1 Timothy, Volume 3: A Charge to God’s Missional Household

1 Timothy

A Charge to God’s Missional Household

Volume 3

Paul S. Jeon

To Brian Forman, with appreciation and admiration

Table of Contents

Title Page

Preface

Acknowledgments

Abbreviations

Chapter 1: Synopses of Volumes 1 and 2

Synopsis of Volume 1

Synopsis of Volume 2

Chapter 2: 1 Timothy 5:1—6:2: Godly Conduct from All Members of God’s Household

The Fifth Microchiasm

1 Timothy 5:1–2: Proper Conduct toward All Members of God’s Household

1 Timothy 5:3–9: Widows Who Are Truly Widows

1 Timothy 5:10a: In Commendable Works

1 Timothy 5:10b: Examples of Commendable Works

1 Timothy 5:10c: If She Followed In All Good Work

1 Timothy 5:11–16: Instructions concerning Young Widows

1 Timothy 5:17—6:2: Instructions concerning Elders and Slaves

Chapter 3: 1 Timothy 6:3–21: The Teaching that is According to Godliness Is Great Gain for Eternal Life

The Sixth Microchiasm

1 Timothy 6:3–8: Different, Depraved, Deprived, and Discontent False Teachers

1 Timothy 6:9–14: Those Wanting to Be-Rich

1 Timothy 6:15a: The Blessed and Only Power

1 Timothy 6:15b: The King and Lord

1 Timothy 6:16: Holding Without-Death, Housing-in Light, To Him Honor

1 Timothy 6:17–19: Charge the Rich in this Present Age

1 Timothy 6:21: Some Have Swerved, Grace With You-All

Bibliography

Preface

I had planned to complete this book on 1 Timothy not long after completing my dissertation on Titus. At the time, I figured that I had academic momentum, a rhythm that one picks up from constantly researching and writing in the final season of a Ph.D. Given that I had worked with the 1 Timothy letter for many years and already developed what I thought was a solid outline, I thought that this book would be churned out in a matter of one or two years. That was the fall of 2011 . Between then and now, much has transpired—so much that I wondered if I would ever be able to complete this project. Still, the unexpected delay gave me an extended season to dwell on the letter and gain certain insights that can come only with time. During the intervening years, I had ample opportunities both to lecture on 1 Timothy while teaching at Reformed Theological Seminary and to preach on it at my church (NewCity) and occasional conferences. Regular dialogue with students, colleagues, and parishioners opened new angles into understanding the message of 1 Timothy, a letter that unfortunately tends to be treated somewhat plainly as a sort of church-manual.

I write commentaries in hope that they might be of some service to those who want to better understand the Bible. My desire has never been to write the commentary on any given work in the New Testament. Rather, I see myself as entering into a dialogue that has been taking place for many centuries about the meaning of the text. In this sense, I feel deeply privileged to offer my brief comments on 1 Timothy. My goal is that the reader will feel like he or she has a better grasp of the meaning and import of the letter and, in turn, will experience a degree of the benefits that I have experienced from sitting down with this letter—indeed, sitting under it—for almost six years now.

Acknowledgments

First, as always, I want to thank my parents. They know that I have no idea how much they have sacrificed for me. Second, I want to thank my research assistant, Brian Forman, who meticulously reviewed the text and enhanced the overall commentary in more ways than I can fully express. Third, though we have never met, I want to readily acknowledge Philip Towner, who served as both my guide and conversationalist through his wonderful commentary for over six years. In more ways than I can count, he pointed me away from exegetical fallacies and towards more promising interpretations. Finally, I want to thank my church NewCity and my family—especially my wife, Geena—for making life and ministry a delight.

Abbreviations

1 Tim 1 Timothy

ABCS Africa Bible Commentary Series

ANTC Abingdon New Testament Commentaries

BDAG W. Bauer, W. F. Arndt, and F. W. Gingrich (3rd ed.; rev. by F. W. Danker), Greek-English Lexicon of the New Testament

BDF F. Blass, A. Debrunner, and R. W. Funk, A Greek Grammar of the NT

Bib Biblica

BrazTCB Brazos Theological Commentary on the Bible

BSac Bibliotheca Sacra

BTCB Belief: A Theological Commentary on the Bible

CBQ Catholic Biblical Quarterly

CCSS Catholic Commentary on Sacred Scripture

COP Colloquium Oecumenicum Paulinum

CTST Current Trends in Scripture Translation

DLNT Dictionary of the Later New Testament and Its Developments

EBib Études bibliques

ESV English Standard Version

ExTim Expository Times

HB Human Biology

HNTC Harper’s New Testament Commentaries

HTR Harvard Theological Review

ICC International Critical Commentary

ICNT India Commentary on the New Testament

JSNTSup JSNT, Supplement Series

JSOT Journal for the Study of the Old Testament

KJV King James Version

LXX Septuagint

MNTC MacArthur New Testament Commentary

NAC New American Commentary

NASB New American Standard Bible

NCBC New Collegeville Bible Commentary

NCBNT New Clarendon Bible, New Testament

NCCS New Covenant Commentary Series

NIBC New International Biblical Commentary

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NRSV New Revised Standard Version

