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    A Private Commentary on the Bible: Pastoral Letters
    A Private Commentary on the Bible: Pastoral Letters
    A Private Commentary on the Bible: Pastoral Letters
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    A Private Commentary on the Bible: Pastoral Letters

    By James D. Quiggle

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    A Private Commentary on the Bible: Pastoral Letters, gives you a complete resource for studying an important section on Scripture concerned with the doctrine of ecclesiology: the doctrine of the New Testament church. Paul’s pastoral letters speak to the work of a pastor, proper order in the local church, and various encouragements. Each letter has a primary focus: 1 Timothy, the pastor in the local church; Titus: the local church planter; 2 Timothy, encouraging the discouraged pastor. Nine appendices provide additional information on diverse subjects relevant to the exegesis.

    LanguageEnglish
    PublisherJames D. Quiggle
    Release dateJul 30, 2022
    ISBN9780463544235
    A Private Commentary on the Bible: Pastoral Letters
    Author

    James D. Quiggle

    James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

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      A Private Commentary on the Bible - James D. Quiggle

      Pastoral Letters

      BOOKS BY JAMES D. QUIGGLE

      DOCTRINAL SERIES

      Biblical History

      Adam and Eve, a Biography and Theology

      Angelology, a True History of Angels

      Essays

      Biblical Essays

      Biblical Essays II

      Biblical Essays III

      Biblical Essays IV

      Marriage and Family

      Marriage and Family: A Biblical Perspective

      Biblical Homosexuality

      A Biblical Response to Same-gender Marriage

      Doctrinal and Practical Christianity

      First Steps, Becoming a Follower of Jesus Christ

      A Christian Catechism (With Christopher McCuin)

      Thirty-Six Essentials of the Christian Faith

      The Literal Hermeneutic, Explained and Illustrated

      The Old Ten In the New Covenant

      Christian Living and Doctrine

      Counted Worthy (with Linda M. Quiggle)

      Spiritual Gifts

      Why Christians Should Not Tithe

      Dispensational Theology

      A Primer On Dispensationalism

      Understanding Dispensational Theology

      Covenants and Dispensations in the Scripture

      Dispensational Eschatology, An Explanation and Defense of the Doctrine

      Antichrist, His Genealogy, Kingdom, and Religion

      God and Man

      God’s Choices, Doctrines of Foreordination, Election, Predestination

      God Became Incarnate

      Life, Death, Eternity

      Did Jesus Go To Hell?

      COMMENTARY SERIES

      The Old Testament

      A Private Commentary on the Bible: Judges

      A Private Commentary on the Book of Ruth

      A Private Commentary on the Bible: Esther

      A Private Commentary on the Bible: Song of Solomon

      A Private Commentary on the Bible: Daniel

      A Private Commentary on the Bible: Jonah

      A Private Commentary on the Bible: Habakkuk

      A Private Commentary on the Bible: Haggai

      The New Testament

      The Gospels

      A Private Commentary on the Bible: Matthew’s Gospel

      A Private Commentary on the Bible: Mark’s Gospel

      A Private Commentary on the Bible: Luke 1–12

      A Private Commentary on the Bible: Luke 13–24

      A Private Commentary on the Bible: John 1–12

      A Private Commentary on the Bible: John 13–21

      Four Voices, One Testimony

      Jesus Said I Am

      The Parables and Miracles of Jesus Christ

      The Passion and Resurrection of Jesus the Christ

      The Christmas Story, As Told By God

      Pauline Letters

      A Private Commentary on the Bible: Galatians

      A Private Commentary on the Bible: Ephesians

      A Private Commentary on the Bible: Philippians

      A Private Commentary on the Bible: Colossians

      A Private Commentary on the Bible: Thessalonians

      A Private Commentary on the Bible: Philemon

      A Private Commentary on the Bible: Pastoral Letters

      General Letters

      A Private Commentary on the Book of Hebrews

      A Private Commentary on the Bible: James

      A Private Commentary on the Bible: 1 Peter

      A Private Commentary on the Bible: 2 Peter

      A Private Commentary on the Bible: John’s Epistles

      A Private Commentary on the Bible: Jude

      Revelation

      A Private Commentary on the Bible: Revelation 1–7

      REFERENCE SERIES

      Dictionary of Doctrinal Words

      Translation of Select Bible Books

      Old and New Testament Chronology (Also in individual volumes: Old Testament Chronology; New Testament Chronology)

      TRACTS

      A Human Person: Is the Unborn Life a Person?

      Biblical Marriage

      How Can I Know I am A Christian?

      Now That I am A Christian

      Thirty-Six Essentials of the Christian Faith

      What is a Pastor? / Why is My Pastor Eating the Sheep?

      Principles and Precepts of the Literal Hermeneutic

      (All tracts are in digital format and cost $0.99)

      Formats

      Print, Digital, Epub. Search James D. Quiggle or book title.

      A Private Commentary on the Bible

      Pastoral Letters

      James D. Quiggle

      Copyright Page

      A Private Commentary on the Bible: Pastoral Letters

      Copyright © 2022 James D. Quiggle. All rights reserved.

