Daniel P. Torreliza
ABTH Major in Pastoral Studies
I TIMOTHY - DISCUSSION QUESTIONS
1. Describe in your own words the false teachers mentioned in 1:3-4.
The false teachers were disturbing the church by myths and genealogies which we can consider
as not really important as far as our stewardship for God is concerned. What they taught distracts
people into intellectual matters away from the real concern of the Christian living which is more
important.
2. Does 1:9-11 reflect the Ten Commandments? If so, what are the differences?
Yes it does. The law Paul is talking here is mainly Torah, specific texts in the Torah that
provide lists of “thou shall not”. The difference is that Paul made a point here by contrasting the
external role of the law with the internal role of the glorious gospel of the blessed hope mentioned
in 1 Timothy 1:11. The law merely lists sins from the outside however the gospel shapes lives
from within.1
3. Why did Paul consider himself the foremost of all sinners? (1:15)
Prior to Paul’s former way of life which was mentioned in verse 13, he fixes the attention
upon himself as a clear illustration of the depth of human sin in order that in verse 16 he may return
to that wonderful theme on which he has just dwelt—the exaltation of the power of divine grace,
mercy and longsuffering.2
4. To what event in Timothy’s life does 1:18 refer?
According to Long, the event refers to Timothy’s commissioning and ordination. For him,
the phrase about prophecies most likely refers not to predictions about Timothy but to the church’s
practice of discerning through prayer who among the community has the gift of leadership.3
5. What does it mean that Paul handed someone over to Satan? (1:20)
Long views it as temporary disciplinary measure designed to teach them “not to
blaspheme”4 In addition to this, Hendriksen believe that it refers to expulsion from the church
(“excommunication”) — a sentence to be carried out by the congregation under the direction of
it’s elders.5 Wright has a positive view of this phrase when he said that this is also for the benefit
of the one under discipline; that through this discipline they will realize that the false belief and
activity is so displeasing to God (1 Cor. 11:32), that it separates him from God, as is made evident
by being separated from God’s people and by being delivered unto Satan (1 Corinthians 5). Paul
also says that breaking association with a person is done “so that he may be put to shame” (2 Thes.
1
Thomas G. Long, 1 & 2 Timothy and Titus (Kentucky: Westminster John Knox Press, 2016), 45-8
William Hendriksen, 1 & 2 Timothy and Titus (Banner of Truth, 1953), 79-81
3
Ibid.
4
Ibid.
2
5
Hendriksen, William ; Kistemaker, Simon J.: New Testament Commentary : Exposition of the Pastoral
Epistles. Grand Rapids : Baker Book House, 1953-2001 (New Testament Commentary 4), S. 87
3:14), that he may be ashamed of the evil he has done when he realizes that the people of God
clearly see it as such (v. 15: “admonish him”; 2 Tim. 2:25; 2 Cor. 2:1–11; 7:6–13 for the
reconciliation and reception back into the Christian fellowship that Paul urges for one who has
learned from his discipline and is repentant).6
6. Why is 2:4 such an important verse?
This truth is so important for it talks about the very heart of God – His desire that all people
will be saved though the reality is that not all people will be saved. This should be the driving force
of us, believers in Christ, in doing missions or evangelism. Towner made a remarkable statement
that the verse do not have here grounds for saying that all people will be saved regardless of their
disposition toward the gospel. Rather, the emphasis is on access: the gospel is to be preached to
all nations. 7 It simply tells us that the will of God for the redemption of all is universal and not
just for the Jews only.
7. Explain 2:9 in light of first century culture.
The problem here is that insensitive women are flaunting their dress, jewelry and hairstyles
in a way that hurt the feelings of the poor and disturbed the church. The kinds of adornment
mentioned (braided hair … gold … pearls … expensive clothes) all belonged to that culture’s
critical caricature of wealthy women.8 Knight argue that the reason for Paul’s prohibition of
elaborate hair styles, ornate jewelry, and extremely expensive clothing becomes clear when one
reads in the contemporary literature of the inordinate time, expense, and effort that elaborately
braided hair and jewels demanded, not just as ostentatious display, but also as the mode of dress
of courtesans and harlots.9 He added that it is the excess and sensuality that the items connote that
Paul forbids (Jas. 5:1–6), not braids, gold, pearls, or even costly garments in and of themselves.
This is borne out by the fact that the Christian community of the NT is quite willing to use these
terms with positive connotations.10
8. How does 2:12 apply today?
6
Knight, George W.: The Pastoral Epistles : A Commentary on the Greek Text. Grand Rapids, Mich.;
Carlisle, England : W.B. Eerdmans; Paternoster Press, 1992, S. 112
7
Towner, Philip: 1-2 Timothy & Titus. Downers Grove, Ill. : InterVarsity Press, 1994 (The IVP New
Testament Commentary Series 14), S. 1 Ti 2:3
8
Ibid.
