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{{Books of the New Testament}}
The '''First Epistle of Paul to Timothy''', usually referred to simply as '''First Timothy''' and often written '''1 Timothy''', is one of three letters in the [[New Testament]] of the [[Bible]] often grouped together as the [[Pastoral Epistles]], along with [[Second Epistle to Timothy|Second Timothy]] and [[Epistle to Titus|Titus]]. The letter, traditionally attributed to the [[Apostle Paul]], consists mainly of counsels to his younger colleague and delegate [[Saint Timothy|Timothy]] regarding his ministry in [[Ephesus]] (1:3). These counsels include instructions on the organization of the Church and the responsibilities resting on certain groups of leaders therein as well as exhortations to faithfulness in maintaining the truth amid surrounding errors, but, as Gealy points out "What is most baffling in the letters is that they do not adequately define either the orthodoxy which they champion or the heterodoxy which they combat."<ref>small>The Interpreters Bible, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles (The First and Second Epistles to Timothy), and the Epistle to Titus (Introduction and Exegesis by Fred D. Gealy), Philemon, Hebrews 1955 XI p. 383</small></ref>
==Composition==
The author of ''First Timothy'' has been traditionally identified as the [[Apostle Paul]]. He is named as the author of the letter in the text (1:1). Nineteenth and twentieth century scholarship questioned the authenticity of the letter, with many scholars suggesting that ''First Timothy'', along with [[Second Timothy]] and [[Epistle to Titus|Titus]], are not original to Paul, but rather an unknown Christian writing some time in the late-first-to-mid-2nd century.<ref>[[Bart Ehrman|Ehrman, Bart]]. ''The New Testament: A Historical Introduction to the Early Christian Writings''. Oxford University Press. 2003. p. 393 ISBN 0-19-515462-2<br>"when we come to the Pastoral epistles, there is greater scholarly unanimity. These three letters are widely regarded by scholars as non-Pauline."</ref> Most scholars now affirm this view.<ref>Collins, Raymond F. ''1 & 2 Timothy and Titus: A Commentary''. Westminster John Knox Press. 2004. p. 4 ISBN 0-664-22247-1<br>"By the end of the twentieth century New Testament scholarship was virtually unanimous in affirming that the Pastoral Epistles were written some time after Paul's death. ... As always some scholars dissent from the consensus view."</ref>
===Historical views===
The genuineness of Pauline authorship was accepted by Church orthodoxy as early as c. 180 AD, as evidenced by the surviving testimony of [[Irenaeus]] and the author of the [[Muratorian]]. Possible allusions are found in the letters from [[Clement of Rome]] to the Corinthians (c. 95), [[Ignatius of Antioch]] to the Ephesians (c. 110) and [[Polycarp]] to the Philippians (c. 130),<ref name=Holmes2005>Holmes, MW, "Polycarp's 'Letter to the Philippians' and the Writings that later formed the NT," in Gregory & Tuckett, (2005), ''The Reception of the NT in the Apostolic Fathers'' OUP, p.226 ISBN 978-0-19-926782-8</ref><ref name=Berding1999>{{cite journal |last=Berding |first=K. |title=Polycarp of Smyrna's View of the Authorship of 1 and 2 Timothy |journal=Vigiliae Christianae |volume=53 |issue=4 |year=1999 |pages=349–360 }}</ref> though it is difficult to determine the nature of any such literary relationships. Modern scholars who support Pauline authorship nevertheless stress their importance regarding the question of authenticity: I.H. Marshall and P.H. Towner wrote that 'the key witness is [[Polycarp]], where there is a high probability that 1 and 2 Tim were known to him'.<ref>Marshall, IH and Towner, PH (1999), 'The Pastoral Epistles', T&T Clark, ISBN 0-567-08661-5, p.3</ref> Similarly M.W. Holmes argued that it is 'virtually certain or highly probable' that Polycarp used 1 and 2 Timothy.<ref name=Holmes2005 />
Late in the 2nd century there are a number of quotations from all three Pastoral Epistles in Irenaeus' work ''Against Heresies''. The ''[[Muratorian Canon]]'' (c. 170–180) lists the books of the NT and ascribes all three Pastoral Epistles to Paul. Eusebius (c. 330) calls it, along with the other thirteen canonical Pauline Epistles, "undisputed",<ref>Eusebius, ''[[Church History (Eusebius)|Ecclesiastical History]]'' 3.3.5</ref> despite the fact that Eusebius wrote in the 4th century with little to no knowledge of the complex social structures which line the books of the New Testament. Exceptions to this positive witness include [[Tatian]],<ref>Moffatt, James. An Introduction to the Literature of the New Testament. 1911: p. 420.</ref> a disciple of Justin Martyr turned heretic, as well as the Gnostic [[Basilides]].<ref name=Knight1992>Knight, George William, (1992), The Pastoral Epistles: A Commentary On the Greek Text, ISBN 0-8028-2395-5</ref>
[[Marcion]], an orthodox Bishop later excommunicated for heresy, formed an early canon of Scripture c. 140 around the Gospel of Luke and ten of the canonical Pauline epistles, excluding 1–2 Timothy and Titus. The reasons for these exclusions are unknown, and so speculation abounds, including the hypotheses that they were not written until after Marcion's time, or that he knew of them, but regarded them as inauthentic. Proponents of Pauline authorship argue that he had theological grounds for rejecting the Pastorals, namely their teaching about the goodness of creation (cf. 1 Tim 4:1 ''ff''.).<ref name=Stott1996>John Stott, ''The Message of 1 Timothy and Titus'' (Leicester: IVP, 1996), 23.</ref>
The question is indeed curious whether Marcion knew these three letters and rejected them as Tertullian says, since in 1 Timothy 6:20 "false opposing arguments" are referred to, with the word for "opposing arguments" being "antithesis", the name of Marcion's work, and so whether it is a subtle hint of Marcion's heresy. However, the structure of the Church presupposed which is less developed than the one Ignatius presupposes (who wrote c.110), as well as the fact that not only is "antithesis" itself a Greek word which simply means "opposing arguments" but as it has been noted, the attack on the heretics is not central to the three letters.<ref>W. Marxsen, "Introduction to the New Testament", ET 1968, p.207: "Can we find, nevertheless, in the light of the contents of the letters, a common key to the understanding of all three? One common factor is to be found in the attack upon heretics, but this does not really stand in the forefront of any of the letters. I Tim. and Tit. are concerned rather with codified 'rules' or 'rules' required to be codified, for the ministry among other things. 2 Tim. also deals with the ministry, not in the sense of laying down rules, but rather that Timothy in fulfilling his ministry should follow the example of Paul."</ref>
==Date==
The dating of 1 Timothy depends very much on the question of authorship. Those who accept the epistle's authenticity believe it was most likely written toward the end of Paul's ministry, c.62–67 CE. Other historians generally place its composition some time in the late 1st century or first half of the 2nd century CE, with a wide margin of uncertainty. The text seems to be contending against nascent Gnosticism(1 Tim 1:4, 1 Tim 4:3)<ref>[http://www.earlychristianwritings.com/gnostics.html Gnostics, Gnostic Gospels, & Gnosticism]</ref>(see [[Encratism]]), which would suggest a later date due to [[Gnosticism]] developing primarily in the latter 1st century. The term [[Gnosis]]("knowledge") itself occurs in 1 Timothy 6:20.<ref>[http://bible.cc/1_timothy/1-1.htm Biblos.com]</ref> If the parallels between 1 Timothy and Polycarp's epistle are understood as a literary dependence by the latter on the former, as is generally accepted,<ref name=Berding1999/> this would constitute a ''[[Terminus post quem|terminus ante quem]]'' of 130–155 CE. However, Irenaeus (writing c. 180 CE) is the earliest author to clearly and unequivocally describe the Pastorals.
