THE PASTORAL EPISTLES The Apostle St. Paul wrote a number of epistles directed to some of his disciples such as Saints Timothy, Titus, and Philemon, who were church pastors (bishops). However, the letter to Philemon has a distinguished nature. Although it is directed to a pastor, it is to some extent a personal letter, revealing the role of the master and believer towards his slave. It also shows the deep fatherly feelings of the Apostle Paul towards a thief and fleeing slave, who became a believer in our Lord Jesus Christ and practiced a life of repentance. As for the rest of St. Paul’s epistles, they are referred to as Pastoral Epistles1 because pastors find in them a fertile spiritual source for pastoral teachings and ministry. THEIR AUTHENTICITY 1. External Evidence: During the Second Century AD, around the year 170 AD, the Muratorian Canon, which is considered the oldest formal list of the New Testament, mentions the 13 epistles of St. Paul and so omits the Epistle to the Hebrews. In that same period, the Paschito Canon mentions St. Paul’s 14 epistles including the Pastoral Epistles as legally acknowledged books. Eusebius also mentions such epistle with St. Paul’s other writings as acknowledged and confirmed legal books2. None of the Eastern or Western Church Fathers doubted the authenticity of these epistles or that their author was any other than St. Paul the Apostle. Indeed, many of the church fathers have used many quotations from these epistles in their writings. Examples can be seen in the writings of St. Clement the Roman3, St. Theophilus of Antioch4, St. Irenaeus5, Tertullian6 and St. Clement of Alexandria. The latter borrowed from the First and Second Epistles to Timothy when he wrote about the heretics who had refuted them since they revealed their misunderstanding and ignorance of St. Paul’s teachings7. He also borrowed from St. Paul’s Epistle to Titus. 2. Internal Evidence: This is not less powerful than the external one. Starting from the 19th century8, some critics began attacking those epistles. They refused the fact that St. Paul is their author, and consequently refusing their legality. They based their opposition on historic, ecclesiastic, traditional and linguistic bases. It is possible to present a summary of the most important points in their of criticism as follows: First: From a historic viewpoint, their protests alleged that such epistles could not be identified with any part of St. Paul’s life as it is related in the Book of the Acts. We can answer such objections by saying that the apostle’s life and work cannot be limited to what is mentioned in the Book of Acts. Concerning what is related at the end of that Book about the Apostle’s imprisonment, we know that this was not the last chapter in his life. We know that he was released to preach till he was imprisoned again 1 The first to use the term ‘Pastoral Epistles’ is D. N. Berdot in 1703. However, Paul Anton is the one who made it popular in 1726. 2 H.E. 3:3:5. 3 Ep. To Corinth 2:4. 4 Ad Autol. 3: 14. 5 Adv, Haer 6 De Praescript 7 Stromata, 2:31 8 The first to raise doubts is J. E. Schmidt in 1804. Following in his steps are: Schleiermacher; then The School of Tubingen. A large group of scholars defended the premises of this trend and related its origin to the apostle himself. To name a few of these, are: Weiss, Zahn, Godet, Barth... 4 in Rome and that he was martyred during the reign of Nero. The Acts of the Apostles mentions that the governor Felix, Festus and Agrippa did not find anything that would enable them to condemn the Apostle Paul and imprison or kill him. He could have been released if he had not appealed to Caesar (Acts 26:31-32). Therefore, when he was sent to Rome, he was released. This is what we find in the apostle’s writings since he expected himself to be released (Philip.1: 25-2:24, Philemon 22). This appears also in the church tradition embodied in the writings of the historian Eusebius1. On the other hand, many of the dangers that the apostle was exposed to and which he mentions in the Second Letter to the Corinthians (11:24-27) are not mentioned in the Acts. Moreover, in the second century, the Muratorian Document speaks about St. Paul’s journey to Spain, which is an event that did not take place before the apostle’s first imprisonment in Rome2. Therefore, we cannot limit the life and work of St. Paul to what is mentioned in the Acts, whether they are events that have taken place preceding his imprisonment at the end of the book or after. The apostle undertook his missionary work, preached, and wrote his Pastoral Epistles during the last period of his life. Second: From the doctrinal viewpoint some critics see