THE FIRST LETTER TO TIMOTHY
Lesson 3
Chapters 5-6
Timothy's Pastoral Responsibilities
God of Truth and Righteousness,
Protect the priests of Your Kingdom of the Church against
the forces of evil. Give them wisdom to guide us, compassion in administering the
Sacraments, and eloquence in preaching the Scriptures. Guide us in showing
respect for their decisions concerning the community and in praying for their
success in guiding Your covenant family. Please send Your Holy Spirit to guide us,
Lord, in our last lesson on St. Paul's first letter to St. Timothy at Ephesus.
We pray in the name of God the Father, the Son, and the Holy Spirit. Amen.
+ + +
In leading
their lives, clerics are especially bound to pursue holiness because they are
consecrated to God by a new title in the reception of orders as dispensers of
God's mysteries in the service of His people.
Canon Law on the
Holiness of Clerics, 276
The final two chapters of St. Paul's first letter to St. Timothy divide into two parts:
Chapter 5
In this part of his letter, St. Paul instructs Timothy on how to interact with seven groups of people within the faith community according to age, gender, and position. A different approach to each group is necessary to achieve the best result for the individual and the unity of the church:
Paul does not include children because their parents and other relatives are responsible for their needs.
Part I: Duties toward Members of the Church in Ephesus (5:1-6:2a)
1 Timothy 5:1-2 ~ Duties toward Older Members
1 Do not rebuke
an older man, but appeal to him as a father. Treat younger men as brothers, 2 older women as mothers, and younger women as
sisters with complete purity.
Paul reminds Timothy that every person under his care is a spiritual child in the "household" of the Church and a member of God's covenant family. To the Roman Christians, Paul wrote: Let love be sincere; hate what is evil, hold on to what is good; love one another with mutual affection; anticipate one another in showing honor (Rom 8:9-10).
In referring to older men, Paul describes
not only the right treatment of the elders/presbyters but also the elderly
"fathers" of the community.
Question: What advise does Paul give Timothy concerning the elder men in the
community?
Answer: Paul
urges Timothy to treat them respectfully and with sensitivity, even in
administering discipline, in the same way he would treat his own father.
Paul's instructions concerning the elderly demonstrate that the tradition of respect for elders in the Old Covenant continued in the New:
Gentile Romans had the same tradition: "It is the duty of a young man to show deference to his elders and to cling to the best and most approved of them, so as to receive the benefit of their counsel and influence. Let everyone among us revere in deed and word whoever is older" (Cicero, De Officiis, 1.34.122).
Commenting on Paul's list in 5:1-16, St. Chrysostom wrote that it is possible to correct without giving offense if done with discretion (Homilies on 1 Timothy, 13). However, in cases where an elder sets a bad example for young people, Pope St. Gregory the Great wrote it is necessary to confront him more severely: "To the preacher of almighty God, Paul the apostle, says, Do not rebuke an older man.' This rule is to be observed in cases where the fault of an older man does not draw the hearts of the younger into ruin through his example, but when an elder sets an example to the young for their ruin, he is to be confronted with severe rebuke. For of him it is written, You are all a snare to the young'" (Pope St. Gregory the Great, Letters, 9.1).
Treat younger men as brothers...
Paul advises Timothy to approach men his age and
younger with the affection as "brothers" but without relinquishing his
authority from Christ as their shepherd.
older women as mothers...
Timothy should treat older women with the same respect he
shows his mother. In Romans 16:13, Paul writes his greeting to Rufus and his mother,
referring to her as "his mother and mine."
and younger women as sisters with complete purity.
Since Paul never mentions Timothy's wife, is it assumed
that he, like Paul, was celibate.(1) As a celibate shepherd of the
community, it is very important for Timothy to conduct himself with younger
women as he would with a sister to preserved his chaste reputation and the
virtuous reputation of his Church.