==Background==
This historical relationship between Paul and Timothy is one of mentorship. Timothy is first mentioned in {{bibleverse||Acts|16:1|KJV}}. His mother Eunice, and his grandmother, Lois, are mentioned in 2 Tim. 1:5. All that we know of his father is that he was a Greek not a Jew ({{bibleverse||Acts|16:1|KJV}}).
Paul's second visit to [[Lystra]] is when Timothy first connected with Paul ({{bibleverse|1|Timothy|1:2|KJV}}; {{bibleverse|2|Timothy|3:11|KJV}}). Paul not only brought Timothy into the faith but he was Timothy’s main mentor in Christian leadership ({{bibleverse||Acts|16:3|KJV}}), having done church planting and missionary journeys together. Timothy would have received his authority to preach in churches directly from Paul who of course was the greater known and accepted of the two and an apostle. Timothy’s official position in the church was one of an evangelist ({{bibleverse|1|Timothy|4:14|KJV}}) and he worked with Paul in Phrygia, Galatia, and Mysia, Troa, Philippi and Berea ({{bibleverse||Acts|17:14|KJV}}) and continued on to do even more work in Athens, and Thessalonica for the church ({{bibleverse||Acts|17:15|KJV}}; {{bibleverse|1|Thessalonians|3:2|KJV}}) not to mention his work in Corinth, Macedonia, Ephesus and greater Asia. Timothy was also noted for coming to Paul’s aid when Paul fell into prison ({{bibleverse||Philippians|1:1|KJV}}, {{bibleverse|2|Timothy|4:13|KJV}}). It is noteworthy that despite not being required due the ruling of the Jerusalem council; Timothy took circumcision himself to be a better witness among the Jews. According to church tradition he was loyal to Paul’s wishes and stayed and worked in Ephesus until he finally suffered the Martyr's death himself.
If, however, "… the pastorals are best understood against the background of the second century, the evidence in the letters relative to church order ... clearly reflect a time when apostle and prophet have been succeeded by bishop (and archbishop?) and/or elder in a stabilized church organization fully committed to an authorized succession of ordained ministers. The local churches are no longer lay churches, nor are their needs now taken care of simply by itinerant missionaries. There is obviously hierarchical organization both in the local and ecumenical church. The chief function of the bishop (or archbishop?) is to transmit and maintain the true faith" <small>''TIB'' 1955 XI p. 346</small>
==Circumstances==
Regardless of whether this epistle is seen as a 4th missionary journey not recorded in Acts or as being written at some other point of Paul’s life, its intent seems clear that Paul is writing to encourage Timothy on his own ministry. Timothy is now pastoring in the Ephesus Church and Paul writes him to tell him to stay there and continue his good work there. Paul had planted the Ephesus church himself, working there for over three years ({{bibleverse||Acts|19:10|KJV}}; {{bibleverse-nb||Acts|20:31|KJV}}), and he is pleased that his former student is currently taking the post there. This is most likely a letter written in Paul’s late life and can be seen as being among his departing advice to his former student who has risen up in the ranks of church leadership himself. As Paul becomes more aware of his impending end, soon to be at the hands of Nero, he is setting things in order for the next generation.
If, however, I Timothy is post Paul, then Timothy represents all the "Timothies" of the church whom the writer is exhorting to preserve Pauline Christianity against incipient heresies.
*"The Pastorals are distinguished from all other New Testament letters in that they are addressed ... to a special functional class within the church, namely, the professional ministry. Thus these letters occupy the unique distinction of being not simply the only letters in the New Testament to be addressed primarily to clergymen, but also of being in this sense the first extant pastoral letters – that is, letters written by a pastor to pastors – in the history of the church."<ref>''TIB = The Interpreters Bible'', The Holy Scriptures in the King James and Revised Standard versions with general articles and introduction, exegesis, [and] exposition for each book of the Bible in twelve volumes, George Arthur Buttrick, Commentary Editor, Walter Russell Bowie, Associate Editor of Exposition, Paul Scherer, Associate Editor of Exposition, John Knox Associate Editor of New Testament Introduction and Exegesis, Samuel Terrien, Associate Editor of Old Testament Introduction and Exegesis, Nolan B. Harmon Editor, Abingdon Press, copyright 1955 by Pierce and Washabaugh, set up printed, and bound by the Parthenon Press, at Nashville, Tennessee, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles [The First and Second Epistles to Timothy, and the Epistle to Titus (Introduction and Exegesis by Fred D. Gealy)] , Philemon, Hebrews</ref> <<small>TIB 1955 XI p. 344</small>/>
==Key themes and words==
{{Essay-like|section|date=February 2010}}
The author of this epistle writes to Timothy concerning the organization of the church and Timothy's own leadership within the body. Paul alternates in instructing Timothy personally and the church corporately, yet in both cases his major goal is to call believers to behave with a recognition that they are living within the household of God. Other major themes include the use of [[Torah|The Law]] ({{Bibleref2|1Timothy|1:7–11}}), warnings against [[heresy|false doctrine]] such as [[Encratites|Encratism]], instructions for prayer ({{Bibleref2|1Timothy|2:1–8}}), roles of women in the church ({{Bibleref2|1Timothy|2:9–15}}; see below), and qualifications for leaders of the church ({{Bibleref2|1Timothy|3:1–13}}), among others.
The structure for the role of women in the Church at Ephesus is laid out as well as a detailed list of qualifications for who can and cannot serve as Elders and Deacons in the church. It is a notably a hotly debated issue in the church as to what Paul meant in this book in regard to the women’s role in the church. What provoked this reversion from Paul’s revelation, in Galatians, that in Christ Jesus there is no male or female, to this banal legalism? Had the women, having been led to expect an imminent end of the world, begun to abandon their “wifely duties”? "Some feel he clearly teaches that women are not to have authority over men in the church structure ({{bibleverse|1|Timothy|2:12|KJV}}) and that this is why he clearly excludes them from the roles of [[presbyter|Elder/Bishop]] and [[Deacon]] in chapter three. People who hold to this stance point out that Paul’s use of the phrase “Husband of one wife” is gender specific and excludes women from that role. They would point out that in the Greek text it literally reads "Man of one woman".{{Citation needed|date=February 2007}} "μιασ γυναικοσ ανδρα"({{bibleverse|1|Timothy|3:2|NT-G&L}})<ref>Nestel-Aland novum Testamentum, Graece et Latine, United Bible Societies, London, printed in Germany, 1969</ref> However, more liberal scholars debate this, arguing that this is a product of the time in which Paul lived and it is a cultural reference not meant to be eternally binding on the church.{{Citation needed|date=August 2007}} Many churches have now embraced the [[ordination of women]] based on this modern outlook.{{Citation needed|date=February 2007}} The treatment of this issue has also been pointed to as evidence that I Timothy is not Pauline, noting "the freedom granted [women] in the aspostolic age to exercise the gifts of the Spirit, [and] Paul's insistence that in Christ there is neither male nor female, [which] had brought them into quick and widespread public activity." <small>TIB 1955 XI p. 349</small>. TNJBC also points out that the reasoning in I Timothy (the fall was Eve's fault) is non-Pauline: “Paul himself prefers to assign blame to Adam (as a counterpart to [[Christ]] – see Rom [Romans] 5:12–21; I Cor [Corinthians] 15: 45–49…)” <small>TNJBC<ref>The New Jerome Biblical Commentary, Edited by Raymond E. Brown, S.S., Union Theological Seminary, New York; NY, Raymond f. Collins [First Thessalonians]; Roland E. Murphy, O. Carm. (emeritus) The Divinity School, Duke University, Durham, NC, with a foreword by His Eminence Carlo Maria Cardinal Martini, S.J.; Prentice Hall, Englewood Cliffs, New Jersey, 1990</ref> 1990 p. 897</small> In fact, 1 Timothy 2:14 states, not that Eve disobeyed, but that she was tricked, holding true to Paul's assertion that Adam alone was the transgressor.
