Titus 3:6 Generously outpoured

Titus 3:6 whom he poured out on us generously through Jesus Christ our Saviour

Titus 3:5 refers to the Holy Spirit and his work of renewing the believer. In the verse following Paul speaks of the Spirit and develops the idea of his being poured out on believers and not just poured out but richly or generously poured out. The reference is no doubt to the initial outpouring at Pentecost and to the way he is poured out at the beginning of the Christian life on each individual believer when he is baptised by the Spirit or born anew. It reminds us of Jesus' statement in John 4:14 that the water I give them will become in them a spring of water welling up to eternal life. We must not miss that through Jesus Christ our Saviour either which further links what Paul says and what John reports. It is because of Christ and all he has done as our Saviour that the Spirit has been poured out. In John 7:38, 39 which refers again to rivers of living water flowing from within. John clarifies - By this he meant the Spirit, whom those who believed in him were later to receive. He clearly links the atonement and what followed with the pouring out of the Spirit when he says Up to that time the Spirit had not been given, since Jesus had not yet been glorified. The moment a minister forgets about the work of the Spirit he is finished.

1 Timothy 5:24, 25 Knowns, Unknowns

1 Timothy 5:24, 25 The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them.  In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden for ever.

These verses stand alone rather, although the context is the solemn charge to keep these instructions without partiality. There is also the reference to not ordaining elders too quickly, these instructions being most pertinent to that question. The point itself is clear enough. We make assessments about people on the basis of what we know about them. When we make such judgements it is important to remember that The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. The bank robber and the idolater are obvious sinners while the embezzler and the hypocrite are more difficult to detect at first. Further, some men's good deeds are not so obvious either. The anonymous donor and the prayer warrior are doing good with no-one knowing while everyone can admire the stretcher bearer or the eloquent preacher. We cannot know all there is to know at this stage but to bear in mind our ignorance is an excellent thing to do in all sorts of contexts, including making men elders and choosing Sunday School teachers for that matter.

1 Timothy 5:16 Prioritising need

1 Timothy 5:16 If any woman who is a believer has widows in her care, she should continue to help them and not let the church be burdened with them, so that the church can help those widows who are really in need.

This is a re-iteration of the sometimes abused principle that charity begins at home. The principle is established earlier in the chapter in verses 3-8 (Give proper recognition to those widows who are really in need. But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. ... Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.) Paul was quite happy for the church to provide for those in need but not where there were family members who were Christians who could do the job just as well if not better. The order is for the widows to look after themselves, if they could and remarry then rely on other family members if necessary with the church as a last resort. Today the state seeks to playa role in all this too. Such instructions are never intended to be applied in some wooden way so that the church says "we have no responsibility now,  the family is taking care of it" there will always be a mix. The point for pastors and churches is to see that they have some responsibility but not sole responsibility.

1 Timothy 4:14 Don't neglect

1 Timothy 4:14 Do not neglect your gift, which was given you through prophecy when the body of elders laid their hands on you.

Paul here reminds Timothy, not for the first time (see 1 Timothy 4:18) of the time when the elders laid hands on him and he was set aside to his work as part of the apostolic team. The verse is very similar to 2 Timothy 1:6. We are again reminded that when the laying on of hands took place there was prophecy and there was the receiving of the gift necessary to do the work he was due to do. It might have been tempting for Timothy to think that given the prophecy and the laying on of hands by the elders and the fact he now had the gift there was no more to be done. However, Paul tells him not to neglect the gift. No, he must pay attention to it and do all he can to cultivate and stir it up. Of course, Paul and Timothy lived in the days of extraordinary spiritual activity but to this day those called by God and gifted to be pastors and preachers must be careful not to neglect that gift.

1 Timothy 1:13, 14 Shown mercy

1 Timothy 1:13, 14 Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.

At this point Paul becomes highly autobiographical as he gives thanks to Christ Jesus our Lord for the amazing change that has come in his life and what it has led to. In verse 12 he gives thanks for the strength to change and then that he was considered trustworthy to be given the task of serving God. What adds to it all in Paul's case is that he was once a blasphemer and a persecutor and a violent man. He was convinced that it was God's will to engage in what he now saw to be blasphemy and violent behaviour against those he now sought to serve. He suggests that God showed him mercy because I acted in ignorance and unbelief. It is not that his ignorance and unbelief made him innocent but it was one of the mitigating circumstances that led to God being merciful to him. In a further attempt to describe what happened he says The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus. It was the abundant pouring out of God's grace that led to him having faith in Christ and love for him, where there had been anything but faith and love previously. We do well to reflect on our past and consider what sins ignorance and unbelief led us into. It is good too to recognise the abundant grace and faith and love we now have in our lives because of God's mercy.

1 Timothy 1:1, 2 To Timothy

1 Timothy 1:1, 2 Paul, an apostle of Christ Jesus by the command of God our Saviour and of Christ Jesus our hope, To Timothy my true son in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.

The opening verses of Paul's first letter to Timothy are typical of his letters. They tell us who the letter is from, who it is to and then add a greeting. Paul identifies himself as an apostle of Christ Jesus by the command of God our Saviour and of Christ Jesus our hope. Here the Father is the Saviour, the Son our future hope. He calls Timothy his true son in the faith as although Timothy was brought up with the things of God, it was no doubt only when he first met Paul on Paul's first missionary journey that he came to real New Testament faith. He then worked alongside Paul as would a son under a father doing an apprenticeship in a certain craft. The greeting Grace, mercy and peace from God the Father and Christ Jesus our Lord is of the fullest sort, including not only Greek grace and Hebrew peace but mercy as well. Just as Paul is an apostle by both the command of God our Saviour and of Christ Jesus our hope so the blessing is from God the Father and Christ Jesus our Lord. There are no apostles today but a man may have a son in the faith and we all need Grace, mercy and peace from God the Father and Christ Jesus our Lord. Older pastors should be open to befriending and helping younger men where that is possible and younger men should respond well to such approaches. Grace, mercy and peace will be the need of all of us to the very end.

2 Timothy 3:10,11 You know

2 Timothy 3:10, 11 You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance, persecutions, sufferings – what kinds of things happened to me in Antioch, Iconium and Lystra, the persecutions I endured. Yet the Lord rescued me from all of them.

Paul often makes lists. Here is one containing nine items. The purpose of it is to encourage Timothy to go the same way. He begins with my teaching. Doctrine is fundamental. We must follow Paul's teaching first. Doctrine can be divorced from life, however, and so he adds my way of life and more importantly my purpose. People can adopt a certain lifestyle and not share the purpose of the one they adopted it from. Then come the Christian virtues of faith, patience, love, endurance typical of Paul and with an emphasis on keeping on keeping on. Finally persecutions and sufferings. He expands on this by reminding Timothy of the kinds of things happened to me in Antioch, Iconium and Lystra, the persecutions I endured. By this stage the items could seem less encouraging as a to do list but Paul adds, with great exuberance, Yet the Lord rescued me from all of them. This is the Christian life then - following the apostolic teaching, way of life and purpose - believing and trusting but doing so with patience, love and an enduring spirit, regardless of persecution and other sufferings. This way was known to Timothy and it was the way Paul wants him to go and the way all ministers, indeed all believers, must go if they are in Christ.

Titus 3:11 Warped, sinful

Titus 3:11 You may be sure that such people are warped and sinful; they are self-condemned.

In verse 9 of Titus 3 Paul tells Titus to avoid foolish controversies and pointless arguments. This leads him in verse 10 to tell him how to deal with divisive people. In their case, try as you might, there will be divisions and disagreements. They must be warned first and then warned again. if they persist in being divisive then certain conclusions can be fairly drawn, Paul says. This is the point of verse 11. You may be sure says Paul that such people have two obvious characteristics. They are warped and sinful. Such people are perverted. They are twisted. They have been bent from being straight and they fall short of the mark. Such people, he says are self-condemned. It is not clear what Paul means by this unique word. Is he talking about the way the man's own conscience condemns him or is it, and this seems more likely, that in dividing himself off from everyone else he shows that he does not really belong to the church and so in a paradoxical way he reveals the true state of his heart? So be on the look out for the divisive person. He will not listen to warnings, though they must be given. There is something so warped and sinful about him that you cannot work with him in the end and indeed he will not work with you anyway.

