3 Phases of a Paul and Timothy Relationship
Timothy soon began to serve not only as a companion to Paul in his travels but as a . Consider what these verses tell about the character of Eunice and Timothy. . Timothy fit the mold of other notable Bible personalities. There are 56 uses of διδάσκω and its cognates in 50 verses of the Pauline Epistles. Paul considered himself both an apostle and a teacher (1 Tim ), .. Continuance of faith, love, and holiness denote their participation in. 3 Phases of a Paul and Timothy Relationship In Paul's first letter to Timothy, he addresses him as “my true son in the faith. obscure reference that Paul makes to Timothy in chapter 16, verse 21, “Timothy, my fellow worker.
And they are to do this in a quiet manner. The question remains, to whom is this submission given? There are several suggestions.
It neither reflects simply his opinion, or a temporary situation. As was discussed above teaching 27 involves communicating clearly the apostolic tradition, guiding the church in assimilating that teaching into their lives, and holding them accountable to it.
But Paul does not leave his prohibition there.
Paul and Timothy
He also demands that women not exercise authority over men. This use may be found in Rom 2: Even though two prohibitions are given, the second seems to be the basis for the first, and perhaps the second infinitive elaborates on the aspect of teaching that is at the heart of the prohibition. If so, then women are not to teach in the assembly, not so much because they would be communicating the apostolic tradition to men, but because teaching does not stop there, but goes on to exercising an oversight relationship over men, and thus violate the principle of submission.
Paul appeals to Genesis 2 and the priority of the creation of man and the fact that woman was created to be a helper suitable to him. This is also the appeal made in 1 Cor Paul seems to be saying that women are given a role of submission for this was their created purpose and it is the role in which she would be most fulfilled.
His second reason is the deception of Eve. Paul appeals to the fall in verse 14 pointing out that it was Eve that was deceived by the serpent. Paul is not holding Eve responsible for the fall, that he clearly places on Adam Rom 5: But how does the deception of Eve constitute an argument for the prohibition?
While at first glance Paul seems to be saying that women are more gullible or intellectually inferior to men, this is most likely not his point. If this was his point then why is the prohibition limited to men? Women are permitted to teach children and other women.
Some suggest that the women of Ephesus—like Eve—were temporarily deceived by false teaching or were simply uneducated. Neither does the appeal to the Genesis narrative in verse 14 support the idea that women were disallowed from teaching merely because they were duped by false teaching or uneducated. But if he gave it to her accurately and clearly, then we are back to the view that Eve before the fall! But if Adam bungled what God said so that Eve was deceived by the serpent, then the argument of 1 Tim 2: This would argue more against men teaching women because at least Eve wanted to obey God, while Adam sinned deliberately.
Thus, in versesPaul substantiates his instruction by arguing that the created order establishes a relationship of subordination of woman to man, which order, if bypassed, leads to disaster, and by suggesting that there are some activities for which women are by nature not suited.
Both Schreiner and Doriani suggest that the solution is in the serpent targeting Eve, rather than Adam. In approaching Eve the serpent undermined the pattern of male leadership and interacted with Eve during the temptation. Generally speaking, women are more relational and nurturing and men are more given to rational analysis and objectivity.
Women are less prone than men to see the importance of doctrinal formations, especially when it comes to the issue of identifying heresy and making a stand for the truth. Appointing women to the teaching office is prohibited because they are less likely to draw a line on doctrinal non-negotionables, and thus deception and false teaching will more easily enter the church. This is not to say women are intellectually deficient or inferior to men.
If women were intellectually inferior, Paul would not allow them to teach women and children. What concerns him are the consequences of allowing women in the authoritative teaching office, for their gentler and kinder nature inhibits them from excluding people for doctrinal error.
But as a general rule women are more relational and caring than men. According to this view, women would be less likely to implement the negative aspects of rebuke and church discipline that is part of the teaching role.
Paul finally rounds off his argument in verse 15 stating that women will be saved through childbearing. This qualification is to lessen the impact of verses There are several problems in this verse which include: There has already been a switch from the plural to the singular in verses There are several views on this. This is similar to 5 above but is broader than the assembly. The best of these interpretation seems to be either 6 or 7. Its weakness is that spiritual and eschatological salvation is somehow dependent on bearing children.
But if there are exceptions, then how is one saved through childbearing? But deliverance from deception is a spiritual deliverance. It is an aspect of spiritual salvation. Continuance of faith, love, and holiness denote their participation in spiritual salvation, and its deliverance from sin and deception. The experience of childbearing will deliver them from the specific deception that they have no real significance or contribution to the community if they are not exercising a leadership role.
The experience of childbearing and motherhood combined with faith, love, and holiness will assure them that they have an important role in the church. Significance and Conclusion If this understanding of 1 Tim 2: Generally speaking, women are less inclined to exercise these necessary negative aspects of teaching. Women can and should teach and exercise oversight over other women and children. The negative aspects remain, and some may find it difficult to confront, rebuke, and possibly recommend church discipline, 48 but it is still part of the process of teaching.
He is sure, as he believes, to hear good, and news which will be a comfort. Among the souls whom he bore on his heart were many in the Macedonian city, and a word from them would be like 'cold water to a thirsty soul. Is there not a lesson here for all Christian workers, for all teachers, preachers, parents, that no good is to be done without loving sympathy?
3 Phases of a Paul and Timothy Relationship
Unless our hearts go out to people we shall never reach their hearts. We may talk to them for ever, but unless we have this loving sympathy we might as well be silent. It is possible to pelt people with the Gospel, and to produce the effect of flinging stones at them.
