< Bible Query from 1 Timothy

Q: What is the main point of 1 Timothy?

A: The six brief chapters in the book of 1 Timothy can be read on three completely different levels.

Conduct: Every chapter shows this can be primarily a book on how Christians should act, both individually and together, under Christ.

Leadership: Five chapters specifically teach on the primary points of church leadership, and how to teach the flock to live Christ-like.

Christ’s example: Five chapters go out of their way to focus on what Christ did, and thus what we should be and do in light of that.

   But whichever theme you think is the primary thread, 1 Timothy is like a rope with three strands that is not quickly broken.

   By your teaching and example to younger people, will you hold the rope to the future? The great missionary William Carey said he would only travel to India if the church back home was “holding the rope” supporting him in prayers and finances. But younger people might go not only to places we will not go, but to a place we cannot go on earth: far into the future. The body of Christ and its leaders together need to support, train, and guard younger believers as they make their journey to the future, going where we cannot go. So let’s study these three strands of 1 Timothy and how they should intertwine in our discipleship of others.

Q: What is an outline of 1 Timothy?

A: Here is one outline, emphasizing leadership.

1 False leaders vs. true leadership

2 Worshipping God

3 Leaders in God’s Church

4 Leadership: Defending God’s Church

5 Leadership: Being with believers

6 Leadership: Challenging believers

Q: In 1 Tim 1:2, why does Paul call Timothy his son?

A: Timothy was not Paul’s biological son, but this affectionate metaphor expressed the close relationship between the younger and older co-laborers for Christ.

Q: In 1 Tim 1:3, at what point in time was Timothy staying at Ephesus, while Paul was hoping to come to Timothy shortly (1 Tim 3:14)? (Asimov’s Guide to the Bible p.1141-1143 mentions this.)

A: The two letters to Timothy and the letter to Titus are commonly called Paul’s “pastoral epistles.” The pastoral epistles were written after the events of Acts. This means that they were either written after Paul’s house arrest in Rome or else possibly during his house arrest in Rome. Paul was very likely not executed immediately at the end of his house arrest in Rome, or else Luke, who was Paul’s traveling companion, would have mentioned it.

The Bible Knowledge Commentary: New Testament p.727-729 mentions these things and says 1 Timothy was probably written 62-65 A.D., and 2 Timothy was probably written about 67 A.D.

Q: In 1 Tim 1:3, what is the point of commanding heretics?

A: Even if they will not obey, at least the hearers of heretics and those in the church will see that you stand against them. In addition, when you formally warn them, maybe they will repent. But if they don’t repent, then by your words God may judge them.

Q: In 1 Tim 1:4, what myths is Paul talking about?

A: This verse applies to myths in general. These probably included the Jewish fables that Paul, in Titus 1:14, instructed Titus to keep people from paying attention to. Also, even in Paul’s time there were false religions, including some very fanciful Greek mystery myths, and perhaps Paul also had those in mind.

Q: In 1 Tim 1:4 and Tt 3:9, can we ignore what the Bible says about genealogies?

A: It does not say not to read or to ignore genealogies, but it does say not to devote your time to them. Concentrate on putting into practice what the Bible says about living in worship of God, serving Him and helping others.

Q: In 1 Tim 1:4 (KJV), should the word after “godly/God’s” have an “-ing” ending, such as “working,” or be a noun, such as “work”?

A: The NASB, NIV, NKJV, and Green’s Literal Translation all have a noun there. The NRSV translates this as “training” with a footnote saying it could be “plan.” The Bible Knowledge Commentary: New Testament p.731 says “plan.” The Expositor’s Bible Dictionary volume 11 p.351 says that the KJV is based on an inferior reading.

   The Williams translation is the most unusual here. It says, “never-ending pedigrees, for such things lead to controversies rather than stimulate our trusteeship to God through faith.”

Q: In 1 Tim 1:6 (KJV), what is “jangling”?

A: This is an old King James Version word for “chatter.” See The Wycliffe Bible Dictionary p.883 for more information.

Q: In 1 Tim 1:7, why are some religious teachers so over-confident?

A: One reason could be that they feel they have no accountability. They feel they are in a position where they can never be questioned. In some organizations the top leader is accountable only to God, and such leaders usually will not see God holding them accountable for anything – until the judgment. They fail to consider that God will hold them accountable, because they no longer have any awe of God.

   A second reason is that many people follow Jesus because Jesus’ teaching fits what they want. For example, Jesus preached a new kingdom, and revolutionaries who wanted to overthrow the Romans really liked that. But when it became clear that Jesus was not going to start a rebellion, people became disillusioned and some turned against Him. Today some people follow Jesus because of what they like; and they will stop following if they see something they don’t like. This is not obedience. But a leader might think that as long as they present the popular things that people like, their position as a leader is secure.

Q: In 1 Tim 1:8-10, what purpose does the law serve for these people?

A: The law serves to point out how far they, and we, are from meeting all of God’s requirements on our own. The law drives us to God’s grace.

Q: In 1 Tim 1:11 and 1 Tim 6:15, what is unusual about this word “blessed”?

A: In the New Testament God is frequently called blessed with a Greek word that includes being worshipped. People are frequently called “blessed” with this Greek word, makarios, which simply means happy. Only in 1 Timothy 1:11 and 6:15 is God called makarios. God is praised and worshipped, yes, but apart from that, in and of Himself, God is a happy being. See Everyman’s Bible Commentary First Timothy p.38 for more information.

Q: In 1 Tim 1:13, does God only forgive people for bad things they did in ignorance?

A: No. Paul received mercy for what he did in ignorance, but people who received mercy for intentional sins include David and Peter.

Q: In 1 Tim 1:14 (BSB), does the Greek say, “faith and love that are in Christ Jesus”?

A: To be picky, not exactly. Both in 1 Timothy 1:14 and 2 Timothy 1:13 Paul literally says, “faith and love which is in Christ Jesus,” where the verb is singular. The Expositor’s Greek New Testament p.97 says that perhaps this is a common grammatical mistake Paul makes. Alternatively, Paul may not be thinking of faith and love as two separate things, but simply two aspects of godly character.

Q: In 1 Tim 1:16, how was Paul “first” in God’s grace?

A: The Greek word protos can mean chief, foremost, or former as well as first. The Greek word protostates means ringleader.

Q: In 1 Tim 1:17, if there is only one “wise” God, are there other gods that are not very intelligent?

A: Of course. In 1 Corinthians 8:1-7, Paul talks about the many unintelligent and lifeless idols.

Q: In 1 Tim 1:18, how do you know who you should invest your time in?

A: Obviously, you should stay away from those who do not want to know the truth, but only want to persecute you, or to learn from you about other people to persecute. If you have time for everyone, that is great, but often that is not the case. When you cannot invest in everyone, focus not just on the people who want to learn, but on the people who want to learn, change, and grow. Second, which people, in your judgment, would you be most effective with? More importantly, since your judgment might be flawed, pray to God for good judgment about whom He would want you to invest your time in.

   Paul could have invested time in an untold number of people, and while Paul preached to many, he invested his time in just a few, including Timothy. Of course, much of it was on-the-job training, as Timothy followed Paul around, assisting him. Jesus had many people who followed Him, not just the twelve. When Jesus chose His disciples, He did not seem to favor people because of or in spite of their wealth, learning, or connections. Matthew was likely wealthy and well-connected, but most of the others were not. But the disciples had faith in Jesus, and would do what He said to do. Likewise, Timothy was not just a learner to soak in knowledge; Timothy would do the work with Paul, and even preach and disciple in Thessalonica and other places when Paul was not there.

Q: In 1 Tim 1:18, why should Timothy obey Paul, since Christians are supposed to obey God?

A: Three points to consider in the answer.

1. Christians are supposed to obey their leaders, as Hebrews 13:17 says. We are to submit to our elders, as 1 Peter 5:5 says.

2. The church is built on the foundation of the apostles and prophets as Ephesians 2:20 states.

3. All obedience is to be “in the Lord.” In other words, if parents, teachers, government leaders, church leaders, or anyone else we are supposed to obey, command something contrary to what God said in Scripture, we are to obey God rather than men, as Peter showed in Acts 4:19-21.

Q: In 1 Tim 1:19, how do some people shipwreck their faith?

A: A ship back then was essentially a lot of carefully crafted parts, put together skillfully for a specific purpose, that can float and sail on a great many profitable voyages. The material in a shipwreck is essentially the same material as a ship. Most of the parts are still there, but since some parts are no longer in the right spot, the ship is no longer able to float, much less sail. It is no longer good for anything, except that some of the timber might still be good for firewood. However, sometimes ships wrecked in shallow waters can be raised, repaired, and can sail again.

   Some people could have the correct parts of belief and practice, put together well, and can share the gospel. But if their faith is then shipwrecked through sin or false teaching, they are not useful for anything. Some people might be Christians that have fallen away from Jesus, and they need to come back. Others might never have been true Christians, but even though what they were trying to do became a shipwreck, they can repent and become genuine Christians now.

Q: In 1 Tim 1:20, how are people such as Hymenaeus and Alexander “handed over to Satan”?

A: This expression can refer to believers and nonbelievers. For believers, it can mean they were kicked out of the church to be “disciplined” not to blaspheme. For nonbelievers, it can mean that, since they fought against the truth they heard, Paul prayed that God would use Satan to discipline them so that they might repent and later believe the truth they had rejected.

Q: In 1 Tim 2:1, why do we pray for all people, since God already knows who is going to Heaven?

A: While we should pray for each person because we do not know who will go to Heaven, there is also a greater reason. God commands it, and God’s certain knowledge of who will go to Heaven does not mean they have no opportunity or responsibility. See also the discussion on 1 Timothy 4:10 for more information.

Q: In 1 Tim 2:2, should we pray for all political leaders, even evil ones? Should we pray for their good?

A: Yes. When Paul wrote this, the Roman Empire, from the Emperor on down, was filled with corruption. We pray for all political leaders, regardless of how bad they might be, for at least three reasons.

1. That there would not be stumbling blocks for Christians to “lead tranquil and quiet lives in all godliness and dignity,” as 1 Timothy 2:2 says.

2. Pray that God would continue to work through both the good and evil the political leaders do, so that God would bring people into His kingdom.

3. Pray for all people, even evil political leaders themselves, that the best thing possible could happen to them, that they would repent of their ways, turn to Christ, and share with us the joys of heaven forever.

Q: In 1 Tim 2:4-6, if Jesus died for all, why are all not saved, as the heresy of universalism teaches?