1 Timothy 5:3-16 ~ Rules for Widows
3 Honor widows
who are truly widows. 4 But if a
widow has children or grandchildren, let these first learn to perform their
religious duty to their own family and to make recompense to their parents, for
this is pleasing to God. 5 The real
widow, who is all alone, has set her hope on God and continues in supplications
and prayers night and day. 6 But
the one who is self-indulgent is dead while she lives. 7 Command this, so that they may be
irreproachable. 8 And whoever does
not provide for relatives and especially family members has denied the faith
and is worse than an unbeliever. 9 Let
a widow be enrolled if she is not less than sixty years old, married only once,
10 with a reputation for good
works, namely, that she has raised children, practiced hospitality, washed the
feet of the holy ones, helped those in distress, involved herself in every good
work. 11 But exclude younger
widows, for when their sensuality estranges them from Christ, they want to
marry 12 and will incur condemnation
for breaking their first pledge. 13 And
furthermore, they learn to be idlers, going about from house to house, and not
only idlers but gossips and busybodies as well, talking about things that ought
not to be mentioned. 14 So I would
like younger widows to marry, have children, and manage a home, so as to give
the adversary no pretext for maligning us. 15
For some have already turned away to follow Satan. 16 If any woman believer has widowed relatives,
she must assist them; the church is not to be burdened, so that it will be able
to help those who are truly widows.
The Greek verb timeo (verses 3 and 17) and the Hebrew verb kavad both have the meaning "to honor" as in showing respect and "give material help to" (Navarre Bible: Letters of St. Paul, page 577; Strong's Hebrew Dictionary, page 62). Paul is alluding to the fourth commandment of the Law: "Honor your father and your mother (Ex 20:12; Dt 5:16) which included the material responsibility for elderly parents. Under the Law of the Sinai Covenant, the Lord God executes justice for the widow and orphan, He is the "father of the fatherless," and "the defender of widows" (Dt 10:17-18; Ps 68:6).
Question: How did Jesus demonstrate concern for
widows during His ministry? See Mk 12:41-44; Lk 7:11-15, and Jn 19:25-26.
Answer: He praised the charitable generosity of a
poor widow, He raised to life the dead son of a poor widow, and He assigned the
care of His mother (probably a widow) to the "beloved disciple" from the altar
of the Cross as He was preparing to give up His life.
Widows had special needs since there were no established economic or government programs to assist them. Paul suggests different support systems for different classifications of widows:
The duty of family members to respect and support elderly parents or a widowed mother or grandmother falls under the commandments of the Sinai Covenant (Ex 20:12; 21:17; Dt 5:16; Lev 19:3; also see Prov 20:20; Sir 3:1-8, 12-16). Jesus made this a continuing obligation under the New Covenant by condemning those who fail to honor their parents by failing to support them in their old age (Mt 15:4-9; Mk 7:9-13). Paul repeats the command, writing, 8 And whoever does not provide for relatives and especially family members has denied the faith and is worse than an unbeliever.
9 Let a widow be
enrolled if she is not less than sixty years old, married only once, 10 with a reputation for good works, namely,
that she has raised children, practiced hospitality, washed the feet of the
holy ones, helped those in distress, involved herself in every good work.
The "enrollment" is probably a list of elderly widows who
qualify for assistance from the community, or it may refer to an organization
of widows who receive assistance and also serve the community by being:
Question: What widow in the New Testament
fulfilled this role and is mentioned at Jesus' Temple presentation? See Lk 2:36-38.
Answer: Anna the prophetess was eighty-four years
old. She never left the Temple but worshiped night and day with fasting and
prayer. As a blessing for her faithfulness, God allowed her to recognize the
baby Jesus as the promised Messiah and the "redemption of Jerusalem."
The Catechism of the Catholic Church describes widowhood as a consecration (CCC 922), as an order (CCC 1537), as a form of chastity (CCC 2349), and as a sacramental (CCC 1672).
The problem was that the community could not support everyone without becoming bankrupt. That is why Paul told the Thessalonians who had a problem with many in the community claiming assistance that the physically fit must work to support themselves for the sake of the community and their dignity and self-respect (2 Thess 3:10).
1 Timothy 5:17-20 ~ Rules for Presbyters
17 Presbyters who
preside well deserve double honor, especially those who toil in preaching and
teaching. 18 For the Scripture
says, "You shall not muzzle an ox when it is threshing," and, "A worker
deserves his pay." 19 Do not accept
an accusation against a presbyter unless it is supported by two or three
witnesses. 20 Reprimand publicly
those who do sin, so that the rest also will be afraid.
"Double honor" probably refers to both the respect due their office and their material support since the Greek verb for "honor" has the double meaning of both showing respect and giving material aid (see verse 3).
18 For the Scripture
says, "You shall not muzzle an ox when it is threshing," and, "A worker
deserves his pay." 19 Do not accept
an accusation against a presbyter unless it is supported by two or three
witnesses.