2 Timothy 1:5 Living Faith

2 Timothy 1:5 I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.

This fascinating statement begins with Paul recalling Timothy's sincere faith, faith that was not hypocritical like that of some others. Timothy's story is a little buried in the New Testament but this verse, with others, suggests that Timothy's mother and grandmother, though not his father, were sincere believers, though under the old covenant at first. Presumably when Paul came to Derbe and preached the women were confirmed in their faith and young Timothy also believed and was circumcised when Paul decided to take him along on his journeys. Here Paul talks of this sincere faith having been housed first in Timothy's grandmother Lois then in his mother Eunice and now it was living in Timothy, Paul was persuaded. Each in turn gave a home to faith, which is ultimately God's gift. To have a mother or grandmother who has made a home for faith is an inestimable blessing. They cannot pass on their faith in any simple way but when you have seen what faith does in a person at close quarters it is a great privilege and makes you receptive to the idea of trusting in Christ for yourself. In ministry we need to seek to expose people to those who have made house room for faith.

1 Timothy 5:19, 20 Accused Elders

1 Timothy 5:19, 20 Do not entertain an accusation against an elder unless it is brought by two or three witnesses. But those elders who are sinning you are to reprove before everyone, so that the others may take warning.

In 1 Timothy 5:19, 20 Paul is dealing with elders accused of sin. First, he urges caution. Just because someone accuses an elder of something we ought not to assume there is anything in it. Rather, it is only if two or three witnesses are willing to bring an accusation that something needs to be done. However, if it found that an elder is guilty of some serious sin then he must not be spared. Rather he is to be reproved publicly before everyone. This is so that the others may take warning. The general rule with elders then is to be slow to receive accusations against them but to rebuke them publicly when it is clear they are in the wrong. Paul says nothing about removing them from office. Presumably each case would have to be judged on its own merits. Paul speaks of Timothy entertaining or not entertaining an accusation and reproving certain ones. Some would see in that authority for episcopal bishops but that is unlikely as otherwise there would need to be some mechanism for them to be dealt with. No doubt what Pauls says to Timothy is intended to inform the church itself.

 

1 Timothy 5:5, 6 Two Widows

1 Timothy 5:5, 6 The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help. But the widow who lives for pleasure is dead even while she lives.

In 1 Timothy 5:5, 6 two sorts of widows are contrasted. On the one hand, we have a widow really in need and left all alone who puts her hope in God and continues night and day to pray and to ask God for help. This is the sort of widow that should be put on the list of widows in the church, people who worked for the church in return for financial provision. Such a woman deserves to be helped and will be a help because of her prayerful disposition. On the other hand, there is the widow who lives for pleasure. Such a woman has not died like her husband but in truth she is dead even while she lives. That is to say, she is spiritually dead and no use to the church in her current state. Perhaps while her husband was alive she appeared to be spiritual but with his death it has become apparent that she lacks spirituality. Later on in verse 15 Paul reveals that there have been some bad experiences in this respect. Once again we are reminded of Jesus's adage about being as gentle as doves and yet as wise as snakes. Pastors ought to be able to discern who is really in need and prayerful and who is merely living for pleasure and act appropriately.

1 Timothy 4:13 Devote yourself

1 Timothy 4:13 Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching.

Among the things that Timothy was to focus on was "reading", chiefly the public reading of Scripture and preaching or exhorting and ... teaching. It would be tempting to think that reading is not as important now as it was when people didn't have their own copies of Scripture. However, the public reading of Scripture ought to be up there with preaching and teaching for faithful ministers of the Word. It is unlikely that Paul is imagining over sharp divisions among these three categories. In practice, teaching and preaching often intermingle and Scripture reading is always involved with that. There are times, however, when the focus is solely exhortation or teaching. What ever happens each minister needs to work out for himself, sometimes in consultation with others, how he can keep the focus on the public reading of Scripture ... preaching and ... teaching. This is what is best for churches in Christ.

1 Timothy 4:2 Hypocritical Liars

1 Timothy 4:2 Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.

1 Timothy 4 begins with a reference to people abandoning the faith and following deceiving spirits and things taught by demons. Verse 2 goes on to say that these teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. What they teach then is not true - they are liars. It has an appearance of good, however, because they are hypocritical liars. How can they carry it off? Paul says that their consciences have been seared as with a hot iron which is probably a  reference to desensitisation. People were aware that cauterisation, as in branding, left the skin no longer sensitive. Something similar happens with regard to conscience in these people. Their consciences no longer react as they should and so they are able to lie and act hypocritically without it bothering them too much. It is like the description in Ephesians 4:19 of people who having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity ....  It is important to remember this as it explains how some religious leaders cannot be taken at face value. It is also a reminder of the danger of desensitising one's own conscience to the point where it hardly functions. Such desensitisation does not come overnight but from long neglect.

1 Timothy 3:10 Tested first

1 Timothy 3:10 They must first be tested; and then if there is nothing against them, let them serve as deacons.

As far as being clear is concerned 1 Timothy 3:10 is pretty straightforward. Paul is talking about deacons, those who serve the church in a practical way, and he is describing what sort of men are needed. He then says that first they need to be tested or proved and then if there is nothing against them, let them serve as deacons. The difficulty is not with understanding the idea but with how it is to be carried out. For example, are they to be appointed as deacons and then asked to step down if they prove to be not up to it? Or should there be a distinct category of probationary or junior deacons? Or is the testing best done without any official mention of it? Possibly, Paul simply means that it should first be weighed up whether they are indeed worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. Perhaps, the idea of giving them jobs to do before making them deacons is the most likely answer. Men are to be involved in practical matters on a more ad hoc basis and if they prove able then they should at some later point be made deacons. The idea sometimes mooted of making a man a deacon with the hope of it improving him is not a biblical idea at all. That is to put the cart before the horse.

1 Timothy 3:6 Mature Believer

1 Timothy 3:6 He must not be a recent convert, or he may become conceited and fall under the same judgement as the devil.

Still discussing qualifications for eldership Paul adds here in 1 Timothy 3:6 that such a person must not be a recent convert. He must not be a neophyte, one newly planted. A reason is given for this. Just as one is careful with a newly planted tree or bush so one must be with a recent convert. What does Paul mean exactly by recent convert? No doubt there will be differences in definition from time to time and place to place. Always, however, some months at least or years in most cases must pass before a man can be given the responsibility of eldership. The argument is that otherwise he may become conceited (all smoked up) and fall under the same judgement as the devil which appears to be a reference to his ambitious pride. The Bible never spells it out in so many words but it appears that it was ambition that undid the devil, who was not content with his high position before God but sought something higher. Of course, a period of waiting does not guarantee the eradication of pride and ambition but it does give a cooling off period when one can come to terms with certain matters and is a policy that must be applied in all churches. In today's climate something like three to five years between conversion from the world to eldership might be appropriate.

1 Timothy 2:9, 10 Women's Adornment

1 Timothy 2:9, 10 I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.

At this point Paul is dealing with public worship and one of his concerns regards how women dress in these meetings. I also want the women to dress modestly, he says with decency and propriety. Negatively, he singles out elaborate hairstyles or gold or pearls or expensive clothes as being inappropriate and unhelpful. A lack of modesty and decency in the way the women of a congregation dress can have quite an impact and needs to be considered carefully. Rather than concentrating on fashion or looking outwardly beautiful women should rather be concerned to do good deeds, appropriate for women who profess to worship God. Because Paul is a man these verses could sound a little harsh but this is not a blast against women and fashion but an encouragement to Timothy to do what he can to get the women in the congregation focussed on what really matters. Pastors need to deal with such issues with great sensitivity but directing the attention of women to passages like this one will be a great help as, if they are spiritual people, then they will be eager to take to heart what is said here about the true way to beauty.

