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WHAT “PASTORAL” ADVICE IN 1 TIMOTHY IS OF SIGNIFICANCE TO A PASTOR IN TODAY’S CHURCH?
Author: Arthur Bardis
Apostle Paul wrote the letter to Timothy when the later was in Ephesus as a pastor. The presence of false teachers and their heresy was a dangerous reality in the Ephesian Christian community. Paul’s instruction to Timothy includes the maintenance of Godly order in the church, which depends upon a properly instituted set of Godly leaders. Timothy is urged to “stay in Ephesus so that you may command certain men not to teach false doctrine any longer.”[1] There is a strong emphasis on the leaders’ moral qualities rather than skills, and also on the preservation of “truth” and sound doctrine. Apostle Paul gives ad hoc advice to “Pastor Timothy” in regards to qualified leadership for the government of the church, public ministry of the Word, and various other ethical aspects for leaders and other groups within the Christian community. Pastors in today’s church are to have an ethical and consistent conduct. Faith and lifestyle are inseparable aspect of a Christian’s life. Their emphasis and “core business” should be to preach, teach and guard the pure gospel of Jesus Christ. “The heresy at Ephesus was the occasion that led Paul to write to Timothy. Paul’s instruction to Timothy and to the church includes establishing proper church order, personal admonitions to Timothy to follow Paul’s example and specific indictments against false teachers.”[2] In 1 Timothy 1:3, Paul urges him to stay in Ephesus to make sure that certain men do not teach false doctrines. He goes on to deal with numerous problems that were arising in the church and gives advice as to how Timothy should handle them. [3] The task of the assessment of the nucleus of the “pastoral” advice in 1Timothy will examine the above issues and realize the elements of significance to a pastor in today’s church. Historical Considerations Timothy was one of Paul’s closest and loyal companions in the ministry. He was sent to the church of Ephesus in order to serve as a pastor, in a church that was encountering much false teaching.[4] The Apostle urged him not to neglect the gift of ministry conferred on him[5] and to guard the message that was entrusted to him.[6] Timothy had the challenging task to erase false doctrine, safeguard public worship, and be a mature leader with a proper conduct. Scholarly opinion varies on the nature of the heresy Paul addressed in 1 Timothy. Gregory H. Harris suggests that the heresy may be related to one or more of the following categories:[7] - Jewish false teachers.[8] - A type of proto-Jewish or pre-Christian Gnosticism.[9] - A proto-Marcionism or Montanism.[10] - A developed form of Gnosticism.[11] From 1 Timothy 1:3-8, 19-20; 2:4,[12] 3:16, 4:1-4, 7-8; 6:3-6, 20,[13] it can be concluded that the church of Ephesus was increasingly endangered by a judaising-gnostic element.[14] Thus Timothy is charged with guarding the truths of the faith in the light of apostasy. The apostates had crept into the church, just as the Spirit had predicted they would.[15] He is charged to warn the church to stay away from apostates and to prove that legalism –ascetism is not the route to godliness. 1 Timothy 4:1-3 portrays the promotion of a perverted system of doctrine and lifestyle that is traceable to demonic activity, and instructs Timothy to “nourish in the words of faith and of the good doctrine.” [16] In the same manner, pastors of today have an immense responsibility to “fight the good fight holding on to the faith and a good conscience,”[17] and to refute any demonic perversion of the truth.Ecclesiology & Church Government