      Translation of 1 Timothy, 2 Timothy, and Titus by James D. Quiggle.

      All translations not otherwise identified as to source are from James D. Quiggle Translations of Select Bible Books (JQT), copyright 2020.

      Some Bible versions cited or quoted were sourced from PC Study Bible®, version 5, release 5.2. Copyright© 1988–2008, by BibleSoft, Inc.

      American Standard Version (ASV). Public Domain.

      Authorized (King James) Version (KJV). Public Domain.

      Holman Christian Standard Bible (HCSB). Scripture quotations marked HCSB are from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers.

      New King James Version® (NKJV). Copyright © 1982, 1983 by Thomas Nelson Inc. Used by permission. All rights reserved.

      The Holy Bible, English Standard Version (ESV). Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, 1300 Crescent Street, Wheaton, Illinois 60187, USA. All rights reserved.

      The Holy Bible: New International Version (NIV), Copyright 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

      Holy Bible, New Living TRANSLATION (NLT) ® Copyright © 1996, 2004 by Tyndale Charitable Trust. Used by permission of Tyndale House Publishers, Wheaton, Illinois 60189. All rights reserved.

      Young's Literal TRANSLATION of the Holy Bible (YLT), by Robert Young, Originally Published In 1862, Edinburgh. Revised Edition 1887. Public Domain.

      This print edition of A Private Commentary on the Bible: Pastoral Letters contains the same material as the digital versions.

      Table of Contents

      Preface

      Abbreviations

      Introduction

      First Timothy One

      First Timothy Two

      First Timothy Three

      First Timothy Four

      First Timothy Five

      First Timothy Six

      Titus One

      Titus Two

      Titus Three

      Second Timothy One

      Second Timothy Two

      Second Timothy Three

      Second Timothy Four

      Appendix: Essentials of the Christian Faith

      Appendix: Core Values

      Appendix: Spiritual Gifts

      Appendix: What is a Pastor?

      Appendix: Why is my Pastor Eating the Sheep?

      Appendix: Prevenient Grace

      Appendix: Is Arminianism Heretical?

      Appendix: Understanding Legalism

      Appendix: Do This, Don’t Do That

      Sources

      Preface

      The Private Commentary on the Old and New Testaments is my interpretation of the Bible, neither more nor less. I am responsible for the use made of all quoted and cited material.

      In this book I use the word believers to identify those who have placed saving faith in Jesus Christ and submit to the Scripture as the rule of faith and practice. Not all who call themselves Christians are believers. The use of believer versus Christian in no way states or implies those who disagree with me are not believers or Christians.

      The genuine Christian, or believer, is the person who has placed saving faith in Jesus Christ, submits to the Scripture as the rule of faith and practice, and holds to the essential doctrines of the Christian faith. (See Appendix: Essentials of the Christian Faith.)

      In this commentary I mention several of my books. The purpose is not advertisement, but to refer the reader to in depth explanations in those books. I never worry about sales. The Holy Spirit decides who will read my works, and I trust in his decisions.

      Abbreviations

      AD … Anno Domini (In the year of the Lord [since Christ was born])

      ANF … Ante-Nicene Fathers

      BC … Bello Christo (Before Christ [was born])

      ca. … about (an approximate date) (Latin: circa)

      cf. … compare (Latin: confer)

      ff. … and the following verses.

      Ibid … in the same place (referring to the source cited in the previous entry) (Latin: ibidem)

      LXX … Greek translation of the Old Testament

      s. v. … under the word (Latin: sub verbo)

      Introduction

      You hold in your hand three commentaries combined into one book. The purpose was to give you a complete resource for studying an important section on Scripture concerned with the doctrine of ecclesiology: the doctrine of the New Testament church.

      These three letters have been known as the Pastoral Epistles, since 1703, when given that designation by D. N. Berdot; Paul Anton affirmed that designation in 1726. [Carson et al., 359.] There is more in the books than pastoral duties, but the letters were written to persons with pastoral responsibilities. They are the only New Testament letters written to individuals with pastoral duties. Therefore the designation seems appropriate.

      Dates

      The reader will have noticed (see Table of Contents) I arranged the books for comments in the order 1 Timothy, Titus, 2 Timothy. The reason is in 1 Timothy Paul does not speak of his imprisonment but has an expectation of coming to Timothy, hoping to come to you in a short time, 1 Timothy 3:14. Paul expects to see Titus, be diligent to come to me into Nicopolis; for there I have chosen to winter, Titus 2:12. These things speak of Paul released from prison.

      In 2 Timothy 4:16–17, Paul speaks of a trial.

      At my first defense no one was present with me, but all left me. May it not be reckoned to them. Now the Lord stood by me and strengthened me, so that through me the proclamation would be fully accomplished, and all the gentiles should hear. And I was delivered out of the mouth of the lion,"

      Then he tells Timothy to come to him, 2 Timothy 4:9, Be diligent to come to me quickly and 4:21, Be diligent to come before winter. Timothy was with Paul during his imprisonment in Rome, Colossians 1:11. Mark, whom Paul instructs Timothy to bring with him, 2 Timothy 4:11, was with Paul during his first imprisonment, Philemon 24. These verses tell us Paul was not in prison in 1 Timothy and Titus, but he is in prison in the second letter to Timothy.

