1 Timothy: on Christology

1 Timothy on Christology

1. Creedal confession, 3:16. Let us begin with the fundamentals. St. Paul wants to come to Timothy. Yet, preparing the younger pastor for a possible delay, he provides the confessional statement – what should the Church know about godliness. Before we go into text itself, let’s touch on two words: confession and mystery.   

Confession – Greek homologeon, means speaking together out loud. This is what the church should say as a statement of faith. This is what we believe – it should not be changed, adjusted, or improved. Later confessions: Apostle’s creed, Nicaean creed etc. used the very same form – a collection of short statements revealing the elements of doctrinal teaching about God, Christ, Holy Spirit, or Church. We repeat it TOGETHER every Sunday.

The word Mystery reflects the revelatory aspect of our faith. It is given to us, given from above. Therefore, we can recite it, we can study it, we can proclaim it. But we never will come to the full understanding of Who God is, and What exactly happened on the Cross, in the Tomb, and on Resurrection Sunday morning. Both Old and New Testament speak of the mystery – not magic, but mystery – something beyond our understanding (Proverbs 25:2, Psalm 131:1).           

Confession proper:

1. God (!) manifested in the flesh

2. Justified in the Spirit

3. Seen by the angels

4. Preached in/among the nations

5. Believed in the World/Cosmos

6. Taken up/received in glory.

2. Global function of the Christ, 2:3-7. Christ is the Savior of the world. All people are justified and should come to the knowledge of (this) truth. There is a need to differentiate between General and personal Justification. The difference is obviously seen in 1 Timothy 4:10 and 1 John 2:1-2. This passage talks about salvation and justification in a general way – what Jesus accomplished for the fate of the world on the Cross. Note the distinction of to be saved and to know. True knowledge follows salvation. Same as teaching follows baptism – Matthew 28:18-20. These elements of godliness should not be separated, but knowledge doesn’t HAVE TO precede salvation. That’s why we baptize infants – to be saved (1 Peter 3:21, AC V:1-2).      

3. Function of Christ on the personal level, 1:12-17. Regarding personal aspect of Justification, we can see St. Paul’s own example. He describes his actions toward the Church before his conversion as blasphemy etc. (v. 13). His resistance was conquered by the grace of our LORD, providing the faith and love in Christ Jesus. The apostle goes from general to personal – the task for Messiah is “to save the sinners, of whom I am the foremost” (v. 15). Knowing that people like Saul (former name of St. Paul) can be saved, gives us example of God’s patience and encourages us to pray for our “friends” who don’t know about salvation they can enjoy (v. 16).     

4. Christology is complete in training others in godliness, 4:6-11. Let me start with an example of Old Testament saint, Ezra (7:10): three steps – (1) he recognition of the WORD, given to the world; (2) personal “conversion” by studying and doing; (3) teaching others. St. Paul approaches teaching of Timothy in a similar way. We’ve talked about the first two, here is the third: command and teach these things (v. 11). 

ACTS: Paul in Corinth. Conclusion of the 2nd Missionary Journay

Paul in Corinth. Conclusion of the Second Mission Journey

The Passage: Acts 18:1-23

Structure:

a. 18:1a, Paul travels alone

 b. 18:1b-4, Aquila and Priscilla, discussion in the synagogue

  c. 18:5-6, they opposed and reviled him

   d. 18:7-8, many of the Corinthians who heard believed and were baptized

    e. 18:9-10, vision of the Lord

   d’. 18:11, for a year and a half he taught them

  c’. 18:12-17, the Jews rose up against Paul

 b’. 18:18-21a, discussion with the Jews, Aquila and Priscilla  

a’. 18:21b-22, Paul travels alone

Historical and geographical context: Claudius commanded for Jews to leave Rome. Claudius dies on October 13, 54 AD. This means that from the Pentecost to the end of second missionary journey of Paul is about 20-25 years.

At first, Paul acts alone (staying at the Aquila and Priscilla’s place). Then Silas and Timothy arrived. When they come to Corinth they saw for the first time when St. Paul openly states that he is changing the focal point of his mission – from Jew to Gentiles (cp. Rom 1:16). The final claim along the same lines will be made by the end of the Book (28:25-28).   

Note that Aquila and Priscilla were left in Ephesus, where Paul returns during his third missionary journey.

Overall, this part of the journey looked like this: Corinth – Cenchreae – Ephesus – Caesarea – Antioch (this concludes the second missionary journey).      

Theology:

The central point of theology – Christ crucified (1 Cor. 1:23). To understand Acts 18:5 we need to take into account the difference of our context. We know about Jesus, and the evangelism is to “prove” that He is the Savior/Christ. For Paul and his listeners, the theology of Christ/Messiah was an integral part of their upbringing. The question was who would fit this “job description”? Paul presented his arguments that it was Jesus.