differences between the thought expressed by the apostle in his epistles and those in his other writings. They see that even if the Pastoral Epistles have some Paulistic thoughts, such thoughts are exceptions. Instead of a belief in the Trinity: faith in the Father who opens his fatherly bosom, in the Son through whom we become rich, holy and righteous and in the Holy Spirit that takes us to participate in the glories and the blessings of free grace, St. Paul talks about the life of piety and good acts. Mcgiffent says about such epistles that we do not find in them any trace of the main great truth found in the writings of St. Paul: the death of the physical body and the life in the spirit. We answer such critics by saying that these epistles were written by St. Paul in his old age. He was satisfied with his earlier teachings concerning edification and tradition, and he knew that they had become widely spread in all churches. Therefore, there was no need for repetition since the Christian belief was clear. On the other hand, the Epistles were not intended for the people of a church but they were directed to pastors. They clearly convey a pastoral aim and underline ecclesiastical orders and Christian behavior. We can call them farewell epistles to church servants to whom the apostle delivers pastoral responsibility and ministry. Third: Some protesters claim that the apostle focuses in these epistles upon the ecclesiastical orders, the ordination of bishops and deacons, and the designation of the role of widows etc. matters which, in their view, did not occupy the mind and heart of the apostle that yearns for the Second Advent of Jesus Christ. They stated that in his previous epistles the apostle did not speak about organizational details. He was interested in enflaming the spiritual capabilities of each individual. Such critics find that the orders were instituted much later on and after the era of St. Paul. These allegations can be answered as follows: 1- It is true that the writings of St. Paul in particular and those of the Early Church in general, tended to deal with eschatological issues. All were looking forward eagerly and anxiously to the Second and Last Advent of Christ. However, this attitude did not mean that the Church ignored the importance of ecclesiastical orders. On the contrary, 1 H.E. 2:22. 2 L. E. Berkhof: N.T. Introduction, 1915, p. 239. 5 when St. Paul wrote his First Letter to the Thessalonians, he talked about the coming of Christ. However, when he found out that they had misunderstood it and thought that His Advent had come, and that they had left their daily works, St. Paul hurried to correct their concepts. He stressed the necessity of adhering to order and organization as well as to daily work (2 Thess. 2: 6-15). Moreover, he asked them to avoid mingling with those who live without any order. If this applies to individuals, how much more would this be required of the Church? It becomes clearly essential for her to live in order and organization in all aspects of her pastoral life and worship, and as she awaits the Advent of her Bridegroom. 2- St. Paul believed in the principle of “the unity of life.” Hence he did not accept duality. The Christian lives as a heavenly and earthly citizen simultaneously without any conflict or contradiction between his heavenly spiritual life and his daily practical one. The believer believes in the unity of life in Christ without confusion between heavenly thoughts and life on earth, or between sanctifying the spirit and the body as well. Similarly, the Church as one sanctified whole knows but one life in Christ. Hence, there is no contradiction between the Church order and spiritual life. If the apostle is spiritually enflamed and inspired not occupied to speak in detail about the church order in his early Epistles, this does not indicate that he belittles or ignores such matters for spirituality does not mean disorder or confusion. Concerning the claim that such church order took place at a much later period, this is not true. Deacons existed directly after the start of the Early Church on the holy day of the Pentecost (Acts 6). St. Luke, in his accounts in the Acts about the journeys of the Apostle Paul and his preaching tells us: Paul and Barnabas “had appointed elders for them in each church” (Acts 14:23). The apostle Paul also directed one of his epistles from captivity to the people including bishops and deacons (Phil 1:1). In his letter to the Romans, the apostle recommends the deaconess of the church Phoebe (Romans 16:1). Fourth: Some objections are raised as mention is made in the Pastoral Epistles of the false teachers. These are the Gnostics who