A: As Hebrews 4:2 states, the message they heard “was of no value to them, since they did not share the faith of those who comprehended it.” God has the power to save all men, and God offers the Gospel freely. No verse says that some go to Hell with no opportunity. However, people can be like the Pharisees and scribes in Luke 7:30, who “rejected God’s purpose for themselves.” There were times when Jesus was heartbroken at their unbelief (Matthew 23:37-39), but God permits their ultimate choice to be their ultimate destiny. Of course, universalism is a heresy that genuine Christians are not to believe.

Q: In 1 Tim 2:4-6, what are the non-Calvinist and Calvinist understandings of this passage?

A: Apologies for the long quote, but I wanted to ensure there was no loss of context.

Calvinist: Loraine Boettner in The Reformed Doctrine of Predestination (p.294-296) says, “If the words of 1 Tim 2:4, that God ‘would have all men to be saved, and come to the knowledge of the truth,’ be taken in the Arminian sense it follows either that God is disappointed in His wishes, or that all men without exception are saved. Furthermore, the doctrine which imputes disappointment to Deity contradicts that class of Scripture passages which teach the sovereignty of God.... It is true that some verses taken in themselves do seem to imply the Arminian [non-Calvinist] position. This, however, would reduce the Bible to a mass of contradictions; for there are other verses which teach Predestination, Inability, Election, Perseverance, etc., and which cannot by any legitimate means be interpreted in harmony with Arminianism. ... Consequently if we find a passage which in itself is capable of two interpretations, one of which harmonizes with the rest of the Scriptures while the other does not, we are duty bound to accept the former.” Boettner (p.294-296)

Non-Calvinist: Both non-Calvinists and Amyraldian Calvinists can quote Boettner’s exact same words after the three dots, simply switching the words Arminian and Predestination and changing the order of the sentences. Note that Boettner says a sovereign God cannot be disappointed, and that other verses clearly show that all would have to be saved if salvation were offered to all. Now read the following:

“O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling!” (Matthew 23:37)

 “But the Pharisees and experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.” (Luke 7:30)

“He Himself [Jesus] is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” (1 John 2:2)

Conclusion: We should all agree with Boettner’s words: “It is a recognized principle of interpretation that the more obscure passages are to be interpreted in the light of clearer passages, and not vice versa.”

Q: In 1 Tim 2:9, why do Christian women sometimes have hairdos and costly jewelry?

A: It is good to take reasonable care of your hair, but expensive and extravagant hairdos are not what God wants.

   Most Christian women do not have costly jewelry. If a Christian woman is ostentatious, and wears expensive jewelry and spends an inordinate amount of time on her hair, she may still be a genuine Christian, but she should stop this practice. In Greek times, some women wore very extravagant clothes. According to John Chrysostom’s Homilies on 1 Timothy (c.397 A.D.), this verse contrasts with the imitation of actors and prostitutes.

Q: In 1 Tim 2:11-14 and 1 Tim 3:1-7, why did the Bible teach that women then (and probably now too) could not teach or have authority?

A: While different churches disagree on the role of women in the church, here are eight points on which all Biblical Christians should agree.

1. Paul accepted that women could still have prominent positions in the church. Some important women he mentioned were Phoebe (Romans 16:1,2), Priscilla who with her husband corrected Apollos (Acts 18:26), Euodia and Syntyche who contended at Paul’s side for the gospel (Philippians 4:2-3), and possibly Chloe (1 Corinthians 1:11).

2. Women can and should teach women and children, and women can have authority over women and children in the church. (Titus 2:3-5)

3. Outside the church, women have been obedient to God in being leaders. Deborah was an important secular leader in Judges 4:4-5. Deborah was not in a temporary position: she was already a prophetess and judge prior to using her authority to tell Barak that God commanded him to defeat Sisera.

4. Women still could speak God’s word in prophecy. In Old Testament times, not only was Deborah a prophetess, but Miriam (Exodus 15:20-21) and Huldah (2 Chronicles 34:22-28) were too. In the New Testament, Anna (Luke 2:36-38), Philip’s four daughters (Acts 21:9), and women in general in 1 Corinthians 11:5 prophesied.

5. The Bible never gives any reasons suggesting women are physically weaker, less intelligent, more emotionally frail, or inferior to men. In fact, some of the male leaders of Israel, such as Abimelech (Judges 9:52-53) and Rehoboam (1 Kings 12:3-16), were neither godly nor very intelligent.

6. The only reason the Bible gives is that this is the way God prefers it. God’s reasons have to do with Eve being the first deceived in the Garden of Eden, not with all women.

7. Hypothetically, if God said He desired women, or even children, to have authority over men in church, we should obey. However, if God wanted only men to have authority, we who obey God must do what He wants.

8. On all issues, not just this one, we should obey God whether or not we are given all of the reasons.

   For a good book on women in the Bible, see A Woman for All Seasons by Jeanne Hendricks. See Encyclopedia of Bible Difficulties p.411-415 and When Critics Ask p.497-499 for more information. Today’s Handbook for Solving Bible Difficulties p.371-377 gives a contrary view, by a conservative Christian, that today women can be ordained as ministers.

Q: How do 1 Tim 2:11-14 and 1 Tim 3:1-7 compare with Islam?

A: The Qur’an says in Sura 4:34 to “beat” or “scourge” your wife if she is disobedient. The Arabic word “beat” or “scourge” is the same word used to beat a violent criminal or a camel. Mohammed himself once deliberately struck Aisha “on the chest which caused me pain,” according to Sahih Muslim vol.2 2127. If a wife is good, but a husband is remiss, the Qur’an never says the wife is to either beat her husband or find her father, brother, or another man to beat her husband.

   Does this command relate to the following words of the Prophet in the Bukhari Hadith vol.2 book 18 ch.8 no.161 p.91-92; vol.1 book 6 ch.8 no.301 p.181, and quoting from vol.1 book 2 ch.21 no.28 p.29; “The Prophet said, ‘I was shown the Hell-fire and that the majority of its dwellers were women.’” (Most of these women were ungrateful to their husbands.)

   Why do you think there are more women in Hell? Is it because there is not as much incentive for them to be in heaven? Bukhari Hadith vol.6 book 60 ch.294 no.402 p.374 and prior says, “The statement of Allah, Beautiful fair females restrained [i.e. chained] in pavilions. Narrated Qaisi, Allah’s Apostle said, ‘In Paradise there is a pavilion made of a single hollow pearl sixty miles wide, in each corner there are wives who will not see those in the other corners; and the believers will visit and enjoy them.’”

   “Narrated Abu Huraira: Allah’s Apostle said, ‘Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion so, if you should try to straighten it, it will break; but if you leave it as it is, it will remain crooked. So treat women nicely.’” Bukhari Hadith vol.4 book 55 ch.1 no.548 p.346.

   “Narrated Abu Sai’id Al-Khudri: The Prophet said, ‘Isn’t the witness of a woman equal half of that of a man?’ The women said, ‘Yes.’ He said, ‘This is because of the deficiency of the woman’s mind.’” Bukhari Hadith vol.3 book 48 ch.12 no.826 p.502.

   “he [Mohammed] said, ‘Never will succeed such a nation as makes a woman their ruler.’” Bukhari Hadith vol.9 book 88 ch.18 no.220 p.171. So when Muslims bring up 1 Timothy 2:11-14 and 1 Timothy 3:1-7 to claim that, because women cannot be elders in the Bible, the Bible considers them less valuable, you can say, tongue-in-cheek, that you would like to discuss it with their female imam.

Q: Does 1 Tim 2:12 mean women were not supposed to teach at all, or that they were not supposed to teach men?

A: Paul only said women were not supposed to teach men, because in Titus 2:3-4 Paul told the older women to teach good things to the younger women, as well as children.

Q: Does 1 Tim 2:13-14 teach that women have inferior judgment, as an atheist (Capella) asserts?

A: No. You need to have good judgment to be a good judge. In the Old Testament, which Paul knew very well, Deborah was a good judge of Israel.

   As far as the value of a woman versus a man is concerned, the same author, Paul, in Galatians 3:26-28 says there is neither male nor female in Christ, but we all are sons of God. In Greek culture daughters were not valued as highly as sons, so if Paul had said there that we all are “children” of God, there might be doubt in that culture that men and women are really equal. However, Paul removed all doubt by saying both are “sons” of God.

Q: In 1 Tim 2:5, I have a question on the Catholic doctrine of Mary and the Saints being a ‘mediator’ for us. A Catholic argument to support this theory is that Moses did this to protect the people of Israel from God’s wrath when the people didn’t believe in God. Moses asked God to forgive the Israelites, and God accepted (Numbers 14:1-20). Catholics can use this to support their theory that we can use others such as Mary or certain Saints to intercede or mediate with God for us. But in 1 Timothy 2:5, Paul clearly states that there is ‘One’ mediator, which is Jesus. So my confusion is that these passages can support both theories, so how can we choose one over the other?

A: Usually any argument that you can imagine will have some counter-argument. So let me first expand your question to not just deal with Mary, but with Biblical determination of competing views in general. Then I will apply the general principles to what you asked about.

First of all, a command, statement, or other clear expression in Scripture has precedence over our interpretation or the analogies we ourselves create from Scripture. Since 1 Timothy 2:5 says there is One Mediator, if there are now really two mediators then 1 Timothy 2:5 would be a lie. On the other hand, if there is really just one mediator, this would not make the Old Testament statements a lie because a) Moses was not specifically said to be a Mediator, b) Moses standing in the gap for the people related to their physical punishment only, not the complete person, c) though Moses was a type of Christ, the kind of role Moses did have was superseded by Christ, and d) Moses is not even standing in the gap anymore.

Second, it is good to see if you get the same answer if you reverse the question. For example, instead of asking, “Who in the Old Testament would be closest to having the kind of mediatorship that Catholics assert Mary had?” ask, “Who in the New Testament is most logically the fulfillment of the role Moses had in the Old Testament?” The answer is quite clear: Jesus and not Mary.

Third, we should ask, “Are we inventing some brand-new doctrine?” and also, “How did the early Christians understand these verses?” Not that early Christians were perfect, but many of them spoke Biblical Greek from the time they were three years old and dreamed in Greek, and it would be ridiculous for us to try to tell them the Greek meant something when they all concurred that it meant something quite different. There are absolutely no pre-Nicene Christian writers who taught that Mary was a co-mediator, co-redeemer, mediatrix, redemptrix, or any other word the Catholic church made up. But the following early church writers all affirmed that Jesus was our mediator. None of them mentioned Mary as a mediator.

