the writings of the second century.
This is taken as evidence that the letters are from the second century. The weakness of this argument is that
there is a limited body of literature from the second century from which to draw such a dogmatic conclusion.
The third point relates to the form of church leadership described in the Pastoral Epistles. The structure
of authority, including elders and deacons, seems to represent a more developed, second-century church.
However, it is clear from Philippians 1:1 that the offices of bishop and deacon were already functioning during
Pauls ministry.
The fourth argument involves theology. Critics claim that the heresy combated in the Pastoral Epistles is
the full-grown Gnosticism of the second century. While it is true that Gnosticism was not fully developed until
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the second century, it is also certain that the heresy began slowly and evolved before it became a complete
theological system. Paul dealt with similar false teachings in Colosse (see Col. 1:915). The heresy in 1 Timothy
appears to be an early form of gnostic teaching that combined elements of Judaism (see 1:7), Persian thought,
and Christianity.
There is no reason, therefore, to conclude that 1 and 2 Timothy are not authentic Pauline Epistles. First
Timothy was probably composed shortly after Pauls release from his first Roman imprisonment. This means
the book was composed in Macedonia around a.d. 62.
Historical SettingTimothy was a native of Lystra in Phrygia (see Acts 16:13). His father was Greek, and
his mother Eunice and grandmother Lois were godly Jewish women (see 2 Tim. 1:5; 3:14, 15). It was through the
influence of these women that Timothy learned the Hebrew Scriptures as a child. Paul calls Timothy a true son
in the faith (1:2), suggesting that he was converted during Pauls first missionary visit to Lystra (see Acts 14:6, 19).
At the beginning of Pauls second missionary journey, Timothy was chosen by Paul to accompany him and
Silas (see Acts 16:3). Since they would be preaching to Jews, Paul had Timothy circumcised (Acts 16:3), and
evidently the leadership of the church laid hands on Timothy (4:14; 2 Tim. 1:6). He traveled with Paul and Silas
helping them in their evangelization of Philippi and Thessalonica. Apparently he remained in Thessalonica
(see Acts 17:10) and then joined Paul and Silas in Berea. In Corinth, Paul employed Timothy as a liaison between
himself and the church in Thessalonica (see the Introduction to 1 Thessalonians). Later he used Timothy as a
liaison again, this time to the church in Corinth, to teach the believers there (1 Cor. 4:17; 16:10). Acts does not
record Timothys travels during this period. He reappears in Ephesus (Acts 19:22), where Paul commissioned
Timothy and Erastus to prepare the churches in Macedonia for his arrival. Timothy remained in Macedonia and
accompanied Paul to Corinth, where presumably Paul wrote his letter to the Romans (see Rom. 16:21).
Then Timothy, along with six others, spearheaded Pauls journey to Troas (see Acts 20:4, 5). Later he comforted Paul in Rome during the apostles first imprisonment (a.d. 6062), sending greetings to the Colossians
(see Col. 1:1), Philemon (see Philem. 1), and the Philippians (see Phil. 1:1). During Pauls imprisonment, Timothy
traveled to Philippi to encourage the believers there and then report back to Paul in Rome (Phil. 2:19). After
Pauls release, Timothy traveled with him to Ephesus. Timothy stayed there to confront the false teachers who
were infiltrating the church, and Paul went on to Macedonia, where he wrote his first letter to Timothy (1:3). He
wrote his second letter to him from prison (2 Tim. 1:8), imploring Timothy to come quickly. This was probably
Pauls last letter, for he was soon to die. If Timothy did come quickly, he would have been with him as his true
son in the final days before his execution (see 2 Tim. 4:11, 21).
Unexcavated tell at Lystra, Timothys hometown. Paul visited Lystra during his first missionary journey. Timothy
joined his missionary team on the second journey (Acts 16:13).
Todd Bolen/www.BiblePlaces.com
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1 Timothy INTRODUCTION1945
ThemesThe central purpose of 1 Timothy is found in 3:15: I write so that you may
know how you ought to conduct yourself in the house of God, which is the church
of the living God, the pillar and ground of the truth. The church is Gods primary
vehicle for accomplishing His work on earth (see Matt. 16:1820). The Lord has
ordained that men and women who have trusted Him as Savior should be involved
in working out His will in local assemblies around the world (see Heb. 10:24, 25).