9
Knight, George W.: The Pastoral Epistles : A Commentary on the Greek Text. Grand Rapids, Mich.;
Carlisle, England : W.B. Eerdmans; Paternoster Press, 1992, S. 135
10
Ibid.
Barclay sees that though the task of teaching is denied to women here, by contrast older
women must be a teacher (Tit 2:3); women teach in Acts 18:26 and prophesy in Acts 21:9; 1 Cor
11:5, and the exercise of various forms of ministry by women is recognized in the Pastoral Epistles
themselves (1 Tim 3:11; 5:9). He suggests that it would be helpful to look at the earlier practice
of the church. He also shared that the harmonistic distinction sometimes drawn between ‘private’
teaching (permitted) and ‘public’ teaching (forbidden) is surely anachronistic and in any case
would be impossible to maintain consistently. He added that there might be special reasons for the
prohibition here (2 Tim 3:6, Rev 2:20). He tried to prove that the women were being influenced in
some way by the heresy (5:14) If the contrast is not simply between women and men, but between
women and the legitimate (male) teachers. He also believe that the same contrast is implicit
between the men in general in the congregation and the legitimate teachers. However, there is
clearly something specific to women in the prohibition here, as the next phrase shows.11
9. Explain 2:15 in your own words.
Some scholars believe that salvation is through childbearing via woman - Eve in particular.
Because redemption is also promised to the seed of woman which is in relation to Christ to which
all people will be saved including women. But of course we need to see the idea of continuity and
discontinuity. The idea of continuity tells us that through the childbearing, the race to which the
savior will rise will continue. This is somehow related to the tensions between the seed of the
woman and the seed of the serpent – the good and evil. Because of the childbearing of Eve, the
human race will continue and in those seeds there comes a particular seed of the woman which
was also promised to Rebecca and reiterated to Abraham, “that through your offspring, all nations
of the world will be blessed”. So the idea that through the childbearing of the woman Messiah will
come to bring salvation not only to men but also to women.
10. List the qualifications of an overseer. (3:1-7)
A. He must be above reproach
B. The husband of one wife
C. Temperate
D. Prudent
E. Respectable
F. Hospitable
G. Able to teach
H. Not addicted to wine or pugnacious
I. Gentle
J. Peaceable
K. Free from the love of money
11
Marshall, I. Howard ; Towner, Philip H.: A Critical and Exegetical Commentary on the Pastoral Epistles.
London; New York : T&T Clark International, 2004, S. 455
L. One who manages his own household well, keeping his children under control with all
dignity
M. Not a new convert
N. Must have a good reputation with those outside the church
11. Why is 3:16 thought to be a quote from an early hymn?
Lea and Griffin made a wonderful comment on this verse when they said that the evidence
for this comes from the parallelism of each line of the hymn. Each line begins with a verb in the
Greek aorist passive tense followed by a prepositional phrase introduced by “in,” “by,” or “to.”
There is a deliberate assonance in Greek marked by the sound th from the aorist passive verbs.
Reading the passage aloud in the Greek shows the presence of rhythm in the diction. Another
similar hymn can be found in 2 Tim 2:11–13. Some scholars think that a creed would lack the
deliberate parallelism or assonance of a hymn.12
12. Why did the false teachers forbid marriage? (4:3)
The heretics who supported these views probably felt that abstinence from marriage was
the means to a higher degree of holiness. They placed the celibate life on a higher spiritual level
than the married life.13 In 1 Cor 7:1–9 Paul had encountered Greeks who questioned and opposed
marriage. Their opposition to marriage was probably based on a Greek concept which emphasized
that the human body was evil and that marriage and sex were discouraged. This later became an
emphasis of Gnosticism.14
However, Kelly argued that although the false teachers in Ephesus discouraged marriage,
they were probably not as negative in their emphases as those whom Paul encountered in Corinth.
The heresy Paul encountered in Ephesus had a Jewish emphasis, and Judaism had no inherent
opposition to marriage and sex. We think that the Essenes disparaged marriage, but Judaism did
not generally have this emphasis. The error about marriage in Ephesus was not a fully developed
Gnostic view but a tendency in that direction likely caused by converted Jews who were living in
a pluralistic religious setting.15
13. How does 4:4 relate to Romans 14?
12
Lea, Thomas D. ; Griffin, Hayne P.: 1, 2 Timothy, Titus. electronic ed. Nashville : Broadman & Holman
Publishers, 2001, c1992 (Logos Library System; The New American Commentary 34)
13
Ibid.
14
Ibid.
15
Kelly, John Norman Davidson. Pastoral Epistles. Vol. 7. A&C Black, 1963.
The verses both affirms that all of God’s creation is good – that there is no dualism in
creation. God had made only that which was good. The verses both suggests that we can eat all
that God has made as implied by God’s benevolent creation.
14. Explain 4:10 in your own words.
This verse reminds me of God’s sovereignty and human responsibility. Our labor and strife
has nothing to do with our salvation. But this salvation motivates us to labor and strife and put our
hope in the living God through faith in our Lord and Savior Jesus Christ.