Clement of Rome (96-98 A.D.) (partial) “This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. … By Him the Lord has willed that we should taste of immortal knowledge.” 1 Clement ch.36 vol.1 p.14-15 (also vol.9 p.240)

Clement of Rome (96-98 A.D.) (partial) quoting Isaiah 53 says of Jesus “by his stripes we are healed. He was an offering for sin. Jesus Himself will carry our sins.” 1 Clement ch.16 vol.1 p.9 (also vol.9 p.234)

Clement of Rome (96-98 A.D.) “Let us look stedfastly to the blood of Christ, and see how precious that blood [of Jesus] is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world.” 1 Clement ch.7 vol.1 p.7 (also vol.9 p.231)

Clement of Rome (96-98 A.D.) “On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.” 1 Clement ch.49 p.18

Irenaeus of Lyons (182-188 A.D.) discusses why Christ had to be fully man as well as God to take on the role of “mediator.” Irenaeus Against Heresies book 3 ch.18.7 p.448

Irenaeus of Lyons (182-188 A.D.) mentions the seed [Jesus] being a mediator. Irenaeus Against Heresies book 3 ch.7.2 p.420

Irenaeus of Lyons (182-188 A.D.) says that Jesus “united man through Himself to God.” Irenaeus Against Heresies book 3 ch.4.2 p.417

Clement of Alexandria (193-217/220 A.D.) calls Jesus the Mediator who executes the Father’s will, the Son of God, and Savior of men. The Instructor book 3 ch.1 p.271

Tertullian (c.213 A.D.) says the apostle calls Christ “the Mediator between God and man.” Against Praxeas ch.27 p.624

Tertullian (198-220 A.D.) calls Jesus “the Mediator between God and man.” On the Resurrection of the Flesh ch.51 p.584

Hippolytus bishop of Portus (222-235/6 A.D.) speaks of Christ being the mediator between God and man in his Commentary on Numbers p.169.

Origen (c.227-240 A.D.) mentions Jesus as the Mediator, High-Priest, Paraclete, and the door. Origen’s Commentary on John book 2 ch.28 p.343

Novatian (250/254-256/7 A.D.) “If Christ is only man, why is a man invoked in prayers as a Mediator?” in Concerning the Trinity ch.14 p.623. He also discusses the incarnation in Concerning the Trinity ch.10 p.619.

Cyprian of Carthage (c.246-258 A.D.) “He is endued with flesh; God is mingled with man. This is our God, this is Christ, who, as the mediator of the two, puts on man that He may lead them to the Father.” Treatises of Cyprian Treatise 6 ch.11 p.468

Peter of Alexandria (306,285-311 A.D.) says that Jesus is our Advocate with the Father. The Canonical Epistle Canon 11 p.276

Lactantius (c.303-c.325 A.D.) “a mediator came-that is, God in the flesh-that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh.” The Divine Institutes book 4 ch.25 p.126.

Q: In 1 Tim 2:15, since women “will be saved through childbearing,” what about godly but childless women?

A: Paul obviously did not think women go to heaven by having children, or he would not have recommended celibacy in 1 Corinthians 7:8,25-28. Paul knew of Philip’s four unmarried daughters who prophesied in Acts 21:9. For evidence that the church historically has interpreted this verse to mean childless women are fine, read John Chrysostom’s Homilies on Timothy (c.397 A.D.). See also the next question for more information.

Q: In 1 Tim 2:15, what does “Women, however, will be saved through childbearing” mean?

A: God can physically preserve women through the difficult period of childbirth. I have jokingly told my wife that having a baby is such an expensive, painful, troublesome and dangerous procedure, that before modern medicine, women just must not have had any babies!

   Seriously, this is a complex verse, because Paul is using the specific case of Eve as a representation to simultaneously correct and encourage all women. Christians have many different views. Here is an interpretation taken loosely from the Greek-speaking exegetical preacher John Chrysostom (c.397 A.D.) homily 9 on Timothy (p.436).

1. Though Eve was the one who deceived Adam, she still had a subsequent role in God’s plan as “the mother of all the living” (Genesis 3:20). Eve’s offspring included Christ, who saved her. [Genesis 3:15, not Chrysostom]

2. Because of reasons relating to Eve, God does not want women teaching or having authority over men (1 Timothy 2:11-14).

3. Women have a special and unique role in bearing children (1 Timothy 2:15a). According to John Chrysostom, being “saved” does not refer to Eve or any individual woman, but the role of womankind in general.

4. Not just physically bearing children, but women should live a faithful, loving, and holy life, with self-control. As Chrysostom points out, Ephesians 6:4 mentions that it is a great responsibility for parents to bring up their children in the Lord.

5. While some could mistakenly interpret this verse to mean that all women incurred the transgression of Eve, John Chrysostom pointed out that this is false reasoning.

   See The NIV Study Bible, the New Geneva Study Bible, and The Bible Knowledge Commentary: New Testament p.736 for more discussion.

Q: In 1 Tim 3:1, should men desire to be “bishops,” since bishops teach, and James 3:1 says not many should desire to be teachers?

A: The Greek word in 1 Timothy 3:1 is “overseer.” 1 Timothy 3:1 does not say unqualified men should desire to be overseers, but that if a man desires to be an overseer, he desires a worthy goal. While some might look down on full-time Christian work, the Bible shows we should hold it in high honor.

Q: Does 1 Tim 3:1-7 forbid women to be overseers?

A: Genuine Christians have differing views.

Yes) While male elders, their wives, and their children were all discussed, the concept of female elders was absent in 1 Timothy 3:1-7. This concept was not absent from Paul’s mind, however, because 1 Timothy 2:11-14 explicitly teaches that women could not teach men or have authority over men.

Only at this time) Some genuine Christians think this was only for this time.

No) Some view Galatians 3:28, concerning the value of men and women, also applies to their roles in the church. 1 Timothy 3:11 could refer to the wives of deacons, or else female deacons. O’Brien in Today’s Handbook for Solving Bible Difficulties p.374-375 also mentions that Priscilla as well as Aquila instructed Apollos in Acts 18:26.

Yes again) However, there is no reason of time or culture given to show why 1 Timothy 3:1-7 and not other commands can be ignored in our time. The reason that was given, concerning Adam and Eve, is as valid now as then. See also the question on 1 Timothy 2:11-14, as well as Encyclopedia of Bible Difficulties p.411-415 and When Critics Ask p.497-499, for more information.

Q: In 1 Tim 3:2,12 and Tt 1:6, should elders and deacons be the husband of at least one, one, or no more than one wife (counting or not counting previous marriages)?

A: To be precise, the Greek phrase literally means “a one-woman man.” All agree that promiscuous, divorced and remarried, and polygamous men were disqualified from being elders (sorry Mormons). Remarriage is not a sin, as the book of Ruth shows. Christians generally agree with John Chrysostom’s Homilies on Timothy (c.397 A.D.) and the Constitutions of the Holy Apostles 3:17 (c.4th century), that unmarried elders and deacons are OK. Bible Difficulties and Seeming Contradictions p.54 also says this refers to a monogamous relationship.

Q: In 1 Tim 3:3 (KJV), what should it say?

A: Here are different translations.

“…not greedy of filthy lucre [money]; but patient, not a brawler, not covetous” (KJV)

“…not greedy for money, but gentle, not quarrelsome, not covetous;” (NKJV)

“…but gentle, not contentious, free from the love of money.” (NET Bible)

“…not greedy of ill gain - but gentle, not quarrelsome, not loving money” (Green’s Literal Translation)

“…but gentle, not quarrelsome, not a lover of money” (NIV)

“…but gentle, uncontentious, free from the love of money” (NASB)

“…not dependent on wine, not violent but gentle, peaceable, and free of the love of money.” (BSB)

“gentle and not contentious, not avaricious” (Williams)

The Greek New Testament of Aland et al. shows no manuscript variation among the early Greek manuscripts. See The Expositor’s Bible Dictionary volume 11 p.366 for more information.

Q: In 1 Tim 3:3, what does it mean to be a lover of money?

A: One might not steal, rob or be dishonest, and still be a lover of money. One can be poor as well as rich and still be a lover of money. One can be rich and not be a lover of money, but rather think of money as merely a tool to give away for God’s kingdom.

   As one person told me about their boss, some people love people and use money, but he loved money and used people. Are more of your thoughts about people and relationships, or more about how to make (or save) more money? Investing in real estate, the stock market, or other things is not bad in and of itself. But be careful that it does not consume all of your free time, thinking, and your heart. Instead of asking how much you made in houses, stocks, etc., ask how much you made per hour of effort. For example, if you made $8,000 on a $100,000 investment (and 8% is a very good rate of return) but you had to watch stocks for 10 to 12 hours per week, you might have done almost as well, with a lot less risk, just getting a part-time minimum wage job instead.

   In Matthew 7:24-27 and Luke 6:47-49, Jesus tells the parable of the house built on the rock vs. the house on the sand. Having a lot of money to build an extravagant house on the sand is just tragic.

Q: In 1 Tim 3:4, must a man have children before becoming an overseer?

A: No: three points to consider in the answer.

1. One can be childless like Paul and presumably Timothy.

2. If an overseer has kids, they should be raised well. See the next question for more detail.

3. Raising children can provide valuable experience for managing a church of men, women, and children. Read John Chrysostom’s Homilies on Timothy for more information.

Q: In 1 Tim 3:4-5,12b, what does it mean that an overseer must manage his own family and children well?

A: The overseer must be intentional about raising his children in the faith. Did the little children go to church, did they learn the faith, did the parent pray with them and study the Bible with them, etc. On a second level, what kind of example did the children see in their parent? Did the children grow up loving God or hating church? If the latter, then why?

   A key question, that some Christians disagree on, is whether or not someone can continue to be an overseer if one of his children leaves the faith? In my opinion the answer is yes, because the child’s choice to leave was their own choice and not predicated on their parent. Jesus taught twelve disciples, yet one left and betrayed Him. Does that mean Jesus was a bad discipler? Of course not. I have known godly parents, with very godly children (not adults) except that one child in the family left God completely.

Q: In 1 Tim 3:6, what is “the same condemnation as the devil”?

A: The devil fell in large part due to pride. In a similar way, someone who at one time served God well can fall away, due to pride in themselves or their position, especially if they are a recent convert. Unfortunately, when a leader does fall away due to pride, it is often public, and it is a bad example to both believers and nonbelievers who know of the situation.

Q: In 1 Tim 3:7, what is “the snare of the devil” talked about here?

A: A snare, or trap, in general is something that suddenly imprisons or kills by surprise. Here the snare is when someone feels at the very top, is proud of it, and becomes overconfident right before falling hard.

Q: In 1 Tim 3:8 and Titus 2:2, what does it mean that deacons and older men should be “grave” or “dignified”?

A: The Greek word semnos means venerable, honorable, grave, honest, or sincere. Read John Chrysostom’s Homilies on Timothy for a three-page discussion of 1 Timothy 3:8-13.

Q: In 1 Tim 3:11, what are some ways that a woman or man might not be trustworthy?