The treatment of widows, elders, masters, youth, and church members are spelled out; as well as a healthy warning against greed being given to the rich.
Key words and phrases in this book include; “fight the good fight”, “This is a [[faithful saying]]”,” let no one despise your youth”, doctrine, elder/bishop, deacon, fables, guard.
==Outline==
'''I. Salutation''' (1:1–2)
'''II. Negative Instructions''': Stop the False Teachers (1:3–20)
:A. Warning against False Teachers (1:3–11)
::1. The Charge to Timothy Stated (1:3)
::2. Their Wrong Use of the Law (1:4–7)
::3. The Right Use of the Law (1:8–11)
:B. Paul’s Experience of Grace (1:12–17)
:C. The Charge to Timothy Repeated (1:18–20)
'''III. Positive Instructions:''' Repair the Church (2:1–6:10)
:A. Restoring the Conduct of the Church (2:1–3:16)
::1. Instructions on Public Worship (2:1–15)
:::a. Concerning Prayer (2:1–7)
:::b. Concerning the Role of Men and Women (2:8–15)
::::1) Men: Pray in a Holy Manner (2:8)
::::2) Women: Quiet Conduct (2:9–15)
::2. Instructions on Church Leadership (3:1–13)
:::a. Qualifications of Overseers (3:1–7)
:::b. Qualifications of Deacons (3:8–13)
::3. Summary (3:14–16)
:::a. Conduct of the Church (3:14–15)
:::b. Hymn to Christ (3:16)
:B. Guarding the Truth in the Church (4:1–16)
::1. In the Face of Apostasy (4:1–5)
::2. Timothy’s Personal Responsibilities (4:6–16)
::3. Spiritual Exercises (4:7–9)
:C. Dealing with Groups in the Church (5:1–6:10)
::1. Men and Women, Young and Old (5:1–2)
::2. Widows (5:3–16)
:::a. Older Widows (5:3–10)
:::b. Younger Widows (5:11–16)
::3. Elders (5:17–25)
:::a. The Reward of Elders (5:17–18)
:::b. The Reputation of Elders (5:19–20)
::::1) The Reputation of Elders Protected (5:19)
::::2) The Sins of Elders Publicly Rebuked (5:20)
:::c. The Recognition of Prospective Elders (5:21–25)
::4. Slaves (6:1–2)
::5. False Teachers (6:3–10)
'''IV. Personal Instructions:''' Pursue Godliness (6:11–21)
:A. Fight the Good Fight (6:11–16)
:B. A Final Word to the Wealthy (6:17–19)
:C. Guard What has been Entrusted (6:20–21)
==See also==
* [[1 Timothy 2:12 ("I suffer not a woman")]]
* [[Textual variants in the New Testament#First Epistle to Timothy|Textual variants in the First Epistle to Timothy]]
* [[Second Epistle to Timothy]]
* [[An Historical Account of Two Notable Corruptions of Scripture]]
==Notes==
<!--<nowiki>
See http://en.wikipedia.org/wiki/Wikipedia:Footnotes for an explanation of how to generate footnotes using the <ref> and </ref> tags, and the template below.
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{{Reflist|30em}}
==External links==
{{Wikisource|1 Timothy}}
* [http://www.earlychristianwritings.com/1timothy.html First Timothy texts and resources]
{{s-start}}
{{s-hou|[[Pauline epistles|Pauline]] [[Pastoral epistles|Pastoral]] [[Epistles|Epistle]]|||}}
{{s-bef|before=[[Second Epistle to the Thessalonians|Second Thessalonians]]}}
{{s-ttl|title=<small>[[New Testament]]</small><br>[[Books of the Bible]]}}
{{s-aft|after=[[Second Epistle to Timothy|Second Timothy]]}}
{{s-end}}
{{Books of the Bible}}
{{DEFAULTSORT:First Epistle To Timothy}}
[[Category:New Testament books|Timothy 1]]
[[Category:Pastoral epistles|Timothy1]]' |
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{{Cleanup|date=September 2010}}
-{{Books of the New Testament}}
-The '''First Epistle of Paul to Timothy''', usually referred to simply as '''First Timothy''' and often written '''1 Timothy''', is one of three letters in the [[New Testament]] of the [[Bible]] often grouped together as the [[Pastoral Epistles]], along with [[Second Epistle to Timothy|Second Timothy]] and [[Epistle to Titus|Titus]]. The letter, traditionally attributed to the [[Apostle Paul]], consists mainly of counsels to his younger colleague and delegate [[Saint Timothy|Timothy]] regarding his ministry in [[Ephesus]] (1:3). These counsels include instructions on the organization of the Church and the responsibilities resting on certain groups of leaders therein as well as exhortations to faithfulness in maintaining the truth amid surrounding errors, but, as Gealy points out "What is most baffling in the letters is that they do not adequately define either the orthodoxy which they champion or the heterodoxy which they combat."<ref>small>The Interpreters Bible, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles (The First and Second Epistles to Timothy), and the Epistle to Titus (Introduction and Exegesis by Fred D. Gealy), Philemon, Hebrews 1955 XI p. 383</small></ref>
-
-==Composition==
-The author of ''First Timothy'' has been traditionally identified as the [[Apostle Paul]]. He is named as the author of the letter in the text (1:1). Nineteenth and twentieth century scholarship questioned the authenticity of the letter, with many scholars suggesting that ''First Timothy'', along with [[Second Timothy]] and [[Epistle to Titus|Titus]], are not original to Paul, but rather an unknown Christian writing some time in the late-first-to-mid-2nd century.<ref>[[Bart Ehrman|Ehrman, Bart]]. ''The New Testament: A Historical Introduction to the Early Christian Writings''. Oxford University Press. 2003. p. 393 ISBN 0-19-515462-2<br>"when we come to the Pastoral epistles, there is greater scholarly unanimity. These three letters are widely regarded by scholars as non-Pauline."</ref> Most scholars now affirm this view.<ref>Collins, Raymond F. ''1 & 2 Timothy and Titus: A Commentary''. Westminster John Knox Press. 2004. p. 4 ISBN 0-664-22247-1<br>"By the end of the twentieth century New Testament scholarship was virtually unanimous in affirming that the Pastoral Epistles were written some time after Paul's death. ... As always some scholars dissent from the consensus view."</ref>
-
-===Historical views===
-The genuineness of Pauline authorship was accepted by Church orthodoxy as early as c. 180 AD, as evidenced by the surviving testimony of [[Irenaeus]] and the author of the [[Muratorian]]. Possible allusions are found in the letters from [[Clement of Rome]] to the Corinthians (c. 95), [[Ignatius of Antioch]] to the Ephesians (c. 110) and [[Polycarp]] to the Philippians (c. 130),<ref name=Holmes2005>Holmes, MW, "Polycarp's 'Letter to the Philippians' and the Writings that later formed the NT," in Gregory & Tuckett, (2005), ''The Reception of the NT in the Apostolic Fathers'' OUP, p.226 ISBN 978-0-19-926782-8</ref><ref name=Berding1999>{{cite journal |last=Berding |first=K. |title=Polycarp of Smyrna's View of the Authorship of 1 and 2 Timothy |journal=Vigiliae Christianae |volume=53 |issue=4 |year=1999 |pages=349–360 }}</ref> though it is difficult to determine the nature of any such literary relationships. Modern scholars who support Pauline authorship nevertheless stress their importance regarding the question of authenticity: I.H. Marshall and P.H. Towner wrote that 'the key witness is [[Polycarp]], where there is a high probability that 1 and 2 Tim were known to him'.<ref>Marshall, IH and Towner, PH (1999), 'The Pastoral Epistles', T&T Clark, ISBN 0-567-08661-5, p.3</ref> Similarly M.W. Holmes argued that it is 'virtually certain or highly probable' that Polycarp used 1 and 2 Timothy.<ref name=Holmes2005 />
-