1 Timothy 1:16 An Example

1 Timothy 1:16 But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life.

In 1 Timothy 1:15 Paul speaks of himself as the worst of sinners. Here, in the following verse, he says that this is the reason why he was shown mercy by God - so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example (a pattern) for those who would believe in him and receive eternal life. He had obviously thought long and hard about his amazing conversion and he had come to the conclusion that one of the chief reasons God had done what he did was that right at the beginning of the gospel there would be an outstanding example of a man utterly opposed to Christ brought to faith in him. What an encouragement to know of his Damascus Road experience and see that God can turn around even the most hardened of sinners. If he could do it for Paul, who could he not do it for? Great sinners are converted and so no-one need despair, how ever low they may have sunk. What an encouragement to preachers to know that even far gone sinners can be saved. More than that their very ignorance an unbelief argues their need of mercy. There is no other way they can be saved. When such sinners are saved it displays God's great patience in a tremendous way.

1 Timothy 1:3, 4 God's Work

1 Timothy 1: 3, 4 As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work – which is by faith.

The very first thing in this letter, after the introduction, is a reminder to Paul's son Timothy of the duty of commanding certain people not to teach false doctrines (hetero-teachings) any longer or to devote themselves to myths and endless genealogies (see also 4:7; Titus 1:14, 3:9 and 2 Timothy 4:4 on the latter problem). Timothy perhaps was keen to move on to some new sphere of work but if that was the case, it was not to be. Paul wants him to stay where he is. The work envisaged is a negative work but sometimes when the churches are under threat it is this negative work that needs to be given priority. False teachers do arise from time to time and, if not dealt with, they can gain quite a foothold. At such times opposing them becomes a priority for those who lead God's people as the sort of thing such people teach promotes controversial speculations rather than advancing God’s work – which is by faith. It is a negative work then but one that serves to positively promote the work of God as it turns people from controversial speculations to what will really advance God’s work – which is faith in Jesus Christ. Each minister has to assess his own situation, guided by the advice of others who are wise. In some cases there will be little negative teaching, in other cases a fair bit will be necessary. In most cases something will need to be done to prevent false doctrine and so to promote faith.

Titus 3:3 We were

Titus 3:3 At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another.

In more than one place the New Testament describes life before Christ, the life all believers lived before coming to know him, especially those outside Judaism. Paul uses a number of words or phrases to describe how it was in the past here in Titus 3:3. By nature we were foolish - morally corrupt; we were disobedient - unwilling and unable to obey God; deceived - how little did we understand of our plight and how to be delivered from it; enslaved by all kinds of passions and pleasures - we thought we were free but far from it, we had no choice but to follow our desires; there was also those twin evils of malice and envy. On the one hand we were hated by others and on the other we were those who were hating others. What a hopeless mess it was. This is how it continues to be for the unbeliever. What misery they know, misery that can only be removed in Christ.

Titus 2:11 All People

Titus 2:11 For the grace of God has appeared that offers salvation to all people.

The word For alerts us to the fact that there is a connection between Titus 2:9 and what has gone before. What has gone before is instruction for Titus on the need to teach different groups in the church (older and younger men, older and younger women and slaves). This would suggest that the all people in the verse is not absolute but refers to different types of people (older and younger men, older and younger women and slaves). Paul's point then is that all sorts of people need to be taught how to live the Christian life because the grace of God has appeared that offers salvation to all people. The first part of the verse is a little like the phrase that appears in Titus 3:4 the kindness and love of God our Saviour appeared. In both cases Paul is thinking of the incarnation that being the quintessential appearing of the grace or free and loving favour of God. This grace "brings" or  offers salvation to all people. There is no verb so that has to be supplied and one could argue over that. That point, however, is that salvation has begun to be offered and indeed comes to all sorts of people now that the grace of God has appeared. Ministers and their churches, therefore, must never be narrow in who they offer the gospel to or who they encourage to live the Christian life.

Titus 2:3-5 Women's Lessons

Titus 2:3-5 Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

In Titus 2 Titus is taught that he must teach what is appropriate to sound doctrine and do this bearing in mind the sort of people in the churches - older men, younger men, older women and younger women. In verses 3-5 he cleverly rolls the instructions to the younger women into what the older women are to be told. Older women are told positively to be reverent in the way they live and to teach what is good and negatively not to be slanderers or addicted to much wine something that could easily happen with time on their hands. By this means they will be a good influence on the rising generation of women who they can urge in at least five things - loving their husbands and children, being self-controlled and pure, being busy at home, being kind, and being subject to their husbands. The pastors role is clearly not to teach young women but to he is to teach the older women - encouraging reverence and warning against gossip and drink and helping them to teach the younger women to love their families, subject to their husbands, be self-controlled and pure, work hard at home and be kind in general. Paul sees this is vital because the last thing they needed in Crete was to give people an excuse to malign the word of God. No churches want that.

Titus 1:10 Vain-talkers, Mind-deceivers

Titus 1:10 For there are many rebellious people, full of meaningless talk and deception, especially those of the circumcision group.

What Paul says to Titus in his own day is probably true to some extent of every period. There are many with a rebellious spirit. Such people are full of meaningless talk and deception. These vain-talkers and mind-deceivers have a great deal to say but it is both empty and deceptive. Paul singles out the circumcision group but such rebels can be found in other forms. Like the circumcision group they have a veneer of religion but in truth they are rebels who are empty and insincere hypocrites who oppose the truth and must be resisted. 1 Timothy 1:6 also refers to meaningless talkers and this strand of thought is found throughout the pastoral letters. See 1 Timothy 1:4-6, 6:3-5, 2 Timothy 3:13, 4:4. The faithful minister will expect such rebellion and warn his people against it while avoiding rebellion, empty talk, deceit and all forms of hypocrisy and false religion himself.

Titus 1:5 Left Unfinished

Titus 1:5 The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town, as I directed you.

In this verse Paul summarises why he left Titus on the island of Crete and what he wanted him to do. The reason Titus was there, in general terms, was that he might put in order what was left unfinished or lacking - the things that remain to be done. The work of planting churches had now been completed but there was still work to be done and it was to be Titus's task to see that it was done. A top priority for him was to be the appointing of elders in every town. Paul had previously spoken to Titus about this but here he reminds him of his task. Once churches have been planted there is still work to be done, if they are to be truly for the glory of God. The appointing of elders is an essential part of the work and one that should be given some priority. It is in the light of this need that Paul later reminds Titus of the sort of men they are looking for to carry out this task. The mechanics of appointing these elders is not spelled out but the more important matter of the sort of men to be sought is.

2 Timothy 4:16, 17 God's Deliverance

2 Timothy 4:16, 17 At my first defence, no one came to my support, but everyone deserted me. May it not be held against them.  But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion’s mouth.

Here Paul explains how defending himself against the opposition of the Roman authorities (probably at the beginning of his last trial) no one came to his support, but everyone deserted him. Immediately, he adds May it not be held against them. Paul knew better than to seek personal vengeance. He was not dismayed either, even though he was left alone, because, as had happened at other times, the Lord stood at his side and gave him strength (poured power into him). This meant that through Paul the message was fully proclaimed so that all the Gentiles might hear it. Further, he was, he says, delivered from the lion’s mouth which may be a reference to Caesar (Nero) or possibly to Satan or is perhaps even a literal reference. These verses are every specific to Paul but the lessons are more general - sometimes believers do let us down but we must not hold it against them. We can always expect God's help even though men fail us, especially if the gospel is advanced.