      Considering the above scriptures, I believe Paul was imprisoned twice. The first was that of Acts 28, beginning ca. AD 61–62, from which Paul was tried and released, ca. AD 63. Then he endured a second imprisonment and trial, ca. AD 67–68, which he did not survive. The issue is debated by many, but two imprisonments seems likely. I have based my belief on Paul’s words. Others propose two imprisonments to account for Paul’s movements (see below) that are not recorded in Acts.

      Clement (AD 30–100), in his first letter to the Corinthians (5.7), wrote that Paul, After preaching in the east and west … and come to the extreme limit of the west, suffered martyrdom under the prefects. The debate is whether extreme limit of the west meant Rome or Spain. [Roberts, 6]. Eusebius (d. AD 339) knows the tradition of two imprisonments [2.22]. Wiersbe [no page numbers], assumed two imprisonments. Towner [11–12], says a visit to Spain is in the Muratorian Canon (late 2nd century).

      The apocryphal book, Acts of Peter 1.1, the version known as the Vercelli Acts, preserves the tradition of Paul’s visit to Spain.

      At the time when Paul was sojourning in Rome and confirming many in the faith, it came also to pass that one by name Candida, the wife of Quartus that was over the prisons, heard Paul and paid heed to his words and believed. And when she had instructed her husband also and he believed, Quartus suffered Paul to go whither he would away from the city: to whom Paul said: If it be the will of God, he will reveal it unto me. And after Paul had fasted three days and asked of the Lord that which should be profitable for him, he saw a vision, even the Lord saying unto him: Arise, Paul, and become a physician in thy body (i.e. by going thither in person) to them that are in Spain.

      [http://www.earlychristianwritings.com/text/actspeter.html]

      The book was written not later than AD 200.

      Goodwin [173 ff.; Appendix 13], harmonizes the Scriptures detailing the apostle Paul and his travels. He presents likely scriptures indicating Paul’s travels after a first imprisonment, and an appendix discussing the likelihood of a second imprisonment. See also Schaff, History, 1:331–333; Conybeare and Howson, Life, 2:436–440.

      Here is what I believe. Between his imprisonments Paul traveled to these places [Hollingsworth, 201].

      Macedonia, Philippians 2:24

      Crete, Titus 1:5

      Asia Minor, Philemon 22

      Troas, 2 Timothy 4:13

      Perhaps Spain, Romans 15:22–29

      The cities listed are not given in a particular or suspected order of travel and visitation. His other obligations probably make Spain last on the list. If Paul did travel to Spain, then it was between his two imprisonments

      Assuming Paul went to Spain, he ended his time in Spain ca. AD 66, and made his way through Macedonia to Ephesus. First Timothy and Titus were written ca. AD 66–67. Paul’s second Roman imprisonment was ca. AD 67–68. Second Timothy was written from prison ca. AD 68.

      The first letter to Timothy and the letter to Titus were written before Paul’s second imprisonment: 1 Timothy written from Macedonia; Titus from written from Ephesus. The order would be.

      Released from prison ca. AD 63

      Promised visits, as listed above, ca. AD 63–64

      Missionary journey into Spain, ca. AD 64–66

      Travel back to Asia Minor from Spain, ca. AD 66

      1 Timothy and Titus written, ca. AD 66–67

      Visit to Nicopolis, Titus 3:12, ca. AD 66–67

      Second Roman imprisonment, ca. AD 67–68

      Second Timothy written from prison in Rome, ca. AD 68

      Paul Executed by Nero, ca. AD 68.

      About three years earlier than his letters to Timothy and Titus, or perhaps two years earlier, Paul had left Ephesus for Macedonia, 1 Timothy 1:3, then on to Spain (his expressed desire in the Romans letter, 15:22–29). From Spain he had returned to Asia Minor and Ephesus. While passing through Macedonia on his way to Ephesus (undoubtedly spending time with the Macedonian churches), he had sent a letter, 1 Timothy, to Timothy in Ephesus, reminding him of a conversation before he went into Spain, 1 Timothy 1:3.

      Then, arriving at Ephesus, he had written to Titus who was in Crete, referencing a previous visit there with Titus between his imprisonments, Titus 1:5. He was arrested some unknown length of time after writing those letters. The circumstances leading to his second imprisonment are unknown—but most likely similar to the first time. During this imprisonment he wrote again to Timothy, concerning his (Paul’s) impending death, giving final instructions and encouragement.

      I have arranged the order of the commentary to reflect what I believe were the circumstances, as explained above.

      Occasion

      The reasons Paul wrote letters varies with the church or person. Each letter was written in response to some particular circumstance.

      To the Corinthians to answer questions. Questions asked by members of the church; questions regarding behavior reported by church members.

      To the Romans to introduce the Roman church to Paul the apostle and his doctrine.

      Philemon was a personal letter to a friend.

      To the Philippians a thank you letter for their gift and services rendered during his imprisonment.

      We see some letters were required by some occasion and some letters were initiated by Paul.

