1 Timothy 2-4

New American Bible (Revised Edition)

Footnotes

1. 2:1–7 This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the Lord is our God, the Lord alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.
2. 2:6 The testimony: to make sense of this overly concise phrase, many manuscripts supply “to which” (or “to whom”); two others add “was given.” The translation has supplied “this was.”
3. 2:8–15 The prayer of the community should be unmarred by internal dissension (1 Tm 2:8); cf. Mt 5:21–26; 6:14; Mk 11:25. At the liturgical assembly the dress of women should be appropriate to the occasion (1 Tm 2:9); their chief adornment is to be reputation for good works (1 Tm 2:10). Women are not to take part in the charismatic activity of the assembly (1 Tm 2:11–12; cf. 1 Cor 14:34) or exercise authority; their conduct there should reflect the role of man’s helpmate (1 Tm 2:13; cf. Gn 2:18) and not the later relationship of Eve to Adam (1 Tm 2:14; cf. Gn 3:6–7). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (1 Tm 2:15).
4. 2:12 A man: this could also mean “her husband.”
5. 3:1–7 The passage begins by commending those who aspire to the office of bishop (episkopos; see note on Phil 1:1) within the community, but this first sentence (1 Tm 3:1) may also imply a warning about the great responsibilities involved. The writer proceeds to list the qualifications required: personal stability and graciousness; talent for teaching (1 Tm 3:2); moderation in habits and temperament (1 Tm 3:3); managerial ability (1 Tm 3:4); and experience in Christian living (1 Tm 3:5–6). Moreover, the candidate’s previous life should provide no grounds for the charge that he did not previously practice what he now preaches. No list of qualifications for presbyters appears in 1 Timothy. The presbyter-bishops here and in Titus (see note on Ti 1:5–9) lack certain functions reserved here for Paul and Timothy.
6. 3:1 This saying is trustworthy: the saying introduced is so unlike others after this phrase that some later Western manuscripts read, “This saying is popular.” It is understood by some interpreters as concluding the preceding section (1 Tm 2:8–15). Bishop: literally, “overseer”; see note on Phil 1:1.
7. 3:6 The devil’s punishment: this phrase could mean the punishment once incurred by the devil (objective genitive) or a punishment brought about by the devil (subjective genitive).
8. 3:8–13 Deacons, besides possessing the virtue of moderation (1 Tm 3:8), are to be outstanding for their faith (1 Tm 3:9) and well respected within the community (1 Tm 3:10). Women in the same role, although some interpreters take them to mean wives of deacons, must be dignified, temperate, dedicated, and not given to malicious talebearing (1 Tm 3:11). Deacons must have shown stability in marriage and have a good record with their families (1 Tm 3:12), for such experience prepares them well for the exercise of their ministry on behalf of the community (1 Tm 3:13). See further the note on Phil 1:1.
9. 3:11 Women: this seems to refer to women deacons but may possibly mean wives of deacons. The former is preferred because the word is used absolutely; if deacons’ wives were meant, a possessive “their” would be expected. Moreover, they are also introduced by the word “similarly,” as in 1 Tm 3:8; this parallel suggests that they too exercised ecclesiastical functions.
10. 3:14–16 In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tm 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).
11. 3:16 Who: the reference is to Christ, who is himself “the mystery of our devotion.” Some predominantly Western manuscripts read “which,” harmonizing the gender of the pronoun with that of the Greek word for mystery; many later (eighth/ninth century on), predominantly Byzantine manuscripts read “God,” possibly for theological reasons.
12. 4:1–5 Doctrinal deviations from the true Christian message within the church have been prophesied, though the origin of the prophecy is not specified (1 Tm 4:1–2); cf. Acts 20:29–30. The letter warns against a false asceticism that prohibits marriage and regards certain foods as forbidden, though they are part of God’s good creation (1 Tm 4:3).
13. 4:5 The invocation of God in prayer: literally, “the word of God and petition.” The use of “word of God” without an article in Greek suggests that it refers to the name of God being invoked in blessing rather than to the “word of God” proclaimed to the community.
14. 4:6–10 Timothy is urged to be faithful, both in his teaching and in his own life, as he looks only to God for salvation.
15. 4:10 Struggle: other manuscripts and patristic witnesses read “suffer reproach.”
16. 4:11–16 Timothy is urged to preach and teach with confidence, relying on the gifts and the mission that God has bestowed on him.
17. 4:12 Youth: some commentators find this reference a sign of pseudepigraphy. Timothy had joined Paul as a missionary already in A.D. 49, some fifteen years before the earliest supposed date of composition.
18. 4:13 Reading: the Greek word refers to private or public reading. Here, it probably designates the public reading of scripture in the Christian assembly.
19. 4:14 Prophetic word: this may mean the utterance of a Christian prophet designating the candidate or a prayer of blessing accompanying the rite. Imposition of hands: this gesture was used in the Old Testament to signify the transmission of authority from Moses to Joshua (Nm 27:18–23; Dt 34:9). The early Christian community used it as a symbol of installation into an office: the Seven (Acts 6:6) and Paul and Barnabas (Acts 13:3). Of the presbyterate: this would mean that each member of the college of presbyters imposed hands and appears to contradict 2 Tm 1:6, in which Paul says that he imposed hands on Timothy. This latter text, however, does not exclude participation by others in the rite. Some prefer to translate “for the presbyterate,” and thus understand it to designate the office into which Timothy was installed rather than the agents who installed him.