2 Timothy 4:11, 12 Fellow Workers

2 Timothy 4:12 Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry.  I sent Tychicus to Ephesus.

These verse mention three of Paul's fellow workers, two of them famous as Gospel writers and the third much less well known. Luke is the author of the third Gospel and also of Acts. He was a companion of Paul and evidently a medical doctor. There are various ideas about Luke's background but it seems he was a Gentile, perhaps from Antioch and converted under Paul's early ministry there with Barnabas. Clearly he travelled with Paul on his missionary journeys and there is evidence to connect him closely with the church at Philippi in the early days. Here it is Luke's loyalty that is emphasised. Paul is greatly encouraged by Luke's presence at this difficult time. Mark, of course, is another Gospel writer and another missionary companion to Paul, although we know that initial experience turned out rather badly at the end. Here that early disappointment is forgotten and although Mark is not with Paul at the moment Paul desires it because he feels Mark is helpful to me in my ministry. Paul feels in contrast that he can spare Tychicus, who he has sent to Timothy in Ephesus. Tychicus is another companion of Paul mentioned five times altogether in the New Testament. He went from his native Asia (probably Ephesus) to Macedonia with Paul (Acts 20:4) and is mentioned in the Ephesian and Colossian letters as a dear brother ... a faithful minister and ... a faithful servant in the Lord (Ephesians 6:21; Colossians 4:7). He is also mentioned in Titus 3:12 and may have travelled to Crete on Paul's behalf. He is another of the unsung heroes of the New Testament, faithfully serving wherever needed. Loyalty, helpfulness and service are such needed virtues in churches to this day.

2 Timothy 4:7 Task Complete

2 Timothy 4:7 I have fought the good fight, I have finished the race, I have kept the faith.

2 Timothy 4:7 glances back to Chapter 2 and the references in verses 4-6 to serving as a soldier competing as an athlete though probably not The hardworking farmer but the humble servant of verse 24. Paul can say in all humility that as death approaches, as for soldiering, he has fought the good fight, (the one he urged Timothy to fight well in, in 1 Timothy 1:18) he has finished the race and he has kept the faith as a humble servant. He has kept it well guarded. It must be wonderful thing to say such things as one draws near to the end of one's ministry. The only way it can happen, of course, is if today we fight and run and serve as we ought to. What an example Paul was to Timothy and to us too. The fight is against the flesh, the world and the devil, the race is to heaven along the track marked out by the Lord and the service required is to faithfully keep the true doctrines in our hearts without letting them fall to the ground and defending them from attack. All this is done only through the grace of the God Paul served and Timothy too.

2 Timothy 3:2-4 Last Days

2 Timothy 3:2-4 People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God –

These verses list 18 characteristics of those who will be found in the world in these last days. In each case Paul uses mostly single words to describe these people. They are self-lovers, money-lovers, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, truce-breakers, hard-hearted, slanderers (or devils), unself-controlled, untamed, not loving the good (only here), traitors, headstrong, puffed up, pleasure lovers rather than God lovers. Such verses warn us both what to expect even from people who profess to be Christians and the sorts of things that we who are true believers must also be aware of and seek to run from so that we love others, avoid the love of money, remain humble, speak purely, obey those in authority, give thanks, be holy, be honest, be loving, speak kindly, be self-controlled, be quiet, love the good, be loyal, keep your head, and love God rather than pleasure.

2 Timothy 2:25, 26 Gentle Instruction

2 Timothy 2:25, 26 Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.

These verses describe how Timothy or others like him should deal with opposition or with opponents. The basic idea is that they should be gently instructed that is taught or trained with meekness. This is in contrast to the arrogant and argumentative approach that he might be tempted to fall into. The hope is that by this means God will grant them repentance or change their minds, which will lead them to a knowledge of the truth. Once they come to their senses in this way they will escape from the trap of the devil, who has taken them captive to do his will. This is a very optimistic approach when we consider that Paul clearly has in mind people who are stubborn and lack repentance, who are ignorant of the truth, senseless and trapped by the Devil, who is currently getting them to do his will. However, we cannot simply give up on people straight away. We must do all we can to win them back.

2 Timothy 2:18 Truth Denied

2 Timothy 2:18 who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.

2 Timothy 2:18 refers to Hymenaeus and Philetus, referred to in the previous verses and who are examples of the godless chatter, which if indulged in leads to greater and greater ungodliness. It spreads like gangrene. These men Paul is in no doubt have departed from the truth. One of the false things they were saying was that the resurrection has already taken place. This was believed by some and was destroying their faith, as such a notion must obviously do. On what basis such people claimed the resurrection had already passed we do not know. It is unlikely that they thought the resurrection in connection with Christ's own resurrection was the resurrection. it is more likely that they were saying that new birth is the only resurrection or that when a Christian dies he rises to a form of life and there is no more. Heresies come in all shapes and sizes. The important thing is that we take care not to deviate from the truth and that we do all we can to help those whose faith is in danger of being overthrown by such nonsense.

2 Timothy 2:2 Timothy Principle

2 Timothy 2:2 And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others.

This verse has become something of a mantra to some in recent years and people even speak of the Timothy principle, usually in reference to one to one discipleship programmes. It would be wrong to narrow down the verse as though it was teaching some particular way of discipling others. Paul simply urges Timothy to teach others just as he himself has taught Timothy. First, then there is Paul, representative of the apostles. Then there is Timothy, representative of the next generation - people who knew the apostles but not Christ on earth. Thirdly, there are those reliable people who knew neither Christ or his apostles but to whom Timothy is to entrust the truth. Fourthly and finally, there are others who learn from them. So what Timothy heard Paul say in the presence of many witnesses he is to entrust to reliable people who will also be qualified to teach others. In other words Timothy is to have in mind passing on the gospel to later generations. All pastors should share this same concern. What they have from the Word of God they must entrust to reliable people who they preach to with the hope that these people will also be qualified to teach others. This means the message must be clear and faithful but in a form that will connect with succeeding generations.

2 Timothy 1:16-18 Helpful Onesiphorus

2 Timothy 1:16-18 May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains.  On the contrary, when he was in Rome, he searched hard for me until he found me.  May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.

Verses 16-18 are about a man called Onesiphorus. We know nothing about this man except what is here (and in the passing reference in 4:19). We are told four things about him. First, that he was eager to do good. Paul says that when he was in Rome, he searched hard for me until he found me no doubt to help the apostle in his need. Second, helping was his default position. Timothy would have been well aware as Paul says of how many ways he helped me in Ephesus. Thirdly, he refreshed or revived Paul in Rome, either by providing physical help or though his very words, perhaps. Fourth, he was not ashamed of my chains. He sounds like a wonderful Christian man. The way Paul writes here suggests he is dead by this point, hence the wish for his household to know mercy and for him to be granted mercy on that day. Onesiphorus is one of the many unsung heroes of the New Testament that we catch only a glimpse of. Their counterparts are alive today and a church that has an Onesiphorus is a church that is blessed indeed. A lot depends on ministers but not everything. Without men who will be eager to do good, who help in different ways, who are able to refresh God's servants and who are not ashamed of Christ and his servants are a real asset. Appropriately, the name means "bringing profit".

2 Timothy 1:12 I know

2 Timothy 1:12 That is why I am suffering as I am. Yet this is no cause for shame, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day.

It is because Paul is a herald and an apostle and a teacher of the gospel that he suffers as he does. Most of his troubles came from persecution and the rest was due chiefly to his efforts to take the gospel far and wide and to care for the churches. He is not ashamed of his sufferings in any way because, as he says here, I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day. Paul has not discovered a system or a way of life but has come to know and believe in a person and to him, the Lord Jesus Christ, he has committed himself, his person and all he has and is. He has done this, confident that Christ is able to guard what he has entrusted to him until that day that is the day of judgement. All Christians, and ministers especially, should have the same attitude. Yes we may suffer but we've committed ourselves to the Lord and there is no way that he will ever let us down. We can face the coming day of judgement with great confidence.

2 Timothy 1:3 Constantly Remembering

2 Timothy 1:3 I thank God, whom I serve, as my ancestors did, with a clear conscience, as night and day I constantly remember you in my prayers.

