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Swindoll's Living Insights New Testament Commentary 1 & 2 Timothy, Titus

Tyndale House Publishers, Inc.

1 TIMOTHY

INTRODUCTION

It had been a long five years. At least half a decade on the sidelines, forbidden to travel, unable to conduct ministry among the churches. Five years of lawyers, courts, politics ... and the hardest of all, waiting. For a man of action like Paul, the waiting must have felt unbearable.

Paul's ability to travel freely came to a sudden end with his arrest in Jerusalem. Religious enemies accused him of—among other things—bringing an uncircumcised, unconverted Gentile into an area restricted to Hebrew men. After Paul's initial arrest, a plot to kill him prompted his relocation to Caesarea Maritima for his own protection. For at least two years, Paul waited in Caesarea as Governor Felix teased Jewish officials with the prospect of his execution (Acts 24:27). Further trials under Governor Festus forced an appeal to Caesar in Rome (Acts 25:1-12), leading to a treacherous journey and two more years of house arrest in the seat of Roman power (Acts 27–28, ad 60–62).

Despite the long months of waiting, the time didn't go to waste. In fact, everything occurred to fulfill God's plan (see Acts 9:15-16; 23:11). At the very least, the hiatus gave the tireless apostle a much-needed rest after three missionary journeys. Having logged more than ten years and twenty thousand miles—some by sea, mostly on foot—any traveler would be weary and need time to recharge. Robbers, exposure, stoning, flogging, prison, riots, murderous plots, renegade disciples, and fickle congregations had taken their toll (see 2 Cor. 11:23-28). More importantly, Paul's captivity in the governor's palace gave him plenty of time to receive visitors and to reflect on his experiences, which he described freely to Israel's rulers (Acts 24–26). Then a relatively comfortable sojourn in Rome allowed him unprecedented access to the political elite in Nero's court (Phil. 1:13). And, of course, he used this five-year respite from itinerant ministry to write. He celebrated the supremacy of Christ in his letter to the Colossians. He praised the Philippians for their constant prayers and generosity. He reasoned with Philemon to welcome his runaway slave, Onesimus, as a new brother in Christ. And he urged the Ephesians to affirm their unity in the love of Christ as well as stand firm against the adversary's attacks.

Before the Jewish officials in Jerusalem had forced him into protective custody, Paul planned to visit Rome and then spearhead an evangelistic tour of the western part of the Roman Empire, as far as Spain (Acts 19:21; Rom. 15:28). During his absence, however, false teachers had filled the vacuum he left in Macedonia and Asia, polluting the gospel with a variety of false teachings (Rom. 16:17; 2 Cor. 11:4; Gal. 1:6; 1 Tim. 1:3-4; 6:3; Rev. 2:6, 15). Moreover, his brief visit to Crete on the way to Rome revealed a great need for structure (Titus 1:5), as leaderless congregations had fallen prey to the Judaizers' legalism and Greek dissipation (Titus 1:10-14). Upon his release from imprisonment in Rome, Paul would have to stabilize these troubled churches before launching anything westward.

The time between Paul's first and second imprisonments in Rome remains a mystery. We can arrange only tidbits from his letters to Timothy and Titus to form a hypothetical timeline. He most likely departed Rome for a kind of farewell tour (refer to the map, "Paul's Planned Farewell Tour"), during which he deployed his assistants for long-term assignments. After several weeks on Crete, he left Titus (Titus 1:5), taking the rest of his entourage with him to Miletus, where he left a sick Trophimus in the care of friends (2 Tim. 4:20). Before departing, Paul probably sent for Timothy, whom he had sent from Rome to serve in Ephesus. He most likely avoided visiting the city to reduce the possibility of becoming entangled in local affairs (cf. Acts 20:16). Regardless, he "urged" Timothy to remain on in Ephesus. Paul then sailed from Miletus to Troas, where he probably spent the winter of ad 63–64, taking time to write his letter to Titus. As soon as weather permitted, he departed for Macedonia (Philippi, Thessalonica, Berea), leaving his cloak and books behind (2 Tim. 4:13), perhaps with instructions for Carpus to send his belongings to Rome via ship after the apostle himself arrived there.

After a brief visit with the churches he had established during his third missionary journey, Paul intended to turn south for Corinth and then over to Nicopolis, where he planned to spend the winter with Titus (Titus 3:12) before setting sail for Rome again. But something interrupted his plans. Troubling news arrived from Ephesus. During his brief visit with Timothy in Miletus, he implored the younger minister to remain at his post, but the difficulties Timothy faced required a letter of support and then a personal visit by the apostle (1 Tim. 3:14-15; 4:13). He probably cut short his visit to Macedonia and then retraced his steps through Troas and over to Ephesus.

After stabilizing the church in Ephesus, Paul left Timothy in charge and then resumed his original plan to winter in Nicopolis with Titus. The following spring (ad 65), he departed for Rome, intending to launch his mission westward, but tensions between Nero and Christians escalated out of control, and Paul landed in prison again, where an executioner took his life at the whim of a crazed emperor—the same fate as befell many believers during that awful time.