Paul wrote 1 Timothy in order to instruct his young protg on how the church
should function and on how mature men and women of God should interact in
it (6:1116). Specifics are given on developing and recognizing godly leadership
and avoiding false doctrine in the church (3:113; 4:16). Paul insists that Christian
maturity should be expected in leadership, while it is developed in the lives of all
believers (4:610). Paul offers Timothy a whole list of extremely practical advice
for leading a church. As he faced the problems and hardships of ministry in a local
church, Timothy must have repeatedly read Pauls letter for the valuable insights
it offers (4:15).
Christ in the Scriptures
In this letter Paul presents Jesus as the one Mediator between God and men (2:5),
and reminds Timothy, his young apprentice, that God was manifested in the flesh,
justified in the Spirit, seen by angels, preached among the Gentiles, believed on in
the world, received up in glory (3:16). Jesus came to earth to save sinners (1:15) by
giving Himself as a ransom for all (2:6). Paul wants Timothy to understand that this
One who is both God and Man not only has our salvation in mind but is also the
source of spiritual strength, faith, and love (1:12, 14). No wonder Paul wants Timothy
to focus on Jesus as he faces the challenges of ministry. Jesus is the Savior in every
and all circumstances (4:10).
1 Timothy Outline
c. a.d. 4749
Pauls first
missionary
journey
c. a.d. 50
The Jerusalem
council
c. a.d. 5053
Pauls second
missionary
journey
c. a.d. 50
c. a.d. 5357
Pauls third
missionary
journey
c. a.d. 54
Timothy again
joins Pauls
entourage
c. a.d. 58
Paul is arrested in
Jerusalem
c. a.d. 6062
Paul is imprisoned
in Rome
c. a.d. 62
Paul is released;
1 Timothy is written
c. a.d. 67
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Greeting
aul, an apostle of Jesus Christ, by
the commandment of God our
Savior and the Lord Jesus Christ,
our hope,
2To
No Other Doctrine
3As I urged you cwhen I went into
Macedoniaremain in Ephesus that you
may 1charge some dthat they teach no
other doctrine, 4enor give heed to fables
and endless genealogies, which cause
disputes rather than godly edification
CHAPTER 1
2 aActs 16:1, 2;
Rom. 1:7; 2Tim. 1:2;
Titus 1:4 bGal. 1:3
3 cActs 20:1,3
dRom. 16:17;
2Cor. 11:4; Gal.
1:6, 7; 1Tim. 6:3
1command
4 e1Tim. 6:3, 4, 20;
Titus 1:14
5 fRom. 13:8-10;
Gal. 5:14 gEph. 6:24
2Lit. unhypocritical
6 h1Tim. 6:4, 20
8 iRom. 7:12, 16
1:1 Paul begins his first letter to Timothy by asserting his authority
as an apostle of Jesus Christ. The Greek word for apostle means
sent one. Thus Paul was declaring that he was an ambassador
sent by Christ. The commandment of God refers to Gods sovereign commissioning of Pauls ministry (see Acts 9). The authority of
Pauls ministry came from two sources: from God our Savior and
from the Lord Jesus Christ. The title Savior identifies God as the
source of our salvation, both our justification and sanctification.
Paul speaks of Christ as our hope because He is the reason we can
expectantly look forward to eternal life in glory.
1:2 Timothy was a young believer from Lystra who traveled with
Paul during his second and third missionary journeys (Acts 16:2, 3).
True son refers to a legitimate child who possessed all the rights
and privileges of membership in a family. Paul was indicating total
acceptance of Timothy as a believer.
1:3 It is not certain when Paul traveled to Macedonia. His request
for Timothy to remain in Ephesus, ministering to believers there,
demonstrates Pauls confidence in the young man.