-Late in the 2nd century there are a number of quotations from all three Pastoral Epistles in Irenaeus' work ''Against Heresies''. The ''[[Muratorian Canon]]'' (c. 170–180) lists the books of the NT and ascribes all three Pastoral Epistles to Paul. Eusebius (c. 330) calls it, along with the other thirteen canonical Pauline Epistles, "undisputed",<ref>Eusebius, ''[[Church History (Eusebius)|Ecclesiastical History]]'' 3.3.5</ref> despite the fact that Eusebius wrote in the 4th century with little to no knowledge of the complex social structures which line the books of the New Testament. Exceptions to this positive witness include [[Tatian]],<ref>Moffatt, James. An Introduction to the Literature of the New Testament. 1911: p. 420.</ref> a disciple of Justin Martyr turned heretic, as well as the Gnostic [[Basilides]].<ref name=Knight1992>Knight, George William, (1992), The Pastoral Epistles: A Commentary On the Greek Text, ISBN 0-8028-2395-5</ref>
-
-[[Marcion]], an orthodox Bishop later excommunicated for heresy, formed an early canon of Scripture c. 140 around the Gospel of Luke and ten of the canonical Pauline epistles, excluding 1–2 Timothy and Titus. The reasons for these exclusions are unknown, and so speculation abounds, including the hypotheses that they were not written until after Marcion's time, or that he knew of them, but regarded them as inauthentic. Proponents of Pauline authorship argue that he had theological grounds for rejecting the Pastorals, namely their teaching about the goodness of creation (cf. 1 Tim 4:1 ''ff''.).<ref name=Stott1996>John Stott, ''The Message of 1 Timothy and Titus'' (Leicester: IVP, 1996), 23.</ref>
-
-The question is indeed curious whether Marcion knew these three letters and rejected them as Tertullian says, since in 1 Timothy 6:20 "false opposing arguments" are referred to, with the word for "opposing arguments" being "antithesis", the name of Marcion's work, and so whether it is a subtle hint of Marcion's heresy. However, the structure of the Church presupposed which is less developed than the one Ignatius presupposes (who wrote c.110), as well as the fact that not only is "antithesis" itself a Greek word which simply means "opposing arguments" but as it has been noted, the attack on the heretics is not central to the three letters.<ref>W. Marxsen, "Introduction to the New Testament", ET 1968, p.207: "Can we find, nevertheless, in the light of the contents of the letters, a common key to the understanding of all three? One common factor is to be found in the attack upon heretics, but this does not really stand in the forefront of any of the letters. I Tim. and Tit. are concerned rather with codified 'rules' or 'rules' required to be codified, for the ministry among other things. 2 Tim. also deals with the ministry, not in the sense of laying down rules, but rather that Timothy in fulfilling his ministry should follow the example of Paul."</ref>
-
-==Date==
-The dating of 1 Timothy depends very much on the question of authorship. Those who accept the epistle's authenticity believe it was most likely written toward the end of Paul's ministry, c.62–67 CE. Other historians generally place its composition some time in the late 1st century or first half of the 2nd century CE, with a wide margin of uncertainty. The text seems to be contending against nascent Gnosticism(1 Tim 1:4, 1 Tim 4:3)<ref>[http://www.earlychristianwritings.com/gnostics.html Gnostics, Gnostic Gospels, & Gnosticism]</ref>(see [[Encratism]]), which would suggest a later date due to [[Gnosticism]] developing primarily in the latter 1st century. The term [[Gnosis]]("knowledge") itself occurs in 1 Timothy 6:20.<ref>[http://bible.cc/1_timothy/1-1.htm Biblos.com]</ref> If the parallels between 1 Timothy and Polycarp's epistle are understood as a literary dependence by the latter on the former, as is generally accepted,<ref name=Berding1999/> this would constitute a ''[[Terminus post quem|terminus ante quem]]'' of 130–155 CE. However, Irenaeus (writing c. 180 CE) is the earliest author to clearly and unequivocally describe the Pastorals.
-
-==Background==
-This historical relationship between Paul and Timothy is one of mentorship. Timothy is first mentioned in {{bibleverse||Acts|16:1|KJV}}. His mother Eunice, and his grandmother, Lois, are mentioned in 2 Tim. 1:5. All that we know of his father is that he was a Greek not a Jew ({{bibleverse||Acts|16:1|KJV}}).
-
-Paul's second visit to [[Lystra]] is when Timothy first connected with Paul ({{bibleverse|1|Timothy|1:2|KJV}}; {{bibleverse|2|Timothy|3:11|KJV}}). Paul not only brought Timothy into the faith but he was Timothy’s main mentor in Christian leadership ({{bibleverse||Acts|16:3|KJV}}), having done church planting and missionary journeys together. Timothy would have received his authority to preach in churches directly from Paul who of course was the greater known and accepted of the two and an apostle. Timothy’s official position in the church was one of an evangelist ({{bibleverse|1|Timothy|4:14|KJV}}) and he worked with Paul in Phrygia, Galatia, and Mysia, Troa, Philippi and Berea ({{bibleverse||Acts|17:14|KJV}}) and continued on to do even more work in Athens, and Thessalonica for the church ({{bibleverse||Acts|17:15|KJV}}; {{bibleverse|1|Thessalonians|3:2|KJV}}) not to mention his work in Corinth, Macedonia, Ephesus and greater Asia. Timothy was also noted for coming to Paul’s aid when Paul fell into prison ({{bibleverse||Philippians|1:1|KJV}}, {{bibleverse|2|Timothy|4:13|KJV}}). It is noteworthy that despite not being required due the ruling of the Jerusalem council; Timothy took circumcision himself to be a better witness among the Jews. According to church tradition he was loyal to Paul’s wishes and stayed and worked in Ephesus until he finally suffered the Martyr's death himself.
-
-If, however, "… the pastorals are best understood against the background of the second century, the evidence in the letters relative to church order ... clearly reflect a time when apostle and prophet have been succeeded by bishop (and archbishop?) and/or elder in a stabilized church organization fully committed to an authorized succession of ordained ministers. The local churches are no longer lay churches, nor are their needs now taken care of simply by itinerant missionaries. There is obviously hierarchical organization both in the local and ecumenical church. The chief function of the bishop (or archbishop?) is to transmit and maintain the true faith" <small>''TIB'' 1955 XI p. 346</small>
-
-==Circumstances==
-Regardless of whether this epistle is seen as a 4th missionary journey not recorded in Acts or as being written at some other point of Paul’s life, its intent seems clear that Paul is writing to encourage Timothy on his own ministry. Timothy is now pastoring in the Ephesus Church and Paul writes him to tell him to stay there and continue his good work there. Paul had planted the Ephesus church himself, working there for over three years ({{bibleverse||Acts|19:10|KJV}}; {{bibleverse-nb||Acts|20:31|KJV}}), and he is pleased that his former student is currently taking the post there. This is most likely a letter written in Paul’s late life and can be seen as being among his departing advice to his former student who has risen up in the ranks of church leadership himself. As Paul becomes more aware of his impending end, soon to be at the hands of Nero, he is setting things in order for the next generation.
-
-If, however, I Timothy is post Paul, then Timothy represents all the "Timothies" of the church whom the writer is exhorting to preserve Pauline Christianity against incipient heresies.