The first Scripture verse Paul quotes in verse 18 suggests
this interpretation. Paul quotes from two Old Testament Scripture verses in
5:17 and 19, giving them equal value in association with providing for
presbyters. The quotes are from the Deuteronomic Code.
The third quote from Scripture in verse 18b is not from the Old Testament: "A worker deserves his pay." Paul links this saying to Deuteronomy 25:4. It supports the underlying principle in Deuteronomy 24:14-15, and it is a teaching Jesus gave in Luke 10:7 when He instructed the disciples on how to behave on their first missionary journey: Stay in the same house and eat and drink what is offered to you, for the worker deserves his payment (underlining added; also see Jesus' same instructions to the Apostles in Mt 10:10). This instruction is, then, more evidence that the early Christians communities were already familiar with passages from the Gospels.
In 1 Thessalonians 5:2 and 4, the statement Paul makes: "you yourselves know very well" refers to the teaching they have received and perhaps have read in the Gospel of Matthew. In that letter in 5:2 and 4, Paul uses the imagery of a thief coming suddenly and unexpectedly at night, also describes the events before Christ's return as "labor pains," and gives a warning of watchfulness in "staying awake." All these images appear in Jesus' parable and warning concerning His return in Matthew 24:42-44. And in 1 Timothy 2:6, Paul wrote: For the Son of Man did not come to be served but to serve and to give his life as a ransom for many, quoting from Mark 10:45. 1 Timothy 5:18 is more evidence that the various churches in the mid-60s AD had written copies of at least the Gospels of Matthew, Mark, and Luke.
20 Reprimand
publicly those who do sin,
In verse 19, Paul advises Timothy to validate any accusation against a
presbyter by the testimony of two or three witnesses to make sure the
accusation is true, citing a law from the Deuteronomic Code. He must be as
objective as possible in judging a charge of wrong-doing against a presbyter.
Question: However, once a charge is confirmed, why must the sin
of the presbyter be publicly exposed and not covered up to avoid scandal?
Answer: The presbyter is a public leader of the community. His
sin must be exposed as an example to the community that the Church's primary
concern is the spiritual health of her children and to warn others, both the
ordained ministry and the laity, against committing the same sin.
so that the rest also will be afraid.
A more literal translation is "so that the rest will
stand in fear" (RSV). The fear Paul refers to is the fear of God. The "fear
of God" is a virtue. It is a gift of the Holy Spirit (Is 11:2-3), the
beginning of wisdom (Prov 1:7; 9:10), and wisdom itself (Job 28:23). Those who
fear offending God are concerned with their spiritual health; they actively
avoid sin and those who engage in sin.
1 Timothy 5:21-25 ~ Personal Recommendations for
Timothy
21 I charge you
before God and Christ Jesus and the elect angels to keep these rules without
prejudice, doing nothing out of favoritism. 22
Do not lay hands too readily on anyone, and do not share in another's
sins. Keep yourself pure. 23 Stop
drinking only water, but have a little wine for the sake of your stomach and
your frequent illnesses. 24 Some
people's sins are public, preceding them to judgment; but other people are
followed by their sins. 25 Similarly,
good works are also public; and even those that are not cannot remain hidden.
In verse 21, Paul is putting Timothy under a solemn oath in the presence of God, Christ Jesus, and the elect angels of the heavenly court. In the Final Judgment, Timothy will appear before God's throne in the heavenly court where Jesus is the divine Judge and the angels are the witnesses (Mt 24:31; 1 Thess 4:16; Heb 12:1).
Question: What are Paul's series of seven
recommendations in verses 21-25 and what is the focus of the recommendations?
Answer: Paul focuses his series of recommendations
on ordaining men to the ministry except for verse 23:
22 Do not lay
hands too readily on anyone, and do not share in another's sins. Keep yourself
pure.
Verse 22 refers to the transfer of religious authority
through the laying on of hands and provides the background for the New Covenant
rite of priestly ordination. Timothy's consecration as a bishop gives him the
fullness of apostolic authority to ordain others. The
Apostles ordained the Church's first deacons by the laying on of hands in Acts 6:1-7. See 4:14 in the previous lesson concerning the various reasons for the
laying on of hands in the Bible.
Verses 24-25 stress that bishops and deacons must be men of proven good character before ordination. Installing a man of bad character would make Timothy complicit in facilitating the continuation of that person's sins. That person's continuing sinful condition would not only harm the man but the reputation (purity) of Timothy and the Church.