      The pastoral letters were initiated by Paul. First Timothy reminds Timothy of a previous conversation, 1:3, as Titus 1:5 reminds Titus of a previous event. The letters speak to the work of a pastor, proper order in the local church, and various encouragements. Paul’s second letter to Timothy is in the nature of a farewell letter with various exhortation, reminders, and encouragements.

      Outlines

      Various commentators have made various outlines of the three books. I do not use an outline, preferring to comment on the book as subjects are encountered. Paul’s letters follow the general outline of first century letters: identification of the writer, greeting, wishes for spiritual blessings (in a secular letter wishes for good health, prosperity, etc.), then subjects mentioned or discussed according to the purpose of the letter.

      For example, in the farewell letter, in 2 Timothy chapter 1, Paul reminds Timothy of his spiritual gift and calling; encourages him to proclaim the good news without fear; hold fast to sound doctrine; a warning about two believers; a blessing for a particularly helpful believer. The letter continues in this way, from subject to subject.

      Outlines vary from the once-popular alliterative to something better suited to study.

      Wiersbe’s outline of 2 Timothy.

      The Pastoral Appeal, chapter 1

      The Practical Appeal, chapter 2

      The Prophetic Appeal, chapter 3

      The Personal Appeal, chapter 4

      Liefield’s outline [40] 2 Timothy

      Salutation, 1:1–2

      Personal Encouragement, 1:3–14

      Paul’s Circumstances, 1:15–18

      Exhortation, 2:1–26

      The Coming of Terrible Times, 3:1–13

      The Power of Scripture, 3:14–17

      Paul’s Final Charge to Timothy, 4:1–8

      Conclusion, 4:22

      Provenance

      This commentary accepts without hesitation Paul wrote the three letters bearing his name. That was the testimony of the ancient church. See Towner [3–7] for an extended discussion. The letters were known to Clement of Rome, Polycarp, Irenaeus, Clement of Alexandria, and the Muratorian Canon.

      Miscellaneous

      The person using all three commentaries to study the Pastoral Letters will notice some repetition as comments on one letter are occasionally used on another letter; or where in depth comments in one letter are referenced where briefer comments on the same subject are made in another letter. In part, repetition occurs because of similar ideas in each letter. In part repetition us used so any individual commentary is usable without constant reference to the others.

      First Timothy One

      Translation 1 Timothy 1:1–2

      1 Paul, an apostle of Christ Jesus according to the command of God our Savior and of Christ Jesus our hope, 2 to Timothy, true child in the faith: grace, mercy, peace from God Father and Christ Jesus our Lord.

      EXPOSITION

      Opening Greeting

      Doesn’t Timothy know Paul is an apostle? The letter was written late in their relationship between Paul’s two imprisonments, ca. AD 66–67 (see Introduction). Yes, of course, Timothy has known Paul from Paul’s second missionary journey of ca. AD 51–53. Why does Paul begin with what Timothy already knows?

      One reason is the format of a 1st century letter: immediately identify the writer. A personal title was not unusual: apostle. A second reason is this identification as an apostle has been Paul’s standard greeting for over ten years, absent only in his letters to the Thessalonians (the first ca. AD 49–52; the second AD 53), his personal letter to Philemon (AD 62), and his letter to the Philippians (AD 62).

      A third reason is past circumstances. Opposition to Paul’s apostolic authority by some in the churches had led Paul to state that authority in his letters, beginning with Galatians, written about AD 50–51. Timothy and Titus had no doubts about Paul’s authority, but others in the (respective) churches they each pastored (Timothy) or founded (Titus) did have doubts, or outright opposition, cf. 2 Corinthians 10:8–10.

      Paul’s letters were read in the churches, and copied, and distributed to other churches. Paul is not unaware of these things, e.g., Colossians 4:16. He deliberately states the basis for his authority so every reader and listener will know what Timothy and Titus knew: Paul speaks with the authority of the Lord Jesus Christ. So, too, the Holy Spirit guided Paul to state his authority for future generations.

      Paul An Apostle

      Paul is an apostle of Christ Jesus. The word apostle means one who is sent [Zodhiates, s. v. 652]. Used as a title, as it is here, it has the connotation of ambassador. As an ambassador of Christ Jesus Paul represented Jesus Christ to others. Paul was given a certain authority and a certain message. The apostolic office of Paul and the Twelve—and no others then or now—required the particular work of authoritatively proclaiming revelation, establishing the New Testament church, and judging the behavior of believers. The revelation they proclaimed was of two kinds. One, new information revealed to them by God the Holy Spirit. Two, authoritative, Holy Spirit-inspired explanation (knowledge, understanding) of previously given revelation from God.

      Paul is an apostle according to the command of God. That word translated command [Zodhiates, s. v. 2003] is used seven times in the New Testament. In 1 Timothy 1:1 it is used of God commanding Paul to be an apostle. The underlying idea is imposition. God did not ask, God required Paul to be an apostle, Acts 9:14, this man is my chosen vessel to carry my name. God called him to be an apostle, God formed him into an apostle, God gave him the necessary spiritual gifts to be an apostle, God sent him out as Christ’s apostle.