There is a strong emphasis in 1 Timothy on the leaders’ qualifications, regulations concerning church life and church leadership. There is a twofold reason for the Apostle’s concern. The first one is that Paul was writing to “An intermediary between himself and the leadership of the church. Thus what he normally communicated in person as to church order (as he evidently must have in light of such casual references as Phil 1:1; 1 Thess 5:12), he now must put in writing. The second one is that in each one of the letters there are extenuating circumstances, which would bring about an emphasis on church order and creedalism. In 1 Timothy, the church had been infected by heretical and immoral leaders; hence, moral qualifications especially needed to be established.”[18] The qualifications of elders[19] are outlined in 1 Timothy 3:1-7. Elders must be men of good reputation among the church and outsiders. The conduct of public worship seems to have been one of their key functions,[20] along with the responsibility for the good government and methodical order of the church. The deacons[21] had a position and a role that required the same rigid qualifications. The functions, which are mentioned in 1Timothy, can also be found either in Acts or in other Pauline letters. “The position of Timothy was certainly not that of the later ‘monarchical’ or ruling bishop. Timothy had the gift of pastoring mentioned in Ephesians 4:11[22] which involved looking after the flock (pastoring) and teaching. Some allege that bishops[23] were a separate class of leaders (1 Timothy 3:1), but “the evidence points to only two classes of officers in the church, bishops[24]-elders[25] (or overseeing elders) and deacons.”[26] A question that arises from 1 Timothy is whether the Bible teaches principles of church government that can be adapted in a variety of ways, or does it prescribe the particular pattern that must be followed? This is a matter that is very difficult to be conclusively settled. The danger arises when the ecclesiology of the Pauline heritage (as found in 1 Timothy), becomes so formally institutionalized and consequently deviates form the “original” advice of Paul to “pastor Timothy”. Charles C. Ryrie believes that “we should attempt to follow as many details as possible of the patterns for the churches life as revealed in the New Testament.”[27] Whatever the case may be it is very difficult to deny the necessity for leadership in church.[28] Millard J. Erickson believes that the didactic passages on church government found in 1 Timothy 3:1-13, have a narrative or descriptive nature rather than a prescriptive one. The principles concerning church government include the value of order, the priesthood of all believers, and the importance of each member of the church. It is therefore essential to recognize and follow these principles or patterns. Qualified Leadership for the Government of the ChurchThe principal ministry of the elders consists of overseeing the church and looking after the needs of the converts.[29] A pastor is responsible for the general oversight and the spiritual welfare of the church. A general oversight involves supervising and leading,[30]not lording over the “flock” but being a good example to them.[31] General oversight of the church also incorporates the guarding of the truth of the gospel of Jesus Christ. It includes the proclamation and clarification of doctrine as well as its defense against false teachingThe first letter to Timothy “picks up familiar ethical genres[32] and adapts them to spelling out the Christian way of life.”[33] 1 Timothy 3:1-7 lists the qualifications in relation to the personal character of the elders. The apostle wanted to ensure that the Christian community in Ephesus was properly ordered, and that suitable leaders were appointed. Public Ministry of the Word 1TI 4:13 Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching. 14 Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you. 1TI 4:15 Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. 16 Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers. Timothy (as a pastor) is urged by the Apostle to notice the centrality of the Scripture, in the preaching ministry. He is to read and focus on the Scriptures; then to exhort, teach, urge and proclaim what the Word of God says. A pastor must examine very carefully and thoroughly the Scripture, and subsequently encourage the congregation to obey God. It is very important for the pastor to “lead the process and not the people.” Listening, teaching, consulting, and clarifying are parts of a process that will help the church grow spiritually. “ Servant leadership starts with service. It involves vision and discernment. It is not a procedure that can be taught in a classroom or seminar setting.” [34] Ethical Aspects of 1 Timothy For Various Groups Within the Christian Community1 Timothy gives particular consideration to the behavior of male and female believers at community assemblies, to the support of believing widows[35], and to the appropriate attitudes and actions of rich members.