23 Stop drinking
only water, but have a little wine for the sake of your stomach and your
frequent illnesses.
The only recommendation that doesn't fit the pattern is
the 5th which Paul may have added to simply provide the significant
number of seven recommendations, the number of spiritual perfection. The
majority of Paul's lists in the letter number seven classifications, qualities,
or warnings, a very Jewish pattern. Paul's advice reflects the universal
opinion of his age that wine consumed in moderation had multiple medical
benefits, whereas unclean water often caused illness. Even some modern doctors
agree that wine can sometimes offset the bad effects of drinking impure water.
24 Some people's
sins are public, preceding them to judgment; but other people are followed by
their sins.
If Timothy has to address the sins of candidates whose
sins are public, their sins have already preceded them, revealing something
about their character. Other candidates have sins that follow them. It is
either because their sins were kept secret and came to light later or because
they fall into the same sins again after their ordination.
25 Similarly,
good works are also public; and even those that are not cannot remain hidden.
Verse 24 is the negative aspect of what can become
public, but verse 25 addresses the positive aspect of what can become public.
The good works of a candidate for ordination are sometimes publicly known from
the beginning, which makes it easier to judge them as candidates. The good
works of others may be hidden, but a careful examination will reveal those
qualities that will recommend them for ordination.
Question: How does what Paul writes in verses
24-25 echo what Jesus said in Matthew 5:14 and 10:26?
Answer: In Matthew 5:14 and 10:26 Jesus said that
hidden things, good and bad, will come to light sooner or later because it is impossible to conceal anything from God.
To promote sound candidates for the priesthood, the Council of Trent established seminaries in the 16th century, and the Church sees it as her duty to provide the good training of future priests. The Second Vatican Council laid stress on fostering priestly vocations and also emphasized the need for selectivity in that process: "Due strictness should always be brought to bear on the choice and testing of (seminary) students. God will not allow his Church to lack ministers if the worthy are promoted" (Optatam totius, 6).
Chapter 6
1 Timothy 6:1-2a ~ The Conduct of Christian Slaves
1 Those
who are under the yoke of slavery must regard their masters as worthy of full
respect, so that the name of God and our teaching may not suffer abuse. 2 Those whose masters are believers must
not take advantage of them because they are brothers but must give better
service because those who will profit from their work are believers and are
beloved.
Slaves are the seventh land last group of people within Timothy's faith community about whom Paul offers advice. What Paul writes concerning slaves is similar to what he wrote in Ephesians 5:22-6:9 and Colossians 3:22-25. Paul does not endorse slavery. In his letter to Philemon, he tried to convince Philemon to embrace his slave Onesimus as a Christian brother, giving him his freedom. However, Paul recognizes slavery as an established institution in the Roman Empire. Historians have speculated that approximately half the 250,000 population of the city of Ephesus were slaves (Navarre Bible Commentary: The Letters of Paul, page 581).
However, this time St. Paul is not advising a slave owner
but Christian slaves who may or may not have a Christian master.
Question: What guidance does Paul tell Timothy to
give Christian slaves?
Answer: He provides two criteria to guide slaves
in their dealings with others: apostolic and fraternal:
For many pagans, Christian slaves were their pagan master's only exposure for learning about the Gospel of salvation and the transformed life of a believer in Christ as Lord and Savior. If, however, a slave's master was a fellow Christian, his fraternal bond in Christ should not lessen the slave's obligations. The Christian slave should increase his obligations in performing his duties out of a sense of his brotherly love for his Christian master.
Paul urges Christian slaves to be respectful and obedient to their masters so that the name of God and our teaching may not suffer abuse. "Our teaching" refers to the teaching of the Gospel in the Christian community. The bad conduct of a Christian slave reflected badly on other Christians and their Christian teaching. Another concern was that Roman authorities were always fearful of slave revolts. If the Church was accused of encouraging rebellious slaves, the weight of the Roman Empire would come down heavily on all Christians in the city. Breaking Roman law concerning the conduct of slaves would not only fail to advance Christian teaching, but it would also have a negative influence on the way Roman citizens viewed all Christians.
those who will profit from their work are believers
and are beloved.
Paul's point is that all who behave in Christian love
will receive a divine profit from their "work" as witnesses for Christ.