-
-*"The Pastorals are distinguished from all other New Testament letters in that they are addressed ... to a special functional class within the church, namely, the professional ministry. Thus these letters occupy the unique distinction of being not simply the only letters in the New Testament to be addressed primarily to clergymen, but also of being in this sense the first extant pastoral letters – that is, letters written by a pastor to pastors – in the history of the church."<ref>''TIB = The Interpreters Bible'', The Holy Scriptures in the King James and Revised Standard versions with general articles and introduction, exegesis, [and] exposition for each book of the Bible in twelve volumes, George Arthur Buttrick, Commentary Editor, Walter Russell Bowie, Associate Editor of Exposition, Paul Scherer, Associate Editor of Exposition, John Knox Associate Editor of New Testament Introduction and Exegesis, Samuel Terrien, Associate Editor of Old Testament Introduction and Exegesis, Nolan B. Harmon Editor, Abingdon Press, copyright 1955 by Pierce and Washabaugh, set up printed, and bound by the Parthenon Press, at Nashville, Tennessee, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles [The First and Second Epistles to Timothy, and the Epistle to Titus (Introduction and Exegesis by Fred D. Gealy)] , Philemon, Hebrews</ref> <<small>TIB 1955 XI p. 344</small>/>
-
-==Key themes and words==
-{{Essay-like|section|date=February 2010}}
-The author of this epistle writes to Timothy concerning the organization of the church and Timothy's own leadership within the body. Paul alternates in instructing Timothy personally and the church corporately, yet in both cases his major goal is to call believers to behave with a recognition that they are living within the household of God. Other major themes include the use of [[Torah|The Law]] ({{Bibleref2|1Timothy|1:7–11}}), warnings against [[heresy|false doctrine]] such as [[Encratites|Encratism]], instructions for prayer ({{Bibleref2|1Timothy|2:1–8}}), roles of women in the church ({{Bibleref2|1Timothy|2:9–15}}; see below), and qualifications for leaders of the church ({{Bibleref2|1Timothy|3:1–13}}), among others.
-
-The structure for the role of women in the Church at Ephesus is laid out as well as a detailed list of qualifications for who can and cannot serve as Elders and Deacons in the church. It is a notably a hotly debated issue in the church as to what Paul meant in this book in regard to the women’s role in the church. What provoked this reversion from Paul’s revelation, in Galatians, that in Christ Jesus there is no male or female, to this banal legalism? Had the women, having been led to expect an imminent end of the world, begun to abandon their “wifely duties”? "Some feel he clearly teaches that women are not to have authority over men in the church structure ({{bibleverse|1|Timothy|2:12|KJV}}) and that this is why he clearly excludes them from the roles of [[presbyter|Elder/Bishop]] and [[Deacon]] in chapter three. People who hold to this stance point out that Paul’s use of the phrase “Husband of one wife” is gender specific and excludes women from that role. They would point out that in the Greek text it literally reads "Man of one woman".{{Citation needed|date=February 2007}} "μιασ γυναικοσ ανδρα"({{bibleverse|1|Timothy|3:2|NT-G&L}})<ref>Nestel-Aland novum Testamentum, Graece et Latine, United Bible Societies, London, printed in Germany, 1969</ref> However, more liberal scholars debate this, arguing that this is a product of the time in which Paul lived and it is a cultural reference not meant to be eternally binding on the church.{{Citation needed|date=August 2007}} Many churches have now embraced the [[ordination of women]] based on this modern outlook.{{Citation needed|date=February 2007}} The treatment of this issue has also been pointed to as evidence that I Timothy is not Pauline, noting "the freedom granted [women] in the aspostolic age to exercise the gifts of the Spirit, [and] Paul's insistence that in Christ there is neither male nor female, [which] had brought them into quick and widespread public activity." <small>TIB 1955 XI p. 349</small>. TNJBC also points out that the reasoning in I Timothy (the fall was Eve's fault) is non-Pauline: “Paul himself prefers to assign blame to Adam (as a counterpart to [[Christ]] – see Rom [Romans] 5:12–21; I Cor [Corinthians] 15: 45–49…)” <small>TNJBC<ref>The New Jerome Biblical Commentary, Edited by Raymond E. Brown, S.S., Union Theological Seminary, New York; NY, Raymond f. Collins [First Thessalonians]; Roland E. Murphy, O. Carm. (emeritus) The Divinity School, Duke University, Durham, NC, with a foreword by His Eminence Carlo Maria Cardinal Martini, S.J.; Prentice Hall, Englewood Cliffs, New Jersey, 1990</ref> 1990 p. 897</small> In fact, 1 Timothy 2:14 states, not that Eve disobeyed, but that she was tricked, holding true to Paul's assertion that Adam alone was the transgressor.
-
-The treatment of widows, elders, masters, youth, and church members are spelled out; as well as a healthy warning against greed being given to the rich.
-
-Key words and phrases in this book include; “fight the good fight”, “This is a [[faithful saying]]”,” let no one despise your youth”, doctrine, elder/bishop, deacon, fables, guard.
-
-==Outline==
-'''I. Salutation''' (1:1–2)
-
-'''II. Negative Instructions''': Stop the False Teachers (1:3–20)
-
-:A. Warning against False Teachers (1:3–11)
-
-::1. The Charge to Timothy Stated (1:3)
-
-::2. Their Wrong Use of the Law (1:4–7)
-
-::3. The Right Use of the Law (1:8–11)
-
-:B. Paul’s Experience of Grace (1:12–17)
-
-:C. The Charge to Timothy Repeated (1:18–20)
-
-'''III. Positive Instructions:''' Repair the Church (2:1–6:10)
-
-:A. Restoring the Conduct of the Church (2:1–3:16)
-
-::1. Instructions on Public Worship (2:1–15)
-
-:::a. Concerning Prayer (2:1–7)
-
-:::b. Concerning the Role of Men and Women (2:8–15)
-
-::::1) Men: Pray in a Holy Manner (2:8)
-
-::::2) Women: Quiet Conduct (2:9–15)
-
-::2. Instructions on Church Leadership (3:1–13)
-
-:::a. Qualifications of Overseers (3:1–7)
-
-:::b. Qualifications of Deacons (3:8–13)
-
-::3. Summary (3:14–16)
-
-:::a. Conduct of the Church (3:14–15)
-
-:::b. Hymn to Christ (3:16)
-
-:B. Guarding the Truth in the Church (4:1–16)
-
-::1. In the Face of Apostasy (4:1–5)
-
-::2. Timothy’s Personal Responsibilities (4:6–16)
-
-::3. Spiritual Exercises (4:7–9)
-
-:C. Dealing with Groups in the Church (5:1–6:10)
-
-::1. Men and Women, Young and Old (5:1–2)
-
-::2. Widows (5:3–16)
-
-:::a. Older Widows (5:3–10)
-
-:::b. Younger Widows (5:11–16)
-
-::3. Elders (5:17–25)
-
-:::a. The Reward of Elders (5:17–18)
-
-:::b. The Reputation of Elders (5:19–20)
-
-::::1) The Reputation of Elders Protected (5:19)
-
-::::2) The Sins of Elders Publicly Rebuked (5:20)
-
-:::c. The Recognition of Prospective Elders (5:21–25)
-
-::4. Slaves (6:1–2)
-
-::5. False Teachers (6:3–10)
-
-'''IV. Personal Instructions:''' Pursue Godliness (6:11–21)
-
-:A. Fight the Good Fight (6:11–16)
-
-:B. A Final Word to the Wealthy (6:17–19)
-
-:C. Guard What has been Entrusted (6:20–21)
-
-==See also==
-* [[1 Timothy 2:12 ("I suffer not a woman")]]
-* [[Textual variants in the New Testament#First Epistle to Timothy|Textual variants in the First Epistle to Timothy]]
-* [[Second Epistle to Timothy]]
-* [[An Historical Account of Two Notable Corruptions of Scripture]]
-
-==Notes==
-<!--<nowiki>
-See http://en.wikipedia.org/wiki/Wikipedia:Footnotes for an explanation of how to generate footnotes using the <ref> and </ref> tags, and the template below.