"A TRUE CHILD IN THE FAITH"

Paul first encountered Timothy in the first months of his second missionary journey (AD 50; see Acts 16:1-2). He arrived in Lystra to hear the elders speak with such glowing praise of the young man that the apostle felt compelled to meet him. Born of a believing Jewish mother and a Greek father (presumably an unbeliever), Paul found in Timothy an ideal pupil, an individual much like himself: a devout follower of Christ with one foot in the Jewish world and the other in the Gentile. As the years passed, he also found in Timothy a kindred spirit—studious (2 Tim. 3:14-15), emotional (2 Tim. 1:4), dedicated (Phil. 2:22), and resolute (1 Tim. 1:18). From his youth, Timothy had been steeped in the Scriptures of the Old Testament, thanks to his mother, Lois, and grandmother, Eunice (2 Tim. 1:5; 3:15). In return, Timothy found Paul to be a worthy model, a man gifted in many ways, but called to fulfill a mission ill-suited for his natural inclinations. He had not been trained to speak publicly, his appearance and demeanor apparently lacked polish, and his poor health made traveling a burden (1 Cor. 1:17; 2:3; 2 Cor. 10:10; 11:6; 12:7; Gal 4:13-14). Both men would have to carry out their ministry through a shared dependence upon God to equip and direct them.

For Timothy to become a part of Paul's ministry, he had to be circumcised (Acts 16:3), not for spiritual reasons, but for practical ones. While Paul considered himself an apostle to the Gentiles (Eph. 3:1), he always first took the gospel to the synagogue when entering a new region (Acts 13:46; 17:2-3), and only then to the marketplace. Paul preached to Jews first because it was right, not because it was easy or even effective. Timothy had heard the stories of Paul's first visit to the lower Galatian region. The Jews in Derbe, Lystra, and Iconium had persecuted Paul and Barnabas, eventually stoning Paul and leaving him for dead (Acts 14:19). Nevertheless, Paul returned, employing the same methods that had earned him such hardship before. Timothy, by now a dutifully circumcised Jew, stood alongside his mentor in the synagogues.

In time, Paul came to see Timothy as an extension of himself, sending his "true child in the faith" to solve problems he normally would have undertaken. On his second missionary journey, when Paul worried that the churches in Macedonia—Thessalonica in particular—might have succumbed to Jewish persecution, he sent Timothy to "strengthen and encourage" the members of the church (1 Thes. 3:1-2). During his third missionary journey, he sent Timothy (and Erastus) ahead from Ephesus to prepare the churches in Macedonia and Greece for his visit (Acts 19:21-22). Then, in final preparation for his long-anticipated journey to Spain—he never expected to see most of his pupils again—Paul placed Timothy in charge of the church in Ephesus, the most strategically important congregation in Asia and, situated in a center for pagan philosophy, the church most susceptible to corruption.

"REMAIN ON AT EPHESUS"

Of all the cities in the Roman Empire, Ephesus would have been one of the most difficult places in which to lead a "tranquil and quiet life" (1 Tim. 2:2), let alone to lead a tranquil and quiet church. This port city sat alongside the Aegean Sea at the mouth of the Cayster River near the intersection of two important mountain passes. Ephesus therefore commanded a strategic position offering access in all directions from the sea, making the city a busy and affluent economic hub for the Roman province of Asia. Materials and knowledge flowed into the city from all over the world, feeding its voracious appetite for more wealth and new philosophies.

Ephesus was renowned for its paganism—as many as fifty different gods and goddesses were worshiped there. None, however, challenged the economic and mystical power of the towering Temple of Artemis, one of the seven wonders of the ancient world. Worship of the Earth Mother had become a huge attraction, combining tourism and sensual idolatry with such success that it fueled the city's core economy (Acts 19), despite Ephesus's already burgeoning import-export trade. City officials set aside one month of every year to honor the goddess with a grand celebration, during which all work ceased. The stadium hosted athletic games, the theater produced plays, the odeum held concerts, and people flocked from every corner of Asia and beyond to make offerings in the sacred grove, the mythical birthplace of Artemis. Worship of the goddess brought such enormous sums of money into the temple that it became an important banking institution, perhaps the first of its kind in Asia. Moreover, the city of Ephesus became a sanctuary for debtors, a place of refuge for anyone seeking to avoid his creditor's demands.

If the lure of money and magic didn't add enough chaos, the city of Ephesus also attracted schools of philosophy. Around 500 BC, Heraclitus, a Greek noble of Ephesus, taught that the universe operates according to a unified ordering principle, which he called logos, "the Word." Later philosophers built upon this theory, claiming that all the laws of physics, mathematics, reason, and even morality can be traced back to an impersonal divine mind. By the time of Paul, Ephesus had become a veritable cauldron of competing philosophies and a celebrated repository of texts on Greek philosophy.