Early in this second letter to Timothy, as in other letters, Paul gives thanks to God, although with a different word to the usual one. "I have gratitude" he says. He refers to God as the God he serves, as my ancestors did, with a clear conscience. This backward glance is probably in preparation for his reference to the sincere faith in your grandmother Lois and in your mother Eunice. Indeed, it is the reminder of this that prompts his thankfulness. We do not know how far Paul had to go back to find godly ancestors but he was descended from Abraham and Jacob and Benjamin. How far back his clear conscience goes is debatable too. Paul is conscious, however, of God's grace down the ages to him, as well as to Timothy. He is thankful to God for this as night and day he constantly remembers Timothy in his prayers. The prayer life of the apostle must have been something to behold. It included not only whole churches but many individuals too. He always remembered those he wanted to pray for. What an example he is to busy pastors to find time to pray and not to forget others.

1 Timothy 6:19, 20 Guard, Reject

1 Timothy 6:19, 20 Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, which some have professed and in so doing have departed from the faith. Grace be with you all.

The very last words of the first letter to Timothy are final words of exhortation to the young pastor followed by a general final blessing. Timothy is told to guard what has been entrusted to his care. He is like a person who has been entrusted with a very valuable gift that he must pass on to the next generation. In particular, Paul wants him to Turn away from godless chatter and the opposing ideas of what is falsely called knowledge. He must reject babbling and opposition of people with their pseudo knowledge. This is what some have professed and in so doing have departed from the faith. The problem of false teachers is every bit as much of a problem today as then and the guarding of the gospel by faithful pastors is so very important. The need of all of us to know the grace of God is a constant one.

1 Timothy 6:7, 8 Be Content

1 Timothy 6:7, 8 For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that.

People talk about a simple lifestyle but here is Paul advocating it back in the first century. He observes first that we brought nothing into the world a baby is born naked and with nothing. It will die if it is not provided for pretty quickly. Something similar pertains at the end of life - we can take nothing out of the world. When you die you leave everything behind. In between all that really matters then is that we have food and clothing. As Christians we ought to be content with that as enough, especially when we remember that to desire to be rich is to fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction ( 9) For the love of money is a root of all kinds of evil that has often led to people wandering from the faith and piercing themselves with many griefs (10). Godliness with contentment is clearly the thing to aim for. This is probably not so much a matter of lifestyle choices as reminding ourselves of the realities of birth, death and life here on earth. Ministers should set an example in this respect and their teaching should re-enforce these ideas.

1 Timothy 5:23 Drink Wine

1 Timothy 5:23 Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.

We get the impression that Timothy was a rather timid and, it seems, a fastidious man. This verse suggests that he was in the habit of drinking only water rather than wine, no doubt for reasons of sobriety. The problem was that it was not doing his stomach any good and he was frequently ill. Given the unreliable nature of the water supply in those days he was pursuing a risky strategy and Paul very practically advises that he should abandon this practice and start drinking wine, which being alcoholic was, of course, much safer. This raises a number of issues including the need to look after our health, especially if we are preachers, and the danger of over-conscientiousness being detrimental to a person's overall usefulness. It is Paul's ability to cut through issues and see what really matters that is part of his genius. He sees that fastidiousness about drinking wine is ruining Timothy's health and so must not be allowed to continue. Better to drink wine and be well. The applications of such an understanding are many.

Commentaries - Carson's take

Like others, Don Carson (in his Survey of NT commentaries) chiefly recommends Knight, Marshall and Mounce on the pastorals.

He also mentions J D Quinn on Titus as well as Luke Timothy Johnson and Quinn and Wacker on 1 and 2 Timothy (ECC)

Others he mentions include Conzelmann and Dibelius, D Arichea, Margaret Davies, Houlden, C K Barrett, Reginald Fuller, Guthrie, A T Hanson, Hultgren and Aus, Raymond F Collins, Walter Liefeld, J N D Kelly, Gordon D Fee, Thomas D Lea, Philip Towner, Moule, Stott, Reese, Douglas Milne, Michael Bentley, Bruce Barton, Michael Griffiths, C Michael Moss.

Classics in print he says include Fairbairn, Erdman, Liddon and Calvin.

1 Timothy 5:17 Double Honour

1 Timothy 5:17 The elders who direct the affairs of the church well are worthy of double honour, especially those whose work is preaching and teaching.

At the end of Chapter 5 there is a brief section on elders. In verse 17 Paul mentions elders and he makes two distinctions. First, he speaks of those who direct the affairs of the church well which must refer to outstanding men in the eldership. He then qualifies that with especially those whose work is preaching and teaching. All elders direct the affairs of the church but not in the same way. The latter qualification suggests that not all elders are preaching and teaching elders and the former that not all direct the affairs of the church as well as others. When he says these people are worthy of double honour he probably means not just respect (as in 1 Thessalonians 5:12, 13) but pay, as the context of verse 18 which supports Paul's idea would suggest. There are examples of Roman soldiers being given double pay for outstanding acts. Double what? Perhaps double what the widows were given or double the average or simply a way of saying pay them well. Most elders it seems then are not paid but some are. Those who are paid will most likely be those involved in the preaching and teaching. Most churches that have elders seem aware of these distinctions - not all elders preach, not all elders are paid, those who are paid tend to be the preachers. The idea of paying such people well is still not accepted by some though many do see it.

1 Timothy 5:3, 4 Proper Recognition

1 Timothy 5:3, 4 Give proper recognition to those widows who are really in need.  But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God.

It is probably the mention of how Timothy should relate to older women that leads Paul on to speak about widows. Timothy has a responsibility to Give proper recognition to ... widows but only those who are really in need. There seems to have been a list in those days of people who were helped by the church and who helped the church. Today things are different but the need to give proper recognition to those who work in the church continues. Some will be paid staff (ministers, assistant ministers, caretakers, secretaries, musicians) others will act voluntarily (deacons, cleaners, caterers, musicians, etc) but ought to be thanked. What Paul is guarding against here is putting people on the list who should not be on it. If a widow has children or grandchildren, he says these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. The danger of simply relying on the church to provide money and other physical benefits is a real one and must be avoided. If a church employs staff, it needs to consider whether things can be trimmed down. People must recognise the voluntary principle, especially where their own families are concerned. This is an outworking of the doves and serpents principle that Jesus iterates in the context of mission in Matthew 10.

Commentaries - Yet more recommendations

Michael de Walt mentions

#1 1 & 2 Timothy and Titus, by Patrick Fairbairn
From the preface by the author. This expository volume on the Pastoral Epistles had its origin in a department of labour connected with my official duties. Till lately, it was for many years my lot to conduct a class of Pastoral Theology for advanced students preparing for the work of the Christian ministry; and a portion of the time during each session was usually devoted to the exposition and illustration of more or less of those Epistles. Practically, it was found impossible to overtake more, in any particular session that a comparatively limited portion of them. But as comments on the whole had been prepared, I have thought that the publication of them might be of some advantage to students of Sacred Scripture, especially those who are either in the position of candidates for the ministry, or without lengthened experiences in the discharge of its duties.

#2 Sermons on 1 & 2 Timothy and Titus, by John Calvin
John Calvin still speaks through timeless works such as this one, where he explores the aging Paul’s pastoral counsel to two younger apostles on church and doctrinal issues. Abridged and adapted for today’s reader.

#3 The Message of 1 Timothy & Titus: The Bible Speaks Today Series, by John Stott
For the postmodern world the very notion of objective truth is open to question if not ridicule. In a cultural climate of soft footings and cracking walls, Paul’s unambiguous commitment to the church as "the pillar and foundation of the truth" is a timely metaphor. It calls us to reconsider the architecture of a truly Christian worldview and to re-examine the gospel and tradition we have inherited. Paul’s burden in these letters to Timothy and Titus is inheritance, the faithful guarding and delivering of the inheritance of gospel truth. Nearing the end of his life, Paul is intent on securing the heritage of gospel truth for the next generation.