1:4 The word fables is used in Titus 1:14 in connection with Jewish
fables. Genealogies is used in Titus 3:9 within the context of the
Law. The errors that Paul left Timothy to correct in Ephesus appear to
have been primarily Jewish in nature, involving unrestrained speculation about genealogies and allegorical interpretations of the Law
like those found in rabbinical literature. In Ephesus this could have
been combined with Gnostic speculation concerning a
number of spiritual beings. The Greek word for edification means stewardship and expresses the concept of
Practical Advice for the Ministry
orderly management of a household. Paul understands
the church as the house of God (see 3:14, 15). Disputes
Timothy was a young minister, appointed to lead the apparently condo not promote house order in the church. The focus
tentious church at Ephesus. He had already learned the essentials of
of a believers life should be the clear and sound doctrine found in the Word of God, not human speculation.
the gospel; now he had to learn how to lead. In this letter, Paul was
1:5 The purpose of Pauls command to Timothy is
passing on all the wisdom he had accumulated in his years of ministry.
the promotion of Gods love in the church (see John
His insights are extremely practical and valuable even today.
13:34, 35).
1:6 Idle talk means empty chatter. Gossip, specuExhortations: what to do
Warnings: what to avoid
lation, and criticism should not come from the lips of
believers.
Do not listen to fables or endless
Command others to teach no
1:7 teachers of the law: This phrase is derived from
genealogies, which cause disputes
other doctrine than the true docJudaism and is used in Luke 5:17; Acts 5:34 in connection
(1:4).
trine of Christ (1:3).
with the Pharisees. These were the individuals whom
Reject fables (4:7).
Teach the Good News that Christ
Timothy was to instruct and correct. Their errors came
saves sinners (1:1518).
Do not neglect your gift (4:14).
from their relation to the law. These men were loveless,
Pray and intercede for everyone
legalistic teachers with impure hearts and motives. In Do not rebuke older men, but
(2:1).
struction without love promotes legalism.
exhort them (5:1).
1:8 The proper function of the law is to make sinners
Choose church leaders who are
Do not receive an accusation
aware of their sinfulness (see Rom. 3:20).
worthy of the office (3:115).
against an elder unless there are
1:9 Pauls list of those who have violated the law aptwo witnesses (5:19).
Instruct others in sound doctrine
pears to parallel the order of the Ten Commandments
(4:6).
Do not govern the church with
(see Ex. 20:317). The first three pairs of violations recall
prejudice; be impartial (5:21).
Train oneself in godliness (4:7, 8).
the first four commands, which address a persons relationship with God: the lawless and insubordinate,
Do not hastily lay hands on any Be an example to the believers in
the ungodly and ... sinners, and the unholy and
one (5:22).
word, in conduct, in love, in spirit,
profane. Following these are eight violations that parin faith, and in purity (4:12).
Withdraw from those who reject
allel five of the last six commands of the Ten CommandPauls teaching and are constantly
Honor widows (5:3).
ments. Covetousness is not mentioned.
arguing over words (6:4, 5).
1:10 Fornicators are persons involved in sexual im Stay pure (5:22).
morality in general. Sodomites are specifically male
Flee from those who are greedy
Pursue righteousness, faith, love,
homosexuals (see 1 Cor. 6:9). But heterosexual and hoand want to become wealthy from
patience, and gentleness (6:11).
mosexual immorality are violations of the seventh comthe ministry (6:511).
mandment. kidnappers ... liars ... perjurers: These
Avoid profane and idle talk, which
are violations of commandments eight and nine. Sound
is falsely called knowledge (6:20).
doctrine may also be translated healthy teaching.
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1 TIMOTHY 2:3|1947
3contrary
11accord
is
to sound doctrine,
ing to the glorious gospel of the jbless
ed God which was kcommitted to my
trust.
