Paul writes as an apostle: “Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus” (1 Tim 1:1); “I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service” (1 Tim 1:12) and; “Paul, an apostle of Christ Jesus by the will of God” (2 Tim 1:1). Paul’s leader-speak in 1 and 2 Timothy reflects the authoritative words of an apostolic leader called by God to speak the truth of the gospel. Paul’s brief testimony (1 Tim 1:12-17) detailed in full by Luke (Acts 9:1-19, 22:1-21, 26:2-23),leaves no doubt that Paul’s conversion and call impacted his theology and practice of leadership.
Certainly Paul is convinced that his gospel, the full body of apostolic teaching, did not come to him from men but directly from the Lord (Gal 1:11-12).
Paul’s theology and presumably his understanding of leadership is based primarily on the “glorious gospel of the blessed God with which I have been entrusted”
(1 Tim 1:11). Yet for Paul it was also “my gospel” (2 Tim 2:8). Paul clearly believes he has received a divine stewardship. His creedal formula for apostleship (1 Cor 15:5-9), which requires a personal encounter with the risen Lord, places another authoritative
epistolographer and the structure and organization of the letter-form must take priority in discussion of his letter, not rhetorical categories.” Also E. Earle Ellis, Pauline Theology: Ministry and Society (Grand Rapids: Eerdmans, 1989), 151, comments, “When Paul lost his profession as a rabbi, he did not take up another as a rhetorician.”
layer on his apostolic resume. Consequently, “there should be no doubt that Paul based his claim to be an apostle on having seen the risen Lord and having been commissioned by him to go to the Gentiles (1 Cor 9:1, 15:8; Gal 1:11-17).”2 Paul speaks and leads as an apostle because he has received a divine call and commission.
With this in mind, it is not unreasonable to envision that Paul’s leader-speak to Timothy would be heavy with emphasis on Divine calling and apostolic authority
expressed in a language of ‘requirement’ or at least expectation of follower-compliance.
Paul communicates with Timothy in the first person singular with the firmness of apostolic authority and makes it clear he is not suggesting a course of action but expecting a course of action from Timothy. Established by his apostolic call, Paul would certainly have the proper standing to address Timothy in such as way. However, having the right to lead in such a manner does not suggest that such is always the right manner in which to lead.
Paul could have written in a heavy-handed fashion to Timothy, demanding that his apostolic instructions be executed. Yet Paul spoke with the loving firmness of a father.3 For example, Paul addresses Timothy as “my true child” (1 Tim 1:2), “my son” (1 Tim 1:18), and “my beloved son” (2 Tim 1:2).
Authoritative words often take on various shades of expression. To that end Paul speaks to Timothy in words filled with the emotional tenderness and guiding firmness of a father to a beloved son in the household of God, the family of faith. Timothy must be reminded that he has been entrusted with leadership in God’s family. As a leader, Paul speaks in familial terms, and reminds Timothy that he is a steward of God’s family.
First and 2 Timothy overflow with the pathos of a father figure who seeks to insure that
2Gerald F. Hawthorne and Ralph Martin, eds., Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity, 1993), 50.
3“Paul’s use of patriarchal language should be understood against the framework of the family, the primary social institution in the ancient Mediterranean world.” Stephan Joubert, “Paul as Benefactor,”
in Wissenschaftliche Untersuchungen zum Newun Testament 2, Reihe, 124 (Tubingen: J. C. B. Mohr, 2000), 172.
his teaching is passed down to his son in the faith, and by extension to the household of God and that such tradition will be upheld and perpetuated. Additionally, within the family structure there is concern on the part of the apostle for an orderly “leadership structure based on apostolic succession from Paul”4 in order to ensure his gospel tradition is faithfully passed on.
