The two letters to Timothy, and the one to Titus, are called pastoral letters. Both men, Timothy and Titus, were coworkers who had a special task in the local church. The three letters have a similar structure, a similar content (the ministry of teaching, for instance, prayer, the status of the woman, leadership). And in all three letters, Paul gives directions concerning the authority within the church, how to confront wrong, unhealthy developments, and how important the sound doctrine of faith is. We can take 1 Timothy 3:15 as a key verse for all three letters, “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.”

The church is, thus: 

• the house of God,

• the Church of the living God, and

• the pillar and ground of the truth.

Paul wrote the first letter to Timothy, who was in Ephesus, around 62-64 A.D., probably in the Greek province of that time, Macedonia (1 Timothy 1:3). The main theme is sound doctrine within the church. This theme runs like a scarlet thread throughout the whole letter. If we notice how often the words “doctrine,” “teach” or “teacher” occur, then we know automatically upon what the Holy Spirit puts the emphasis within the church (see 1 Timothy 1:3, 7, 10, 2:7, 3:2, 4:1, 6, 11, 13, 16, 5:17 and 6:1-3).

It is striking that Paul does not call to evangelize within the church, but emphasizes the doctrine, “how thou oughtest to behave thyself in the house of God.” When we consider that this letter is a letter to the church (a pastoral letter), full of advice and directions for a young pastor, and that it focuses on “doctrine,” then we conclude what priority the Holy Spirit gives for the church. And we realize what the Lord wants to see realized in our lives.

The church service is not the place for evangelistic preaching, but a place of teaching for believers. Evangelistic events should be held separately. “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God” (Hebrews 6:1). The more the church is taught about doctrine, the better the members will be motivated and equipped in their daily lives to reach their neighbors with the Gospel.

The apostle evangelized in synagogues, houses and public places. When a church had been founded, however, they all concentrated on teaching it, and through the church members, others came to believe. If we want people to come to believe in Jesus Christ, we must attach importance to instructing the church in Biblical doctrine. “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42, cf. also 11:26 – Antioch, 18:11 – Corinth, and 20:31 – Ephesus).

When Paul evangelized, he went “…into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God” (Acts 19:8). Concerning the doctrine in the Church, we then read, “But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (verses 9-10).

In many churches, the services are “misused” Sunday for Sunday to evangelize outsiders. This is a fatal error, which in the long run brings less fruit than the teaching for the church. Generally, people are converted through individual contact with believers, and if these are well instructed, they can achieve all the more. “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one (here, the individual is spoken of) that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrew 5:12-14).

The salutation: “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord” (1 Timothy 1:1-2).

Verse 1 is a clear reference to the unity of God with the Son (verse 17 also draws attention to this). God is called Savior. He referred to Himself in this way even in the Old Testament, in Isaiah 43:3, “For I am the Lord thy God, the Holy One of Israel, thy Saviour.” In 2 Timothy 1:10 and Titus 1:4, the same word is used for Jesus. Jesus Himself stressed this unity toward the Jews (John 10:30).

Verse 2 shows the close connection of Paul to Timothy. Timothy is greeted by Paul as his own son in the faith. This makes it clear that Timothy was converted through the ministry of Paul. There are other descriptions of Timothy: 

• A minister to Paul (Acts 19:22),

• Paul’s workfellow (Romans 16:21),

• Paul’s “beloved son, and faithful in the Lord” (1 Corinthians 4:17),

• A “worker of the work of the Lord” (1 Corinthians 16:10),

• Brother (2 Corinthians 1:1, Colossians 1:1 and Philemon 1),

• Preacher (2 Corinthians 1:19),

• Servant of Jesus Christ (Philippians 1:1),

• Minister of God (1 Thessalonians 3:2),

• Paul’s son (1 Timothy 1:18).

Moreover, Paul describes him as a “special fellow-worker” in Philippians 2:19-22, “But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.”

Timothy had many honorable descriptions, but one title was lacking; he is never called an apostle. On the contrary, he is always clearly distinguished from them (cf. 2 Corinthians 1:1 and Colossians 1:1). This difference shows that the apostolic office was unique and not transferable. If it had been transferable, what would have been more natural than for Paul to pass it on to his closest fellow-workers, such as Timothy, Titus, Barnabas, Mark or Silas?

(MR0710/414)