-</nowiki>-->
-{{Reflist|30em}}
-
-==External links==
-{{Wikisource|1 Timothy}}
-* [http://www.earlychristianwritings.com/1timothy.html First Timothy texts and resources]
-
-{{s-start}}
-{{s-hou|[[Pauline epistles|Pauline]] [[Pastoral epistles|Pastoral]] [[Epistles|Epistle]]|||}}
-{{s-bef|before=[[Second Epistle to the Thessalonians|Second Thessalonians]]}}
-{{s-ttl|title=<small>[[New Testament]]</small><br>[[Books of the Bible]]}}
-{{s-aft|after=[[Second Epistle to Timothy|Second Timothy]]}}
-{{s-end}}
-{{Books of the Bible}}
-
-{{DEFAULTSORT:First Epistle To Timothy}}
-[[Category:New Testament books|Timothy 1]]
-[[Category:Pastoral epistles|Timothy1]]
+Poopie lol!Ğood day
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0 => '{{Books of the New Testament}}',
1 => 'The '''First Epistle of Paul to Timothy''', usually referred to simply as '''First Timothy''' and often written '''1 Timothy''', is one of three letters in the [[New Testament]] of the [[Bible]] often grouped together as the [[Pastoral Epistles]], along with [[Second Epistle to Timothy|Second Timothy]] and [[Epistle to Titus|Titus]]. The letter, traditionally attributed to the [[Apostle Paul]], consists mainly of counsels to his younger colleague and delegate [[Saint Timothy|Timothy]] regarding his ministry in [[Ephesus]] (1:3). These counsels include instructions on the organization of the Church and the responsibilities resting on certain groups of leaders therein as well as exhortations to faithfulness in maintaining the truth amid surrounding errors, but, as Gealy points out "What is most baffling in the letters is that they do not adequately define either the orthodoxy which they champion or the heterodoxy which they combat."<ref>small>The Interpreters Bible, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles (The First and Second Epistles to Timothy), and the Epistle to Titus (Introduction and Exegesis by Fred D. Gealy), Philemon, Hebrews 1955 XI p. 383</small></ref>',
2 => false,
3 => '==Composition==',
4 => 'The author of ''First Timothy'' has been traditionally identified as the [[Apostle Paul]]. He is named as the author of the letter in the text (1:1). Nineteenth and twentieth century scholarship questioned the authenticity of the letter, with many scholars suggesting that ''First Timothy'', along with [[Second Timothy]] and [[Epistle to Titus|Titus]], are not original to Paul, but rather an unknown Christian writing some time in the late-first-to-mid-2nd century.<ref>[[Bart Ehrman|Ehrman, Bart]]. ''The New Testament: A Historical Introduction to the Early Christian Writings''. Oxford University Press. 2003. p. 393 ISBN 0-19-515462-2<br>"when we come to the Pastoral epistles, there is greater scholarly unanimity. These three letters are widely regarded by scholars as non-Pauline."</ref> Most scholars now affirm this view.<ref>Collins, Raymond F. ''1 & 2 Timothy and Titus: A Commentary''. Westminster John Knox Press. 2004. p. 4 ISBN 0-664-22247-1<br>"By the end of the twentieth century New Testament scholarship was virtually unanimous in affirming that the Pastoral Epistles were written some time after Paul's death. ... As always some scholars dissent from the consensus view."</ref>',
5 => false,
6 => '===Historical views===',
7 => 'The genuineness of Pauline authorship was accepted by Church orthodoxy as early as c. 180 AD, as evidenced by the surviving testimony of [[Irenaeus]] and the author of the [[Muratorian]]. Possible allusions are found in the letters from [[Clement of Rome]] to the Corinthians (c. 95), [[Ignatius of Antioch]] to the Ephesians (c. 110) and [[Polycarp]] to the Philippians (c. 130),<ref name=Holmes2005>Holmes, MW, "Polycarp's 'Letter to the Philippians' and the Writings that later formed the NT," in Gregory & Tuckett, (2005), ''The Reception of the NT in the Apostolic Fathers'' OUP, p.226 ISBN 978-0-19-926782-8</ref><ref name=Berding1999>{{cite journal |last=Berding |first=K. |title=Polycarp of Smyrna's View of the Authorship of 1 and 2 Timothy |journal=Vigiliae Christianae |volume=53 |issue=4 |year=1999 |pages=349–360 }}</ref> though it is difficult to determine the nature of any such literary relationships. Modern scholars who support Pauline authorship nevertheless stress their importance regarding the question of authenticity: I.H. Marshall and P.H. Towner wrote that 'the key witness is [[Polycarp]], where there is a high probability that 1 and 2 Tim were known to him'.<ref>Marshall, IH and Towner, PH (1999), 'The Pastoral Epistles', T&T Clark, ISBN 0-567-08661-5, p.3</ref> Similarly M.W. Holmes argued that it is 'virtually certain or highly probable' that Polycarp used 1 and 2 Timothy.<ref name=Holmes2005 />',
8 => false,
9 => 'Late in the 2nd century there are a number of quotations from all three Pastoral Epistles in Irenaeus' work ''Against Heresies''. The ''[[Muratorian Canon]]'' (c. 170–180) lists the books of the NT and ascribes all three Pastoral Epistles to Paul. Eusebius (c. 330) calls it, along with the other thirteen canonical Pauline Epistles, "undisputed",<ref>Eusebius, ''[[Church History (Eusebius)|Ecclesiastical History]]'' 3.3.5</ref> despite the fact that Eusebius wrote in the 4th century with little to no knowledge of the complex social structures which line the books of the New Testament. Exceptions to this positive witness include [[Tatian]],<ref>Moffatt, James. An Introduction to the Literature of the New Testament. 1911: p. 420.</ref> a disciple of Justin Martyr turned heretic, as well as the Gnostic [[Basilides]].<ref name=Knight1992>Knight, George William, (1992), The Pastoral Epistles: A Commentary On the Greek Text, ISBN 0-8028-2395-5</ref>',
10 => false,
11 => '[[Marcion]], an orthodox Bishop later excommunicated for heresy, formed an early canon of Scripture c. 140 around the Gospel of Luke and ten of the canonical Pauline epistles, excluding 1–2 Timothy and Titus. The reasons for these exclusions are unknown, and so speculation abounds, including the hypotheses that they were not written until after Marcion's time, or that he knew of them, but regarded them as inauthentic. Proponents of Pauline authorship argue that he had theological grounds for rejecting the Pastorals, namely their teaching about the goodness of creation (cf. 1 Tim 4:1 ''ff''.).<ref name=Stott1996>John Stott, ''The Message of 1 Timothy and Titus'' (Leicester: IVP, 1996), 23.</ref>',
12 => false,
13 => 'The question is indeed curious whether Marcion knew these three letters and rejected them as Tertullian says, since in 1 Timothy 6:20 "false opposing arguments" are referred to, with the word for "opposing arguments" being "antithesis", the name of Marcion's work, and so whether it is a subtle hint of Marcion's heresy. However, the structure of the Church presupposed which is less developed than the one Ignatius presupposes (who wrote c.110), as well as the fact that not only is "antithesis" itself a Greek word which simply means "opposing arguments" but as it has been noted, the attack on the heretics is not central to the three letters.<ref>W. Marxsen, "Introduction to the New Testament", ET 1968, p.207: "Can we find, nevertheless, in the light of the contents of the letters, a common key to the understanding of all three? One common factor is to be found in the attack upon heretics, but this does not really stand in the forefront of any of the letters. I Tim. and Tit. are concerned rather with codified 'rules' or 'rules' required to be codified, for the ministry among other things. 2 Tim. also deals with the ministry, not in the sense of laying down rules, but rather that Timothy in fulfilling his ministry should follow the example of Paul."</ref>',