Timothy as Child
Although it is uncertain as to Paul’s role in the conversion of Timothy, it is clear that a strong relationship existed between the two. In a metaphorical sense Timothy is Paul’s son. The word translated “son”5 (1 Tim 1:2), is reference to a child, as opposed to an adult son. At this point (and it will change), the emphasis is on the relationship between a child and parent.6 This association is between two people of different
generations with a close personal connection and strong common bond of faith in Christ.
Furthermore, even though Timothy is clearly in a subordinate position and filial
obedience is expected on his part, the strong paternal love of Paul is obvious in the words he chooses to employ.
The fact that Timothy is Paul’s “true” child in the faith is also significant.7 Knight suggests that such language is probably meant to affirm Timothy’s “faithful service and proven worth.”8 Timothy has demonstrated his trustworthiness as Paul’s dispatch to Corinth (1 Cor 16:5-11), as well as Macedonia (Acts 19), and perhaps to
4Richard S. Ascough and Charles A. Cotton, Passionate Visionary: Leadership Lessons from the Apostle Paul (Peabody, MA: Hendrickson, 2006), 162.
5Τέκνω.
6Kenneth S. Wuest, Wuest’s Word Studies: The Pastoral Epistles in the Greek New Testament (Grand Rapids: Eerdmans, 1952), 24.
7Γνησίω.
8George W. Knight III, The Pastoral Epistles, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1992), 64.
Philippi (Phil 2:9). In contrast to Knight, Mounce9 and Lea and Griffin10 understand
“true” to mean “legitimate” or “genuine” in regard to the authenticity of his faith, which issued forth as a direct disciple of the apostle. Thus Paul affirms to Timothy that he (Paul) has confidence that Timothy’s faith is genuine. Paul can trust Timothy to protect and promote the gospel tradition passed on to him. To that end, Timothy is the genuine spiritual “progeny of Paul,” with the possible inference of being his “legal
representative.”11 Certainly while the intended meaning of “true” may be ambiguous, it is certain that Paul utilizes a positive and encouraging LL to call Timothy to his side and affirm Timothy as a faithful and trustworthy coworker in the household of God. If “legal representative” is a reach as to Paul’s intended meaning, it is not an overemphasis to suggest that Paul believed he had no one else to properly represent him in the gospel work: “For I have no one else of kindred spirit” (Phil 2:20).
In light of Timothy’s previous faithful service, the term “true son” would strongly suggest a sense of approval from the apostle. The apostle’s endorsement would be a source of confidence for Timothy as he moved forward in his challenging
assignment. While it is certainly the Lord’s strength and call that enables one to do the work of ministry (1 Tim 1:12), the endorsement of Paul may well have been used by the Lord to bolster the strength and possible faltering confidence of Timothy. Paul’s personal endorsement is crucial if Timothy is to set the church in order. Likewise Timothy must be strengthened and encouraged in the idea that he is capable of functioning as an effective leader within the family of God. That Timothy is a “son” of Paul further suggests the presence and significance of family. Indeed Paul and Timothy are a part of a community
9William D. Mounce, The Pastoral Epistles, Word Biblical Commentary, vol. 46 (Nashville:
Thomas Nelson, 2000), 8.
10Thomas D. Lea and Hayne P. Griffin, Jr., 1, 2 Timothy, Titus, The New American Commentary, vol. 34 (Nashville: Broadman, 1992), 63.
11Mounce, The Pastoral Epistles, 8.
of faith, the household of God. This is a co-mission of co-laborers. Even though Timothy now has additional pressing responsibilities regarding his faith family12 he will not be laboring alone.
With just a few words, Paul empowers his younger devotee to attend to the assigned task. Paul addresses his son in the faith with words of pathos, appealing to their close relationship. The designation of “son” solidifies in the mind of Timothy a strong emotional connection with the apostle. Paul’s call and commission as Timothy’s apostolic supervisor has originated directly from “God our Savior, and of Christ Jesus, who is our hope” (1 Tim 1:1). Now as a “genuine son” and one who is called by God in his own right (2 Tim 1:6), Timothy is endowed with authority. He is the spiritual offspring of Paul and represents Paul’s apostolic brand. Yet even this perception will find greater maturity as Timothy comes to identify himself as one stands on his own before God as an
ambassador of the gospel.