A: There are various ways people might not be trustworthy, even if they are not always lying. Do they do what they say? Do they gossip, or fail to keep secret things they know they ought to keep secret? If they take something that is not theirs when they feel certain they could get away with it, they are only “conditionally trustworthy,” depending on whether they think they could get away with it. And “conditionally trustworthy” is not trustworthy at all; even criminals are conditionally trustworthy. Integrity is what you are and do when you think nobody is looking. But God is always looking.

Q: In 1 Tim 3:11-13 and Rom 16:1, can women be deacons?

A: The term in 1 Timothy 3:11 can be translated either as “deaconesses” or “deacons’ wives.” There are three views among genuine Christians.

a) Deaconesses: It does not just mean deacons’ wives, because then deacons’ wives would have a special role and elders’ wives would have no role. Also, Phoebe was a “deaconess” in Romans 16:1, and there is no mention of her husband. By the time of the Council of Chalcedon, 451 A.D., deaconesses were an office in the church. Deaconesses had to be at least 40 years old and celibate, according to The First Seven Ecumenical Councils (325-787) p.189.

b) Deacons’ wives: It does not mean deaconesses, or the structure of the passage would be unusual.

3:1-7   Elders, and their kids and wives

3:8-10 Likewise deacons, with no male-specific info

3:11 Likewise deaconesses

3:12-13 Deacons again, including male-specific info

c) Both: John Chrysostom (c.397 A.D.) in homily 11 on Timothy says, “He is speaking of those who hold the rank of Deaconesses. ‘Let the deacons be husbands of one wife.’ This must be understood therefore to relate to deaconesses.” Thus, deacons’ wives had a special office of deaconess.

Q: In 1 Tim 3:13 (KJV), how can good deacons “purchase to themselves a good degree”?

A: The Greek behind this King James expression means they will receive a good reward for themselves in Heaven.

Q: What does 1 Tim 3:14-15 teach us?

A: In 1 Timothy 3:14-15, Paul is saying that he is writing to Timothy so that if Paul is delayed, people (not just Timothy) will know how to conduct themselves in the church. There are a number of points here:

   These are authoritative instructions for the church from Paul. They are not just suggestions for life, but commands from God.

   A household usually has a parent or parents and children. The church is God’s household, as we are children of God, and God is our Father. 
The church does not belong to either the elders or the other believers. The church is the property of the living God.

   The phrase “pillar and foundation of the truth” refers to the church in this verse, not to God. However, the source of truth is ultimately not the church, nor the Bible, but God Himself. It is somewhat grating that some Roman Catholics falsely say that we should be grateful to the Catholic Church for giving us the Bible. We owe a debt to the early church (not the Roman Catholic Church) for recognizing God’s Word, but it is God who gave us the Bible, not the church. The core problem is trusting the church for salvation, and not trusting God and His Word. 
   The church still has an important role though. What exactly does a pillar do? It both holds up the rest of the building, and it is also a place where one can post messages. Foundation stones are supposed to sit immovable, supporting all the weight of what is on top of them. Believers have functioned this way throughout the ages, from the early Christian martyrs to the early church writers we can learn from, to the quiet Waldenses in Italy, to the later great missionary movements, and so on. But if a particular church is no longer a pillar and foundation of the truth, then what good is it as a church? Perhaps that is why Jesus threatened to remove some lampstands in Revelation 2-3. Paul’s building metaphor is an echo of Ephesians 2:19b-22 (BSB): “...but fellow citizens with the saints and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. In Him the whole building is fitted together and grows into a holy temple in the Lord. And in Him you too are being built together into a dwelling place for God in His Spirit.” 2 Corinthians 6:16 also affirms that we (Christians) are the temple of the living God. This metaphor is not only taught by Paul, though. 1 Peter 2:5 (BSB) says, “you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.” These verses make clear that a church is not a building, nor a human organization, but a community and fellowship of believers. 
   However, who are the priests? 1 Peter 2:9 (BSB) says, “But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession.” So we all are the priests. Priests represent God to other people, and we are Christ’s ambassadors in 2 Corinthians 5:20. 

Q: In 1 Tim 3:16, does Jesus having “appeared in the flesh” and being “vindicated by the Spirit” mean He was not raised physically from the dead?

A: Of course not, or Paul would not have written 1 Corinthians 15. In 1 Timothy 3:16, Paul emphasized that Jesus did not just seem to come, as a ghost, but was actually here in flesh and blood, despite the errors that future heretical Gnostics and Docetists taught. Jesus’ vindication was through His resurrection by the Holy Spirit.

Q: In 1 Tim 4:1-2, does this prove that true Christianity was lost from the earth, as some cults claim?

A: No. It says that some will abandon the faith, but it does not say all will. For example, even from 1000 to 1500 A.D., when the official Catholic church was extremely corrupt, there was a group in northern Italy, southern France, and northern Spain called the Waldenses, who followed God’s Scripture above human tradition.

Q: In 1 Tim 4:3, since Christians should not forbid marriage, why does Paul advocate singleness in 1 Cor 7:1,25-28?

A: Paul recommends singleness but does not command it. Right after recommending it, Paul re-emphasizes that marriage is permitted for all in 1 Corinthians 7:28.

Q: In 1 Tim 4:7, what are some “irreverent, silly myths” that should have been rejected back then? What are some we should reject today?

A: There are various superstitions in different cultures. In European culture the number 13 is considered unlucky, and some are afraid of black cats crossing their path. In Chinese culture people are afraid of neither of those things, but some buildings do not have a fourth floor, because 4 is considered unlucky since it sounds similar to the word for “die.” I don’t know what people are supposed to do halfway between China and Europe – average? Should they say that 8 1/2 is unlucky? In Islam the hadiths say you should eat and drink with your right hand, because Satan eats with his left (Ibn-i-Majah vol.4 book 29 no.3266-3268 p.433). According to Muwatta’ Malik 48.7.15 when putting on sandals the right foot is to be put in first and taken out last.

   But silly myths are not just pagan superstitions; they have crept into some churches too. For example, while this is not in the Greek Orthodox or Protestant churches, in Roman Catholic churches the doctrine of transubstantiation teaches that after the bread and wine are consecrated for communion, it is not physically bread and wine anymore; it just appears as though it were still bread and wine.

   In the centuries after 325 A.D., many pseudepigraphal books were written about the acts of various apostles. They might have been written to satisfy people’s curiosity about what else the apostles did, but they serve no purpose of truth.

   Proverbs 30:5-6 commands us not to add to God’s words. Share your opinions and speculations if you must, but don’t sin by saying “God said…” for things God did not actually say.

Q: 1 Tim 4:8 says, “physical exercise is of limited value,” so should we neglect physical exercise?

A: No, that is not what Paul means. The Greeks emphasized physical exercise and athletics to Olympic proportions, so to speak. How strange it must seem to the angels that some emphasize physical exercise with its benefits for 70 years or so, and completely fail in the exercise of godliness, with its benefits for the millions of years of eternity.

Q: In 1 Tim 4:10, since God is “the Savior of everyone, and especially of those who believe,” why do not all believe and go to Heaven, as universalism teaches?

A: Most believe God’s choices in predestination are intertwined with God’s foreknowledge. In the only two times both words are used together in Scripture, foreknowledge is first. Since God did some things before the beginning of time in Titus 1:2, then God can do things outside of time. If God’s predestination is a timeless act, then it is an over-simplification to try to argue whether God chose everything before He knew anything, or knew everything before He chose anything.

   God’s choice and foreknowledge do not eliminate our ability to make choices. For example, if I read in a history book about Pompey, my near-certain knowledge does not force him to take his actions. If I could go back in a time machine, before his time, and take the history book with me, then too I would not be restricting Pompey’s choices. In a similar way, God’s knowledge does not limit our choices.

   In early church history, Origen (225-253/254 A.D.) applied 1 Timothy 4:10 and 1 John 2:1-2 to include not just slaves, women, and children, but all men, whether intelligent or simple. (Against Celsus book 3 ch.49 p.484)

Q: In 1 Tim 4:1, how does God let people “abandon the faith”?

A: In two ways.

1) Christians can fall into sin and error, and later return, as James 5:19-20 and Jude 23 show.

2) People can be among Christians, fall away, and perish in Hell, as 1 John 2:18-19 and Matthew 7:21-23 show.

   As to why God allows this, see the answer for John 5:4; Acts 14:12, etc.

Q: In 1 Tim 4:15, since Timothy learned from Paul, and Timothy is faithfully serving now, why does Timothy need to be diligent in these matters?

A: A Christian leader can be influenced for the worse by others, and a leader like Timothy is also in a position of great influence. A Christian on earth never becomes so mature that he or she no longer needs to be concerned about the temptation not to fully obey God.

Q: Since 1 Tim 4:15 and many Psalms say to “meditate,” should Christians practice meditations, such as transcendental meditation?

A: No. In the KJV, 1 Timothy 4:15 really says, “meditate upon these things,” meaning the things Paul discussed previously. (The BSB renders it, “Be diligent in these matters and absorbed in them.”) It does not say to meditate upon worthless frauds and ungodly things.

   A hilarious article in Omni Magazine p.129 (approximately 1985) tells how in Transcendental Meditation (TM), it is claimed that there are thousands of individualized mantras. The truth, according to ex-TM trainers, is that there are only 16 or so mantras, and they are assigned by the age at which a person joined TM. For example, the mantra for people who joined in the 55-59 year range is “SHAM.” The article concludes: “What is all this secrecy for? Any fifty-five to fifty-nine-year-old who took TM got a very good hint.”

   Other verses describing how Christians are to meditate on God and His law are: Joshua 1:8; Psalms 1:2; 63:6; 77:12; 119:15,23,48,78,148; 143:5.

Q: In 1 Tim 4:16, how can Timothy save others?

A: The Greek word here, sozo, can mean rescue as well as save. Timothy cannot save others, but he can bring the good news of salvation to his hearers. See the discussion on Colossians 1:24 for more information.

Q: In 1 Tim 5:1, who are the elders here: church leaders, or older people?

A: While the Greek word episcopos means overseer, that is not the word used here. It is the word presbyteros, which could mean an elderly man or else a leader in the church. In this context it most likely means elderly men.

Q: In 1 Tim 5:1-2, since Jesus said to call no man father in Mt 23:9, why does Paul say to treat older men as fathers?

A: Paul said treat them as fathers, not call them fathers. For that matter, Paul immediately adds to treat older women as mothers. In other words, you do not obey older men as a child should obey his parent, but you treat older men and women as you would your own father and mother.

Q: In 1 Tim 5:3, Ex 22:22, and James 1:27, how should we especially help widows?

A: Scripture does not explicitly answer, but one can see at least three applications.