14 => false,
15 => '==Date==',
16 => 'The dating of 1 Timothy depends very much on the question of authorship. Those who accept the epistle's authenticity believe it was most likely written toward the end of Paul's ministry, c.62–67 CE. Other historians generally place its composition some time in the late 1st century or first half of the 2nd century CE, with a wide margin of uncertainty. The text seems to be contending against nascent Gnosticism(1 Tim 1:4, 1 Tim 4:3)<ref>[http://www.earlychristianwritings.com/gnostics.html Gnostics, Gnostic Gospels, & Gnosticism]</ref>(see [[Encratism]]), which would suggest a later date due to [[Gnosticism]] developing primarily in the latter 1st century. The term [[Gnosis]]("knowledge") itself occurs in 1 Timothy 6:20.<ref>[http://bible.cc/1_timothy/1-1.htm Biblos.com]</ref> If the parallels between 1 Timothy and Polycarp's epistle are understood as a literary dependence by the latter on the former, as is generally accepted,<ref name=Berding1999/> this would constitute a ''[[Terminus post quem|terminus ante quem]]'' of 130–155 CE. However, Irenaeus (writing c. 180 CE) is the earliest author to clearly and unequivocally describe the Pastorals.',
17 => false,
18 => '==Background==',
19 => 'This historical relationship between Paul and Timothy is one of mentorship. Timothy is first mentioned in {{bibleverse||Acts|16:1|KJV}}. His mother Eunice, and his grandmother, Lois, are mentioned in 2 Tim. 1:5. All that we know of his father is that he was a Greek not a Jew ({{bibleverse||Acts|16:1|KJV}}).',
20 => false,
21 => 'Paul's second visit to [[Lystra]] is when Timothy first connected with Paul ({{bibleverse|1|Timothy|1:2|KJV}}; {{bibleverse|2|Timothy|3:11|KJV}}). Paul not only brought Timothy into the faith but he was Timothy’s main mentor in Christian leadership ({{bibleverse||Acts|16:3|KJV}}), having done church planting and missionary journeys together. Timothy would have received his authority to preach in churches directly from Paul who of course was the greater known and accepted of the two and an apostle. Timothy’s official position in the church was one of an evangelist ({{bibleverse|1|Timothy|4:14|KJV}}) and he worked with Paul in Phrygia, Galatia, and Mysia, Troa, Philippi and Berea ({{bibleverse||Acts|17:14|KJV}}) and continued on to do even more work in Athens, and Thessalonica for the church ({{bibleverse||Acts|17:15|KJV}}; {{bibleverse|1|Thessalonians|3:2|KJV}}) not to mention his work in Corinth, Macedonia, Ephesus and greater Asia. Timothy was also noted for coming to Paul’s aid when Paul fell into prison ({{bibleverse||Philippians|1:1|KJV}}, {{bibleverse|2|Timothy|4:13|KJV}}). It is noteworthy that despite not being required due the ruling of the Jerusalem council; Timothy took circumcision himself to be a better witness among the Jews. According to church tradition he was loyal to Paul’s wishes and stayed and worked in Ephesus until he finally suffered the Martyr's death himself.',
22 => false,
23 => 'If, however, "… the pastorals are best understood against the background of the second century, the evidence in the letters relative to church order ... clearly reflect a time when apostle and prophet have been succeeded by bishop (and archbishop?) and/or elder in a stabilized church organization fully committed to an authorized succession of ordained ministers. The local churches are no longer lay churches, nor are their needs now taken care of simply by itinerant missionaries. There is obviously hierarchical organization both in the local and ecumenical church. The chief function of the bishop (or archbishop?) is to transmit and maintain the true faith" <small>''TIB'' 1955 XI p. 346</small>',
24 => false,
25 => '==Circumstances==',
26 => 'Regardless of whether this epistle is seen as a 4th missionary journey not recorded in Acts or as being written at some other point of Paul’s life, its intent seems clear that Paul is writing to encourage Timothy on his own ministry. Timothy is now pastoring in the Ephesus Church and Paul writes him to tell him to stay there and continue his good work there. Paul had planted the Ephesus church himself, working there for over three years ({{bibleverse||Acts|19:10|KJV}}; {{bibleverse-nb||Acts|20:31|KJV}}), and he is pleased that his former student is currently taking the post there. This is most likely a letter written in Paul’s late life and can be seen as being among his departing advice to his former student who has risen up in the ranks of church leadership himself. As Paul becomes more aware of his impending end, soon to be at the hands of Nero, he is setting things in order for the next generation.',
27 => false,
28 => 'If, however, I Timothy is post Paul, then Timothy represents all the "Timothies" of the church whom the writer is exhorting to preserve Pauline Christianity against incipient heresies.',
29 => false,
30 => '*"The Pastorals are distinguished from all other New Testament letters in that they are addressed ... to a special functional class within the church, namely, the professional ministry. Thus these letters occupy the unique distinction of being not simply the only letters in the New Testament to be addressed primarily to clergymen, but also of being in this sense the first extant pastoral letters – that is, letters written by a pastor to pastors – in the history of the church."<ref>''TIB = The Interpreters Bible'', The Holy Scriptures in the King James and Revised Standard versions with general articles and introduction, exegesis, [and] exposition for each book of the Bible in twelve volumes, George Arthur Buttrick, Commentary Editor, Walter Russell Bowie, Associate Editor of Exposition, Paul Scherer, Associate Editor of Exposition, John Knox Associate Editor of New Testament Introduction and Exegesis, Samuel Terrien, Associate Editor of Old Testament Introduction and Exegesis, Nolan B. Harmon Editor, Abingdon Press, copyright 1955 by Pierce and Washabaugh, set up printed, and bound by the Parthenon Press, at Nashville, Tennessee, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles [The First and Second Epistles to Timothy, and the Epistle to Titus (Introduction and Exegesis by Fred D. Gealy)] , Philemon, Hebrews</ref> <<small>TIB 1955 XI p. 344</small>/>',
31 => false,
32 => '==Key themes and words==',
33 => '{{Essay-like|section|date=February 2010}}',
34 => 'The author of this epistle writes to Timothy concerning the organization of the church and Timothy's own leadership within the body. Paul alternates in instructing Timothy personally and the church corporately, yet in both cases his major goal is to call believers to behave with a recognition that they are living within the household of God. Other major themes include the use of [[Torah|The Law]] ({{Bibleref2|1Timothy|1:7–11}}), warnings against [[heresy|false doctrine]] such as [[Encratites|Encratism]], instructions for prayer ({{Bibleref2|1Timothy|2:1–8}}), roles of women in the church ({{Bibleref2|1Timothy|2:9–15}}; see below), and qualifications for leaders of the church ({{Bibleref2|1Timothy|3:1–13}}), among others.',