Paul’s leadership rhetoric toward Timothy is uniquely personal, which is documented in the abundance of first and second person references within both epistles that form an argumentative thread established on an intimacy of relationship: “Timothy, true child” (1 Tim 1:2); “I urged you” (1 Tim 1:3); “we know” (1 Tim 1:8); “I entrust to you, son” (1 Tim 1:18); “you fight the good fight” (1 Tim 1:18); “I am writing to you, hoping to come to you” (1 Tim 3:14); “you will be a good servant” (1 Tim 4:6); and “let no one look down on your youth” (1 Tim 4:11). The balance of chapter 4 is replete with references to “you,” “your,” and “yourself.” Additional examples include 1 Timothy 6:11where Timothy is addressed as “you, man of God,” “I charge you” (1 Tim 6:13), and
“you keep the commandment” (1 Tim 6:14).
In the conclusion of the first epistle, Paul’s emotional expression “O Timothy”
12See, for example, 1 Tim 1:18-20, 2:8, 9-15, 3, 4:16, 5, 6:17-19; 2 Tim 2:1-2, 14, 22-26, 4:1- 5, 9-22.
(1 Tim 6:20) seems to capture the rhetorical mood and certainly frames the personal nature of the entire epistle, reminding Timothy of his leadership challenge first mentioned in 1 Timothy 1:2-3 with the use of the same personal name.13 Likewise, 2 Timothy, which isconsiderably more intimate in nature, concludes with the same personal request twice issued by the apostle to his son: “make every effort to come to me” (2 Tim 4:9) and
“make every effort to come before winter” (2 Tim 4:21). Clearly Timothy is more than a co-worker in a common pursuit. He is a beloved family member of the apostle and Paul’s leadership rhetoric expresses such sentiment.
From Child to Man
Paul concludes his first letter to Timothy with an impassioned plea: “O
Timothy, guard what has been entrusted to you” (1 Tim 6:20). Paul’s emotional words in the vocative of direct address command the younger coworker to take flight and keep on fleeing from the sins of the immoral heretics. “But flee from these things, you man of God” (6:11) marks the only place in the epistle where Paul uses the rhetorical device “but . . . you. . . . .” The Greek New Testament places “you” in the emphatic position14
alongside the particle of contrast with the coarse reading: “You but O man of God.” 15 Recognizing the leadership challenges Timothy has endured as well as his fragile health (1 Tim 1:4:2, 5:23; 2 Tim 1:7, 2:1, 4:5), Paul exercises insightful leadership as he assures Timothy he is a “man of God.” Such a leader does not descend to the level of the heretic (v. 3) or fall into the destructive lusts of those who have an unhealthy love of money (v.
9-10).
13I. H. Marshall, The Pastoral Epistles, ed. J. A. Emerton, C. E. B. Cranfield, and G. N.
Stanton (London: T & T Clark, 1999), 674.
14The NASB dilutes the force of Paul’s appeal to Timothy.
15Knight, The Pastoral Epistles, 260. Εὺ δέ ὦ ἄνθρωπε θεοῦ παῦτα φεθῦγε. The combination of the contrasting particle, δέ with the personal pronoun, Εὺ., “decisively contrasted Timothy with those who wander from the faith.”
The passionate interjection of (6:20) “O” (Ω) indicates a direct address to Timothy. Marshall says that “O” often expresses emotion, and in the present case, a sense of adjuration.16 Paul speaks to his young mentor with passionate urging to continue to flee those things that are subversive to God-honoring leadership. Paul recognizes the weight of leadership placed on Timothy. Thus his ardent pleading to Timothy is meant to communicate the absolute necessity of the purity of leadership. Like Job,17 Paul is as concerned with the purity of Timothy’s character as he is the actions of his leadership.