      The Apostolic Office And Spiritual Gift Of Apostle

      God formed or made Paul into an apostle, both calling him to the apostolic office and giving him the spiritual gift of apostle. It is instructive to see the process.

      The apostle Paul didn’t start out as an apostle. After he was saved he tried many areas of Christian service, including evangelism, teaching, and preaching in a local church, Acts 13:1. During this time the Lord continued to teach him and train him for his primary spiritual gift. About ten years after Paul’s salvation the Holy Spirit called him to be a missionary. About five years later the Church recognized his call to be Christ’s apostle to the Gentiles. Paul had a great task to do, so the Lord prepared him for that task through many years of training and service. [Quiggle, Spiritual Gifts.]

      There is confusion concerning the apostolic office and the spiritual gift apostle. Only thirteen men were called by Christ to the apostolic office: the twelve and Paul. (Matthias appointment was valid. The eleven had received the Holy Spirit, John 20:22; the Lord decided using the lot, Proverbs 16:33.) Only those thirteen men had the authority as described above: God-given authority to proclaim new revelation, God-given authority to explain previous revelation, God-given authority to establish the New Testament church, and God-given authority to judge the behavior of believers. The apostolic office was not repeated, passed down, or reappointed.

      The spiritual gift of apostle is a rare spiritual gift. This is not the office of Apostle, but a spiritual gift of leadership and administration. This spiritual gift is the special ability God gives to chosen individuals to exercise general leadership or oversight over the church at large or a large number of churches, with authority in spiritual matters, to lead and develop the churches by the proclamation and the teaching of true doctrine (illumination not revelation).

      The New Testament mentions the spiritual gift of apostle in men who did not occupy the Apostolic office: 1Barnabas, Acts 14:14, James, the Lord’s brother, Galatians 1:19; perhaps Apollos, 1 Corinthians 4:6, 9; Silvanus, 1 Thessalonians 1:1 with 2:6; Titus, 2 Corinthians 8:23; Epaphroditus, Philippians 2:25; possibly Adronicus and Junia, Romans 16:7. In post-apostolic times one might look to Augustine, Calvin, Martin Luther, and others who lead a significant group of the church; e.g., Wesley, founder of the Methodist church, or more recently, Robert Ketchum, founder of the GARBC, as examples of the apostolic gift, but not the apostolic office. [Quiggle, Spiritual Gifts.]

      The skills associated with the spiritual gift of apostle:

      Pioneer and establish new ministries or churches and adapt to different surroundings by being culturally sensitive and aware

      Desire to minister to unreached people in other communities or countries

      Have responsibilities to oversee ministries or groups of churches

      Demonstrate authority and vision for the mission of the church.

      Scriptures associated with the spiritual gift of apostle:

      1 Corinthians 12:28–31; Ephesians 4:11–16; 2 Corinthians 12:12; Matthew 10:1–8; Acts 2:42–44.

      I repeat and emphasize, there was and is no apostolic office after the Twelve and Paul died.

      God Our Savior.

      Paul writes, God our Savior. Today it is more common to think of Jesus Christ our Savior, which he is. But the Scripture testimony involves the entire Trinity in redeeming sinners. Psalm 3:8, Salvation belongs to YHWH; Jonah 2:9, Salvation is with YHWH. And lest we think this testimony is necessarily limited by the progressive revelation of the Trinity in the Old Testament, compare Revelation 7:10, Salvation to our God, the one sitting on the throne, and to the Lamb (cf. 1 Timothy 4:10; Philippians 3:20).

      The object of saving faith, Old Testament and New Testament, is always God and God’s testimony as given in the historical progressive revelation of the truth—the Dispensational view; the Reformed view is the object of saving faith is always Christ, either coming (OT) or arrived (NT). (See my book, Understanding Dispensational Theology, chapter, Dispensational Soteriology, for a comprehensive discussion).

      Christ Jesus Our Hope

      Paul also states something not in the opening greeting of other letters: Christ Jesus our hope. Paul has said in other letters he is an apostle by the authority of Jesus Christ (or as in this letter, Christ Jesus), but our hope is present in a greeting only here. Why? Hope is the foundation of Christian perseverance. Timothy would need endurance with people and circumstances in his new position as ruling and teaching elder in the Ephesian church.

      Hope in the scripture has the sense of assurance, of certainty. For a Christian to say, I have hope in the return of Jesus Christ means, I have the assurance of certainty from God’s testimony in the Scripture that Jesus Christ is returning. Anything less is not biblical hope.

      One might insert an explanatory word to make the sense clear: according to the command of Christ Jesus who is our hope. When we read a list of Paul’s trials and persecutions, in the Acts or as summarized by Paul at 2 Corinthians 11:25, we begin to understand what the assurance of Christ Jesus who is our hope meant to Paul and should mean to you and me.

      That assurance, that certainty, sustained Paul, Timothy, and Titus, with the knowledge Christ never abandons his people. The hope is not escape from afflictions, but unshakeable confidence in the one who said, Never no never will I leave you, never no never will I forsake you (Hebrews 13:5). Therefore, we are confident to say, My helper is the Lord, and I will not be afraid. What shall man do to me? (Hebrews 13:6.) Christ’s unfailing presence is our hope in the wicked world, to sustain you and me in our daily struggles with our sin, the world, and worldlings.