We see a mentioning of two symbolic acts: shaking out the garments and spilling of the blood. The first one is a symbolic act of disassociation of oneself from the environment (cp. Gen 3:17, Matt. 10:14-15). Mentioning of blood should be taken in the context of a sacrifice – either your blood is represented on the altar in a substitutionary manner (cp. Lev. 17:11 and Heb. 9:22), or “Your blood is on your heads” (you represent yourself to the Judge).

Turn toward Gentiles. As noted before, Paul’s strategy was always to go to the Jewish community first (Acts 17:1; 16:13). Even after this claim he didn’t change his “behavioral pattern” (18:19). On the other hand, having a severe resistance from the Jewish leadership, he shifts the focus of his attention – technically, the mission among the Gentiles should’ve been started long before Paul (Is. 2:2-3). And Luke immediately picks up the fact that Corithian community of Jesus begin gathering at a house of a God worshiping Gentile Titius Justus – next door to the synagogue. This place attracted both Jews and Gentiles alike.    

Paul as a new Jeremaih. Reading what Lord tells Paul in the night vision and comparing it to the call and persecution of the prophet, we can see some similarities. (cp. Jer. 1:4-10; 32).   

Rulers of the synagogue – Crispus vs. Sosthenes. Acts 13:15 tells us that there could be more than one ruler of a synagogue. Therefore, I believe these are two different people. Crispus accepted Jesus immediately, while it took some time for Sosthenes. Yet, Paul finds it important to mention his name as a co-author writing to the congregation in Corith (1 Cor. 1:1).     

What was Paul’s vow. The vow that involves the shaving of the hair is a Nazarene vow (Num. 6:1-22). He will perform a similar rite in Jerusalem (toward the end of the third missionary journey, Acts 21:20-24). Yet, this raises the question why he would do a rite of completion of his Nazarene vow prior to arrival to Ephesus (let alone Antioch).  

Other themes: Aquila’s name means Eagle. Maybe he can be compared to a great eagle of Ezekiel (17:1-4; 22-24), who provides a spiritual dwelling place for the Gentiles. Aquila first ministers for his Gentile wife (Luke mentions his Jewishness but not hers). Then two of them will minister to Apollos, also being mentioned by Paul in his writings (Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19).

2 Timothy

 2 Letter of St. Paul to Timothy   

Title: This is the Second letter St. Paul wrote to his “child” Timothy. Apparently, there is almost a decade between the letters (see 1 Tim, Date of Writing).   

Date of writing: This Epistle is easy to date – Paul in in Rome (1:16-17; 4:17b), he had his first hearing (4:16), still in chains (2:9a). Luke wrote that Paul spent [at least] two years in Rome (Acts 28:30-31). Putting all these indications together, the letter can be dated around 65 AD.

Date of Narrative: There are two important temporal directions: current situation of St. Paul and reminiscence of Timothy’s upbringing.  

Structure:

a. 1:1-7, Greetings and thanks

 b. 1:8-18, Paul’s difficulties (names)

  c. 2:1-13, my son, share what you have heard from me.

   d. 2:14-19, Godly worker avoiding shameful people.

    e. 2:20-21, vessels in the house of God

    e. 2:22-26, you flee passions, pursue righteousness.

   d’. 3:1-9, Avoid ungodly people

  c’. 3:10 – 4:5, You follow my teaching.

 b’. 4:6-18, Paul’s difficulties (names)

a’. 4:19-22, Final greetings.

 

Main themes: There can be deduced two main themes. First, the most obvious, faithfulness and piety of a minister. In the realm of faithfulness, the Apostle brings up three examples: soldier (2:3-4; cp. Eph. 6:12-17), athlete (2:5, cp. 1 Cor 9:25), and a hard-working farmer (2:6; cp. Ps. 126:5-6).

On a more subtle level: readers can see a theme of Apostle’s personal disappointment, especially as his case develops. He was not able to defend himself at the first hearing, there are many who are doing him harm, and [maybe] he is not sure that he will be freed. Yet, in all these circumstances he trusts in the Lord and sees that even court rooms can be used for proclamation of the Word, and Lord will take him to heavenly kingdom (4:17b; cp. Phil 1 and 2).         

Main Characters: Paul, Timothy. People are sending greetings to Timothy: Eubulus, Pudens, Linus, and Claudia, and all the brothers.

Those who support Paul	Those who oppose Paul	Those who left Paul
Lois, grandmother of Timothy Eunice, mother of Timothy Household of Onesiphorus, Mark, Tychius, Carpus   Prisca and Aquila Erastus and Trophimus	Phygelus, Hermogenes, Hymaneus and Philetus, Alexander the coppersmith	Demas to Thessalonica Crescens to Galatia Titus to Dalmatia [only Luke is with me]

 

Reflection in other parts of the Bible: Four steps pattern of the discipleship is based on the family pattern of Psalms (78:5-7) and societal testimonies in the times of the Prophets (Joel 1:3-5)

References to the Old Testament sacrificial system (4:6). Drink offering typology drawn from Ex. 29:38-41 and Num 28:1-8.