15. What event is 4:14 describing?
Lea and Griffin made a query if it is proper to call this event an ordination service? They
quoted Fee’s stand that “it is somewhat of an anachronism to label this “ordination,” but the
incident does show the response of the Ephesian church to Timothy’s ministry. Paul’s language in
v. 14 is more an apt description of a special service that recognized and affirmed Timothy’s gift.
Paul’s statements in 2 Tim 1:6–7, 14 made clear that the Holy Spirit, not merely a group of elders,
was the source of his gift. The affirmation Timothy received through “laying on hands” allowed
him the freedom to minister with greater effectiveness among the Ephesians. Paul’s point in
mentioning this incident was not to insist that Timothy had been ordained as an elder but to remind
him and the Ephesian congregation that Timothy had spiritual gifts that had been confirmed by the
prophetic message.16
16. How does 5:19 reflect the OT?
In this particular passage, Paul is urging Timothy to follow this procedure found in
Matthew 18 and the OT before the church accepts or acknowledges as correct an accusation against
an elder. The process may consist of two or three witnesses bringing an accusation, but normally
it would consist of two or three witnesses verifying an accusation that may come from only one
individual before it is considered further.17 Mounce stated that this Paul’s second statement is
designed to protect elders from malicious and unsubstantiated accusations. It is based on the Old
Testament rule in Deuteronomy 19:15, which was accepted by the church (Matt 18:16; John 8:16;
2 Cor 13:1; Heb 10:28).18
17. To what cultural problem is 5:23 referring?
To understand the cultural problem here, Mounce believe that this particular passage
pointed out that the Ephesian opponents were ascetics (1 Tim 4:3), and Paul does not want Timothy
to appear as if he is following their ascetic practices. However, while Paul’s opponents did espouse
16
Lea, Thomas D. ; Griffin, Hayne P.: 1, 2 Timothy, Titus. electronic ed. Nashville : Broadman & Holman
Publishers, 2001, c1992 (Logos Library System; The New American Commentary 34), S. 139
17
Knight, George W.: The Pastoral Epistles : A Commentary on the Greek Text. Grand Rapids, Mich.;
Carlisle, England : W.B. Eerdmans; Paternoster Press, 1992, S. 235
18
Mounce, William D.: Word Biblical Commentary : Pastoral Epistles. Dallas : Word, Incorporated, 2002
(Word Biblical Commentary 46), S. 311
asceticism, it appears that either their asceticism did not include abstaining from alcohol or else
they drank to excess despite their teachings (1 Tim 3:3).19 Mounce made a notable comment when
he said “It is interesting to ask why Timothy was abstaining since it obviously was detrimental to
his health.” The answer lies in the Ephesian situation he added. Paul’s opponents were drunkards,
and to disassociate himself totally from them and their teaching, Timothy apparently had chosen
to abstain to the point that it was hurting him physically. His abstinence was an example of not
exercising his Christian liberty when it might damage another’s faith20
18. Explain 6:10 in your own words.
Money has indeed a controlling power in one’s life. This verse still suggests that money
should be governed properly or else money will govern our lives until it leaves us ruined. Money
itself is not evil for this is God’s another mode of provision to all people, but what we need to
avoid is to let money overrule our lives. We should not love money above what God designed for
it to be.
19. Where do the titles for Jesus in 6:15 come from?
Lock explained that this description of God is full of O.T. reminiscences and is perhaps based
on some doxology in use in the synagogue. The stress is laid on the supremacy of God over earthly
rulers, on His sole possession of life 12, 13, and on His superhuman Majesty. These qualities were
brought out in the O.T. in contrast to the heathen gods, here also in contrast to earthly kings,
especially to the growing cult of the Roman Emperors.21 Hence, Lea and Griffin quoted Kelly’s
suggestion that “it may well be a gem from the devotional treasury of the Hellenistic synagogue
which converts had naturalized in the Christian Church.” His idea has merit because of Paul’s
Jewish background and his familiarity with the ways of Hellenistic Jews. Second, why did Paul
use this doxology? Paul may have emphasized this moving doxology in order to show that the
strength of this omnipotent God could enable Timothy to persevere. He may also have placed the
statement here for the benefit of the Ephesian believers, who lived in a center of pagan worship
for both Artemis and the emperor. Paul may have given a final reminder to his readers that the God
of the church was the supreme Lord of the universe.22
19
Mounce, William D.: Word Biblical Commentary : Pastoral Epistles. Dallas : Word, Incorporated, 2002
(Word Biblical Commentary 46), S. 318
20
Ibid.
21
Lock, Walter: A Critical and Exegetical Commentary on the Pastoral Epistles (I & II Timothy and Titus).
Edinburgh : T. & T. Clark, 1924, S. 72
22
Lea, Thomas D. ; Griffin, Hayne P.: 1, 2 Timothy, Titus. electronic ed. Nashville : Broadman & Holman
Publishers, 2001, c1992 (Logos Library System; The New American Commentary 34), S. 174