      In addition to the certainty of Christ’s return, and the certainty of his unfailing presence, Christ our hope has another meaning, a more primal meaning: the assurance, the certainty, of an eternal salvation. Near the end of his life, after decades of trials and persecutions, Paul said to Timothy (2 Timothy 2:12), I know whom I have believed, and I am persuaded that he is able to guard for that day what has been committed to me. Looking to the book of Hebrews at 7:25, Jesus Christ is able to save unto the completion of all those drawing near to God through him, always living to intercede for them. (I do not believe Paul wrote Hebrews, but I believe the Writer used material from Paul’s synagogue sermons.) The man who wrote Ephesians 1:4, God chose us in Christ before the beginning of the universe, had ten years earlier written 2 Thessalonians 2:13–15.

      God did choose you from the beginning to salvation, in sanctification of the Spirit, and by belief of the truth. To this also he called you through our good news, to obtain the glory of our Lord Jesus Christ. So then, brethren, stand firm and hold fast to the teachings that you were taught, whether by word or by letter from us.

      Paul was saved ca. AD 35–38. In AD 53, he stood fast in the faith. In AD 62 he stood fast in the faith. Toward the end, AD 67, he tells Timothy he is standing fast in the faith. In between were all manner of trials and persecutions, but through it all he was confident in Christ our hope as the assurance, the certainty, of an eternal salvation, of Christ ever-present in his life, of heaven upon death, and the imminent return of Christ to take him home.

      True Child In The Faith

      Paul says Timothy is a true child in the faith. This kind of statement means the writer was the person through whose witness God gave spiritual birth to the reader, 3 John 4. Timothy may have been saved when Paul met him, Acts 16:1–3, 2 Timothy 1:5. The grammar is neuter, not masculine, indicating a true child, not my true child as in several translations.

      Timothy had learned from Paul and been true to the faith taught him by Paul. That was what made him a true child in the faith. Timothy is an authentic son of the faith, i.e., a legitimate representative of [Paul’s] values and perspectives [Perkins, 3]. So too all who conduct their manner of life and make their doctrine from the scriptures.

      In other scriptures, e.g., 1 Thessalonians 3:2, Paul says Timothy is brother and fellow worker in the good news, indicating Paul considered Timothy to have developed from a son-like apprentice to a peer in the ministry. To the Philippians (2:20) Paul says Timothy is like-minded that is, of the same mind as Paul in sincerely caring for the things about the Philippians. Timothy is theologically knowledgeable, experienced in good news ministry, and pastorally-minded, therefore suitable to his new position as the senior elder of the Ephesian church.

      Looking to the issues Paul addresses, and the fact Paul has installed Timothy as the ruling and teaching elder of the church, the phrase a true child in the faith, in intended to communicate Timothy’s authority (cf. Mounce, 4). Timothy’s faith is the same as Paul’s faith, from the same source, of the same content. Timothy is like a son to Paul, in a culture where respect for the father was extended to the son. Culturally, those in the church accepting Paul’s authority would accept as natural that Timothy would step into his father’s position as the senior ruling and teaching elder.

      Grace, Mercy, Peace

      Paul gives the usual Christian desire for grace, mercy, peace. There are some important issues here. First, definitions.

      Grace. God choosing to bless because he wants to, although blessing is undeserved. Grace brings salvation, thanksgiving, knowledge, wisdom, ministry, hope, strength, justification, and sanctification: Titus 2:11; 2 Corinthians 4:15; 1 Corinthians 1:3; 2 Corinthians 1:12; Ephesians 4:7; 2 Thessalonians 2:16; 2 Corinthians 12:9; Romans 5:17; Ephesians 1:6. [Quiggle, Dictionary.]

      Mercy. Mercy has two aspects. The first aspect is the delay of deserved justice. The second aspect is relieving misery.

      Peace. The absence of enmity between man and God, a position of perfect amity between God and man. In fine, peace is the result of the salvific relationship and peace is the fellowship that follows salvation.

      Paul desires Timothy to have an experiential relationship with God’s grace, mercy, and peace. Paul’s apostolic authority reveals God does give grace, mercy, and peace to his saved people.

      The grace that supplies spiritual strength for Christian living (and specifically for Timothy for his pastoral ministry).

      The mercy that relieves the misery of trials and persecutions.

      The dual peace of reconciliation to God and fellowship with God.

      These blessings are not to Timothy alone, but to every believer.

      Grace, mercy, peace from God Father and Christ Jesus our Lord. What Paul desires from Timothy comes only from God. But we see Paul asks for grace, mercy, peace from Jesus Christ. In Paul’s theology, Jesus Christ was God, specifically the God-man, cf. Colossians 2:9. As the God-man his deity nature is the same one essence as God Father.

      God is one deity essence. The three persons do not share the one essence, do not combine to make the one essence, they are the one essence. Three persons, one God of one deity essence. There is no separation, division, or conflict between or among the Persons or their attributes. Each deity Person participates in the work of any one of the Persons, because God is one essence.