#4 2 Timothy: MacArthur New Testament Commentary, by John MacArthur
In the face of spiritual warfare and the daily bombardment of worldly evils, you need a message of encouragement to "fight the good fight." The ammunition? MacArthur’s motivating commentary on doctrinal truths and church life armed with a bibliography and subject, Scripture, and Greek word indexes. About 224 pages, hardcover from Moody.

#5 A commentary upon the Epistle of St. Paul written to Titus, by Thomas Taylor
C. H. Spurgeon said, "The title-page calls Thomas Taylor ‘a famous and mast elaborate divine.’ He was a preacher at Paul’s Cross during the reigns of Elizabeth and James I, and a voluminous writer. This Commentary will well repay the reader."

*

Andreas Kostenberger goes for

Johnson, Luke Timothy. Letters to Paul’s Delegates: 1 Timothy, 2 Timothy, Titus. New Testament in Context. Valley Forge, PA: Trinity Press International, 1996.

Knight, George W. III. The Pastoral Epistles. NIGTC. Grand Rapids: Eerdmans, 1992.

Köstenberger, Andreas J. “1 and 2 Timothy, Titus.” EBC. Rev. ed. Grand Rapids: Zondervan, 2006, 487–625.

Marshall, I. Howard. The Pastoral Epistles. ICC. Edinburgh: T. & T. Clark, 1999.

Mounce, William D. Pastoral Epistles. WBC. Nashville: Thomas Nelson, 2000.

Quinn, Jerome D. and William C. Wacker. The First and Second Letters to Timothy. ECC. Grand Rapids: Eerdmans, 2000.

Towner, Philip H. The Letters to Timothy and Titus. NICNT. Grand Rapids: Eerdmans, 2006.

 

Tom Schreiner also recommends Knight, Marshall and Mounce.

Commentaries - Grace Online Recommendations

 

Pastoral Epistles (WBC) by William D. Mounce

The Letters to Timothy and Titus (NICNT) by Philip H. Towner

The Pastoral Epistles (NIGTC) by George W. Knight III

The Message of 1 Timothy & Titus (TBST) by John Stott

The Message of 2 Timothy (TBST) by John Stott

1-2 Timothy / Titus (The NIV Application Commentary Series) by Walter L. Liefeld

The Pastoral Epistles (TNTC) by Donald Guthrie

1 Timothy (Reformed Expository Commentary) by Philip Graham Ryken

Commentaries - More recommendations

Found here

One non-commentary I ought to mention is the collection of essays edited by Andreas J. Köstenberger and Terry Wilder, Entrusted with the Gospel: Paul’s Theology in the Pastoral Epistles (Nashville: Broadman & Holman, 2010). Wilder deals with the problem of authorship in one of the first essays, and I. Howard Marshall contributes an essay on the Pastorals in Recent Study. On the issue of Paul’s statement on women see the essays collected in by Andreas J. Köstenberger, Thomas R. Schreiner, and H. Scott Baldwin, Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15 (Grand Rapids, Mich.: Baker, 1995).

 

I. Howard Marshall, The Pastoral Letters (ICC; Edinburgh: T&T Clark, 2004). Marshall’s contribution is perhaps the most detailed exegetical commentary on the list, as is to be expected from an ICC volume. Marshall replaced Walter Lock’s 1924 commentary in the series. The book caused a stir when it was released since Marshall (beloved by many evangelicals) rejected Pauline authorship of these letters. The introduction to the commentary develops Marshall’s view of authorship. The body of the commentary contains detailed bibliographies for each section followed by an overview of the text. The format of the commentary is a phrase-by-phrase unpacking of the Greek text, including textual, lexical and syntactical issues. He interacts with a broad range of scholarship, with Marshall includes a number of excellent excursuses (on Household Codes, in Titus, for example).

 

Philip H. Towner, The Letters to Timothy and Titus (NICNT; Grand Rapids, Mich.: Eerdmans, 2006); 1-2 Timothy & Titus (IVPNTC; Downers Grove, Ill: InterVarsity, 1994). Towner’s recent commentary in the New International Commentary series is an excellent exegetical commentary. The body of the commentary proceeds through the text phrase-by-phrase, with Greek treated in the footnotes in detail.  Towner has excellent exegetical notes and also demonstrates a expertise in Greco-Roman literature as well, especially in the virtue/vice lists.  I also mention here his IVP volume, written more than ten years before the larger commentary. This series is designed for busy pastors who need a basic commentary, although an interested layman would find this a very readable commentary. His comments are on the English Bible and all references to Greek are in footnotes.

 

Luke Timothy Johnson, The First and Second Letters to Timothy (AB; New Haven: Yale University, 2001). Johnson is one of the more prolific New Testament scholars, and his Anchor Bible volume on the letters to Timothy is one of the best of the series. He spends about fifty pages on the authorship of the Pastorals, fairly describing and assessing the “conventional approach.” He offers five problems which this consensus view rarely discusses, and finally settles on the view that these letters are genuinely Pauline. He knows that authenticity cannot be demonstrated, but he sees these letters are representing Paul’s own thinking even if they are written through a delegate of some kind. As with all the Anchor commentaries, the body of the commentary includes a fresh translation followed by phrase-by-phrase notes, all Greek is transliterated. After the notes, Johnson provides a comment section which deals with the overall themes of the section, usually including the special contribution of the section to a kind of “pastoral epistles theology.” Johnson does not include Titus in this volume. The Anchor Bible series has a separate volume for Titus, Jerome D. Quinn, The Letter to Titus (AB; New Your: Doubleday, 1990). Quinn, who died before finishing this commentary, includes an introduction on all three pastoral letters. (Ben Witherington calls Quinn’s commentary the “only real standout” commentary on Titus.  He may be right, since there are precious few commentaries on Titus alone!)

 

William D. Mounce, Pastoral Epistles (WBC; Nashville: Thomas Nelson, 2000). While he is better known for his ubiquitous Greek Grammar, Mounce has produced a fine commentary on the Pastoral Epistles. His introduction is very well written and is a good overview of the methodological issues which stand behind the problem of authorship. Mounce settles on a form of amanuensis theory to explain the differences between the Pastorals and the other letters of Paul. He includes an excursus on Pseudepigraphy and Canon which is one of the better overviews of the problem I have read. (The introduction is 136 pages; I wish that the Word series would dispense with Roman numerals for introductions when they run this long!) The body of the commentary follows the pattern of the Word series: Bibliography, followed by a fresh translation with textual notes, form/structure, formal commentary and explanation. The Formal commentary is on the Greek text without transliteration, and like the rest of the series, there are no footnotes, all sources are cited in-text. As might be expected, Mounce’s comments on the syntax of the Greek are detailed, but he does not merely identify forms, he consistently draws out theological conclusions based on his exegesis.

 

Ben Witherington III, Letters and Homilies to Hellenized Christians. Volume 1 (Downers Grove, Ill.: InterVarsity, 2006). Witherington’s socio-rhetorical commentary for the Pastoral Epistles was published by IVP rather than Eerdmans, and under the title this more verbose title. If you do not read the subtitles, you might miss the fact that the three volumes are commentaries. They are roughly the same style as the other socio-rhetorical commentaries, providing notes on the English text with Greek transliterated. As with his other similar commentaries, Witherington attempts to read these letters as examples of Greco-Roman rhetoric categories. An interesting wrinkle in this series is that he starts with Titus, rather than 1 Timothy. Usually commentaries start with Timothy and give Titus too little attention. I do find it odd that he includes the letters of John in this volume, making it impossible for me to put the book in a proper place on my OCD shelf.

 

Conclusion. There are a few books I left off this list to keep it to five.  Even though I slipped a few extras into the mix, there are a number of good commentaries I know I have omitted.

 

Commentaries - Tim Challies Recommends

Found here

George W. Knight, III - The Pastoral Epistles (New International Greek Testament Commentary). D.A. Carson lists more “best buys” for the pastoral epistles than for any other book or books and at the very top of his list is Knight’s volume in the NIGTC which he commends as “cautious, conservative and thoughtful.” As you may know, this series is quite technical and requires at least some knowledge of Greek. If you know Greek and are teaching or preaching one of the pastoral epistles, you will want to add this volume to your collection post haste.