1. Back then, widows often were very poor if they had no man to support them financially. Like orphans in James 1:27, widows needed help with their material needs.

2. Now as much as then, it is important that we show our love to widows and orphans in the difficulties they may encounter. As Paul shows in 2 Corinthians 1:4-11, we can be strong in great distress with the comfort of God. Sometimes we can be the instruments God uses to help care for and comfort others.

3. Friendship: spending time with them, not just loving them from a distance.

Q: In 1 Tim 5:8, why is not helping our own family acting worse than an unbeliever?

A: Even pagans help out their own families. If Christians refused to help their own families in need, they would be showing less love than even pagans have. 1 Timothy 5:4 mentions that this includes the concept of repaying your parents for what they did for you. See Hard Sayings of the Bible p.671-673 for more information.

Q: In 1 Tim 5:10 and Jn 13:1-8, is it important to wash each other’s feet today?

A: Genuine Christians disagree on this.

a) Some, such as Mennonites, believe it is a special expression and important practice that others unfortunately neglect.

b) Others believe it was a special expression of caring in those times, as they wore sandals and walked on dirt roads. We should adapt this teaching to our time, and the point is that special expressions of caring are just as important in our time.

   Regardless, it is fine to have a special service of foot-washing in the church.

Q: In 1 Tim 5:9-13, what does it mean for a widow to be “enrolled”?

A: It means to put her on the list of widows. This was a list of widows who were provided for by the church and who devoted themselves to God. However, this does not either endorse or criticize the concept of nuns, as these women were widows who had been “enrolled,” not never-married nuns.

Q: In 1 Tim 5:14 and 1 Cor 7:8-9,39, is remarriage OK after a spouse has died?

A: The Bible is clear that remarriage is fine after the death of a husband or wife. See 1 Timothy 5:14 and Romans 7:3; 1 Corinthians 7:8-9, and 1 Corinthians 7:39. In the Old Testament, Abigail married David after her husband died, and it was a widow’s duty to remarry if her husband died without leaving children. The entire book of Ruth shows that remarriage after death of a spouse is not just “permitted,” but can really please God. Some cultures might disapprove and give “second-class status” to remarriage, perhaps questioning the love for the dead spouse. Contrary to that, in the Bible there is no sin, shame, or embarrassment about remarrying; 1 Timothy 5:14 not only permits it, but recommends it. In his letter to his wife, Tertullian told her that remarriage after the death of a spouse is OK, though he requested that she not remarry.

Q: In 1 Tim 5:17, Paul says elders who lead effectively are worthy of double honor. In this context, what does “double honor” mean?

A: There are two complementary answers: a brief answer, and some parts to ponder.

Briefly: The Greek word for honor (time) means both respect and money paid, such as an honorarium in English. One can interpret this as double the respect or double the money given to widows. In addition to the Greek word having two meanings, the verses around this discuss both monetary support (1 Timothy 5:16,18) and trust and honor (1 Timothy 5:19).

   Five commentaries and two Study Bibles all say the same: this verse includes both meanings. See The Expositor’s Bible Commentary p.380; The Believer’s Bible Commentary p.2096-2097; Evangelical Commentary on the Bible p.1108; The Bible Knowledge Commentary: New Testament p.744; New International Bible Commentary p.1482-1483; The NIV Study Bible p.1840; and The New Geneva Study Bible p.1914.

Three Parts to Ponder: “Elder” here refers not to volunteer leaders, but those who have forsaken their own career to lead full-time.

1. Responsibility to pay elders: Though some Christian workers, like Paul, chose not to be paid, this establishes that it was not only proper to pay church elders, but a responsibility of the church to pay them. “Worthy of double honor” shows that paying them was at least as important as giving money to the widows. If you are not worried about whether you will get your paycheck every pay period for your labor, elders should not have to worry about theirs either.

2. Elders received modest pay: If widows were paid what was needed to survive OK, elders would be paid more, but nothing indicates they were paid large salaries. Paying exorbitant sums can encourage unspiritual people to seek the career for the money. I personally know a man who became a pastor in a liberal church solely because the money was OK and he said he did not have to work too hard.

3. Elders should be highly honored: Many widows were widows because their husbands were martyred for Christ. Elders in the church were to be honored even more than they were. Today, do we show godly leaders of the church the honor we should? We are to judge what they say by Scripture, and elders who fall into sin are to be rebuked publicly, but godly elders should be held in honor, and spoken of in honor. Do not criticize elders for their preferences, their style, or things that are not sinful.

Q: In 1 Tim 5:17, should our church overseers “rule us”?

A: Yes in one way, and no in three other ways.

1. Yes, we are to accept the leadership of those who oversee the church. They are, in part, accountable for our spiritual life, and we are to make their job easier, as Hebrews 13:17 says. They have authority to rebuke us (Titus 2:15). We are not to be those who despise authority (2 Peter 2:10).

2. No, we are not to have leaders “lord it over” us (1 Peter 5:2-3). They are not to add to God’s word (Proverbs 30:5-6) or go beyond what is written in 1 Corinthians 4:6.

3. No, we are not to accept the authority of just anybody. We are not to follow false teachers or put up with anyone who:

3a) Claims to be a Christian but is immoral, greedy, an idolater, a slanderer, a drunkard, or a swindler. (1 Corinthians 5:9-13, Jude 3-4)

3b) Denies Jesus’ coming in the flesh or does not have Christ. (1 John 4:1-3; 2 John 7-11)

3c) Does not believe that Paul’s writings, on women or in general, are the Lord’s command. (1 Corinthians 14:37-38)

3d) Has “a form of godliness” but denies “its power,” or does not obey Christ in various ways. (2 Timothy 3:1-5)

3e) Is a wolf in sheep’s clothing for one of the preceding reasons (Matthew 7:16, Acts 20:29-31) [If we have to watch out for them, it stands to reason that it is not right for us to support them as leaders.]

4. No, not for women to have authority over men in church, as 1 Timothy 2:12-3:7 teaches. (We are to submit to women in authority in other positions, such as government in Romans 13:1-7 and Judges 4:4-6).

Q: In 1 Tim 5:18, what is unusual about Paul’s statement here?

A: Paul first quotes from an Old Testament passage (Deuteronomy 25:4), and then from a teaching of Jesus (Luke 10:7), and simply calls them both Scripture. Paul did not see “two scriptures,” but only one unified Scripture. See The Complete Book of Bible Answers p.27-30 for more on this passage and the canon of Scripture.

   Paul wrote 1 Timothy in 62-65 A.D., and it is thought Luke wrote his gospel around 63 A.D. (New Geneva Study Bible), 59-60 A.D. (The Bible Knowledge Commentary: New Testament p.199), or either 59-63 A.D. or the 70s to 80s (The NIV Study Bible). Luke was Paul’s traveling companion, so either:

1) Paul claimed what Luke wrote as Scripture within a couple of years after Luke wrote it down.

2) Paul referred to this teaching of Jesus prior to Luke writing it down.

Q: In 1 Tim 5:22, since each is judged for his own sins as Ezek 18:4,20 and Dt 24:16 show, how can someone be a partaker of another man’s sins?

A: Easily. Each is judged only for his own sins. However, if you approve of another’s sins, and teach people that a sin is OK with God, then it is your own sin to choose to be a partaker of another person’s sin.

   If you ordain someone as an elder, deacon, or other leader, who is in sin, and you did that without checking him out, then you share in his sin.

Q: In 1 Tim 5:23, is drinking alcohol OK?

A: A few Christians think drinking all alcohol is sinful. Other genuine Christians disagree. Here are six points outlining the second view.

1. Drinking wine is not a sin, as Jesus drank it in Luke 7:34 and turned water into it in John 2:1-11. Wine gladdens the heart of man in Psalm 104:15. John Chrysostom (died 407 A.D.) in Concerning the Statues 1:1-7, mentions this and also says that drinking wine is OK.

2. It was alcoholic wine, not just grape juice.

2a) John 2:10: “after the guests are drunk.”

2b) Unrefrigerated grape juice stored for six months or a year has alcoholic content.

2c) In 1 Timothy 5:23, grape juice would be no help for stomach problems. Paul gave good advice: alcohol does greatly slow the growth of bacteria.

2d) In 1 Corinthians 11:21, when the Corinthians were taking the Lord’s supper improperly, how could they get drunk unless it was alcoholic?

2e) In Mark 2:22 and Luke 5:37-39, would Jesus have given the illustration of the wine in the wineskins, if He wanted to set the example of not drinking?

However, Difficulties in the Bible p.147-149 points out it does not say the miraculous wine was intoxicating.

3. We should never get drunk, as Ephesians 5:18, 1 Thessalonians 5:7; Proverbs 20:1; 23:20-21; and Isaiah 28:3,7 make clear. The only exception is that being high or intoxicated can be permissible for those who are near death or in great anguish, as Proverbs 31:6 indicates.

4. We should not cause others to stumble.

5. Many Christians (including myself) drink no alcohol, viewing drinking as allowed, but not recommended. (Christians often do things for the love of God, even when there is no rigid command.) In our society, drinking can be a temptation to ourselves and others to get drunk, and we do not see the need for this distraction. However, it does not bother us to see other Christians drink alcohol.

6. Deciding not to drink, for the glory of God, was done by others, such as Nazirites (Numbers 6:1-21), the Rechabites (Jeremiah 35), and John the Baptist (Luke 7:33).

   See When Critics Ask p.500 and Hard Sayings of the Bible p.673-674 for more information. The Complete Book of Bible Answers p.359-360 says that wine was often drunk with one part wine to twenty parts water, and sometimes one part wine to one part water. The Greeks looked upon people who drank unmixed wine as barbarians.

Q: In 1 Tim 5:23, why did Paul tell Timothy to drink a little wine to cure his stomach ailment instead of just healing him?

A: John Chrysostom (died 407 A.D.) gave an entire sermon on this issue. He knew New Testament (koine) Greek better than anyone today, and in his sermon on 1 Timothy 5:21-23 he says, “He [Paul] does not however allow him [Timothy] to indulge freely in wine, but as much as was for health and not for luxury.” For a summary, and for more information on the issue of why the godly get sick, see the discussion on Galatians 4:13.

Q: In 1 Tim 5:23, why doesn’t God just heal everyone?

A: Everyone will be healed – in heaven. First of all, you cannot say sickness is simply a lack of faith. God did not heal Timothy of having frequent stomach illnesses (1 Timothy 5:23), Epaphroditus almost died in Philippians 2:26-27, Paul was ill while preaching in Galatians 4:13-14, and the great Elisha died of an illness in 2 Kings 13:14. Jesus said the man’s blindness in John 9:1-3 was not due to his sin or his parents’ sin.