lived during the second century, at a period, which comes much later after the apostle. The truth is that the teachers mentioned by Paul are people whose majority called for a return to the literal application of the Law especially to the practice of physical circumcision. On the other hand, if Gnosticism had risen during the second century with its prominent leaders, Gnostic thought preceded Christianity and affected both paganism and Judaism. Indeed, its roots and beginnings appeared during the age of the apostles. Fifth: The Pastoral Epistles were not mentioned in Marcion’s list published in the Second Century. This is natural because the list does not represent the ecclesiastical thought of the Orthodox Church. Marcion deleted even the holy Gospels such as Matthew, Mark and John. Perhaps he had not received these epistles. This is doubtful however. Most probably, Marcion had known them, but had not accepted them since they opposed and challenged his Gnostic thought. For example, they spoke about the Law as being good (1 Tim. 1: 8), whereas Marcion rejected the Old Testament as a whole. Besides, St. Paul’s epistles encourage the resistance to false teachings (I Tim. 6: 20). Sixth: From the linguistic viewpoint, some see that the Pastoral Epistles have 902 Greek words, 306 of which do not occur in his other epistles. This is natural since such epistles have a completely different aim from that of the other Epistles. In his other 6 epistles, St. Paul wrote to specific churches to deal with theological issues and ecclesiastical disputes. In the Pastoral Epistles, he wrote to pastors about their pastoral work and church orders. Therefore, they had to have their own features and relevant expressions and words. So, we cannot say linguistic difference indicates a different writer. It indicates a different issue. Moreover, such epistles include 50 Greek words that are mentioned in St. Paul’s other Epistles but which do not appear in any other New Testament book. Finally, we can say with N. J. White that those Epistles possess a Politic characteristic1, for they embody his style, his seriousness and his spiritual power. They reflect his loving spiritual strength and purity that is coupled with great courage and holiness. Moreover, these epistles are similar to his other epistles in their general framework in that they having a prologue, an apostolic blessing, the core of the issue and the epilogue. They also convey his general inclination to resist any return to the literal obedience of the Law. THE DATE OF THEIR WRITING Most scholars think that the Pastoral Epistles were written in a short time and towards the end of the apostle’s life. It is probable that his Epistle to Titus and his First Epistle to Timothy were written within a short time of each other, hence they have come down to us similar even in their expressions. They were written during his missionary journeys after his first imprisonment in the year 63 AD. His Second Epistle to Timothy was written during his last imprisonment in Rome and just before his martyrdom. THEIR CONTENTS AND CHARACTERISTICS 1- Actually, these Epistles are neither private nor personal ones. They are essays that lay down the general bases of evangelical work through which we can sense the characteristics of the Early Church. 2- They are characterized with practicality especially concerning the pastoral aspect during the apostolic age, without dealing with theological and faith problems. 3- The First Epistle to Timothy closely resembles the Epistle to Titus as both are directed to two pastors (bishops) dedicated to a new service in Ephesus and Crete. The Second Epistle to Timothy has a different purpose, which is to support the Church against Emperor Nero’s persecution and the imprisonment of St. Paul in Rome awaiting his martyrdom. 4- Different from the other New Testament books, these epistles deal with the Church Order during the Apostolic Age. 5- These are directed to every pastor as he is considered “a spiritual soldier for Christ.” He lawfully struggles to preserve the faith handed down to him by the apostles without deviation, and pure from heresies and false teachings. They also draw attention to the necessity of positive work and service and the avoidance of confusion, which results from unfruitful arguments. CONTEMPORARY HERESIES In order to understand the Pastoral Epistles, we have to have a background of the contemporary heresies to which St. Paul and other spiritual leaders of the Church were committed to resist. Such heresies took two forms: 1 N. J. White: Exp. Greek. Testament, 6, p. 63. 