[36] Paul in his instructions to Timothy “seeks to ground the ethical exhortations in beliefs about God and Christ Jesus, and assert that wrong belief issues inevitably in unethical conduct.”[37] Raymond E. Brown notes “a notable number of hymnic passages supports the writer’s moral instructions, the most famous of which is 3:16, where in six short poetic lines the mystery of religion/godliness (eusebeia) is praised in terms of what has happened to Christ.”[38] For the Pastors Ephesus was a city of sexual immorality, yet Timothy was to maintain pure standards and good ethics in the midst of that. Paul exhorts him to “but set an example for the believers in speech, in life, in love, in faith and in purity.”[39] “The imperative of Christian ethics is, as is in Paul, anchored in the indicative of salvation in Jesus Christ.”[40] “The man of God”, is to pursue justice, piety, integrity, love and gentleness[41], and to run the great race of faith. In first Timothy, “ethical argument utilizes exemplary paradigms: Christ and Paul and Timothy figure (e.g. 1Tim. 1:16 (and context), 4:12; 6:11.”[42] Pastors must conduct themselves in such a way that no one will look down on them in a disrespectful way. They have a significant responsibility in presenting the proper image of the Christian, and to be a pattern for other believers. “Overseers” ought to be exemplars in what they say, in how they live, and in what they believe. Ministers of the gospel must not only be examples of good behavior to all, whom they serve,[43] “but they must also have the courage to stand firm for the truth, recognizing that the gospel depends not on personal opinions, but on God’s own purposes.”[44] Calvin, in his exposition on 1 Timothy states, “There are two things of which a good pastor should be careful; to be diligent in teaching, and to keep himself pure. It is not enough if he frames his life to all that is good and commendable, and guard against giving bad example, if he do not likewise add to a holy life continual diligence in teaching; and, on the other hand, doctrine will be of little avail, if there be not a corresponding goodness and holiness of life.”[45] Paul urges Timothy to have an ethical and consistent conduct. “Morality and lifestyle, or perhaps faith and lifestyle, cannot be separated.”[46] Consequently, it is imperative for pastors in today’s contemporary churches to “preach, teach, instruct, guard and be an example”[47] to the congregation. There should be a strong emphasis on the preservation and didaskalia of “the truth” and “sound doctrine”, not just a highlighting of the organizational aspect of a pastor’s role. Conclusion Apostle Paul urges Timothy to guard what was committed to his trust[48] and to preach the pure gospel of Jesus Christ. The fundamental interest of 1 Timothy appears to be the emphasis on the truth, a concern for healthy and sound teaching, and proper church order. This interest would refute heretical doctrine and facilitate a proper establishment of church order. Pastors of today’s church should endeavor to follow the pattern of faith, ethical living, sound didaskalia of the doctrine and to be imitators of Jesus Christ, “for in doing this you will save both yourself and those who hear you.”[49]
Bibliography
[1] 1 Timothy 1:3. [2] David A. Mappes, “The Heresy Paul Opposed in 1 Timothy.” Bibliotheca Sacra 156 (October-December 1999): 452-458. [3] 1 Timothy 3:14-15. [4] 1 Tim 1:3. [5] 1 Timothy 4:11-16. [6] 1 Timothy 6:20. [7] David A. Mappes, “The Heresy Paul opposed in 1 Timothy,” Bibliotheca Sacra 156(October-December 1999): 452-458. [8] They are also noted in Colossians 2:8 & 16:23. [9] David A. Mappes, “The Heresy Paul opposed in 1 Timothy,” Bibliotheca Sacra 156(October-December 1999): 452-458. [10] ibid. [11] ibid. [12] •ò ðÜíôáò Píèñþðïõò èÝëåé óùèyíáé êár åkò dðßãíùóéí Pëçèåßáò dëèåsí.