      Jesus Christ the God-man, being genuinely human and genuinely deity, is the same one deity essence as God Father and God Spirit. He therefore participates in the work of the Father and the Holy Spirit, and they participate in the work of Jesus Christ.

      Scripture always presents Jesus Christ as one person. A nature is not a person, it is part of a person. The deity nature and the human nature of Jesus the Christ, the God-man, acted in harmony in everything he said and did. Therefore grace, mercy, peace do not come from Jesus’ deity nature alone, but are the work of the whole person, Christ Jesus, because it is the person who acts through the natures. This may be difficult to grasp, but it is the teaching of the Scripture.

      Jesus Christ is one person with one personality, that of God the Son, informed by his two natures. His two natures always act in harmony. Jesus Christ is one person and always acts as one person.

      Christ Jesus

      The Savior’s name is Jesus, his title is Christ. The Christ is an office of the Christ, Psalm 2:2. The Hebrew word is māshîah, anointed, the Greek word is christós. God the Son entered into the office of the Christ when he incarnated, Psalm 2:2, 7. However, over time, the name and title, Jesus the Christ, or Jesus, Christ, became a name, Jesus Christ, or as here, Christ Jesus.

      The variation in Paul’s letters between Jesus Christ, and Christ Jesus, is not without meaning. Typically, when Paul speaks of some aspect properly belonging to deity, he tends to use Christ Jesus. When the humanity is more in view, he tends to use Jesus Christ. Each use provides an emphasis applied to the context in which the phrases are used. This is not a hard rule, but an observation of how Paul often uses the two terms.

      (Mounce [6] suggests the difference between Christ Jesus, and Jesus Christ is the order in which the writer came to know the Lord. Paul, writes Mounce, came to know him first as the risen Christ (but compare Acts 9:5), and James, Peter, John, and Jude, who always write Jesus Christ knew him first as the earthly Jesus. This view seems unlikely, as it indicates a mechanical and thoughtless use of the phrases.

      The line between the two terms is not too finely drawn (it is not a hill to die on), but in Paul’s letters there does seem to be the emphasis I have suggested. Paul desires for Timothy those things only God is able to give, and so writes Christ Jesus.

      Translation 1 Timothy 1:3–4

      3 Just as I urged you to remain in Ephesus—I going to Macedonia—so that you may warn certain not to teach different, 4 nor to give heed to myths and endless genealogies, which bring endless arguments, rather than the administration of God’s purpose, which is by faith.

      TRANSLATION NOTES

      In v. 3, The translations are divided between placing I going to Macedonia at the beginning or the middle. The word order of the text is, Just as I urged you to remain in Ephesus—I going to Macedonia etc. I chose to follow the word order.

      In 1:3, the word I translated teach different is heterodidaskaléō [Zodhiates, s. v. 2085], a compound word (apparently coined by Paul, Yarbrough, 103) formed from didáskalos, teacher and hèteros, other but different. Another teacher who does not teach the same as Paul but teaches that which is different. I did not supply the word doctrine as do other translations, preferring to let the context supply the meaning.

      At 1:4, the word translated administration … purpose is oikonomía [Zodhiates, s. v. 3622], to administer, to manage. An administrator-manager conducts himself in order to accomplish a purpose. Literally the text reads, administration of God. Because Timothy’s actions, not those of God, are the subject, I have translated, administration of God’s purpose, to make plain Paul has charged Timothy to be the manager of God’s purposes in the Ephesian church.

      EXPOSITION

      Remain In Ephesus

      When one looks at all the scriptures where Timothy is mentioned in Acts (16:1; 17:14–15; 18:5; 19:22), one cannot locate a time when Paul went into Macedonia but left Timothy in Ephesus. First Timothy 1:3 is sensible only if there were two imprisonments.

      Timothy had frequently accompanied Paul to Macedonia, but the last time he is mentioned, ca. AD 58, he is in Troas, waiting for Paul to come from Macedonia, and then to accompany him to Jerusalem. We know Timothy was not in Ephesus four years later when Paul wrote the Ephesian letter, but in Rome with Paul, see Philemon 1. Five years after that, AD 66–67, when 1 Timothy was written, Timothy is in Ephesus, installed as the senior ruling and teaching elder of the church.

      The reasonable conclusion is when Paul was released from prison, he and Timothy traveled a bit on their way to Ephesus, where, upon arriving, Paul appointed Timothy as pastor—undoubtedly as planned and discussed. But Timothy desired to do as he had frequently done, accompany Paul on a missionary journey, this time into Spain. Paul knew the wisdom of leaving one of his most trusted companions—a true child in the faith—to pastor the Ephesian church. The verse, 1:3, looks to just before his venture into Spain, but the letter was written after his return from Spain, when he returned to Asia Minor to see Timothy, and then left to go see Titus.

      The city of Ephesus. Ephesus was the chief city of the Roman province of Asia. In addition to the harbor, three major trade routes met at Ephesus: from the east through Laodicea and Colossae; from the northwest through Sardis; and through the Maeander Valley in the southwest corner of Asia Minor. These trade roads, plus the harbor, made Ephesus a natural center for commercial activity between the east and west parts of the empire. The Roman provincial governors had made Ephesus their administrative headquarters since 133 BC.