Lutheran teaching: Scripture is the norm and the standard for all teachings. It should be exercised for proclamation of the Word and rebuking of sinful men (FC, Ep. Sum:1; FC, SD Sum:14; FC SD VI:14; FC SD XI:12).

“While holiness of life and obedience to Christ are expected of all members of the congregation, it is especially important that you, as office-bearers in His Church, show yourself, by word and example, to be faithful to Him in service and Christian devotion”. LSB: Agenda, p. 247 (installation of congregational officers). 

Lutheran hymnody:

LSB 587 – I Know My Faith is Founded (2 Tim.1:12).

LSB 666 – Little Flock, Fear Not the Foe (2 Tim. 4:18).

Relevancy of the Book: The Epistle is important for the life of a Christian for [at least] two reasons. We can learn a proper perspective on life and this world from struggling apostle Paul full of expectation to be re-united with the Lord in heaven. Also, the world then and now is full of impurity, yet God wants us not only wait for heaven, but to pursue righteousness, faith love, and peace here (2:22).

Memory verses:  3:16-17: All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

1 Timothy

First Letter of St. Paul to Timothy   

Title: This is the first letter of St. Paul to his younger colleague Timothy. His name means either “honoring God” or “honored by God”.                      

Date of writing: There is a standard view on the dates of writing – 62-65 AD (TLSB). Yet, Timothy “disappears” out of the narrative of the Book of Acts in ch. 20. Therefore, we cannot be sure that he was with Paul during his last visit to Jerusalem, imprisonment, and the trip to Rome. IMHO, he – Timothy – is going back to Ephesus together with the elders whom Paul summoned to Miletus before going to Jerusalem (Acts 20:17-38). Then the date goes back to 55-58.          

Structure:

a. 1:1-2, Greeting

 b. 1:3-20, stay away from false doctrine

  c. 2, Prayer for the world and authorities because God saves all people

   d. 3:1-13, Bishops and deacons

    e. 3:14-16, confession of faith

     f. 4:1-5, some will fall away

    e’. 4:6-16, hold this true confession

   d’. 5, relations to older people and elders of the congregation

  c’. 6:1-2, relations to the authorities outside of the church

 b’. 6:3-19, false teachings

a’. 6:20-21, Final greetings

Main themes:

Preeminence of stewardship (good order) of God over the myths, genealogies, vail discussions, relying on what is falsely called “knowledge” (1 Tim. 6:20).

Good order of the prayerful life for the sake of the whole world based on the fact that Jesus is the only mediator between the Creator and all people.

Qualifications for overseers (bishops) and deacons as ministers and relationship with the older men and women in the congregation.

The central point of the Epistle is the Christological hymn as a confession of faith (3:14-16).       

Main Characters: Paul and Timothy, and Hymenaeus and Alexander (as those who are opposing the work of St. Paul, 1:19b-20).          

Reflection in other parts of the Bible:

The letter should be correlated to the events of the Book of Acts chapters 16 to 20 – second and third missionary journeys of St. Paul.

Discussing the financial support of the ministers St. Paul reflects on the institutions of Torah/the Law (Lev. 19:13; Deut. 24:15). But what is more surprising is the fact that he quotes from the Gospel of Luke 10:7 saying “for the Scripture says” (5:18).     

Lutheran teaching: The Book of Concord picks up the idea of Jesus as the only mediator of redemption between God the creation (1 Tim 2:5), using this verse in different documents. It is an important statement by itself, but also as a frame of reference for a proper understanding of the role of the saints (AC XX:9; XXI:2; SA III, XIII:1; FC SD III:23).

Also, our Confessions use 1 Tim. 4:1 as a Scriptural argument to equal the teaching of demons and the attempts to use the traditions of the Church as the norm for theology. (AC XXVIII:49; Ap. VII and VII (IV):40; XV (VIII):4; XXIII (XI):58,63; XXVII (XIII):26; LC III:47).         

Lutheran hymnody:

LSB 378 – Break Forth, o Beauteous Heavenly Light (1 Tim. 2:5)

LSB 905 – Come, Thou Almighty King (6:14-16)

Relevancy of the Book: This Letter of St. Paul should have an important part in our Biblical reading for three reasons. First, it shows us the challenges of the church of the First century AD and the proposed godly ways to overcome them. Careful reading shows that not much have changed in the nature of men and the challenges. Second, we see very close relations between the Apostle and Timothy – he calls him “my child” (1:18). It will be even more obvious in the Second Letter of St. Paul to Timothy. Third, it is important to note the usage of quotations from Luke labeled as Scripture (5:18).         

Memory verses:

4:16 – Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.