Glory to God for His Grace
12And I thank Christ Je
sus our Lord
who has lena bled me, mbec ause He
counted me faithful, nputting me into the
ministry, 13although oI was formerly a
blasphemer, a persecutor, and an 4inso
lent man; but I obtained mercy because
pI did it ignorantly in unbelief. 14qAnd
the grace of our Lord was exceedingly
abundant, rwith faith and love which
are in Christ Jesus. 15sThis is a faithful
saying and worthy of all acceptance, that
tChrist Jesus came into the world to save
sinners, of whom I am chief. 16However,
for this reason I obtained mercy, that in
me first Jesus Christ might show all long
suffering, as a pattern to those who are
going to believe on Him for everlasting
life. 17Now to uthe King eternal, vim
mortal, winvisible, to 5God xwho alone
10 3opposed
11 j1Tim. 6:15
k1Cor. 9:17
12 l1Cor. 15:10
m1Cor. 7:25 nCol.
1:25
13 oActs 8:3; 1Cor.
15:9 pJohn 4:21
4violently arrogant
14 qRom. 5:20;
1Cor. 3:10; 2Cor.
4:15; Gal. 1:13-16
r1Thess. 1:3; 1Tim.
2:15; 4:12; 6:11;
2Tim. 1:13; 2:22;
Titus 2:2
15 s1Tim. 3:1; 4:9;
2Tim. 2:11; Titus 3:8
tIs. 53:5; 61:1; Hos.
6:1-3; Matt. 1:21;
9:13
17 uPs. 10:16
vRom. 1:23 wHeb.
11:27 xRom. 16:27
y1Chr. 29:11 5NU
the only God,
18 6command
20 z2Tim. 2:17, 18
a2Tim. 4:14 bActs
13:45
CHAPTER 2
1 1encourage
2 aEzra 6:10
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ybe
11:32; Heb. 12:6, 7, 10). Paul was indicating that these men should
be excluded from the church so that they might abandon their evil
ways (1 Cor. 5:15).
2:1, 2 Therefore: Here Paul elaborates on what will build up the
church (see 1:4). In these verses, Paul uses four of the seven NT terms
for prayer. Supplications emphasizes personal need. The verb from
which the noun is derived has the idea of petition. Prayers is the
general word for prayer. The term is always directed toward God
with reverence or worship. Intercessions means approaching with
confidence, suggesting free access to God. Giving of thanks is an
attitude of gratitude, the act of praising God for what He has done
for us. Each of these aspects of prayer should be included in the
prayer life of a church. For all men is the first object of prayer. This
generic expression for male and female alike cannot be restricted
to believers; it also includes nonbelievers, such as kings and all
who are in authority. Peaceable refers to internal composure
or an amiable attitude. The idea of praying for kings has a twofold
emphasis. First, it is a specific way to pray for all men, because the actions of a king affect society as a whole. Second, it reminds believers
intercession
(Gk. enteuxis, entugchan) (2:1; Rom. 8:34; Heb. 7:25)
Strongs #1783; 1793
Intercession is the act of petitioning God or praying on
behalf of another person or group. The sinful nature of
this world separates human beings from God. It has always
been necessary, therefore, for righteous individuals to go
before God to seek reconciliation between Him and His
fallen creation. The sacrifices and prayers of OT priests (Ex.
29:42; 30:7) were acts of intercession that point forward to
the work of Christ. Christ is, of course, the greatest intercessor. He prayed on behalf of Peter (Luke 22:32) and His
disciples (John 17). Then in the most selfless intercession
of all, He petitioned God on behalf of those who crucified
Him (Luke 23:34). In heaven He intercedes for His church
(Heb. 7:25). Finally, because of their unique relationship to
God through Christ, Christians are urged to intercede for
all people (1 Tim. 2:1).
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3 d2Tim. 1:9
4 eEzek. 18:23, 32;
John 3:17; 1Tim.
4:10; Titus 2:11;
2Pet. 3:9 f[John
17:3]
5 g1Cor. 8:6; Gal.
3:20 h[Heb. 9:15]
ransom
(Gk. antilutron) (2:6) Strongs #487
The word ransom in Greek is antilutron made up of anti
(signifying substitution) and lutron (the word used for the
ransom of a slave or prisoner). The antilutron is a payment
given instead of a slave or prisonerthat is, in substitution for him or her. The person holding the slave accepts
the payment as a substitute. According to Gal. 3:13, Christ
redeemed us from the curse of the law. The law held us
captive in its condemnation, and no one but Christ could
pay the price to release us from this bondage.
only those who believe receive the benefits of that sacrifice (see
John 3:16; 2 Cor. 5:14, 15). The knowledge of the truth refers to
Christian growth after being saved. Gods desire is not only our salvation (justification) but also our growth in the truth (sanctification),
so that we will not be led astray by false teachers (1:3, 4).
