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    1 Timothy in Wikipedia The First Epistle of Paul to Timothy, usually referred to simply as First Timothy and often written 1 Timothy, is one of three letters in New Testament of the Bible often grouped together as the Pastoral Epistles, the others being Second Timothy and Titus. The letter, traditionally attributed to Saint Paul, consists mainly of counsels to his younger colleague and delegate Timothy regarding his ministry in Ephesus (1:3). These include instructions on the forms of worship and organization of the Church, the responsibilities resting on its several members, including episcopoi (overseers or bishops) and diaconoi ("deacons"); and secondly of exhortation to faithfulness in maintaining the truth amid surrounding errors (iv.iff), presented as a prophecy of erring teachers to come...

    Epistles of Paul to Timothy in Smiths Bible Dictionary The Epistles to Timothy and Titus are called the Pastoral Epistles, because they are principally devoted to directions about the work of the pastor of a church. The First Epistle was probably written from Macedonia, A.D. 65, in the interval between St. Paul's first and second imprisonments at Rome. The absence of any local reference but that in 1Ti 1:3 suggests Macedonia or some neighboring district. In some MSS. and versions Laodicea is named in the inscription as the place from which it was sent. The Second Epistle appears to have been written A.D. 67 or 68, and in all probability at Rome. The following are the characteristic features of these epistles:-- (1) The ever-deepening sense in St. Paul's heart of the divine mercy of which he was the object, as shown in the insertion of the "mercy" in the salutations of both epistles, and in the "obtained mercy" of 1Ti 1:13 (2) The greater abruptness of the Second Epistle. From first to last there is no plan, no treatment of subjects carefully thought out. All speaks of strong overflowing emotion memories of the past, anxieties about the future. (3) The absence, as compared with St. Paul other epistles, of Old Testament references. This may connect itself with the fact just noticed, that these epistles are not argumentative, possibly also with the request for the "books and parchments" which had been left behind. 2Ti 4:13 (4) The conspicuous position of the "faithful sayings" as taking the place occupied in other epistles by the Old Testament Scriptures. The way in which these are cited as authoritative, the variety of subjects which they cover, suggests the thought that in them we have specimens of the prophecies of the apostolic Church which had most impressed themselves on the mind of the apostle and of the disciples generally. 1Co 14:1 ... shows how deep a reverence he was likely to feel for spiritual utterances. In 1Ti 4:1 we have a distinct reference to them. (5) The tendency of the apostle's mind to dwell more on the universality of the redemptive work of Christ, 1Ti 2:3-6; 4:10 and his strong desire that all the teaching of his disciples should be "sound." (6) The importance attached by him to the practical details of administration. The gathered experience of a long life had taught him that the life and well being of the Church required these for its safeguards. (7) The recurrence of doxologies, 1Ti 1:17; 6:15,16; 2Ti 4:18 as from one living perpetually in the presence of God, to whom the language of adoration was as his natural speech.

    First Epistle to Timothy in Easton's Bible Dictionary Paul in this epistle speaks of himself as having left Ephesus for Macedonia (1:3), and hence not Laodicea, as mentioned in the subscription; but probably Philippi, or some other city in that region, was the place where this epistle was written. During the interval between his first and second imprisonments he probably visited the scenes of his former labours in Greece and Asia, and then found his way into Macedonia, whence he wrote this letter to Timothy, whom he had left behind in Ephesus. It was probably written about A.D. 66 or 67. The epistle consists mainly, (1) of counsels to Timothy regarding the worship and organization of the Church, and the responsibilities resting on its several members; and (2) of exhortation to faithfulness in maintaining the truth amid surrounding errors.

    The First Epistle to Timothy in Fausset's Bible Dictionary FIRST EPISTLE. Its authenticity as Paul's writing, and its canonical authority as inspired, were universally recognized by the early church with the solitary exception of the Gnostic Marcion. 1 Timothy and 2 Timothy are in the Peshito Syriac of the second century. The Muratorian Fragment on the canon in the same century acknowledges them. The Pastoral Epistles, 1 Timothy, 2 Timothy, and Titus, have a mutual resemblance. Irenaeus (adv. Haeres. i. and iii. 3,. section 3-4; 4:16, section 3; 2:14, section 8; 3:11, section 1; 1:16, section 3) quotes 1 Timothy 1:4; 1 Timothy 1:9; 1 Timothy 6:20; 2 Timothy 4:9-11-21; Titus 3:10. Clement of Alex. (Strom. 2:383, 457; 3:534, 536; 1:350) quotes 1 Timothy 4:1-20; 1 Timothy 6:20-21; 1 Timothy 6:2 Timothy as to deaconesses; Titus 1:12. Tertullian (de praescriptione Haereticorum, 25 and 6) quotes 1 Timothy 1:18; 1 Timothy 6:13; 1 Timothy 6:20; 2 Timothy 1:14; 2 Timothy 2:2; Titus 3:10-11; and adv. Marcion, Scorp. 13, compare 2 Timothy 4:6. Eusebius includes the two epistles to Timothy and Titus in "the universally acknowledged Scriptures." Theophilus of Antioch (ad Autolycum 3:14) quotes 1 Timothy 2:1-2; Titus 3:1. Caius (in Eusebius' Ecclesiastes Hist. vi. 20) recognizes their authenticity. Clement of Rome (First Epistle to Cor. 29) quotes 1 Timothy 2:8. Ignatius in the second century (epistle to Polycarp 6) alludes to 2 Timothy 2:4. Polycarp in the same century (Epistle to Philipp. 4-5) alludes to 1 Timothy 6:7; 1 Timothy 6:10; 2 Timothy 2:4; 2 Timothy 2:11-12; and (in chapter 9) to 2 Timothy 4:10. Hegesippus, in the end of second century (in Eusebius, Ecc. Hist. iii. 32), alludes to 1 Timothy 6:3; 1 Timothy 6:20. Athenagoras at the same period alludes to 1 Timothy 6:16. Heresies opposed in the Pastoral Epistles. Ascetic Judaism and legalism (1 Timothy 1:7; Titus 1:10; Titus 1:14; Titus 3:9) on the one hand, and incipient gnosticism on the other (1 Timothy 1:4), of which the theory that a twofold principle existed from the beginning, evil as well as good, appears in germ, 1 Timothy 4:3, etc. In 1 Timothy 6:20 the term gnosis, "science," itself occurs. Another Gnostic error, "that the resurrection is past," is noticed (2 Timothy 2:17-18; compare 1 Corinthians 15:12-32-33). The Judaism herein refuted is not that controverted in the earlier epistles, namely, that which joined the law with faith in Christ, for justification. The intermediate phase appears in epistle to Colossians (Colossians 2), namely, that which superadded ascetical will worship and angel worship to Judaism. In the epistle to Philippians (Philemon 3:2; Philemon 3:18-19) the further stage appears, immoral practice accompanying false doctrine as to the resurrection. The pastoral epistles - 1 Timothy, 2 Timothy, and Titus - exhibit the mattered godlessness which followed superstition as superstition had followed legalism. Not knowing the true use of "the law" (1 Timothy 1:7-8) the false teachers "put away good conscience," as well as "the faith" (1 Timothy 1:19; 1 Timothy 4:2), "spoke lies in hypocrisy...