[13]
LÙ Ôéìüèåå, ôxí ðáñáèÞêçí öýëáîïí dêôñåðüìåíïò ôNò âåâÞëïõò
[14] The false teachers originated as “judaizing” segment of the church, which combined a demand for the Gentiles to adhere to Mosaic regulations and an ascetic ritualism, with gnosticizing tendencies to promote an experience of divine wisdom and knowledge. This teaching also included a depreciation of the “physical resurrection” and redemption. This kind of “Judaism crossed with Gnosticism” denied not only Christ’s resurrection but also his physical incarnation and death, and which later merged into the full-blown Gnostic heresies. [15] 1 Timothy 4:1; Acts 20:29-30. [16] 1 Timothy 4:6. [17] 1 Timothy 1:18. [18] Daniel B. Wallace, “ 1 Timothy: Introduction, Argument, Outline”, article www.bible.org/docs/soapbox/1timotl.htm, cited 21/9/01. [19] New Testament elders (presbyteroi) are also called bishops (episkopoi) without implying any essential difference in the office referred to. In Acts 20:17,28 and Titus 1:5,7 the two names are used interchangeably. Also the qualifications of the elders and bishops are very similar (Titus 1:5-9 & 1 Timothy 3:1-7). All the elders have the task of “oversight” , discipline , guide and disciple the congregation. [20] 1 Timothy 5:17. [21] The word “deacon” essentially means a servant. The word group consists of diakoneo meaning to serve or support. 1 Timothy 3:8-13 is the most complete account in Scripture addressing that issue. As in acts 6, the emphasis is on the character qualifications rather than function. [22] Ðïéìåíáò êáé Äéäáóêáëïõò. [23] Ignatius (ca. A.D. 50-ca. 115) was the first to distinguish bishops from elders and deacons as three separate classes of officials (Ad Smyrna, vii). The necessity for bishops was related to the need to preserve the unity of the church, to the need to guarantee the continuance of the true apostolic faith, and later to the need to have a human channel to minister divine grace. [24] Åðéóêïðåï means “to beware, to oversee, take the oversight, look diligently.” [25] “Paul commissioned Titus to appoint elders in every city on Crete, and then described them as bishops (Titus 1:5-7). When Paul called the elders of the church of Ephesus to meet him at Miletus, he described their position as overseers (bishops) (Acts 20:17,28). He also recognized that one of their functions was to shepherd or pastor the people (Verse 28). When Paul listed qualifications for the bishop and deacons (1 Tim. 3:1-13), he did not mention elders (though it is known from 5:17 that the church had elders), strongly suggesting that bishops and elders referred to the same group. In Philippians 1:1 Paul mentioned only bishops and deacons. Why would he omit elders if there were in fact three classes of leaders?” (Charles C. Ryrie, Basic Theology, (Chicago: Moody Press, 1999), 477-478. [26] Ibid. [27] Charles C. Ryrie, Basic Theology, (Chicago: Moody Press, 1999), 468. [28] Acts 11:29; 14:23; 15:1-29; 20:17; Phil 1:1; Titus 1:5; Rom 12:8; Heb 13:7,17. [29] Acts 14:23. [30] 1 Timothy 5:17. [31] 1 Pet. 5:2. [32] For example Household Management. [33] France Young, The Theology of the Pastoral Letters, (Cambridge: University Press, 1994), 39. [34] R. Paul Stevens & Phil Collins, The Equipping Pastor, (New York, USA: The Alban Institute Publications, 1993). [35] 1 Timothy 5:3-8. [36] 1 Timothy 6:17-19. [37] Margaret Davies, The Pastoral Epistles, Epworth Commentaries, (USA: Epworth Press, 1996), xix. [38] Raymond E. Brown, An Introduction to the New Testament, (New York, Doubleday, 1997), 661-662. [39] 1 Timothy 4:12. [40] Towner Philip, H. The Goal of Our Instruction, The Structure of Theology and Ethics in the Pastoral Epistles, (Sheffield: JSOT Press, 1989). [41] 1 Timothy 6:11. [42] France Young, The Theology of the Pastoral Letters, (England: Cambridge University Press, 1994), 38. [43] 1 Timothy 6:11-21. [44] John Drane, Introducing the New Testament, (revised ed), (Oxford, England: Lion Publishing plc, 1999), 365. [45] http://www.ccel.org/c/calvin/comment3/comm_vol43/htm/iii.viiii.htm. [46] William D. Mounce, Word Biblical Commentary (Pastoral Epistles), (Nashiville: Thomas Nelson Publishers, 2000), 72. [47] 1 Timothy 3:13,16; 6:20. [48] 1 Timothy 6 20. [49] 1 Timothy 4:16.
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