Part II: Warnings Concerning False Teaching, Defining True Wealth, and Paul's Final Exhortations to Timothy (6:2b-21)
1 Timothy 6:2b-10 ~ False Teaching and True Wealth
2b Teach and urge
these things. 3 Whoever teaches
something different and does not agree with the sound words of our Lord Jesus
Christ and the religious teaching 4 is
conceited, understanding nothing, and has a morbid disposition for arguments
and verbal disputes. From these come envy, rivalry, insults, evil suspicions, 5 and mutual friction among people with
corrupted minds, who are deprived of the truth, supposing religion [eusebeia] to
be a means of gain. 6 Indeed,
religion [eusebeia] with contentment [autarkeia] is a great gain. 7 For we brought nothing into the world, just as
we shall not be able to take anything out of it. 8 If we have food and clothing, we shall be content with that. 9 Those who want to be rich are falling into
temptation and into a trap and into many foolish and harmful desires, which
plunge them into ruin and destruction. 10 For
the love of money is the root of all evils, and some people in their desire for
it have strayed from the faith and have pierced themselves with many pains. [...]
= IBGE, vol. IV, page 570.
"These things" refers to everything Paul has related to Timothy in his letter. In verses 3-10, Paul resumes his warnings concerning false teachers in Ephesus. Anyone who teaches something different than the "sound words of our Lord Jesus Christ" and His "religious teaching" is a false teacher.
Paul describes the motive of the false teachers as
excessive pride and a desire to promote themselves by causing controversy in an
attempt to gain influence and leadership over the community.
Question: How does Paul characterize these false
teachers in verses 4-5?
Answer:
6 Indeed,
religion with contentment [autarkeia] is a great gain.
Paul uses the Greek word eusebeia (translated as
"religion" in verses 5 and 6) and the word autarkeia in verse 6. The
word autarkeia is a technical term in Greek philosophy for the virtue of
independence from material goods. The word "religion" means "to tie, fasten,
bind, or to gather up, treat with care." Eusebeia means devotion, piety,
godliness, and holiness towards God that is the foundation of the practice of our
Christian religion. Paul also used eusebeia in 4:7, and it appears ten
times in the Pastoral Epistles (1:2; 3:16; 4:7, 8; 6:3, 5, 6, 11, 2 Tim 3:12;
Titus 2:12) to express the sense of serious devotion for the things of God.
The English word "religion" is the moral virtue by which a person is disposed to render God the worship, service, and obedience He deserves. "Religion" then corresponds to the practice of piety toward God as Creator and Savior. Some people claim they are more "spiritual" than "religious"; however one cannot be "spiritual" in possessing the gifts and guidance of God the Holy Spirit without being religious in rendering God the service, worship, and obedience He deserves. Paul's point is that Christians don't rely on material goods to find contentment in life; they find their contentment in their relationship with Christ Jesus.
7 For we brought
nothing into the world, just as we shall not be able to take anything out of
it. 8 If we have food and clothing,
we shall be content with that.
Paul's assessment of the condition of humanity from birth
to death recalls a similar statement in Job 1:21, Naked I came forth from my
mother's womb, and naked shall I go back again. The LORD gave and the LORD has
taken away; blessed be the name of the LORD! Also see Ecclesiastes 5:15.
9 Those who want
to be rich are falling into temptation and into a trap and into many foolish
and harmful desires, which plunge them into ruin and destruction. 10 For the love of money is the root of all
evils, and some people in their desire for it have strayed from the faith and
have pierced themselves with many pains.
Paul is probably referring to a popular proverb of the time. Paul does not write that money is evil, nor are the
wealthy evil. It is the love of money above the love of God that is not only
evil but "the root of all evils." God has given some the material gifts of
wealth to allow them to be His partners in providing for the poor and
oppressed. Jesus warned the wealthy to use their material gifts as God
intended or face eternal judgment in His Sermon on the Plain in Luke 6:24-26.
He gave a similar warning concerning the downward pull of money and the love of
material possessions that will lead to destruction in Luke 12:15-21 and His
parable about Lazarus the Rich Man in Luke 16:19-31.
St. John Chrysostom, 4th-century Bishop of Constantinople, commented on Paul's condemnation concerning the love of money: "What evils are caused by wealth! There are frauds, robberies, miseries, enmities, contentions, battles. Take away the love of money, and you put an end to war, conflict, enmity, strife, and contention (Homilies on 1 Timothy, 17).