35 => false,
36 => 'The structure for the role of women in the Church at Ephesus is laid out as well as a detailed list of qualifications for who can and cannot serve as Elders and Deacons in the church. It is a notably a hotly debated issue in the church as to what Paul meant in this book in regard to the women’s role in the church. What provoked this reversion from Paul’s revelation, in Galatians, that in Christ Jesus there is no male or female, to this banal legalism? Had the women, having been led to expect an imminent end of the world, begun to abandon their “wifely duties”? "Some feel he clearly teaches that women are not to have authority over men in the church structure ({{bibleverse|1|Timothy|2:12|KJV}}) and that this is why he clearly excludes them from the roles of [[presbyter|Elder/Bishop]] and [[Deacon]] in chapter three. People who hold to this stance point out that Paul’s use of the phrase “Husband of one wife” is gender specific and excludes women from that role. They would point out that in the Greek text it literally reads "Man of one woman".{{Citation needed|date=February 2007}} "μιασ γυναικοσ ανδρα"({{bibleverse|1|Timothy|3:2|NT-G&L}})<ref>Nestel-Aland novum Testamentum, Graece et Latine, United Bible Societies, London, printed in Germany, 1969</ref> However, more liberal scholars debate this, arguing that this is a product of the time in which Paul lived and it is a cultural reference not meant to be eternally binding on the church.{{Citation needed|date=August 2007}} Many churches have now embraced the [[ordination of women]] based on this modern outlook.{{Citation needed|date=February 2007}} The treatment of this issue has also been pointed to as evidence that I Timothy is not Pauline, noting "the freedom granted [women] in the aspostolic age to exercise the gifts of the Spirit, [and] Paul's insistence that in Christ there is neither male nor female, [which] had brought them into quick and widespread public activity." <small>TIB 1955 XI p. 349</small>. TNJBC also points out that the reasoning in I Timothy (the fall was Eve's fault) is non-Pauline: “Paul himself prefers to assign blame to Adam (as a counterpart to [[Christ]] – see Rom [Romans] 5:12–21; I Cor [Corinthians] 15: 45–49…)” <small>TNJBC<ref>The New Jerome Biblical Commentary, Edited by Raymond E. Brown, S.S., Union Theological Seminary, New York; NY, Raymond f. Collins [First Thessalonians]; Roland E. Murphy, O. Carm. (emeritus) The Divinity School, Duke University, Durham, NC, with a foreword by His Eminence Carlo Maria Cardinal Martini, S.J.; Prentice Hall, Englewood Cliffs, New Jersey, 1990</ref> 1990 p. 897</small> In fact, 1 Timothy 2:14 states, not that Eve disobeyed, but that she was tricked, holding true to Paul's assertion that Adam alone was the transgressor.',
37 => false,
38 => 'The treatment of widows, elders, masters, youth, and church members are spelled out; as well as a healthy warning against greed being given to the rich.',
39 => false,
40 => 'Key words and phrases in this book include; “fight the good fight”, “This is a [[faithful saying]]”,” let no one despise your youth”, doctrine, elder/bishop, deacon, fables, guard.',
41 => false,
42 => '==Outline==',
43 => ''''I. Salutation''' (1:1–2)',
44 => false,
45 => ''''II. Negative Instructions''': Stop the False Teachers (1:3–20)',
46 => false,
47 => ':A. Warning against False Teachers (1:3–11)',
48 => false,
49 => '::1. The Charge to Timothy Stated (1:3)',
50 => false,
51 => '::2. Their Wrong Use of the Law (1:4–7)',
52 => false,
53 => '::3. The Right Use of the Law (1:8–11)',
54 => false,
55 => ':B. Paul’s Experience of Grace (1:12–17)',
56 => false,
57 => ':C. The Charge to Timothy Repeated (1:18–20)',
58 => false,
59 => ''''III. Positive Instructions:''' Repair the Church (2:1–6:10)',
60 => false,
61 => ':A. Restoring the Conduct of the Church (2:1–3:16)',
62 => false,
63 => '::1. Instructions on Public Worship (2:1–15)',
64 => false,
65 => ':::a. Concerning Prayer (2:1–7)',
66 => false,
67 => ':::b. Concerning the Role of Men and Women (2:8–15)',
68 => false,
69 => '::::1) Men: Pray in a Holy Manner (2:8)',
70 => false,
71 => '::::2) Women: Quiet Conduct (2:9–15)',
72 => false,
73 => '::2. Instructions on Church Leadership (3:1–13)',
74 => false,
75 => ':::a. Qualifications of Overseers (3:1–7)',
76 => false,
77 => ':::b. Qualifications of Deacons (3:8–13)',
78 => false,
79 => '::3. Summary (3:14–16)',
80 => false,
81 => ':::a. Conduct of the Church (3:14–15)',
82 => false,
83 => ':::b. Hymn to Christ (3:16)',
84 => false,
85 => ':B. Guarding the Truth in the Church (4:1–16)',
86 => false,
87 => '::1. In the Face of Apostasy (4:1–5)',
88 => false,
89 => '::2. Timothy’s Personal Responsibilities (4:6–16)',
90 => false,
91 => '::3. Spiritual Exercises (4:7–9)',
92 => false,
93 => ':C. Dealing with Groups in the Church (5:1–6:10)',
94 => false,
95 => '::1. Men and Women, Young and Old (5:1–2)',
96 => false,
97 => '::2. Widows (5:3–16)',
98 => false,
99 => ':::a. Older Widows (5:3–10)',
100 => false,
101 => ':::b. Younger Widows (5:11–16)',
102 => false,
103 => '::3. Elders (5:17–25)',
104 => false,
105 => ':::a. The Reward of Elders (5:17–18)',
106 => false,
107 => ':::b. The Reputation of Elders (5:19–20)',
108 => false,
109 => '::::1) The Reputation of Elders Protected (5:19)',
110 => false,
111 => '::::2) The Sins of Elders Publicly Rebuked (5:20)',
112 => false,
113 => ':::c. The Recognition of Prospective Elders (5:21–25)',
114 => false,
115 => '::4. Slaves (6:1–2)',
116 => false,
117 => '::5. False Teachers (6:3–10)',
118 => false,
119 => ''''IV. Personal Instructions:''' Pursue Godliness (6:11–21)',
120 => false,
121 => ':A. Fight the Good Fight (6:11–16)',
122 => false,
123 => ':B. A Final Word to the Wealthy (6:17–19)',
124 => false,
125 => ':C. Guard What has been Entrusted (6:20–21)',
126 => false,
127 => '==See also==',
128 => '* [[1 Timothy 2:12 ("I suffer not a woman")]]',
129 => '* [[Textual variants in the New Testament#First Epistle to Timothy|Textual variants in the First Epistle to Timothy]]',
130 => '* [[Second Epistle to Timothy]]',
131 => '* [[An Historical Account of Two Notable Corruptions of Scripture]]',
132 => false,
133 => '==Notes==',
134 => '<!--<nowiki>',
135 => 'See http://en.wikipedia.org/wiki/Wikipedia:Footnotes for an explanation of how to generate footnotes using the <ref> and </ref> tags, and the template below.',
136 => '</nowiki>-->',
137 => '{{Reflist|30em}}',
138 => false,
139 => '==External links==',
140 => '{{Wikisource|1 Timothy}}',
141 => '* [http://www.earlychristianwritings.com/1timothy.html First Timothy texts and resources]',
142 => false,
143 => '{{s-start}}',
144 => '{{s-hou|[[Pauline epistles|Pauline]] [[Pastoral epistles|Pastoral]] [[Epistles|Epistle]]|||}}',
145 => '{{s-bef|before=[[Second Epistle to the Thessalonians|Second Thessalonians]]}}',
146 => '{{s-ttl|title=<small>[[New Testament]]</small><br>[[Books of the Bible]]}}',
147 => '{{s-aft|after=[[Second Epistle to Timothy|Second Timothy]]}}',
148 => '{{s-end}}',
149 => '{{Books of the Bible}}',
150 => false,
151 => '{{DEFAULTSORT:First Epistle To Timothy}}',
152 => '[[Category:New Testament books|Timothy 1]]',
153 => '[[Category:Pastoral epistles|Timothy1]]'
] |
Whether or not the change was made through a Tor exit node (tor_exit_node ) | 0 |
Unix timestamp of change (timestamp ) | 1391113472 |