I. Howard Marshall - The Pastoral Epistles (International Critical Commentary). After commending Knight, Carson also commends Marshall and says his work is “packed with thoughtful, well-written reflection on every issue of importance.” Yet, oddly, Marshall does not believe that the epistles were written by Paul and this, not surprisingly, influences some of his interpretations. Still, it receives high recommendations and will prove valuable, especially for the teacher or preacher.

William D. Mounce - Pastoral Epistles (Word Biblical Commentary). The experts all recommend this one. Keith Mathison writes, “Many will recognize William D. Mounce as the author of the widely used Basics of Biblical Greek Grammar. His commentary on the Pastoral Epistles in the Word series is very helpful. Mounce thoroughly discusses all of the important issues raised by Paul (whom he believes wrote these epistles), and when dealing with controversial parts of the letters, he fairly represents those with whom he disagrees. All in all, a very good commentary.”

Philip H. Towner - The Letters to Timothy And Titus (New International Commentary on the New Testament). While not as technical as George Knight’s volume, this one still weighs in at a hefty 900 pages and should probably be the first choice for teacher or preachers who do not have knowledge of Greek and, therefore, cannot get a lot out of the NIGTC. Towner provides a conservative interpretation that assumes Pauline authorship.

Donald Guthrie - The Pastoral Epistles (Tyndale New Testament Commentaries). I always try to include at least one volume that is reader-friendly and suitable for someone who wants to do a relatively light study. Guthrie’s fits the bill. He writes from a conservative position, addresses those who take an opposing view, and then helpfully opens up the three epistles. Anyone will be able to read, understand, and enjoy it.

There are a couple of volumes that look good, but for which I have not been able to find reviews. Philip Ryken’s 1 Timothy from the Reformed Expository Commentary series is bound to be good, as Ryken has a long track record as a skilled commentator. Bryan Chapell’s 1 and 2 Timothy and Titus from the Preaching the Word series would be similar in that it is a sermon-based commentary from a skilled preacher.

Dates

If it is true that Paul was released from prison (after the close of the book of Acts, possibly AD 59-61), then is there any early tradition of his post-prison activities (i.e. preaching in Spain, cf. Romans 15:24,28)? There are the pastoral Letters (cf. 2 Timothy 4:10) and 1 Clement 5. These suggest that Paul preached in the east and west (i.e. Spain) and was killed under "the prefects" (i.e. Tigellinus and Sabinus, who functioned in the last year of Nero's reign, A.D. 68). The Muratorian Fragment gives a list of canonical books from Rome about AD 180-200. Eusebius' Historical Ecclesiastical History 2:22:1-8, states that Paul was released from Roman imprisonment

It seems that 1 Timothy and Titus were written close together before Paul's re-arrest. 2 Timothy is Paul's last writing and good-bye while in prison.

Suggested dates therefore

 

1 Timothy – 62-63 AD

Titus – 62-63 AD

2 Timothy – 65-67 AD

1 Timothy 4:15 Full immersion

1 Timothy 4:15 Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress.

These matters refers back to the call to Timothy to give himself to the public reading of Scripture and to preaching and pastoring and to verse 12 where he is told to be an example - in speech, in conduct, in love, in faith and in purity. He is now told that he must Be diligent in these matters. The AV has "meditate on" and the ESV "practice". These things must fill his mind and he must take care to do them. He must give himself wholly to them. He must keep on in them. Be fully immersed in them. It cannot be a hobby or pastime. Although he may only be reading Scripture and preaching only a short time each week and although all his direct pastoring may only amount to so many hours work, he is an example whenever he is seen and so must arrange his week that everything is geared to this programme and centred around these things. The reason Paul gives for this unified and highly focussed approach is so that everyone may see your progress. You see tour guides in London holding up an umbrella or a stick and leading their party. The people in the group know to go where the guide leads. Timothy is to lead the way like that. It is the task of all ministers to do the same.

1 Timothy 4:1 Demonic Teaching

1 Timothy 4:1 The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons.

No doubt the later times that Paul talks about here refers to the whole period between the first and second coming of Christ. 2 Timothy 3:1ff says something similar (But mark this: there will be terrible times in the last days, etc). Quite how the Spirit has said clearly is not made set out but Paul is perhaps thinking of recorded Old Testament prophecies and ones from the New Testament period that have not all been recorded. Certainly Jesus himself said that At that time many will turn away from the faith and will betray and hate each other, etc (Matthew 24:10). The prophecy is that some will abandon the faith and that some will follow deceiving spirits and things taught by demons. Such information should give some comfort when we see apparent Christians apostatise and when we see large numbers of people believing things that run clean contrary to what God's Word teaches. Deceiving spirits are active and demons promulgate everything from the theory of evolution through the legitimacy of abortion and assisted suicide to the JW teaching against blood transfusions. Such wild ideas have been taught down the ages - the inferiority of certain races, the acceptability of bull or bear baiting, of human trafficking and crucifixion. This is what we must expect and not become alarmed at. It is part of a minister's calling to tell people that this is the case.

1 Timothy 3:8, 9, 12 Deacons Qualifications

1 Timothy 3:8, 9, 12 In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain.  They must keep hold of the deep truths of the faith with a clear conscience. .... A deacon must be faithful to his wife and must manage his children and his household well.

The seven main qualifications for a deacon (the Greek word simply means servant) are found in these verses. The In the same way at the beginning points to the fact that these qualifications are very similar to those for the elders. Both lists contain similar items - worthy of respect (respectable), not indulging in much wine (not given to drunkenness) and not pursuing dishonest gain (not a lover of money). Sincere appears and keeping hold of the deep truths of the faith with a clear conscience but not above reproach, temperate, self-controlled, hospitable, able to teach. Faithful to his wife and managing his children comes in verse 12. The deacon then has to be a mature believer but he may not have a gift to teach. His home life is again an important test of his ability in church life. Irreproachability and hospitableness are desirable but not of the essence of the work. We get a clear idea then of a New Testament deacon. One almost in every way like an elder but with a less public persona. If a church has faithful deacons getting on with the practical matters that always need to be thought of and so freeing the elders to do their real work then all the members will be greatly blessed indeed.

1 Timothy 3:2, 3 The Overseer

1 Timothy 3:2, 3 Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.

These verses contain the basic qualifications for an overseer or elder. Some 11 characteristics are listed - the very number suggests, perhaps, someone above the average. The seventh qualification is different to all the others in that it does not necessarily have a moral dimension. This is the requirement that the overseer be able to teach. The other requirements would be desirable in all Christians. They are necessary for the teacher because without them his teaching will be hollow and hypocritical. So what is being looked for is an irreproachability, faithful monogamy, temperance, self-control, gravity, hospitableness, sobriety, gentleness, calmness and unselfishness. To be above reproach does not mean that a man is perfect but that there is no obvious flaw in his character and life. Some have assumed that an overseer must be married but the point is that he must be faithful to one wife if he is married. If she dies, he is not suddenly disqualified. The checklist serves both as  an indicator of what to look for in a possible overseer and as a reminder to overseers of what is required of them. If an elder finds he is becoming intemperate, say, or reclusive, violent, quarrelsome or is tempted to be unfaithful or get drunk or is lacking self control or thinking about money all the time then he is in serious trouble. He is no longer above reproach or respectable and is in danger of being unfit to teach.