Much Christian work comes to nothing mainly for that reason.
Who Was Timothy In the Bible? A Character Study | Jack Wellman
And how deep a love does he show in his depriving himself of Timothy for their sakes, and in his reason for sending him! Those reasons would have been for most of us the strongest reason for keeping him.
It is not everybody who will denude himself of the help of one who serves him 'as a child serveth a father,' and will part with the only like-minded friend he has, because his loving eye will clearly see the state of others. Paul's expression of his purpose to send Timothy is very much more than a piece of emotional piety. He 'hopes in the Lord' to accomplish his design, and that hope so rooted and conditioned is but one instance of the all-comprehending law of his life, that, to him, to 'live is Christ.
Our hopes should be derived from union with Him. They should not be the play of our own fancy or imagination. They should be held in submission to him, and ever with the limitation, 'Not as I will, but as Thou wilt. If thus we hope, our hopes may lead us nearer to Jesus instead of tempting us away from Him by delusive brightnesses. There is a religious use of hope not only when it is directed to heavenly certainties, and 'enters within the veil,' but even when occupied about earthly things.
Spenser twice paints for us the figure of Hope, one has always something of dread in her blue eyes, the other, and the other only, leans on the anchor, and 'maketh not ashamed'; and her name is 'Hope in the Lord. The prisoner solitary among self-seeking men. With wonderful self-surrender the Apostle thinks of his lack of like-minded companions as being a reason for depriving himself of the only like-minded one who was left with him.
He felt that Timothy's sympathetic soul would truly care for the Philippians' condition, and would minister to it lovingly. He could rely that Timothy would have no selfish by-ends to serve, but would seek the things of Jesus Christ. We know too little of the circumstances of Paul's imprisonment to know how he came to be thus lonely.
In the other Epistles of the Captivity we have mention of a considerable group of friends, many of whom would certainly have been included in a list of the 'like-minded. What had become of them all we do not know. They were evidently away on Christian service, somewhere or other, or some of them perhaps had not yet arrived. At all events for some reason Paul was for the time left alone but for Timothy. Not that there were no Christian men in Rome, but of those who could have been sent on such an errand there were none in whom love to Christ and care for His cause and flock were strong enough to mark them as fit for it.
So then we have to take account of Paul's loneliness in addition to his other sorrows, and we may well mark how calmly and uncomplainingly he bears it. We are perpetually hearing complaints of isolation and the difficulty of finding sympathy, or 'people who understand me. And many of these complaining spirits might take a lesson from the lonely Apostle. There never was a man, except Paul's Master and ours, who cared more for human sympathy, had his own heart fuller of it, and received less of it from others than Paul.
But he had discovered what it would be blessedness for us all to lay to heart, that a man who has Christ for his companion can do without others, and that a heart in which there whispers, 'Lo, I am with you always,' can never be utterly solitary. May we not take the further lesson that the sympathy which we should chiefly desire is sympathy and fellow-service in Christian work?
Paul did not want like-minded people in order that he might have the luxury of enjoying their sympathy, but what he wanted was allies in his work for Christ. It was sympathy in his care for the Philippians that he sought for in his messenger. And that is the noblest form of like-mindedness that we can desire -- some one to hold the ropes for us.
Note, too, that Paul does not weakly complain because he had no helpers. Good and earnest men are very apt to say much about the half-hearted way in which their brethren take up some cause in which they are eagerly interested, and sometimes to abandon it altogether for that reason. May not such faint hearts learn a lesson from him who had 'no man like-minded,' and yet never dreamt of whimpering because of it, or of flinging down his tools because of the indolence of his fellow-workers?
There is another point to be observed in the Apostle's words here. He felt that their attitude to Christ determined his affinities with men. He could have no deep and true fellowship with others, whatever their name to live, who were daily 'seeking their own,' and at the same time leaving unsought 'the things of Jesus Christ.
Who Was Timothy In the Bible? A Character Study
Must we not say that hosts of so-called Christian people do not seem to feel, if one can judge by the company they affect, that the deepest bond uniting men is that which binds them to Jesus Christ? I would press the question, Do we feel that nothing draws us so close to men as common love to Jesus, and that if we are not alike on that cardinal point there is a deep gulf of separation beneath a deceptive surface of union, an unfathomable gorge marked by a quaking film of earth?
It is a solemn estimate of some professing Christians which the Apostle gives here, if he is including the members of the Roman Church in his judgment that they are not 'like-minded' with him, and are 'seeking their own, not the things of Jesus Christ. He brings out with unflinching precision the choice which determines a life. There is always that terrible 'either -- or. To live for self is death. To live for Jesus is the only life. There are two centres, heliocentric and geocentric as the scientists say.
We can choose round which we shall draw our orbit, and everything depends on the choice which we make. To seek 'the things of Jesus Christ' is sure to lead to, and is the only basis of, care for men. Religion is the parent of compassion, and if we are looking for a man who will care truly for the state of others, we must do as Paul did, look for him among those who 'seek the things of Jesus Christ. The prisoner's joy in loving co-operation.
The Apostle's eulogium on Timothy points to his long and intimate association with Paul and to the Philippians' knowledge of him as well as to the Apostle's clinging to him. There is a piece of delicate beauty in the words which we may pause for a moment to point out. Paul writes as 'a child serveth a father,' and the natural sequence would have been 'so he served me,' but he remembers that the service was not to him, Paul, but to another, and so he changes the words and says he 'served with me in furtherance of the Gospel.
Paul's joy in Timothy's loving co-operation was so deep because Paul's whole heart was set on 'the furtherance of the Gospel.