7 First: A return to the literal traditional thought or what is called the Judaic Movement. It was not easy for Christians who were first Jews to give up their previous privileges such as circumcision, liturgical worship and their pride in their lineage especially those descendants of Levi or Judah, etc., besides their pride in the Mosaic Law and the Prophets. Second: The appearance of the first seeds of many kinds of Gnosticism. These reflect a tremendous mix of elements comprising Jewish, Christian, and Greek elements, as well as Mystical and Eastern philosophies1. Those most important characteristics of these heresies were: 1- Duality between the material and the spiritual. To them, the creator of the material or the physical is the one and same creator of the element of darkness. If he is not evil, he is at least lesser than the Great Creator or the Creator of the spirit. Through this duality, the body cannot cope with the spirit just as darkness cannot meet with light. Therefore, some of them see that Christ could not have accepted a true physical body. He crossed through the Virgin Mary as if in a channel without taking any body from her. He appeared in an imaginary flesh or, as some others claimed, in a body different to ours that had no material element and descending from heaven. In this way they denied the truth of the Divine Incarnation. Consequently, they considered marriage profane, and regarded marital relations to be sinful. For this reason, the perfect do not marry, not for the purpose of being dedicated to worship and service or to consecrate their lives, but in order to escape from being impure. From this perspective, they think that the Resurrection took place by the resurrection of the spirit. They held that the spirit rose from death without waiting for the resurrection of the body since in heaven, there could be no component of darkness. Briefly, they believed that man could achieve perfection only by becoming the enemy of the flesh and abstaining from marriage and some foods. Christianity rejects this view. Christian devotion implies that a person gives up some of his rights, not because they are profane or out of pride as he considers himself more perfect than his brothers, but because he lovingly wishes to devote himself to worship and service. St. Paul set an example through his own life: he gave up his right to take a wife in contrast to St. Peter (1 Cor. 9: 5), he sacrificed the enjoyment of necessities of his flesh through his evangelical service (1 Cor. 9: 12), and he demanded that man should abstain from eating any meat if that would cause a brother to stumble (1 Cor 8: 13). 2- Some of the Gnostic sects demanded the existence of lineage. They conceived it to be a ladder that started with the Superior Being and descended through many mediums or Aeons and culminated in Jesus Christ. It is as if Jesus Christ is the first Mediator through whom man gains gnosis (knowledge) and moves into a greater Aeon. The next stage enriches him with new knowledge and so carries him to what is still better, and so on until at the end he reaches the Supreme Being. Therefore, St. Paul affirms that there is One Mediator, our Lord Jesus Christ who is the Son of Man (1 Tim, 2: 5). In general the Gnostics see that communion with God cannot be achieved through faith but through the intellectual gnosis that belongs to the perfect. It is as though salvation does not depend on the bases of faith but on knowledge (gnosis). For this reason, they called themselves the ‘Gnostics,’ or the possessors of knowledge. 3- As Gnosticism is based on the pride of having knowledge, the Gnostics divided 1 The author: Early Fathers of the School of Alexandria, 1980, p.7, 8. 8 believers into classes or sects: the sect of the perfect who are the possessors of gnosis, and the sect of the simple. Therefore, St. Paul exerted his utmost effort in his epistles to stress and confirm that Christ is the ‘Treasure of Wisdom.’ Who is offered to all without distinction and that salvation is granted for all. 4- The Gnostics are known for their literal interpretation of the Bible. Therefore, they stumbled and could not understand many of the Old Testament verses, especially those concerned with God’s wrath and His restraint, and those that speak about His having a hand or a face etc. This caused them to refuse the Old Testament. Some of them went as far as describing the God of the Old Testament to be a cruel God. Therefore they claimed that the God of the New Testament sent Jesus Christ to save the world from that cruel God. Thus, they created the trap of duality between the God of the Old Testament and the God of the New Testament. This urged St. Paul to affirm and emphasize the unity of the work between the Father and the Son, and to confirm the obedience of the Son to the Father, and receiving from the Father the gifts of the resurrection and glory. Thus, he affirmed the eternal love relationship between them. 5- As the majority of the Gnostics considered the flesh to be their enemy, they refused to accept any distinction made between men and women. Therefore, the apostle explained that ‘there is no difference between men and women in Jesus Christ.’ Yet, man must be a man who works in his capacity as a man while a woman works and uses her talents as a woman. Faith does not despise a gender but it never fails to distinguish between the two sexes. That is why the commandments clearly distinguish between the two sexes on the bases of their diverse talents and capabilities and not on the bases that one sex might be better than the other. This is a simplified view of the subject, and we will return and deal with it in detail in our textual study of the epistles, God-willing. 9 AN INTRODUCTION TO THE FIRST LETTER TO TIMOTHY TIMOTHY Timothy is a Greek word that means “righteous man of God,” or “The honor of God1.” Timothy believed in Christ through St. Paul during his first preaching journey in Lystra of Iconium in 46 AD. His father was a Greek whose name is unknown. He probably died when Timothy was still very young. His mother Eunice and his grandmother Lois were Jews and they were the ones who brought him up. Both of them taught him the Holy Scriptures (2 Timothy 1:5, 3:15) yet, they did not circumcise him. However, it was St. Paul who circumcised him in order to avoid the wrath of the Jews (Acts 16: 2). During this second missionary journey, St. Paul found in him good faith and spiritual enthusiasm (1 Timothy 1: 18). Timothy was known to be pious among the believers (Acts 16: 2) therefore, the apostle chose him to accompany him in his journeys. He traveled with the apostle to Galatia, Troas, Philippi and Thessalonica. Yet, Timothy stayed in Berea with Silas when the apostle left it suddenly (Acts 17: 14). Later on he joined St. Paul in Macedonia and Corinth and it seems that he stayed with him during his stay in Corinth. Then, St. Paul sent him with Erastus to Macedonia before his third journey (Acts 19: 22). Timothy’s name is mentioned in the prologues of Paul’s epistles (2 Cor. 1:1; Philip. 1:1; 1 Cor. 1:1; 1 Thess. 1:2; 2 Thess. 1:1; Philemon. 1). His name is also mentioned in the final farewell in the epistle to Romans (16: 21). Timothy was sent to Corinth by St. Paul because of the turbulence that took place there before the writing of the First Letter (1 Cor. 16: 10). St. Paul also pointed to Timothy’s contribution with him in spreading the Gospel in Corinth (2 Cor. 1: 19). Upon writing the letter to the Philippians, St. Timothy was sent to Philippi (Phil. 2:19). He was also sent to Thessalonica to write a report before the writing of the First Letter to its believers (1 Thess. 3:2, 6). In the Letter to the Hebrews (Heb. 13:23), the apostle Paul points to Timothy’s imprisonment and release. It seems that after Paul’s first release from his first imprisonment in 63 AD., he left St. Timothy to care for affairs in Ephesus. From all this, we can see the close relationship that existed between St. Paul and his disciple and his full confidence in him. Many times, St. Paul calls Timothy ‘My son,’ ‘My true son,’ ‘My dear son’ or ‘My trusted son’ (1 Tim. 1:2, 18; 1 Cor. 4:17; 2 Tim. 1:2). By reading the expressions used in the two epistles to Timothy, it seems that he was shy by nature2 and that he suffered of poor health. THE DATE OF ITS WRITING It was written in the year 64 or 65 AD., approximately, after the release of St. Paul from his first imprisonment in the spring of 63 AD. He wrote it when he was on his way, passing through Macedonia and after he had visited Ephesus, (1 Tim. 1: 3). 1 J. L. McKenzie: Dictionary of the Bible, 1972, p. 892. 2 The Jerome Biblical Comm., 1970, vol. 2, p. 350. 10 THE PURPOSE OF THE LETTER He sent it to Timothy to clarify to him his pastoral commitments in Ephesus. He tells him about certain church orders concerning general procedures of worship, and the characteristics of pastors as well as their duties especially those dealing with the constant struggle against fighting devious heresies. Finally, he focuses on the pastoral relationships that connect the pastor with all the different types of the masses. THE SECTIONS OF THE LETTER 1- The commandment is the goal of pastoral work: Ch. 1. 2- General church worship: Ch. 2. 3- The characteristics of pastors. Ch. 3. 4- The struggle of pastors: Ch. 4. 5- Church relations: Ch. 5. 6- Social relations. Ch. 6.
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