2:5 One God is a central truth of the Hebrew Scriptures. The only
living God desires all to be saved. He is the only One to whom our
prayers should be addressed. Mediator is a concept derived from
the ceremonial worship prescribed in the OT. In the tabernacle and
later in the temple, the priests meditated between God and the
Israelites by offering animal sacrifices to atone for the sins of the
people and by interceding to God for the nation. In their position as
mediators, the priests were the only ones eligible to enter the Holy
Place, the place where God had made His presence known. The one
Mediator is the Man Christ Jesus (see Heb. 9:1115). There is one
God from whom salvation is available. There is only one way to Him,
through the Mediator, Christ Jesus, who has the full nature of God
and the full nature of man.
2:6 The work of the Mediator (v. 5) is described as giving Himself
a ransom for all. The Greek word translated ransom is found only
here in the NT. It specifically refers to a ransom paid for a slave. In
Greek it is formed with a prefix that reinforces the idea of substitution (see Matt. 20:28; Mark 10:45). In other words, Christ substituted
His life for ours. Our sins had separated us from God. Christ paid the
penalty for our sins so that we could be reconciled to our Father.
2:7 Teacher of the Gentiles describes the ministry to which Paul
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1 TIMOTHY 3:2|1949
CHAPTER 3
1 1Lit. overseer
had been commissioned (see Acts 9:15; Rom. 11:13). Faith refers
to ones initial salvation (justification); truth relates to the believers growth in salvation (sanctification). Paul was called not only to
preach the gospel to the Gentiles but also to guide their growth in
the truth. This is why he left Timothy at Ephesus. Timothy was to
charge the Ephesians not to teach other doctrines, fables, or endless
genealogies (1:4).
2:8 The men refers to those involved in leading public worship.
Leadership in public worship is not restricted to elders or those
with specific gifts. Prayer is one of the central features of Christian
worship. The Greek word translated men in this verse refers to males
distinguished from females. Some have insisted that this means that
males are to be the only leaders in public worship. On the other
hand, Paul describes women as praying in public in some of his other
letters (see v. 9; 1 Cor. 11:5). Lifting up holy hands is a Hebrew
way of praying (see 1 Kin. 8:22; Ps. 141:2). Holy means morally and
spiritually clean. Biblical prayer must be done with a clean heart
and life (see Heb. 10:22). without wrath and doubting: Wrath
is a slow, boiling type of anger. Doubting literally means to think
backward and forward. It carries the idea of disputing. Prayer is to
be offered without resentment or disputing among those in the
church. If believers do not have good relations with others in the
church, they should not lead in public worship.
2:9 in like manner also: This expression probably continues the
discussion of prayer begun in v. 8. In other words, when men pray
they are to possess sincere and holy attitudes; when women pray,
they should be modest. modest apparel: The emphasis is that
women should dress appropriately when at worship, and not put on
extravagant clothes that draw attention to themselves. Propriety
means reverence and respect, shrinking away from what is inappropriate. Moderation may also be translated sound judgment
or self-control.
2:10 Paul exhorts the women at Ephesus to be concerned about
clothing themselves with godly character instead of wearing inappropriate and lavish clothes. with good works: A Christian womans beauty is found in her godly character and her love for the Lord
as demonstrated in all types of good works.
2:11 Let a woman learn is a command. Paul ignored popular myths
about women being incapable of learning and urged Timothy to
provide opportunities for women to be educated. In silence refers
to the womans attitude or manner while learning, as should be true
of all believers. Paul was not saying that a woman could not speak
in the local assembly (see 1 Cor. 11:216). He was simply cautioning
women to learn with an attitude of all submission and not in a
unruly manner.