NSBT New Studies in Biblical Theology

NT New Testament

NTC New Testament Commentary

NTL New Testament Library

NTS New Testament Studies

OT Old Testament

PE Pastoral Epistles

PS Pauline Studies

PTMS Princeton Theological Monograph Series

RNBC Readings: A New Biblical Commentary

RSV Revised Standard Version

SBLDiS SBL Dissertation Series

SBLSBS Society of Biblical Literature Sources for Biblical Study

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament

TCH The Church in History

TynNTC Tyndale New Testament Commentaries

TZ Theologische Zeitschrift

UBS United Bible Societies lexicon

WBC Word Biblical Commentary

WGRW Writings from the Greco-Roman World

WUNT Wissenschaftliche Untersuchungen zum Neuen Testament

1 Timothy

A Charge to God’s Missional Household

Volume 3

Copyright ©

2017

Paul S. Jeon. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers,

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Pickwick Publications

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paperback isbn: 978-1-5326-1727-0

hardcover isbn: 978-1-4982-4187-8

ebook isbn: 978-1-4982-4186-1

Cataloguing-in-Publication data:

Names: Jeon, Paul S.

Title:

1

Timothy : a charge to God’s missional household : vol.

3

/ by Paul S. Jeon.

Description: Eugene, OR: Pickwick Publications,

2017

| Includes bibliographical references.

Identifiers:

isbn 978-1-5326-1727-0 (

paperback

) | isbn 978-1-4982-4187-8 (

hardcover

) | isbn 978-1-4982-4186-1 (

ebook

)

Subjects: LCSH: Bible. Timothy,

1

st—Commentaries. | Bible. Timothy,

1

st—Criticism, interpretation, etc.

Classification:

lcc bs2745.3 j4 2017 (

print

) | lcc bs2745.3 (

ebook

)

Manufactured in the U.S.A.

12/13/17

1

Synopses of Volumes 1 and 2

Synopsis of Volume 1

In volume 1 , chapter 1 , I provided an overview of the 1 Timothy letter regarding its main message, authorship, and historical background; in addition, my commentary’s text-centered, literary-rhetorical, and audience-oriented approach to the 1 Timothy letter was explicated. Overall, the message of 1 Timothy is summarized in the title of this book, 1 Timothy: A Charge to God’s Missional Household . Regarding authorship and the historical background, the 1 Timothy letter was composed by the apostle Paul to address the problem of false teaching overseers within the mid-sixties Ephesian church. For the approach of my commentary, I demonstrated how the public, performative aspect of 1 Timothy as a first-century letter shapes the way in which a modern audience is to understand, experience, and analyze the apostle Paul’s message. ¹

In volume 1, chapter 2, I analyzed the performative aspect of 1 Timothy according to the ancient linguistic structuring device of chiasm—a rhetorical method of organizing a letter’s content to enable its oral delivery and aural comprehension. In ancient letters, a chiasm conveyed a parallel structure in language that intentionally led the audience through introductory themes toward a central point (or points); at the central point, the chiasm pivoted and moved the audience’s attention toward a cumulative conclusion that recalled and developed aspects of the introductory themes. I demonstrated that the 1 Timothy letter is organized into one overall chiastic arrangement, referred to in this commentary as a macrochiasm. I also demonstrated that there are six literary units that comprise and arrange the 1 Timothy macrochiasm, which are referred to in this commentary as microchiasms. Still, within each microchiasm of 1 Timothy, there are smaller literary units, referred to as minichiasms. The aggregation of the minichiasms, microchiasms, and macrochiasm of 1 Timothy effectively build and convey meaning to the audience.

Also in volume 1, chapter 2, I provided an in-depth explanation of my translation methodology. The basis of my English translation of 1 Timothy in this commentary seeks to maintain the dynamic sense of the original Greek words and to demonstrate how these Greek words were instrumental to the performance and rhetorical strategy of the letter.²

In volume 1, chapters 3 and 4, I analyzed the first two microchiasms according to their rhetorical organization, content, and themes. In volume 1, chapter 3, I demonstrated that the first microchiasm—the A unit of the 1 Timothy letter (1:1–20)—established an inseparable link of authority from God and Jesus to Paul and Timothy (1:1, 2, 11, 18). In contrast, a group of some within the Ephesian church who teach-different (1:3) were identified by Paul as both the problem and motivation of the letter; over and against Paul, this group was teaching some-thing different that lies-opposed to the sound teaching (1:10b).