1 Timothy 6:11-16 ~ Exhortations to Timothy as a Man of God
11 But you, man
of God, avoid all this. Instead, pursue righteousness, devotion, faith, love,
patience, and gentleness. 12 Compete
well for the faith. Lay hold of eternal life, to which you were called when you
made the noble confession in the presence of many witnesses. 13 I charge before God, who gives life to all
things, and before Christ Jesus, who gave testimony under Pontius Pilate for
the noble confession, 14 to keep
the commandment without stain or reproach until the appearance of our Lord
Jesus Christ 15 that the blessed
and only ruler will make manifest at the proper time, the King of kings and
Lord of lords, 16 who alone has
immortality, who dwells in unapproachable light, and whom no human being has
seen or can see. To him be honor and eternal power. Amen.
Paul calls Timothy "man of God," reminding him of his divine call to serve the Lord. It is a title in Scripture applied to Moses and the prophets (Dt 33:1; 1 Sam 2:27; 1 Kng 12:23; 13:1; etc.).
Question: What does Paul urge Timothy to pursue in verses 11-12?
Answer:
12 Compete well
for the faith. Lay hold of eternal life, to which you were called when you made
the noble confession in the presence of many witnesses.
Timothy's "noble confession in the
presence of many witnesses" might refer to Timothy's ordination (2 Tim 1:6).
However, it is more likely that Paul is referring to Timothy's profession of
faith at his Baptism. If so, Paul urges Timothy to demonstrate his baptismal
promises to the fullest extent in his ministry and in this daily life (see CCC
2145).
13 I charge you
before God, who gives life to all things, and before Christ Jesus, who gave
testimony under Pontius Pilate for the noble confession...
Question: Earlier Paul mentioned the necessary
testimony of two witnesses. Now Paul charges Timothy under oath before what
two witnesses?
Answer: The witnesses are God and Christ Jesus.
The oath Paul wants Timothy to adhere to is his sacramental baptismal oath to profess the truth of Jesus' Gospel of salvation. The Latin word sacramentum means oath, solemn obligation (from sacare, to set apart as sacred, consecrate). As an example, he mentions the testimony Jesus gave before the Roman governor Pontius Pilate, perhaps concerning His divine Kingship (Mt 27:11; Jn 18:37) or His bearing witness to the truth (Jn 18:37), or His baptism unto death (Mk 10:38-39). Paul might be referring to Timothy's willingness to die for Christ. The Greek word for "testimony" or "witness" is martyros, from which we get the word "martyr." A martyr is someone who chooses to suffer and even to die rather than renounce his or her faith in Christ or Christian principles after the example of Christ. Therefore, Paul may be referring to Timothy's willingness to be faithful unto death for the truths of Christ's commandments and His message of eternal salvation.
14 to keep the
commandment without stain or reproach until the appearance of our Lord Jesus
Christ...
Most commentators understand "the commandment" to be the
truth of the entire Gospel message that Paul has urged Timothy to keep
throughout the letter and that Jesus commanded in Matthew 28:19-20a. Jesus
said: Go, therefore, and make disciples of all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Spirit, teaching them
to observe all that I have commanded you. This truth is what Timothy must
guard in a condition without stain or reproach, which has the concept of
remaining "absolutely pure" or perfectly spotless" in preparation for the
Lord's return in glory to collect His earthly Church. St. James wrote that
this is authentic religion: Religion that is pure and undefiled before God
and the Father is this: to care for orphans and widows in their affliction and
to keep oneself unstained by the world (Jam 1:27). Paul wrote earlier to
the Christians of Ephesus that this purity is the mark of the Bride of Christ: ...
that he [Christ] might present to himself the Church in splendor,
without spot or wrinkle or any such thing, that she might be holy and without
blemish (Eph 5:27).
15 that the
blessed and only ruler will make manifest at the proper time, the King of kings
and Lord of lords...
If Timothy remains true to his oath,
he will one day stand in the divine Presence of the King of kings.
King of kings and Lord of lords is a reference to God's sovereignty over every
earthly ruler (Ps 136:2-3; Dan 2:47; 2 Mac 13:4). In the Book of Revelation,
these titles apply to Christ:
16 who alone has immortality...
Paul is contrasting with earthly
kings with the Divine King. God, the King of kings, is immortal unlike earthly kings like the
Caesars of the Roman Empire who claimed divinity.
who dwells in unapproachable light, and whom no human
being has seen or can see.