   Illness can be discipline from God for disobedience and rebellion (Acts 13:11; Revelation 2:22), but even when it is not, it is a time to reflect on our obedience to God. Pain can be “God’s megaphone” (as C.S. Lewis said) to get our attention. So illness and other sufferings can be good discipline for us.

   However, that is not the case for all illness and suffering. Even after Paul prayed earnestly three times, God refused to take away Paul’s thorn in 2 Corinthians 12:7-10. Paul learned that, whatever his thorn was, it would keep him from becoming conceited. Also, for all of us, Paul learned that when we are weak, then God is strong in us.

   Sometimes we do not know the specific reason why we are ill. When we read the book of Job, it is easy to forget that while we can always peek at the ending, Job had no idea why he was suffering while he was going through it. Like Job though, we can trust that our steadfastness in suffering, even unjust suffering, can glorify God. We can also remember Romans 8:28, which says that God works all things [even bad things] together for the good of those who love Him, who are called according to His purpose.

   In general, we fallen people live in the decayed former perfection of creation (Romans 8:20-22). However, this is just temporary, for Revelation 21:4 says that in the new heaven and new earth there will be no more death or mourning or crying or pain, for the former things have passed away.

   See Today’s Handbook for Solving Bible Difficulties p.337-342 and the Wycliffe Bible Dictionary p.459 for more information.

Q: In 1 Tim 6:1-2, why does the Bible allow slavery?

A: Some things in the Bible, such as drinking, polygamy, permanent slavery, and divorce in Old Testament times, were allowed but not recommended.

   Parents often prohibit their children from doing certain things, like using drugs. However, they permit, yet advise against, other things, like spending money foolishly. Many see God in a similar way. As Christians, we should not be striving to stay barely inside God’s limits, but trying to hit the center of the target of God’s will for us. See also the Believer’s Bible Commentary p.2140, and the discussion on Ephesians 6:5-8 and Ephesians 6:9.

Q: In 1 Tim 6:5, how can someone be robbed of the truth?

A: There are two slightly different views.

Destitute or never received: They were prevented from ever having the truth in the first place. “Destitute of the truth” (KJV, NKJV, Believer’s Bible Commentary p.2099, Clement of Alexandria (193-202 A.D.) Stromata book 1 ch.98 p.309; John Chrysostom (died 407 A.D.) Homilies on 1 Timothy homily 17 p.468). The BSB similarly reads “devoid of the truth.”

“apesterumenon: private. Apostereu conveys the notion of a person being deprived of a thing to which he has a right. See ref. This is expressed in R.V., bereft of. The truth was once theirs; they have disinherited themselves. The A.V., destitute of, does not assume that they ever had it.” The Expositor’s Greek New Testament vol.4 p.142.

Robbed or taken away: They had the truth but it was taken from them. “Robbed of the truth” (NIV, The Bible Knowledge Commentary: New Testament p.746, New International Bible Commentary p.1483, Evangelical Commentary on the Bible p.1108)

“White says that apostereo ‘conveys the notion of a person being deprived of a thing to which he has a right… the truth was once theirs; they have disinherited themselves. The A.V., destitute of, does not assume that they ever had it (EGT, 4:142).” Expositor’s Bible Commentary vol.11 p.384

   By parallelism, in 1 Timothy 6:3-5, Paul contrasts “sound/healthy” with “corrupt/diseased,” and “destitute/robbed” with “gain.”

The answer: Both are partially true in that each view paints only half the picture.

Luke 8:5,12 shows how Satan can take the truth away from some who are like soil on the path. But though the seed touched the top of the soil on the path, it never got into the soil.

Jonah 2:8 says, “Those who cling to worthless idols forsake His loving devotion.”

Hebrews 6:4-6 warns about people who taste the goodness of the word of God, fall away (meaning they had not previously fallen away), and cannot be brought back to repentance. But though they tasted of the goodness, it does not say they ever swallowed it or it got in them.

Q: In 1 Tim 6:7, why do some Christians have expensive burials and memorials?

A: As a Christian once said, you never see a U-Haul trailer behind a hearse. Having a small celebration of the person’s life and joy in Heaven is fine. However, an extravagant burial is a waste of money on someone who is not there.

Q: In 1 Tim 6:8, what environmental or cultural things drive us to be discontent when we have enough food and clothing?

A: We can see that the point of most advertising is to make us discontent with what we have and wanting something more. Peer pressure from people around us who are affected by advertising and have bought luxury cars, fancier clothes, etc., can affect us too. But these external factors do not make us discontent directly. Rather, they amplify the greed, envy, and covetousness inside of us that make us feel dissatisfied with having enough and with God’s provision for us.

   As parents, we can sometimes unintentionally fuel our children’s lust for material things when we buy them $180 shoes and other things that do not need so much money spent on them. Of course, children learn not just from what we tell them or allow them, but from our own example.

Q: In 1 Tim 6:9 and Jms 5:1-6, should Christians [not be averse to / want / crave] getting rich?

A: Riches themselves are not evil; Abraham, whom both Paul and James gave as an example of a godly man, was very wealthy. There are three points of caution, though.

1. The craving after wealth is both evil and a source of evil. We should be perfectly content to be a Christian of modest means. If a Christian is wealthy, and God changes the situation so that he or she loses the wealth, they should still be content in all circumstances (Philippians 4:12).

2. Every Christian who has wealth should be wary of the temptation of wanting to hold on to that wealth tightly, and valuing it as much as he or she values God and other people. By the way, compared to the average economic standard of the world, most people in North America, Singapore, Japan, and Western Europe have wealth.

3. People who do not have wealth are not exempt from greed either. Sometimes people think they can be happy only if they are wealthy, and that they will be happy if they are.

   See Now That’s a Good Question p.434-436 for more information.

Q: In 1 Tim 6:10, how can the love of money be a/the root of all evil?

A: First, note it does not say money, but the love of money. Second, nobody really thinks Paul actually believed the love of money caused Satan’s fall, Adam’s fall, or sins of cowardice, pride, and lust. The love of money is the root of all kinds of evil. The Greek literally says, “root of all evil is the love of money,” and so there can be other roots of evil too. As Ecclesiastes 5:10 says, “He who loves money is never satisfied by money.” Jesus said in Luke 16:13 that no one can serve both God and money. Hebrews 13:5-6 also tells us to keep free from the love of money. One way of loving money is trusting your future to money.

   It is interesting that the Greek language has a number of words for evil, and the word Paul used here for evil emphasizes worthlessness.

   For many Western Christians who are not addicted to drugs, alcohol, pornography and sex, the top two temptations are materialism and compromise on the essentials of the faith. See Now That’s a Good Question p.432-434 for more information.

Q: In 1 Tim 6:10, how did the early Christians interpret this verse?

A: The early church writers must have thought the truth behind this verse was especially important, because they quoted or paraphrased this verse frequently. Here is an incomplete list of some of the people who spoke on this verse.

Polycarp (100-155 A.D.) simply quotes the first half of this verse in his letter to the Philippians. Epistle of Polycarp to the Philippians ch.4 p.34

Clement of Alexandria (193-217/220 A.D.) quotes this verse mentioning that the love of money is the root of all evils, and relates this to covetousness. The Instructor book 2 ch.3, p.248

Tertullian (198-220 A.D.) “covetousness, ‘a root of all evils,’ wherewith, indeed, some having been ensnared, ‘have suffered shipwreck about faith.’” On Idolatry ch.11 p.67. See also Of Patience ch.7 p.711.

Novatian (250-258 A.D.) has a very interesting interpretation in On Jewish Meats ch.6 p.649. What evil takes away, money allows to be restored, so that the path of sin may be re-trodden. For example, drinking or using prostitutes takes away a person’s money, but more money enables the man to keep on sinning.

Cyprian of Carthage (c.246-258 A.D.) quotes this verse, substituting “covetousness” for “money.” He mentions that when you are fearing your wealth might be diminished, you do not realize that you yourself are being diminished when you love mammon more than your own soul. Treatise 8 ch.10 p.479

Q: In 1 Tim 6:11, why are we to flee greed (and other temptations), since we are to resist the devil in James 4:7 and stand against evil in Eph 6:13-14? Even 1 Tim 6:12 says we are to fight, which implies not fleeing.

A: We are to resist the devil, but we are to flee temptation. A good analogy would be the way the Roman infantry fought. They fought in small, rectangular units called maniples, arranged in a checkerboard pattern of men and space. There were three lines of maniples. When one maniple was getting tired or sustaining heavy losses, they would retreat slightly, and another maniple would advance. As we fight in spiritual warfare, we are to fight together, advancing and regrouping in harmony to help our brothers and be helped by them.

Q: In 1 Tim 6:12a, how do we today fight the good fight of the faith?

A: First, keep our eyes on the goal. Wrestle in prayer, praising God. Don’t be encumbered by other things. Actually fight; don’t just sleep.

   I always outrun my dog in a race to a pole, even though my dog runs much faster than me. You see, my dog always stops before the pole to smell things, because he does not realize it is a race (as I think it is). Likewise we don’t get far when we forget we are in a race or contest. There is a difference between speed and velocity. Speed is how fast you are going, even if it is in circles. Velocity is how fast you are going in a certain direction.

   Speaking of racing, I can outrun an Olympic athlete – as long as he or she has to run carrying a hundred-pound weight. Likewise in our goal in running for Christ, we can move much too slowly when we are encumbered by worldly cares or besetting sin.

   Finally, we are supposed to be doing something to serve the Lord. Prayer is very important in our fight of the faith. Using the word of God is important; that is how Jesus answered Satan. Also, after Jesus’ temptations angels came and ministered to Him. Likewise we should minister to others. We should not be fighting as individuals, but as a group, the church, similar to how Roman army units fought in maniples and the “triple line.” There was one famous battle between Romans and Germans, the Teutoburg Forest in 9 A.D., where the battlefield was dense forest. So it was basically one-on-one fighting for the most part. Three legions, about 14,000 Roman soldiers under General Varus, were all killed. This is in contrast to Gaul, where Julius Caesar with a relatively small Roman army defeated armies of Gauls two to three times the size. Christians work better together for God.

Q: In 1 Tim 6:16 and Rom 2:7, since only God is immortal, how can we be immortal?

A: Only God is intrinsically immortal from the beginning. Our derived immortal life is an everlasting life that is initiated and maintained by God. John 15:1-8 illustrates the concept of derived life by showing we are branches and Jesus is the vine. See also Colossians 1:17, Colossians 3:3-4, and When Critics Ask p.439-440, 501.

Q: In 1 Tim 6:16, does God dwell in unapproachable light, or does He dwell in darkness as 1 Ki 8:12 says?

A: Light and dark can be literal, but in some passages they are metaphors, with light representing holiness and darkness representing mystery.