For all its temptations and challenges, Ephesus's strategic location made it a perfect base of operations for Paul's ministry in Asia. To ensure the church would remain morally uncorrupted, doctrinally pure, and spiritually vibrant, he spent more time in Ephesus than in any other Gentile city. Moreover, he nurtured the congregation from afar, sending envoys to check on its members' well-being, writing at least one letter, and—perhaps most significant of all—placing them in the hands of his star disciple, Timothy.

"IT IS FOR THIS WE LABOR AND STRIVE"

Ephesus was a city built of marble. Marble paved the streets, lined the foundations, supported the monuments, and channeled rainwater to the sea. Even the public toilets were constructed from polished marble. The city gleamed with white iridescence, as if to say to the world, "This city will shine forever." (Even today, tour guides encourage visitors to the magnificent remains of the ancient city to wear sunglasses at midday to avoid eye damage.) So, the church in Ephesus had to be built of equally sturdy stuff. To withstand the crashing chaos battering its foundations, the congregation needed order above all; and with so many strong personalities present, their pastor would have to lead with a firm yet loving hand.

Paul expressed the central purpose of his letter in 1 Timothy 3:15: "I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth." While the apostle did discuss important theological truths, he wrote primarily to equip Timothy for the task of leading and stabilizing the church. He began by offering personal encouragement, exhorting Timothy to fight hard for the gospel (1:1-20). The opponents of the truth would fight ruthlessly to tear it down. He described the essential qualities Timothy should cultivate within the congregation (2:1–3:16), which he hoped would influence the city at large. Then Paul instructed his student on the role of a shepherd: the faithful teaching and preaching of the Word, his conduct among the flock, and the inevitable resistance he would face from within as well as from without (4:1–6:21).

Throughout his letter, Paul kept Timothy's eye focused on the ultimate prize of a shepherd: a godly congregation. "Bodily discipline is only of little profit," he wrote, "but godliness is profitable for all things, since it holds promise for the present life and also for the life to come" (4:8). Paul "labored and strived" for this in every church he established and strengthened. In this letter, the apostle laid his shepherd's mantle across the shoulders of his pupil, Timothy. If you serve today as a pastor or spiritual leader, this mantle has passed to you as well.

APOSTLE PAUL TO PASTOR TIMOTHY (1 TIMOTHY 1:1-20)

Leading a church isn't easy. If churches were filled with perfect people—emotionally and spiritually mature, impervious to temptation, immune from pride—the pastor's job would be a breeze. As it stands, however, the local church functions much like a hospital in which the patients take care of one another. Sick and wounded people help other sick and wounded people, led by an administrator—himself a patient—who leads everyone to call upon the Great Physician for healing. Leading a congregation of sinners, then, becomes a delicate balance. As a church, we must establish an environment in which sinners feel welcome while maintaining an uncompromising stance against sin.

After a short salutation, Paul discusses a duty that gives every pastor headaches: determining who among the sin-sick congregation is best suited to teach and to help lead the church toward righteousness. Of all of the vocations one might enter, Christian ministry would have to be the most confusing. For a person who finishes his or her medical school training, hanging out a shingle and practicing medicine is the logical next step. The details of running a practice can be overwhelming, but the mission remains clear. Everyone knows the job description of a physician: treat patients and help them stay healthy.

The same can be said of an attorney. Once law school is complete and the exacting bar exam passed, a lawyer uses his or her know-how to advise and represent clients in legal matters. A CPA earns a degree, passes a very difficult exam, and then applies his or her expertise in the field of finance.

The job profile of a minister, however, isn't nearly so clear-cut. To enter ministry is to step into a milieu of high and lofty yet utterly ambiguous expectations. A young minister might unwittingly step into the shoes of a legendary predecessor, which he can never hope to fill. Or, someone reared and trained in one part of the country follows God's leading to another region, with just enough cultural differences to frustrate everyone. Or, as occurs very often, a church diligently seeks an expert in theology with years of pulpit experience, only to resist his spiritual leadership, criticize his temperament, and complain about his preaching once he arrives.

Then, there's the whole realm of theology. So many books and articles written, so many voices, so many alleged authorities with all sorts of perspectives on innumerable topics related to the church. The pastor is expected to be a walking encyclopedia of Bible knowledge, an expert on all the latest theological trends, a flawless public speaker, an inspiring executive leader, a servant-hearted shepherd, a gifted counselor, an authority on children and youth, and a caretaker of the aged, sick, dying, and grieving—as well as a dedicated husband and faithful family man!

With so many hats to wear, so many shoes to fill, so many expectations to meet and roles to play, a young pastor can forget why he entered the ministry in the first place. So, what's a pastor to do? Fortunately, the Holy Spirit inspired a remarkable servant of God to write a letter to a gifted pastor so that he, and shepherds today, might know for certain what the Lord expects of them, how other ministers can serve under a gifted pastor's leadership, and how congregations may encourage and support all fulltime vocational ministers.

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Excerpted from Swindoll's Living Insights New Testament Commentary 1 & 2 Timothy, Titus by Charles R. Swindoll. Copyright © 2014 Charles R. Swindoll, Inc.. Excerpted by permission of Tyndale House Publishers, Inc..
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