2:12 to teach: Paul uses a Greek word that indicates the type of
teaching that was found in the Jewish communities and synagogues from which he had come. Such teaching was built on the
revelation of God and assumed that there would be some sort of
oversight, like that exercised in the early church by the elders (see
4:11; 4:165:2; 2Tim. 3:17; 4:14; Titus 2:15; 3:811). Generally those
who exercised this responsibility in the early church had the spiritual
gift of teaching (see Rom. 12:7; 1 Cor. 12:28), but not every gift of
teaching (by men or women) was necessarily to be exercised over
the entire congregation. The word or seems to indicate that teach
is defined by the phrase have authority over a man. It seems best
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bishop
(Gk. episkopos) (3:2; Acts 20:28; Phil. 1:1; Titus 1:7) Strongs
#1985
The Greek term episkopos means one who oversees. In the
NT, elders are described as overseeing a congregation. See
Acts 20:17; 20:28, where the elders of the church at Ephesus
are called overseers. Elders were responsible for the internal
affairs of the church; and there seem to have been several
elders in positions of responsibility in any given congregation (see Acts 14:23; Titus 1:57). After NT times, it became
the custom to appoint one elder as the presiding elder and
to give him the title of bishop.
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3 2addicted 3NU
omits not greedy
for money 4loving
money
6 5new convert
map_55_03_paul4
map_55_03_paul4
1. Rome
released from prison in a .d. 62
2. Spain
6264 (Rom. 15:24, 28)
3. Crete
6465 (Titus 1:5)
4. Miletus
65 (2 Tim. 4:20)
5. Colosse
66 (Philem. 22)
6. Ephesus66 (1 Tim. 1:3)
7. Philippi66 (Phil. 2:23, 24; 1 Tim. 1:3)
8. Nicopolis6667 (Titus 3:12)
9. Rome
67 (2 Tim. 1:17)
10. Martyrdom67/68 (2 Tim. 4:6)
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A tAl talnatni tc i c O O
c ecaena n
GG
AA
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I AI A
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SP
AA
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Tarraco
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Cor
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sica
sicaR
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SaSa
rdrd
inin
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Carthage
Carthage
Nova
Nova
Gades
Gades
Tingis
Tingis
Carthag
Cartha
0 0
0 0
200
200
km.
km.
200
200
miles
miles
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1 TIMOTHY 3:13|1951
10But
conscience.
let these also first be
tested; then let them serve as deacons,
being found blameless. 11Likewise, their
wives must be reverent, not 7slanderers,
temperate, faithful in all things. 12Let
deacons be the husbands of one wife, rul
ing their children and their own houses
well. 13For those who have served well
as deacons cobtain for themselves a good
7 a1Tim. 6:9;
2Tim. 2:26
8 bEzek. 44:21
9 6hidden truth
Qualifications of Deacons
8Likewise deacons must be reverent,
not double-tongued, bnot given to much
wine, not greedy for money, 9holding
the 6mystery of the faith with a pure
11 7malicious
gossips
13 cMatt. 25:21
~100%
~100%
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ean Sea
Aegean
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Nicomedia
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Pergamos
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ea
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d God1
15 8foundation,
mainstay
16 d[John 1:14;
1Pet. 1:20; 1John
1:2; 3:5, 8] e[Matt.
3:16; Rom. 1:4]
fMatt. 28:2 gActs
10:34; Rom. 10:18
hRom. 16:26;
2Cor. 1:19; Col. 1:6,
23 iLuke 24:51
9hidden truth 1NU
Who
CHAPTER 4
1 a2Tim. 3:13; Rev.
16:14 1explicitly
2 bMatt. 7:15 cEph.
4:19
5 2set apart
6 d2Tim. 3:14
7 e2Tim. 2:16; Titus
1:14 fHeb. 5:14
8 g1Cor. 8:8 hPs.
37:9
10 iPs. 36:6 3NU
we labor and strive,
12 jPhil. 3:17; Titus
2:7; 1Pet. 5:3 4look
down on your
youthfulness 5NU
omits in spirit
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1 TIMOTHY 5:7|1953
13 6teaching
14 k2Tim. 1:6
lActs 6:6; 1Tim.