   God is light, and in Him there is no darkness at all (1 John 1:5). However, compared to God, everywhere else seems like darkness. God can cause surroundings to have light, and God can cause surroundings to have darkness. God spoke out of darkness at Mt. Sinai in Deuteronomy 4:11; 5:23 and Hebrews 12:18.

   If this is a problem for you, you might want to read 2 Samuel 22:10-13 and Psalm 18:11-12, where light and dark are in the same passage. David sings that darkness was God’s canopy and under His feet, yet lightning blazed forth out of the brightness of God’s presence. Psalm 97:2 is another example of both dark and light around God. See When Critics Ask p.501 for more information.

Q: In 1 Tim 6:17-18, is it OK for Christians to make (and keep) lots of money?

A: Money is a neutral thing that can become good or evil for us. Here are three points to ponder.

1. “Keep your lives free from the love of money and be content with what you have” is commanded in Hebrews 13:5. Other verses on the love of money are:

   1 Timothy 6:17-18. 2 Timothy 3:2 warns against being lovers of money. We are not to serve money or wear ourselves out to get rich (Matthew 6:24-34; Proverbs 23:4; 1 Timothy 6:9-10). We are not to covet what others have (Exodus 20:17; Deuteronomy 5:21; and Romans 7:7-12). We are not to trust in wealth, but trust in God (Proverbs 11:4,28; 18:10-11; and Luke 12:15-21). Hold your wealth “lightly” and do not be afraid to lose it (Hebrews 10:34; Acts 4:32-37).

2. Yet God gives us some material things to enjoy according to 1 Timothy 6:17. Abraham and Job were both very wealthy men by modern standards as well as ancient ones. God gives wealth, according to Proverbs 10:22 and Deuteronomy 8:18.

3. Give generously to others:

3a. We are to be kind and compassionate to others (Colossians 3:12; 1 Corinthians 13:4; Ephesians 4:32; Proverbs 11:16-17; 1 Thessalonians 5:15). This does not just mean with words, but materially, too (James 2:14-17; Acts 4:34-35; Matthew 19:21).

3b. We are to honor God with our wealth (Proverbs 3:9-10) and work hard to be able to give to others (Proverbs 31:11-27).

3c. Many verses emphasize we are to help the poor (Isaiah 1:17; 58:6-10; Jeremiah 5:28; 22:16; Galatians 2:10; Psalm 41:1; Proverbs 14:21; 24:11-12; 29:7; Ephesians 4:28).

3d. We are responsible to provide for our own families (1 Timothy 5:8; Proverbs 31:15) and repay our debts and obligations (Psalm 37:21; Romans 13:8; James 5:4).

3e. We are to give generously for God’s work (Proverbs 3:9,10; 11:24; 1 Corinthians 16:2; 2 Corinthians 8:1-8; 9:6-11).

3f. We should especially help widows and orphans (James 1:27; Deuteronomy 15:11; Psalm 68:5), and the sick, hungry, naked, and imprisoned (Matthew 25:34-46; Zechariah 7:9-10).

3g. The only exception is that we are not to give to people who refuse to work (2 Thessalonians 3:6-15).

Summary: As When Critics Ask p.502 says, “There is nothing wrong with possessing riches – there is something wrong with being possessed by riches.”

Q: In 1 Tim 6:20, how was Timothy supposed to guard what was entrusted to his care, and how are we?

A: For himself, Timothy was commanded to pay close attention to his life and his teaching, and to persevere in these things, in 1 Timothy 4:16a.

But as a leader, Timothy was also to do this for the sake of his hearers, as 1 Timothy 4:16b says.

Q: In 1 Tim, how do we know Paul wrote 1 Timothy?

A: 1 Timothy 1:1 says it was written by Paul, and the early church never questioned this. It was probably written after the events mentioned in Acts.

Irenaeus of Lyons (182-188 A.D.) “Of this Linus, Paul makes mention in the Epistles to Timothy.” Irenaeus Against Heresies book 3 ch.3.3 p.416

The Muratorian Canon (c.190-217 A.D.) ch.3 p.603 mentions that Paul wrote to seven churches in his epistles: Corinthians (2 letters), Ephesians, Philippians, Colossians, Galatians, Thessalonians (2 letters), and Romans. He also wrote to Philemon, to Titus, and two letters to Timothy.

Clement of Alexandria (202 A.D.) quotes 1 Timothy 6:20,21 as written to Timothy. Then he says, “Convicted by this utterance, the heretics reject the Epistles to Timothy.” Stromata book 2 ch.11 p.359

Clement of Alexandria (193-217/220 A.D.) says 1 Timothy 6:16 is by Paul and 1 John 4:16 by John. Clement of Alexandria fragment 3 p.575

Tertullian said Paul wrote to the Romans, Galatians, Philippians, Thessalonians, and Ephesians in Tertullian Against Marcion book 4 ch.5 p.350 (207 A.D.). He says the New Testament was a book “that comes down from the apostles, which has been kept as a sacred deposit in the churches of the apostles.”

Tertullian (198-220 A.D.) “because Paul addressed even this expression to Timothy: ‘O Timothy, guard that which is entrusted to thee;’ and again: ‘That good thing which was committed unto thee keep.’” Prescription Against Heretics ch.25 p.255

Tertullian (198-220 A.D.) “Plainly, the selfsame apostle [Paul] delivered to Satan Hymenaeus and Alexander, ‘that they might be emended into not blaspheming,’ as he writes to his Timotheus [1 Timothy 1:20].” On Modesty ch.13 p.87

Tertullian (198-220 A.D.) “But how Paul, an apostle, ... When at length he had come to be very near the attainment of his desire, greatly rejoicing in what he saw before him, he writes in these terms to Timothy: ‘For I am already being offered, and the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day’” [2 Timothy 4:6-8] Scorpiace ch.13 p.646-647

Hippolytus (222-235/236 A.D.) “But persons of this description are estimated Cynics rather than Christians, inasmuch as they do not attend unto the words spoken against them through the Apostle Paul. Now he, predicting the novelties that were to be hereafter introduced ineffectually by certain (heretics), made a statement thus: ‘The Spirit speaketh expressly, In the latter times certain will depart from sound doctrine, giving heed to seducing spirits and doctrines of devils, uttering falsehoods in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, to abstain from meats, which God has created to be partaken of with thanksgiving by the faithful, and those who know the truth; because every creature of God is good, and nothing to be rejected which is received with thanksgiving; for it is sanctified by the word of God and prayer.’” (1 Timothy 4:1-5) Refutation of All Heresies book 8 ch.13 p.124

Origen (225-253/254 A.D.) quotes the first half of 1 Timothy 1:7 and discusses the second half as “mentioned by Paul.” Commentary on Matthew book 12 ch.41 p.472

Origen (233/234 A.D.) quotes 1 Timothy 2:8 as by Paul in 1 Timothy. Prayer ch.9.1 p.38

Novatian (250/254-257 A.D.) “says the Apostle Paul, ‘from the creation of the world, are clearly seen, being understood by those things which are made, even His eternal power and godhead; so that the human mind, learning hidden things from those that are manifest, from the greatness of the works which it should behold, might with the eyes of the mind consider the greatness of the Architect.’ [allusion to Romans 1:20a] Of whom the same apostle, ‘Now unto the King eternal, immortal, invisible, the only God, be honour and glory.’ [1 Timothy 1:17]” Concerning the Trinity ch.3 p.614

Cyprian of Carthage (c.246-258 A.D.) (implied, since a second) “Of this same thing, Paul in the second Epistle to Timothy: ‘I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing.’” [2 Timothy 4:6-8] Treatises of Cyprian Treatise 12 third part ch.16 p.539

Cyprian of Carthage (c.246-258 A.D.) quotes from “the first epistle of Paul to Timothy” in Treatise 12 the third book 74,75,76,77.

Victorinus of Petau (martyred 304 A.D.) “In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, and to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: ‘That thou mayest know how thou oughtest to behave thyself in the Church of the living God.’” [1/2 of 1 Timothy 3:15] Commentary on the Apocalypse from the first chapter p.345

We still have copies of all of these today.

Q: In 1 Tim, are there stylistic differences between the rest of Paul’s letters versus 1 and 2 Timothy and Titus? (from Asimov’s Guide to the Bible p.1143)

A: There are actually many similarities. Any stylistic differences can be accounted for by Paul writing

a) A personal letter, not a letter to a church,

b) At a later time in his life,

c) Discussing different issues (personal issues of pastoring vs. common church-wide issues)

   One somewhat unusual thought pattern is the analogy of vessels of wrath and objects/vessels of mercy, in Romans 9:22-23 and 2 Timothy 2:20-21. 

The Bible Knowledge Commentary: New Testament p.728 mentions that the method of “word-counting” to see similar words is not statistically valid unless the sample size is large enough. If you use the same technique on other books, you could supposedly “prove” with as much validity that Paul did not write any of his other letters either.

Q: In 1 Tim, what verses did John Chrysostom (died 407 A.D.) quote or discuss?

A: Of the 113 verses in 1 Timothy, John Chrysostom referred to 89 verses, or 79%. In other words, he referred to every verse except for 24 (21%). The numbers of verses in the chapters of 1 Timothy are: chapter 1: 20 verses, chapter 2: 15 verses, chapter 3: 16 verses, chapter 4: 16 verses, chapter 5: 25 verses, chapter 6: 21 verses.

Here are the verses in 1 Timothy Chrysostom referred to:

1:1-7, 9, 11-16, 18-19; 2:1-4, 6-15; 3:1-16 (all); 4:1-3, 7, 11-16; 5:2, 5, 6, 8-18, 20-23; 6:1-13, 15, 17

Here are the verses in 1 Timothy Chrysostom did not refer to:

1:8, 10, 17, 20; 2:5; 4:4-6, 8-10; 5:1,3,4,7,19,24,25; 6:14, 16, 18-21

   John Chrysostom, unfortunately, taught the unbiblical view that saints are mediators for us to God. 1 Timothy 2:5 contradicts this, saying there is one mediator between God and men, the man Christ Jesus. If you are curious how John Chrysostom explained 1 Timothy 2:5 in his writings, the answer is that he never wrote on this verse.

Q: In 1 Tim, how do we know if what we have today is a reliable preservation of what was originally written?

A: There are at least three reasons.

1. God promised to preserve His word in Isaiah 55:10-11; Isaiah 59:21; Isaiah 40:6-8; 1 Peter 1:24-25; and Matthew 24:35.

2. Evidence of the early church. Early church writers up to the Council of Nicea I (325 A.D.) quoted from 1 Timothy about 108 times, not counting allusions. They quoted 51% of the book of 1 Timothy, counting partial verses as fractions. That is 58.1 out of 113 total verses.