For Paul, God-honoring leadership requires personal piety if one is to nurture and direct the household of God. Thus Paul speaks with an impassioned plea.
When Paul addresses Timothy as a “man of God” he calls on Timothy to live up to the highest ideals and examples of God’s leaders. Paul communicates to Timothy that he (Timothy) is a part of a great heritage of God-blessed leaders. “Man of God” is an Old Testament term occurring at least sixty-eight times in the LXX,18 which designates
“one of God’s servants or agents or one of the prophets.”19 Paul places Timothy in the spiritual company of such men as Moses (Deut 33:1), David (Neh 12:24), and prophets Samuel (1 Sam 9:6), Elijah (1 Kgs 17:18), and Elisha (2 Kgs 4:7, 9). The connection with and continuity of the Old Testament is clearly seen as Paul communicates to Timothy that he represents the same family heritage of these men. Paul’s emotional language may have summoned up in Timothy images of the many heroes of the faith; men to whom Timothy can now look as examples of leaders who persevered during the most difficult of
circumstances. Their stories are not just inspiring but also instructive. Timothy has entered
16Marshall, The Pastoral Epistles, 656.
17“When the days of feasting had completed their cycle, Job would send and consecrate them, rising up early in the morning and offering burnt offerings according to the number of them all; for Job said, ‘Perhaps my sons have sinned and cursed God in their hearts.’ Thus, Job did continually” (Job 1:5).
18BibleWorks 9 Software for Biblical Exegesis & Research (Norfolk, VA: BibleWorks, 2002).
19Gordon D. Fee, 1 and 2 Timothy, Titus, New International Biblical Commentary (Peabody, MA: Hendrickson, 1988), 149.
into the realm of these special men of honor and Paul calls Timothy to follow their faithful example.
While the term “man of God” is used for all Christians20 (2 Tim 3:17), in the present passage (1 Tim 6:11), it has direct reference to the function, character, and
dedication of Christian leaders.21 The interjection of “O” as a demonstrative expression is understandable in light of the heralded company in which Timothy is now connected. In a sense, God’s household continues to expand. While the church of 1 and 2 Timothy
composes the family of God and by extension the church set forth in other Pauline writings, there is an even greater extended family composed of the saints of old. In correspondence to that, 2 Timothy highlights Paul as the primary, but not the solitary, example for
Timothy, the “man of God,” to follow.
Paul’s leader-speak to Timothy is resoundingly passionate as he emphasizes to his young appointee that the calling to serve God is a “position of special honor”22 and that he is “God’s agent and acts with God’s authority.”23 Young Timothy must have strength of conviction in order to continue to stand before the foolish beliefs and conduct of those who advocate a different doctrine and do not agree with sound words (1 Tim 6:3). Likewise he must have confidence that he is God’s man for the occasion and that he stands in the company of God-empowered leaders. It is with this knowledge that Timothy will be able to “pursue righteousness, godliness, faith, love, perseverance and gentleness
20For example, Mounce, The Pastoral Epistles, 570, translates the verse “in order that the person of God be proficient.” In contrast to the general understanding that 2 Tim 3:17 signifies all
Christians, Martin Dibelius and Hans Conzelmann, The Pastoral Epistles, trans. Philip Buttolph and Adela Yarbro, ed. Helmut Koester (Philadelphia: Fortress, 1972), 120, insist that man of God “refers to Timothy in particular, not to the Christian in general.”
21Marshall, The Pastoral Epistles, 656-57.
22Philip H. Towner, 1-2 Timothy & Titus, The IVP New Testament Commentary (Downers Grove, IL: InterVarsity, 1994), 141.
23Frances Young, The Theology of the Pastoral Letters, New Testament Theology (New York:
Cambridge University Press, 1994), 112.
[and] fight the good fight of faith” (1 Tim 6:11-12a). Paul’s leader-speak appears to be well conceived and directed primarily at Timothy.
