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The First Epistle to Timothy is one of three letters in New Testament of the Bible often grouped together as the Pastoral Epistles. (The others are Second Timothy and Titus.) The letter is traditionally attributed to Saint Paul and consists mainly of counsels to his younger colleague and delegate Timothy regarding his ministry in Ephesus (1:3). These include instructions on the forms of worship and organization of the Church, the responsibilities resting on its several members, including episcopi (translated as "bishops") and diaconi ("deacons"); and secondly of exhortation to faithfulness in maintaining the truth amid surrounding errors (iv.iff), presented as a prophecy of erring teachers to come.

Contents 1 Authorship 2 Date 3 Historical background 4 Circumstances 5 Key themes and words 6 Outline 7 See also 8 Notes 9 External links

The author of 1 Timothy has been traditionally identified as the Apostle Paul. He is identified as the author of the letter in the text (1:1).

The genuineness of Pauline authorship was almost universally accepted by the church from the beginning. The first probable allusions are found in the letters from Clement of Rome to the Corinthians (c. 95), from Ignatius of Antioch to the Ephesians (c. 110) and from Polycarp to the Philippians (c. 117). Late in the second century there are a number of quotations from all three Pastoral Epistles in Irenaeus' work Against Heresies. The Muratorian Canon (c. 200) lists the books of the NT and ascribes all three Pastoral Epistles to Paul. Eusebius (c. 330) calls it, along with the other thirteen canonical Pauline Epistles, "undisputed"^[1]. The only exception to this positive witness is Marcion, who was excommunicated as a heretic in 144 AD in Rome. Marcion rejected most of the Old Testament and all OT references in the New Testament. Marcion had theological grounds for rejecting the Pastorals, including their teaching about the goodness of creation (cf. 1 Tim 4:1 ff.). ^[2]

The modern critical challenge to Pauline authorship began with the work of German theologians F.D.E. Schleiermacher in 1807 and J.G Eichorn in 1812. (Eichorn extended Schleirmacher's attack on 1 Timothy to all three Pastoral letters.) This was argued in further detail by F.C. Baur in 1835. ^[3]. Following these arguments, a large number of modern scholars continue to reject Pauline authorship, citing various and serious problems in associating it therewith. For example, Norman Perrin analyzed the Greek used by the author or authors of the Pastoral Epistles, finding that over 1/3 of their vocabulary is not used anywhere else in the Pauline epistles; more than 1/5 is not used anywhere else in the New Testament, while 2/3 of the non-Pauline vocabulary are used by second century Christian writers^[4]. Additionally, some early witnesses evidently rejected 1 Timothy, among them the Basilides (c. 130), Marcion (c. 140) and Tatian (c. 170).

Other candidates for authorship have also been named. Richard Heard has this to say: "The evidence of teaching as of style and vocabulary is strongly against Paul’s authorship, nor are these arguments seriously weakened by any supposition that the epistles were written late in Paul’s lifetime and to meet a new type of situation. The three epistles show such a unity of thought and expression that they must be the work of one man, but for the author we must look rather to one of Paul’s admirers than to Paul himself."^[5] Robert Grant, meanwhile, notes parallels to Polycarp's Epistles and suggests he might be the author^[6]. However, no scholarly consensus regarding authorship has been reached.

Scholars who accept the epistle's authenticity believe it was most likely written toward the end of Paul's ministry, c.62-67 AD. Those who reject the epistle's authenticity place its composition some time in the first half of the second century AD. 'The key witness is Polycarp, where there is a high probability that 1 and 2 Tim were known to him'^[7]. This assessment has been, if anything, strengthened and Polycarp's use of 1 and 2 Timothy is now judged as 'virtually certain or highly probable'^[8]. This would place a terminus ante quem of 155-160AD for the epistles. For the rest of this article, however, we shall be assuming Pauline authorship.

This historical relationship between Paul and Timothy is one of mentorship. Timothy is first mentioned in Acts 16:1. His mother Eunice, and his grandmother, Lois, are mentioned in 2 Tim. 1:5. All that we know of his father is that he was a Greek not a Jew (Acts 16:1). Paul's second visit to Lystra is when Timothy first connected with Paul (1 Timothy 1:2; 2 Timothy 3:11). Paul not only brought Timothy into the faith but he was Timothy’s main mentor in Christian leadership (Acts 16:3), having done church planting and missionary journeys together. Timothy would have received his authority to preach in the churches directly from Paul who of course was the greater known and accepted of the two and an apostle. Timothy’s official position in the church was one of an evangelist (1 Timothy 4:14) and he worked with Paul in Phrygia, Galatia, and Mysia, Troa, Philippi and Berea (Acts 17:14) and continued on to do even more work in Athens, and Thessalonica for the church (Acts 17:15; 1 Thessalonians 3:2) not to mention his work in Corinth, Macedonia, Ephesus and greater Asia. Timothy was also noted for coming to Paul’s aid when Paul fell into prison (Philippians 1:1, 2 Timothy 4:13). It is noteworthy that despite not being required due the ruling of the Jerusalem council; Timothy took circumcision himself to be a better witness among the Jews. According to church traditional he was loyal to Paul’s wishes and stayed and worked in Ephesus until he finally suffered the Martyr's death himself.

