1 Timothy on Authority and Order

1 Timothy: on Authorities and order

St. Paul divides the question of authorities into three categories:

A. Ecclesiastical – church authorities

B. Civil – kings, rulers, and government

C. Relational – realm of family and labor

Since the prime purpose for the Epistle is to direct a young minister in his church activities (1 Timothy 3:15), we will start with ecclesiastical authorities.

We can identify three areas of interest:

(1) Criteria for the office.

(2) Their relationship to the laity – the members of the church.

And (3) expected relationship of church members toward the authorities.

In the 1 Epistle to Timothy, we have 2 offices identified and 3 offices mentioned. The identified ones: “bishops” (3:1-7) and “deacons” (3:7-13). While St. Paul also mentions “elders” (4:14; 5:17), the criteria for elders are given in Epistle to Titus (Titus 1:5-9).

(2) The apostle presents a 4-part matrix for the church membership:

It is a basic square from age and gender:

Older men (5:1a)	Older women (5:2a) a subgroup: widows (5:3-16)
Younger men (5:1b)	Younger women (5:2b)

Interesting to see the attention St. Paul draws to the widows. He divides them into two categories: truly widows (no husband, no children/grandchildren), and a widow that should be taken care of by her children and/or grandchildren. It looks like widows got some support from the church and the apostle gives an outline for a godly use of financial resources, which are always limited (5:9-16).

There is also another sub-group – the rich (6:17-19). The fact of their financial blessing doesn’t give them additional rights or privileges in the church, at the same time the riches given to them are from God to enjoy, be thankful, and ready to share.

Now to the treatment of the “clergy.” In this epistle St. Paul points out only two things: “salary” (5:17-18) and respect (4:12-15; 5:19).

Civil authorities. Unlike ecclesiastical authorities, the civil ones were not for “election” in the Ancient World. Therefore, St. Paul does not provide a list criterion for them. He simple draws out the basics for our/Christian attitude toward them – regardless of their creed.

He begins with identifying Jesus as the King of the universe and God (1:15-17). This gives the foundation for the proper respect to those whom God in His ultimate wisdom placed to the positions of civil authority. Please note that the civil authorities in the times of the apostle were not friendly toward the Church. His archenemies are the Jews who did not recognized Jesus as the Messiah. They were the instigators of the riots in Ephesus and Jerusalem. At the same time, Roman authorities were happy to follow their lead until St. Paul would present the fact of his Roman citizenship acquired by birth (Acts 22:28). Same thing happened during Jesus’ trial. He was not a Roman citizen, but when Pilate attempted to save Him, Jewish authorities twisted his arm, which resulted in crucifixion (John 19:12). Therefore, prayer to God for civil powers is not an act of surrender and a usage of the last reserve. Au contraire, we submit our petitions about the “local” or earthly authorities to the ultimate Authority – God, showing our trust in Him (2:1-3).

Relational aspects of life order. St. Paul identifies at least 3 pair: husbands and wives (2:8-15); servants and masters (6:1-2); rich people in the church (6:17-19). The relationships in all three pairs are based on Creation order of responsibilities toward God, the other, and oneself. For example, a woman should learn quietly, following the original example of Eve before the Fall. Men are responsible for teaching (see the criteria in 3:1-7). At the same time, it is the women (St. Mary in particular) who gave birth to Messiah, bringing salvation into the world (2:15).

 

1 Peter

First Letter of St. Peter   

Title: First letter of St. Peter. There are doubts among liberal scholars. They are based on usage of complex theological and profound grammatical constructions. Taking into an account that he was “a simple fisherman”. Reading the Bible carefully, shows that this simple fisherman knew 4 languages (to some extent).        

Date of writing: TLSB tells before 67AD. It can be right. The reason for the date is also supported by the naming of Sylvanus (2 Cor. 1:19) and Mark (Acts. 12:35; 13:13; 15:36-40). On the other hand, the Gentiles in the letter are painted only negative. It is very difficult to imagen St. Peter doing this after the conversion of Cornelius (Acts 10 – 11). Therefore, it is better to place it at the beginning of Church history (30-33 AD).       

Structure:

a. 1:1-3a, Greetings

  b. 1:3b-9, faith and trials  

    c. 1:10-25, Good news and it’s impact on life   

      d. 2:1-10, put away deceit, hypocrisy, envy etc.

        e. 2:11-12, call to good conduct

          f. 2:13-17, obedience to the authorities (v 13 and 17 – emperor/king)

            g. 2:18-25, servants

            g’. 3:1-6, wives

          f’. 3:7, husbands

        e’. 3:8-22, zealous for good

      d’. 4:1-11, gentiles live in sensuality, passions, drunkenness etc..

    c’. 4:12-19, blessing in suffering for Christ

  b. 5:1-11, care and submission

a’. 5:12-14, Final greetings

Main themes: Faith in Christ (1:8 – without seeing, cp. John 20:24-29, story of Thomas). Apparently, St. Peter addresses people who have only heard about the Cross, Resurrection, and Pentecost. Therefore, he brings up the “job description for the Messiah” idea grounded in the words of the prophets (1:10-12).     

Sufferings as a participation in the sufferings of Christ. Three main reasons for suffering : (1) form us into the image of Christ; (2) devil’s hate of the Word effects those who are faithful to the Word; (3) keep us on our toes – disciple’s factor.   

Submission as the main paradigm of relationship. Social, trade, and family relationship are based on the example of Christ and godly people (Sarah, 3:6).   

Main Characters: Peter writing to the Elders – representatives of the churches in Pontus, Galatia, Cappadocia, Asia, and Bithynia (very prominent settlements of Jews in the Roman empire). 

Reflection in other parts of the Bible: Call of the holy people is based on the story of Exodus and the Sinai covenant (Ex. Ch. 19 – 20; Lev. 11). The separation of the people of God is reflected in every aspect of life.   

Theology of Zion is very important part of the Letter. Zion as a fortress, place of worship etc. with the LORD Himself as the cornerstone (Isaiah + Psalms).

Lutheran teaching: The theme of repentance, faith, and love as the fulfillment of the Law is discussed with the support from the Second and Fourth chapters of the Letter (Ap. V (III):117, 118; XII (V):65; XXI (IX): 31; LC, I:272, 285).

At least twice we find the passages from 3^rd chanter of the epistle in the Large Catechism explaining the sacrament of the Holy Baptism (LC, IV: 24, 82). Main idea: baptism saves!

Lutheran hymnody:

LSB 616 – Baptismal Waters Cover Me

LSB 770 – What a Friend We Have in Jesus

Relevancy of the Book: Reading the First Letter of St. Peter is beneficial on at least three levels. First, the apostle presents very deep theological ideas connecting the sacrifice of Christ with the rituals of OT institutions. Second, he prepares us for the proper understanding of suffering (very important for our pain-avoiding culture). Third, the guidelines for godly conduct are described as a pattern of servitude – as Christ served us submitting to the Father, we can serve each other and the world. This is a radical teaching for our power struggle-based society.   

Memory verses:  

1:18-19: you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.

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.