Furthermore, Paul’s LL is clearly strategic in his designation of Timothy as
“man of God.” A “son” needs to know that his “father” recognizes his manhood. Thus Paul takes the familial designation of son and transforms his relationship with Timothy.
Timothy is not just a son, now he is a man. Now there is a sense of a man-to-man
connection. This change of relationship empowers a transformation in Timothy’s identity.
Of course the context demands that Timothy understand himself as a man fundamentally different than the heretics with whom he is being contrasted. In fact his manhood is defined by such difference. Similarly, “man of God” indicates that Timothy belongs to God.
Paul’s language creates in Timothy a sense of divine identity. Timothy the child (1 Tim 1:2), who has become a man, is ultimately not confined and defined by his association with Paul but is in his own right the possession of God. Therefore, the call to maintain purity in doctrine and conduct is more than just an obligation to a spiritual father or even an apostle, but serious accountability to God. Such accountability to God includes responsibility for the stewardship of God’s church. Paul’s LL offers perspective to Timothy, certainly a challenge and hopefully encouragement.
Empowered by Paul’s leader-speak, Timothy, a man who belongs to God and stands in a long line of faithful servants, will “fight the good fight” (1 Tim 6:11-12a). To that end, Timothy will remember he is a steward of God’s household and must remain faithful in the pursuit of his assignment.
A Father Urges His Son
As an apostle and ostensively leader of the family, Paul writes to son Timothy.
Given the state of affairs in the church, Paul could have anticipated that Timothy might balk at his instructions. Yet Timothy is “urged to remain” in Ephesus (1 Tim 1:3). That
he is urged may indicate Timothy was planning to leave.24 Paul’s LL is to urge
(παρεκάλεσα) Timothy.25 According to BGD, παρεκάλεσα has a wide range of meanings but the consensus is “to call to one’s side, to summon or invite, to appeal to and even urge.”26 Mounce contends, “It does not mean to command.”27 Towner is less adamant, stating, “The language of this past command
. . .
is collegial enough in tone, but in this context of conveying binding instructions, it carries the weight of apostolic authority and is intended to persuade and ensure compliance.”28 Knight seems to capture the mood of Paul’s leader-speak as he declares that παρεκάλεσα carries an authoritative, yet personal, appeal of concern “which is denoted in its basic ideal of calling to one’s side.”29 In this instance as well as in other situations, it appears Paul would rather exercise his leader- speak as an appeal rather than a command (Phil 8-9). Paul utilizes the LL of entreaty in communicating Timothy his “true child in the faith” (1 Tim 1:2), to remain on in Ephesus even in view of his extreme leadership difficulties.30Though it looks as if Timothy is in retreat, there does not seem to be any conflict in the relationship between Paul and his son. Paul’s tender address to Timothy
24Ben Witherington III, Letters and Homilies for Hellenized Christians, vol 1, A Socio- Rhetorical Commentary on Titus, 1-2 Timothy and 1-3 John (Downers Grove, IL: IVP, 2006), 192.
25Παρεκάλεσα, verb indicative aorist active first person singular from παρεκάλέω.
26Walter Bauer, A Greek English Lexicon of the New Testament and Other Early Christian Literature, 2nd ed., rev., and aug. F. Wilbur and Frederick W. Danker from F. Walter Gingrich (Chicago:
The University of Chicago Press, 1979), 617.
27Mounce, The Pastoral Epistles, 17. Contra Marshall, The Pastoral Epistle, 363; and Dibelius and Conzelmann, The Pastoral Epistles, 13.
28Philip Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 2006), 106.
29Knight, The Pastoral Epistles, 72.
30Timothy is commanded to “fight the good fight” (1 Tim 1:18). He is apparently facing men of “wrath and dissension” (1 Tim 2:8). He has been intimidated in part because of his relative youth (1 Tim 4:12). Evidently, Timothy is facing some medical problems possibly due to the stress of the Ephesian problems.