5:22
CHAPTER 5
4 aGen. 45:10 1NU,
M omit good and
5 bActs 26:7
6 2indulgence
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18 fDeut. 25:4;
1Cor. 9:7-9 gLev.
19:13; Deut. 24:15;
Matt. 10:10; Luke
10:7; 1Cor. 9:14
19 hDeut. 17:6;
19:15; Matt. 18:16
21 iDeut. 1:17
7chosen
22 jEph. 5:6, 7;
2John 11
23 8illnesses
24 kGal. 5:19-21
CHAPTER 6
1 aEph. 6:5; Titus
2:9; 1Pet. 2:18
5:8 A believer is to provide for his own (his near relatives) and
his household (his immediate family). Failure to provide for ones
family is equal to denial of the faith (see Ex. 20:12; Mark 7:912; Eph.
6:2). If a Christian cannot even care for his or her own family, how
can that person sincerely love and care for others? worse than an
unbeliever: Some unbelievers take better care of their families
than believers do.
5:9 Taken into the number means to write down on a list. The list
referred to here was most likely a list of widows whom the church
was to assist. Widows who were enrolled on the list were to be at
least sixty years old and the wife of one man. Some have maintained that this list was an official order of widows. These widows
were to pray for the church (v. 5) and practice works of charity (v. 10).
5:10 Children refers either to the widows own children or possibly
to orphans. Lodged strangers indicates an attitude of hospitality.
Washed the saints feet demonstrates a servants heart. Relieved
the afflicted suggests giving aid to those facing adversity. Followed every good work indicates a commitment to serving.
5:11, 12 Refuse is a command to not put younger widows, those
less than 60 years old, on the list of widows to be supported by the
church. The reason for this refusal is that younger widows may grow
wanton, which means to experience sexual desire, and thus desire
to marry, presumably an unbeliever, since the marriage is said to
be outside their first faith.
5:13, 14 It is best for those younger widows to remarry (see 1 Cor.
7:39, 40). Otherwise, they might become idle, without work. gossips and busybodies: Paul was concerned that younger widows
would not have enough to do, and thus would bother everyone else
with worthless talk or even harmful and divisive words.
5:17 The primary function of elders is to rule well. The word honor
was used in ancient writings outside the Bible to refer to financial
remuneration. Double refers to two types of honor: (1) respect for
ruling well and (2) adequate pay for their diligent care of the church
(see 1 Cor. 9:114). Those who labor in the word and doctrine
are those elders who preach and teach the Scriptures.
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5:18 For the Scripture says: With two quotations, one from Deut.
25:4 and the other from the words of Christ in Luke 10:7, Paul provides proof for the principle of providing adequate financial care for
elders. The Luke passage is especially noteworthy because it shows
that that Gospel was considered by Paul to be Scripture along with
the Book of Deuteronomy.
5:19 An elder is protected against malicious attacks by the command not to receive an accusation, a charge or legal accusation,
except when it comes from two or three witnesses (see Deut.
19:15; Matt. 18:16). Charges against elders are to be factual, not based
on a single opinion or rumor.
5:20 Those who are sinning refers to elders who fail in their leadership, whether in the local church, in their social life, or in their
home life. Rebuke is a command to bring a sin to light, to expose
it before all, including other elders and the church body. the rest
also may fear: The public rebuke of a sinning elder is to serve as
a warning to other believers. Gods discipline is consistent from
leadership to laity. Sin is a serious matter in the lives of believers,
especially those in leadership (see 1 Pet. 4:17). When leaders sin with
impunity, church members might erroneously start justifying their
own sins.
5:22 This verse warns against too hastily restoring a leader who
has fallen. Correction in love and restoration to fellowship should
occur as soon as possible, but restoration to leadership should not
be made without time and biblical evaluation. Another interpretation of this verse suggests that it is a command to evaluate carefully
anyone being considered for leadership, not just former leaders
who want to be restored (3:114). Keep yourself pure is a caution
for Timothy not to share responsibility for another persons sins by
restoring or appointing someone who is not qualified.