Regardless of whether this epistle is seen as a 4th missionary journey not recorded in Acts or as being written at some other point of Paul’s life, its intent seems clear that Paul is writing to encourage Timothy on his own ministry. Timothy is now pastoring in the Ephesus Church and Paul writes him to tell him to stay there and continue his good work there. Paul had planted the Ephesus church himself putting over 3 years of his blood and tears in to the effort (Acts 19:10; 20:31) and he is well pleased his former student is currently taking the post there. This is most likely a letter written in Paul’s late life and can be seen as being among his departing advice to his former student who has risen up in the ranks of church leadership himself. As Paul becomes more aware of his impending end, soon to be at the hands of Nero, he is setting things in order for the next generation.

The themes in this book circulate around church structure more than any other issue in the letter. Paul gives an example warning to Timothy not to let false doctrine take hold.

The structure for the role of women in the Church at Ephesus is laid out as well as a detailed list of qualifications for who can and cannot serve as Elders and Deacons in the church. It is a notably a hotly debated issue in the church as to what Paul meant in this book in regard to the women’s role in the church. Some feel he clearly teaches that women are not to have authority over men in the church structure (1 Timothy 2:12) and that this is why he clearly excludes them from the roles of Elder/Bishop and Deacon in chapter three. People who hold to this stance point out that Paul’s use of the phrase “Husband of one wife” is gender specific and excludes women from that role. They would point out that in the Greek text it literally reads "Man of one woman".^{[citation needed]} However, more liberal scholars debate this, arguing that this is a product of the time in which Paul lived and it is a cultural reference not meant to be eternally binding on the church.^{[citation needed]} Many churches have now embraced the ordination of women based on this modern scholarly outlook.^{[citation needed]}

The treatment of widows, elders, masters, youth, and church members are spelled out; as well as a healthy warning against greed being given to the rich.

Key words and phrases in this book include; “fight the good fight”, “This is a faithful saying”,” let no one despise your youth”, doctrine, elder/bishop, deacon, fables, guard.

I. Salutation (1:1-2)

II. Negative Instructions: Stop the False Teachers (1:3-20)

A. Warning against False Teachers (1:3-11)

1. The Charge to Timothy Stated (1:3)

2. Their Wrong Use of the Law (1:4-7)

3. The Right Use of the Law (1:8-11)

B. Paul’s Experience of Grace (1:12-17)

C. The Charge to Timothy Repeated (1:18-20)

III. Positive Instructions: Repair the Church (2:1–6:10)

A. Restoring the Conduct of the Church (2:1–3:16)

1. Instructions on Public Worship (2:1-15)

a. Concerning Prayer (2:1-7)

b. Concerning the Role of Men and Women (2:8-15)

1) Men: Pray in a Holy Manner (2:8)

2) Women: Quiet Conduct (2:9-15)

2. Instructions on Church Leadership (3:1-13)

a. Qualifications of Overseers (3:1-7)

b. Qualifications of Deacons (3:8-13)

3. Summary (3:14-16)

a. Conduct of the Church (3:14-15)

b. Hymn to Christ (3:16)

B. Guarding the Truth in the Church (4:1-16)

1. In the Face of Apostasy (4:1-5)

2. Timothy’s Personal Responsibilities (4:6-16)

3. Spiritual Exercises (4:7-9)

C. Dealing with Groups in the Church (5:1–6:10)

1. Men and Women, Young and Old (5:1-2)

2. Widows (5:3-16)

a. Older Widows (5:3-10)

b. Younger Widows (5:11-16)

3. Elders (5:17-25)

a. The Reward of Elders (5:17-18)

b. The Reputation of Elders (5:19-20)

1) The Reputation of Elders Protected (5:19)

2) The Sins of Elders Publicly Rebuked (5:20)

c. The Recognition of Prospective Elders (5:21-25)

4. Slaves (6:1-2)

5. False Teachers (6:3-10)

IV. Personal Instructions: Pursue Godliness (6:11-21)

A. Fight the Good Fight (6:11-16)

B. A Final Word to the Wealthy (6:17-19)

C. Guard What has been Entrusted (6:20-21)

• Second Epistle to Timothy

• First Timothy texts and resources

Preceded by 2 Thessalonians

Books of the Bible

Succeeded by 2 Timothy