1 Timothy 2:13, 14 Adam, Eve

1 Timothy 2:13, 14 For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner.

In 1 Timothy 2:11, 12 Paul states plainly that though A woman should learn she should do so in quietness and full submission. Paul says I do not permit a woman to teach or to assume authority over a man; she must be quiet. He gives his arguments for this view in verses 13 and 14. His first argument is from creation and his second from the Fall. His first argument is from the very way God made man and woman in the first place. God could have made the woman first or the man and the woman at the same time but he did not. Rather, he deliberately, and Paul suggests pointedly, formed Adam first, and then Eve. Surely, says Paul there is something to learn from that very fact. It is a reminder to read our Bibles carefully. Secondly, reminding us of the Fall, he says And Adam was not the one deceived; it was the woman who was deceived and became a sinner. His point here seems to be that the Fall occurred only because basics like the precedence of man over woman were forgotten. When Eve took the lead she was deceived and so became the first sinner. Adam was not deceived though he still ate. Those who deny the Genesis account will, of course, struggle with Paul's reasoning here, but those who accept Genesis will also readily accept the rule that women should not be teachers or have authority over men in the church. This is an office reserved to men who God calls.

1 Timothy 2:3, 4 Pleasing God

1 Timothy 2:3, 4 This is good, and pleases God our Saviour, who wants all people to be saved and to come to a knowledge of the truth.

Having begun the chapter by urging prayer for all sorts of people Paul goes on to say why he is urging this activity and what it is in the character of God that lies behind this. So firstly he urges prayer for peace that leads to godliness because (for) This is good, and pleases God our Saviour. When peace prevails and godliness flourishes then that is good in itself, everybody benefits, and it is pleasing to God our Saviour. That is what he wants. In fact God wants all people to be saved and to come to a knowledge of the truth which no doubt means that God wants all sorts of people to be saved and to know the truth rather than that he wants every individual to be saved, which would surely contradict his purpose in election. Of course, there is a sense in which he does want all people to be saved as there is never any pleasure in God in the death of the wicked. It is interesting to note the way being saved and coming to a knowledge of the truth are linked here. They are clearly parallel. You cannot be saved without coming to a knowledge of the truth. Pastors must recognise what pleases God and so do all that they can to promote godliness. They must be concerned to see all sorts of people saved too, reaching out in many directions. They must also understand that it is as people get to know the truth that they are saved and so they will be preaching the truth at all times.

1 Timothy 1:20 Handed Over

1 Timothy 1:20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

In 1 Timothy 1:19 Paul talks about the way some have rejected faith and a good conscience and so have suffered shipwreck with regard to the faith. In verse 20 he gives the example of Hymenaeus and Alexander. A Hymenaeus (probably the same one) is mentioned in 2 Timothy 2:17 but we know nothing more about these two or what exactly happened but it is clear that whereas at one point they showed promise at a later point they, like Judas and Demas and others, became apostate. Paul says that he had handed them over to Satan, which is a phrase that Paul uses in 1 Corinthians 5 and is clearly a reference to church discipline. Paul did this with the hope that these blasphemers may be stopped. Whether Paul was hopeful of restoration or simply means that he was antiseptically removing the source of the blasphemy is not clear. What the verse reminds us is that people can become apostate, real people, people we know. It also makes clear that such people must be dealt with. They must be removed from the church so that they will not cause others to reject the faith and good conscience held out in the gospel. If such people are restored all to the good but if not at least the rot is stopped from spreading.

1 Timothy 1:7 Ignorant Bluffers

1 Timothy 1:7 They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.

Paul is talking to Timothy in this verse about the false teachers who he wants him to oppose. He points out the disconnect between their aspirations and the reality. They aspire to be teachers of the law. They want to be considered to be knowledgeable people, experts, those able to give instruction on matters of the law. In reality, they are ignorant and do not know what they are talking about or what they so confidently affirm. They are bluffers. They make out as if they are talking sense with their confident affirmations but the truth is that they have nothing of value to say. This is a phenomenon that is seen to this very day and that exists in many spheres. The first thing we must do, especially if we are preachers, is to make sure that we are not guilty of the same thing. Okay you want to be a minister, a pastor, an elder, a teacher. Nothing wrong with that. But do make sure that you know what you are talking about and that your emphatic assertions have real solidity. In order to do that there is need for time to study - study to prepare for the work in general and study to deliver the particular message at the time. Without that we will be subject to more and more people who may sound knowledgeable and who may speak reassuringly and yet who are ignorant bluffers. Where we see this in others we must do what we can to expose their ignorance and bluff in order that others will not be led astray.

2 Timothy 4:13 The Parchments

2 Timothy 4:13 When you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments.

Paul is in prison at this point, of course, and near the end of his life. Nevertheless he is in need of certain things. He mentions two things here. He wants his cloak. He knew that the winter (see verse 21) would be cold and so the cloak (that is probably what he is asking for here; some suggest a bag) the one he left with Carpus at Troas would be useful. (We know nothing about Carpus of Troas except what is in this verse). As an apostle, Paul suffered many deprivations but he never deliberately made things difficult for himself in the manner of an ascetic. He owned a cloak and he was happy to make use of it when he could. No minister has to deny himself comfort if that is going to help him in his ministry - a home, some warmth, good clothes, a comfortable chair. Paul's other concern here is for his books - or as was more common then, scrolls. Paul knew a great deal and had a brilliant mind that could retain far more than most of us today. Nevertheless, all his life he continued to read in order to grow in knowledge and to refresh his memory. All ministers should do the same. The reference to the parchments is perhaps to his own writings or notes or to manuscript Scriptures. Certainly a minister will do a lot of writing and he must be a man chiefly of one book, the Word of God, whatever else he reads.

Titus 2:9, 10 Teach Slaves

Titus 2:9, 10 Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Saviour attractive.

In Titus 2:9, 10 we find Paul's instructions to Titus as to what he should teach slaves. Some five inter-related commands are given. 1. They must be subject to their masters in everything 2. They must try to please them 3. They must not to talk back to them 4. They must not steal from them 5. They must show that they can be fully trusted. A great deal has changed since the days of the Roman Empire when large numbers were in life long servitude, chiefly under the influence of the gospel. It is not difficult to see applications to today's workaday world - respect, hard work, no insolence, no pilfering but trustworthiness and integrity of the highest sort. Paul's concern then was so that in every way they will make the teaching about God our Saviour attractive. That same concern should be prominent in our thinking today. This is the sort of thing that congregations need to be reminded of regularly.

Titus 1:15 Pure, Corrupted

Titus 1:15 To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted.

Paul draws a contrast in this verse between the pure that is the believing and the corrupted who do not believe. Because the believer is pure at heart then, at his best, all that he touches becomes pure. This is the general rule. Paul is surely not a naïve as to think that it is inevitable. As for the unbeliever, his tendency is towards corruption and so for him nothing is pure in the end. There is such corruption in their minds and consciences that it seeps into everything they say and do and are. One sees this on all sorts of levels and in all sorts of ways. It is like a man with dirt on his hands - everything he touches gets dirty too. Paul says this as a warning against the way error of all sorts can creep into all sorts of places if we do not take care. It is important for pastors to understand this principle.

Titus 1:9 Encourage, Refute

Titus 1:9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.

One of the main things in Titus 1 is the delineation of the qualifications for eldership or being an overseer. Paul completes his list with this statement in verse 9 that says that an elder must hold firmly to the trustworthy message as it has been taught and so on. The verse gives us one statement about what sort of man an elder is required to be and two connected statements about what he must do. So he must hold to the trustworthy message, he must do so firmly (there must be no doubt about his commitment to it) and it must be the message as it has been taught. He must not be an innovator but a faithful passer on of the tradition. This is a plea for a rigorous orthodoxy. Despite the claims of some, there was a specific message or body of truth that was taught in those days and it was expected that elders should hold firmly to it. This was one of the things that was expected of anyone who held such office in the churches. The reason for this is so that he can do two things, one positive and one negative - encourage others by sound doctrine and refute those who oppose it. The emphasis on careful, accurate teaching is undeniable and points to thorough preparation for followed by steadfastness in the office. Elders are to be thoroughly conversant with sound doctrine or the trustworthy message as it has been taught and are then to do all that they can to encourage believers to follow the truth and to refute opposers of that truth wherever they arise. Few things will encourage the true Christian as much as sound teaching. Ministers have a duty not only to faithfully teach the sympathetic but also to carefully refute false teaching wherever it arises. This is the work of all elders.