5:25 cannot be hidden: Unnoticed good works will become evident, if not in this life then at the judgment seat of Christ (see 1Cor.
3:1015).
6:1 Bondservants ... under the yoke refers to believers who are
slaves. Believing slaves were to give their unbelieving masters all
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1 TIMOTHY 6:12|1955
3 b2Tim.
1:13 cTitus 1:1
1teaching
5 d2Tim. 3:5 2NU,
M constant friction
3NU omits the rest
of v. 5.
6Now
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13 hMatt. 27:2;
John 18:36, 37
15 5Sovereign
16 iDan. 2:22
jJohn 6:46
lEccl. 5:18, 19
(see John 3:16; Eph. 2:810), a present experience (see John 10:10),
and a reward (see Mark 10:29, 30; Luke 18:29, 30). Here Paul is not
speaking of Timothys salvation, but instead of his fruitfulness in this
life and his rewards in the next. The good confession is Timothys
call and ministry. Paul was urging Timothy to continue his ministry
of preaching the Word of God.
6:14 commandment: In the immediate context, Paul was exhorting Timothy to avoid empty religious argumentation (6:35) and
the greed of materialism (6:610). Timothy was to remain faithful
to Christ until He appeared again. Thus Paul was encouraging Timothy to focus on the return of Christ, not on temporal gain. The
imminent return of Christ should be a motive for godly living (see
2 Pet. 3:1016; 1 John 2:28).
6:15, 16 God will manifest the return of Christ in His own time.
idle babblings
(Gk. kenophnia) (6:20; 2 Tim. 2:16) Strongs #2757
This Greek word literally means empty words. In Pauls
writings, the Greek word kenos expresses the ultimate
emptiness of all that is not filled with spiritual meaning.
In other words, human achievement amounts to nothing
if it does not come from the will of God. Nothing comes
from this nothingness; it is futility. Paul uses a derivative
of this word to describe the hollow words (see 6:20; 2 Tim.
2:16) spoken by Judaizers trying to entice the believers with
their foolish philosophies (see Eph. 5:6; Col. 2:8). But the
teaching committed to Paul and the apostles was not futile;
it would last throughout eternity because it originated in
Gods unchanging will (Matt. 5:18; 1 Cor. 15:1215).
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This will happen at a specific point in time that Jesus declared was
known only to the Father (see Acts 1:6, 7). The last half of v. 15 and
all of v. 16 form a doxology of praise to the Lord Jesus. Immortality
may also be translated without death. Jesus is God and therefore
can never die.
6:17 those who are rich: Paul has already condemned those who
are attempting to become rich through the ministry (vv. 610). The
second group of people Paul addresses in regard to wealth (see also
v. 9) are those who are already wealthy. Paul encourages Timothy
to tell the rich not to be high-minded or proud and not to trust
in uncertain riches. Only the living God can provide for all of
our needs.
6:18 Those with wealth are commanded to recognize God as the
true source of their wealth and to be generous with their riches.
The material blessings of God are to be enjoyed and used for the
advancement of His Kingdom, not for self-centered living.
6:19 Storing up may also be translated treasuring up, a phrase
similar to Jesus challenge in Matt. 6:1921 to lay up treasure in heaven. A believers daily obedience to God builds a good foundation
for the time to come. The Scriptures teach that a believers works
will be evaluated to see what his or her life in Christ has produced
(see 1 Cor. 3:1015).
6:20 The Greek term for committed is found only here and in
2Tim. 1:12, 14. The deposit that Timothy had to guard was the truth
revealed in this letter. Knowledge is the Greek word gnosis, from
which the word Gnosticism is derived. Evidently an early form of
Gnosticism had infiltrated the Ephesian church. This heresy taught
that salvation came through the knowledge of spiritual mysteries.
In unequivocal terms, Paul warns Timothy not to be caught up in
this false teaching (see 1:3, 4; 6:35).
6:21 First Timothy closes as it begins (1:2), with an emphasis on
Gods grace. The Greek word for you is plural, perhaps indicating
that this letter was to be read to the church in Ephesus.
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