   Here are the writers who referred to verses in 1 Timothy:

Not really. Clement of Rome (96-98 A.D.) (partial) says not to do things out of partiality, as does 1 Timothy 5:21, but this is too general to count as an allusion. 1 Clement vol.1 ch.21 p.11

Ignatius (c.110-117 A.D.) quotes one-fourth of 1 Timothy 1:1 “Jesus Christ who is our hope” Ignatius’ Letter to the Magnesians ch.1 p.64

To Diognetus (c.130 A.D.) ch.11 p.29 alludes to 1 Timothy 3:16

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 alludes to 1 Timothy 3:16

Polycarp (100-155 A.D.) quotes 1 Timothy 6:7 “Knowing, therefore, that ‘as we brought nothing into the world, so we can carry nothing out,’” (11 out of 12 words) Epistle of Polycarp to the Philippians ch.4 p.34

Polycarp (100-155 A.D.) quotes the first half of 1 Timothy 6:10. “But the love of money is the root of all evils.” (8 out of 21 words) Epistle of Polycarp to the Philippians ch.4 p.34

Athenagoras (177 A.D.) quotes part of 1 Timothy 2:1-2. A Plea for Christians ch.32 p.148

Theophilus of Antioch (168-181/188 A.D.) quotes 1 Timothy 2:2b. Theophilus to Autolycus book 3 ch.14 p.115

Irenaeus of Lyons (182-188 A.D.) “Of this Linus, Paul makes mention in the Epistles to Timothy.” Irenaeus Against Heresies book 3 ch.3.3 p.416

Irenaeus of Lyons (182-188 A.D.) alludes to 1 Timothy 6:4,5 as by Paul. Irenaeus Fragment 36 p.574

The Muratorian Canon (c.190-217 A.D.) ANF vol.5 p.603 mentions Paul’s two letters to Timothy, as well as Paul’s other 11 letters.

Clement of Alexandria (193-217/220 A.D.) quotes 1 Timothy 4:8, saying it was by Paul in Exhortation to the Heathen ch.9 p.196

Clement of Alexandria (193-217/220 A.D.) says 1 Timothy 6:16 is by Paul. Clement of Alexandria Fragment 3 p.575

Tertullian (198-220 A.D.) “because Paul addressed even this expression to Timothy: ‘O Timothy, guard that which is entrusted to thee;’ and again: ‘That good thing which was committed unto thee keep.’” Prescription Against Heretics ch.25 p.255

Tertullian (198-220 A.D.) “Plainly, the selfsame apostle [Paul] delivered to Satan Hymenaeus and Alexander, ‘that they might be emended into not blaspheming,’ as he writes to his Timotheus [1 Timothy 1:20].” On Modesty ch.13 p.87

Tertullian (198-220 A.D.) “But how Paul, an apostle, ... When at length he had come to be very near the attainment of his desire, greatly rejoicing in what he saw before him, he writes in these terms to Timothy: ‘For I am already being offered, and the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day’” [2 Timothy 4:6-8] Scorpiace ch.13 p.646-647

Tertullian (207/208 A.D.) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Hippolytus (222-235/6 A.D.) quotes 1 Timothy 4:1-5 as by Paul. Refutation of All Heresies book 8 ch.13 p.124

Origen (225-253/254 A.D.) mentions the Epistle to Timothy (1 Timothy) Origen Against Celsus book 1 ch.64 p.425

Novatian (250-257 A.D.) refers to 1 Timothy 1:17 as by the Apostle Paul. On the Trinity ch.3 p.614

Cyprian of Carthage (c.246-258 A.D.) mentions Paul writing Ephesians, First Letter to Timothy, and Titus in Treatises of Cyprian Treatise 12 the third book - Testimonies ch.70-78 p.552.

Pontius (after 258 A.D.) alludes to 1 Timothy 3:6 as by the apostle. “the apostle’s epistle says that novices should be passed over, else by the stupor of heathenism that yet clings to their unconfirmed minds, their untaught inexperience should in any respect sin against God.” Life and Passion of Cyprian ch.2 p.268

Letter of Hymenaeus (=Letter of the Six Bishops) (c.268 A.D.)

Malchion (270 A.D.) (allusion) alludes to 1 Timothy 6:5 Against Paul of Samosata ch.2 p.169

Adamantius (c.300 A.D.) quotes 1 Timothy 1:13 as by the Apostle Paul.

Victorinus of Petau (martyred 304 A.D.) lists the letters of Paul as Romans, Corinthians, Galatians, Ephesians, Thessalonians, Philippians, Colossians, Timothy and quotes half of 1 Timothy 3:15 in Commentary on the Apocalypse of the Blessed John from the first chapter no.16 p.345

Peter of Alexandria (306,285-311 A.D.) quotes 1 Timothy 4:11-12 as referring to Timothy. Canonical Epistle Canon 14 p.279

Methodius (270-311/312 A.D.) quotes 1 Timothy 2:4 as by the apostle. Banquet of the Ten Virgins ch.7 p.316

Alexander of Alexandria (313-326 A.D.) quotes 1 Timothy 4:1 as by Paul. Epistles on the Arian Heresy Epistle 2 ch.4 p.298

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.)

Hegemonius (c.351 A.D.) quotes part of 1 Timothy 1:19 as “it is written” Disputation with Manes ch.31 p.204, and quotes 1 Timothy 4:1-4 Disputation with Manes ch.35 p.209

Victorinus of Rome (after 363 A.D.) refers to 1 Timothy 4:16

Hilary of Poitiers (355-367/368 A.D.)

Zeno (4th century) refers to 1 Timothy 1:4

Athanasius of Alexandria (367 A.D.) lists the books of the New Testament in Festal Letter 39 p.552

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) mentions Paul’s two letters to Timothy as part of the New Testament. It quotes 1 Timothy 1:1-2a.

The schismatic Lucifer of Cagliari (370/371 A.D.) refers to 1 Timothy 2:1; 6:5

Basil of Cappadocia (357-378/379 A.D.) quotes 1 Timothy 5:21 as “Paul in his charge to Timothy.” On the Spirit ch.13.29 p.18

Synod of Laodicea (in Phrygia) (343-381 A.D.) canon 60 p.159 lists the books of the Old Testament and the New Testament. Canon 59 p.158 says only the canonical books of the Old and New Testaments may be read in church.

Ambrosiaster (after 384 A.D.) refers to 1 Timothy 6:7,9

Ambrose of Milan (370-390 A.D.)

Apollinaris of Laodicea (c.390 A.D.)

Pacian of Barcelona (342-379/392 A.D.) quotes 1 Timothy 5:22 as by the Apostle Paul. Letter 3 ch.19.2 p.61

Diodore (before 394 A.D.)

Gregory Nyssa (c.356-396 A.D.) says 1 Timothy 4:4 is by Paul in Against Eunomius book 37 p.86

Didymus the blind (398 A.D.) quotes 1 Timothy 4:1-2 as by Paul. Commentary on Zechariah 13 p.309

Evagrius of Pontus (c.399 A.D.)

Asterius of Emesa (c.400 A.D.)

Hyperechius (4th/5th century) refers to 1 Timothy 6:9

Epiphanius of Salamis (360-403 A.D.)

Rufinus (374-406 A.D.)

Gaudentius (after 406 A.D.)

John Chrysostom (c.397 A.D.) wrote down 18 sermons on 1 Timothy, which we still have today. He said it was written by Paul the apostle in homily 1.

John Chrysostom (died 407 A.D.) referred to 89 verses (79%) of 1 Timothy, or all but 24 verses. He preached 18 sermons on 1 Timothy.

Chromatius (407 A.D.)

Severian (after 408 A.D.)

Jerome (373-420 A.D.) discusses the books of the New Testament. He specifically mentions each of the four gospels, Paul’s writings to the seven churches, Hebrews, and Paul’s writings to Timothy, Titus, and Philemon. Jerome then discusses the Acts of the Apostles. Then he discusses the seven epistles of James, Peter, John, and Jude. Finally he discusses the Apocalypse of John. Letter 53 ch.9 p.101-102.

Niceta of Remesianus (366-c.415 A.D.)

Sozomen (370/380-425 A.D.) alludes to 1 Timothy 5:9 saying it is by Paul. Sozomen’s Ecclesiastical History book 7 ch.16 p.387

Augustine of Hippo (388-8/28/430 A.D.) mentions the apostle writing 1 Timothy 2:2 in The City of God book 19 ch.26 p.419

John Cassian (419-430 A.D.) quotes 1 Timothy 4:14 and 2 Timothy 1:6 as “To Timothy” in The Third Conference of the Abbot Chaeremon ch.12 p.429

Paulinus of Nola (431 A.D.) refers to 1 Timothy 6:9

Cyril of Alexandria (444 A.D.)

Hesychius of Jerusalem (-450 A.D.) (pronounced heh-SIK-ee-us) refers to 1 Timothy 6:7,9

Speculum (fifth century) refers to 1 Timothy 6:9

Quodvultdeus (c.453 A.D.) refers to 1 Timothy 6:17

Varimadum (445/480 A.D.)

Among heretics and spurious books

The heretic Pelagius (416-418 A.D.) refers to 1 Timothy 1:4,15,17; 3:16; 4:10; 6:7,9,13,17,19,21

The Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.)

Apostolic Constitutions (uncertain date, about 380 A.D.) refers to 1 Timothy 5:18

The Pelagian heretic Julian of Eclanum (c.454 A.D.)

3. The earliest manuscripts we have of 1 Timothy show that there are small manuscript variations, but zero theologically significant errors.

Sinaiticus [Si] 340-350 A.D.

1 Timothy was not preserved in Vaticanus [B]

Bohairic Coptic [Boh] 3rd/4th century

Sahidic Coptic [Sah] 3rd/4th century

Alexandrinus [A] c.450 A.D.

Italic [Ital] 4th to 13th centuries

Latin Vulgate [Vg] 4th and 5th centuries

Peshitta Syriac [Syr P] 400-450 A.D.

Ephraemi Rescriptus [C] 5th century

Freerianus [I] (Washington, D.C.) 5th century

Armenian [Arm] from 5th century

Georgian [Geo] from 5th century

Ethiopic [Eth] from c.500 A.D.

Claromontanus [D] 5th/6th century

Philoxenian Syriac [Syr Ph] 507/508 A.D.

Harclean Syriac [Syr H] 616 A.D.

Gothic 493-555 A.D.

   Carsten Thiede claims 1 Timothy 3:16-4:3 is preserved among the Dead Sea Scrolls as manuscript 7Q4. This would make it prior to 68 A.D. However, most experts disagree with him.

See www.BibleQuery.org/1 Timothy Manuscripts.html for more on early manuscripts of 1 Timothy.