Light is one of the images most
associated with divinity in the Bible:
It is the blazing light of His divinity that makes him unapproachable to human sight which is why God told Moses, "But my face you cannot see, for no man sees me and still lives" (Ex 33:20).
To him be honor and eternal power. Amen.
Paul concludes 6:11-16 with a doxology,
a prayer of praise. Like most of Paul's doxologies, this one looks to the
final consummation of God's divine plan. Earthly rulers like the Roman
Emperors must not be feared since their power cannot compare with the eternal
power of the King of the entire cosmos. Paul ends his doxology with a solemn
"amen!" It is a Hebrew word used in the sense of "it is so" or "I believe,"
but it is a Hebrew acrostic formed from the first letter of three Hebrew
words: El Melech Ne'eman that mean "God is a trustworthy King" (Mishnah:
Shabbat, 119b; The Jewish Book of Why, vol. I, page 152). In
Revelation 3:14b, it is a title for Jesus Christ: The Amen, the faithful and
true witness, the source of God's creation, says this..."
1 Timothy 6:17-19 ~ Right Use of Wealth
17 Tell
the rich in the present age not to be proud and not to rely on so uncertain a
thing as wealth but rather on God, who richly provides us with all things for
our enjoyment. 18 Tell them
to do good, to be rich in good works, to be generous, ready to share, 19 thus accumulating as treasure a good
foundation for the future, so as to win the life that is true life.
Question: What warning does Paul tell Timothy to
give the wealthy in the Christian community concerning the wrong and the right
use of wealth?
Answer: He addresses both the negative and positive
use of wealth.
The negative use of wealth:
The positive use of wealth:
1 Timothy 6:20-21 ~ St. Paul's Final Recommendation
and Warning
20 O Timothy,
guard what has been entrusted to you. Avoid profane babbling and the
absurdities of so-called knowledge. 21 By
professing it, some people have deviated from the faith.
Grace be with all of you.
Paul's final exhortation is for Timothy to guard the truth of the Gospel of salvation entrusted to him when he was baptized and later ordained into the ministerial priesthood. Those who have professed false teaching have deviated from the path of the true faith.
Avoid profane babbling and the absurdities of
so-called knowledge. 21 By
professing it, some people have deviated from the faith.
The "profane babbling" probably refers to the pagan
practice of cries of unintelligible speech during their ecstasies associated
with their rituals. "Absurdities of so-called knowledge" probably refer to the
"myths and endless genealogies, which promote speculations" that Paul mentioned
in 1:4.
The repetition of memorized prayers like the "Hail Mary" in praying the Rosary is not "babbling" like the pagans. Jesus gave the disciples the Lord's Prayer as an example of how to pray (Mt 6:9-13) with the intention of repeating the prayer in private and public worship. In the same way, the Old Covenant people of God repeated the prayers of the Shema, the Old Covenant profession of faith, and the chief priests repeated the priestly blessing of the people at the end of every liturgical celebration just as our priests bless the congregation with the same blessings at the end of the Mass (Num 6:22-27).
Grace be with all of you.
Paul's final blessing of God's divine favor is for
Timothy and the entire Ephesian church that he is shepherding on the path to
eternal salvation.
Questions for discussion or reflection:
Unlike modern secular society, the Bible does not blur
the lines between the roles of male and female in secular or religious society.
What important roles do women fill in the Church today? Why does the Pope not have
the authority to approve the ordination of women to the priesthood? What is
the theological and Old Testament historical precedent?
Endnotes:
1. Both Luke and Paul mention Timothy's mother Eunice
and his grandmother Lois (Acts 16:1; 2 Tim 1:5).
2. 1 Timothy 5:19 alludes to the Old Testament verses in Dt 17:6 and 19:15. It also recalls what Jesus said in Mt 18:16 concerning correction of a Christian brother and what Paul wrote in 2 Cor 13:1.
Michal Hunt, Copyright © 2018 Agape Bible Study. Permissions All Rights Reserved.
Catechism references for this lesson (* indicates
Scripture is either quoted or paraphrased in the citation):
5:17-18 (CCC 2122*)
6:8 (CCC 2837*)
6:12 (CCC 2145*)
6:15-16 (CCC 2641*)
6:16 (CCC 52)
6:20 (CCC 84*)