      Some historians believe its population may have been as much as 225,000. The amphitheater was capable of holding twenty-five thousand people. We know there was significant opposition to the good news, Acts 19:28, 34. The Holy Spirit highlights the importance of the city to the spread of the good news by noting that Aquila, Priscilla, Apollos (Acts 18:24–28), and Paul (Acts 19:10) spent several years of ministry in Ephesus. Undoubtedly many churches, of which Colossians, Laodicea and Hierapolis are likely examples, were begun by Christians going out from the Ephesian church to evangelize the region. The importance of Ephesus to early Christianity may also be seen in Acts 20:17; 1 Corinthians 16:8, 9; 1 Timothy 1:3; 2 Timothy 4:12. [Quiggle, Ephesians, 13, 14].

      Today the city once known as Ephesus lies about six miles inland, the result of silt from the river filling in the harbor. The ruins of Ephesus are located on Ayasuluk Hill next door to the modern city of Selcuk, Turkey.

      The reminder to Timothy of the previous exhortation was not only for Timothy, but also for the church. Though the letter is addressed to Timothy, we have proof the letter was shared with the Ephesian church body: the letter did not remain private, but is part of the New Testament canon. The church was being divided by false teachers. The apostle Paul had given Timothy a charge to keep: remain in his position as the church’s ruling elder and teacher. I will discuss that charge below.

      Warn Certain Not To Teach Different

      One reason Paul left Timothy in charge of Ephesus was to protect the church from false teachers: those teaching that which was different than what Paul had taught the church. Though most translations and commentors supply the word doctrine, what was being taught was doctrine different from the apostolic doctrine, and practices different from the apostolic practices. One also perceives the means of teaching was not the same, being about myths and genealogies. This was not Timothy’s only task nor his primary task, but certainly one of his duties.

      Those teaching need not have been elders teaching in the church, nor were they necessarily members of the Ephesian church, although that seems likely. Teaching is both formal and informal: either a sharing of the scriptures by a designated teacher, or between friends and fellow members. Some members were teaching different. They may have been on the fringe of the fellowship. They appear to have had pagan or Judaistic leanings, and so were probably young in the faith. Regardless of their origin or position, Timothy was to protect the church from false teaching and teachers by warning those teaching different.

      The early days of Christianity and the apostolic presence, whether in person or by letter, were not security against false doctrines. There have been and always will be certain people in the churches who want to conform Christianity to the false religions and philosophies of the world.

      One of the problems that plagued the early church—a problem created by people of sound faith with the best of intentions—was the desire to use Greek philosophy to explain Christian beliefs. The intent was to make Christianity look smart by worldly standards so it would be accepted by the world. The problem was Greek philosophy was hand-in-glove with Greek religions.

      One of the ancient world’s philosophies was the older the religion or belief, the more trustworthy that religion or belief. Christianity was often rejected because it had not been proven by the passage of time. By using worldly philosophy to explain Christianity, one could validate the new religion in the eyes of the unbeliever. In essence, using Greek philosophy to validate the truths of Christianity was a means to mitigate persecution and promote evangelism.

      The other danger was the unseen, but powerful, influence of evil spiritual forces, Ephesians 6:12. Their influence has not abated over the centuries. Nor have their methods changed, merely the mode and means. Today, as I write, although using worldly philosophy has not been abandoned, the chief mode and means to conform Christianity to the world is worldly entertainment in the churches—all, as before, justified as a means to mitigate persecution and promote evangelism.

      I am not saying we should return to antiphonal or a cappella singing of the Psalms. The New Testament church must always adapt (not adopt) to the culture of the times. Both the believer and the unbeliever are living in the culture.

      What I am saying is the motivation for using the culture, and what of it is used, and how it is used, should not be used as substitute for biblical means to evangelism or worship or discipleship, but as a means to further those biblical goals.

      God be praised the church adopted the printing press; God judge those using printing to spread false doctrine. God be praised microphones and amplifiers, and television and movies, and electricity and other forms of energy, and so on, evaluating all forms of culture and technology for suitable use, may be used, and are being used by some, as right means to achieve right ends. The end, the goal, never justifies the means, but some means may be rightly used to achieve the goal.

      So some technology and philosophy may be suitably used to the glory of God by the New Testament church, without conforming the church to the world. The Holy Spirit gives us discernment; let us use it wisely.

      One reason Paul placed Timothy at Ephesus was to use right means to accomplish right ends. The right means were Scripture, apostolic doctrine, and apostolic practices; the right end was doctrine and practice that conformed to Scripture and apostolic doctrine.

      Some were teaching different doctrines and practices. What those were Paul does not say, nor for our sakes did he need to say. They were different, meaning they were not scriptural, they were not apostolic. That is all we need to know, for we have the same standard for right doctrines and practices that Paul and Timothy had: Scripture and apostolic doctrine. Of course, right practice comes from right doctrine, wrong practices from wrong doctrine.

      These certain men who were heterodidaskaléō did not "listen to the words of

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