In volume 1, chapter 4, I demonstrated that the second microchiasm—the B unit of the 1 Timothy letter (2:1–15)—highlighted the proper lifestyle of godliness (2:3, 10) that flows from Paul’s sound teaching. Interrelated, there was a sustained emphasis on salvation—God’s desire and activity to enable humans to be saved (2:3–6)—and the Ephesian church’s missional duty to attract others to Jesus Christ for salvation. To this end, the apostle Paul identified the unique roles of men and women in the church (2:8–12, 15) that ulitimately derived from the creational roles of men and women by God (2:13–14).³

Synopsis of Volume 2

In volume 2, chapters 2 and 3, I analyzed the second two microchiasms according to their rhetorical organization, content, and themes. In volume 2, chapter 2, I demonstrated that the third microchiasm—the C unit of the 1 Timothy letter (3:1–16)—outlined the qualifications for church leadership as a result of the unqualified overseers in the Ephesisan church. An emphasis was placed on the sacrificial manner in which an overseer cherishes his wife and on his leadership within his own home. The theme of God’s church as a familial household was explicitly conveyed to the audience (3:15; cf. 3:5). Finally, we heard the pivot point of the overall 1 Timothy macrochiasm in the Christ hymn (3:16), which initated a movement toward the letter’s conclusion.

In volume 2, chapter 3, I demonstrated that the fourth microchiasm—the C’ unit of the 1 Timothy letter (4:1–16)—oriented the audience’s attention to the problem of some in the Ephesian church. Specifically, I articulated the dichotomy between the group of some and Timothy via comparison: the lifestyle of some who were holding-toward deceitful spirits and teachings of demons (4:1) was defined by ascetic bodily training (4:8a); in stark contrast, the lifestyle of Timothy who was being-nourished in . . . the commendable teaching (4:6) was defined by training toward godliness (4:7b). The C’ unit concluded by challenging the audience to consider whether or not they were listening to Timothy and the teaching (4:16).

1. For a detailed explanation of the main message, authorship, historical background, and performance of

1

Timothy as a communal letter, see volume

1

, chapter

1

.

2. For the establishment of

1

Timothy as a macrochiasm, clarifications of terminology, and an explanation of my translation methodology, see volume

1

, chapter

2

.

3. For a detailed explanation of

1

Timothy

1

–

2

, see volume

1

, chapters

3

and

4

.

2

1 Timothy 5:1—6:2: Godly Conduct from All Members of God’s Household

(B’ Unit)

This chapter examines the B’ unit of the macrochiasm—the fifth of six microchiasms within the 1 Timothy letter. ⁴ Within the fifth microchiasm (5:1—6:2), five minichiasms are heard (5:4–8; 5:11–16; 5:17–19; 5:20–25; 6:1–2).

The Fifth Microchiasm

The 5:1—6:2 microchiasm is composed carefully of four elements (A-B-B’-A’); linguistic parallels identifying chiastic arrangements are indicated by the Greek text:

A. ¹ An elderly-man (presbute,rw|) do not rebuke-violently; rather exhort (paraka,lei) as a father, younger-men as brothers (avdelfou,j), ² elderly-women (presbute,raj) as mothers, younger-women as sisters (avdelfa,j), in all purity.

B. ³ Honor widows—those truly widows (o;ntwj ch,raj). ⁴ But if some widow has (e;cei) children or those-from-parents, they must learn (manqane,twsan) first (prw/ton) to be-godly to their own household (oi=kon) and to give-return repayments to their parents; for this is acceptable in the sight of God. ⁵ But she who is truly a widow (o;ntwj ch,ra) and who is left-remaining has hoped upon God and remains in the supplications and the prayers night and day, ⁶ but she who is self-indulgent—living—is dead. ⁷ And these charge, that they might be irreproachable. ⁸ But if someone does not provide-for those of his own and especially for household-members (oivkei,wn), he has denied the faith (pi,stin) and is worse-than the without-faith (avpi,stou). ⁹ A widow must be-enrolled not being less than sixty years, woman of one man,

C. ¹⁰a in commendable works (e;rgoij) testified:

D. ¹⁰b if she raised-children, if she has shown-hospitality, if the feet of the holy-ones she washed, if the afflicted she assisted,

C’. ¹⁰c if she followed in all good work (e;rgw|).

B’. ¹¹ But younger widows reject; for when they are impassioned from Christ, they desire to marry ¹² holding condemnation because the first (prw,thn) faith (pi,stin) they rejected; ¹³ but simultaneously also they learn (manqa,nousin) to be idlers, going about the houses (oivki,aj), but not only idlers; rather also gossips and busybodies, speaking what is not necessary. ¹⁴ I want, therefore, younger-women to marry, to child-parent, to master-households, to give no occasion to the opponent for maligning. ¹⁵ For already some have turned-aside after Satan. ¹⁶ If some faithful-woman has (e;cei) widows, she must assist them and the church must not be-burdened, that it might assist those who are truly widows (o;ntwj ch,raij).

A’. ¹⁷ The elders (presbu,teroi) who lead commendably must be considered-worthy of double honor, especially those who toil in word and teaching. ¹⁸ For the writing says, A threshing ox you shall not muzzle, and, Worthy is the laborer of his pay. ¹⁹ Do not accept an accusation against an elder (presbute,rou), except upon two or three testifiers. ²⁰ Those who sin in the sight of all reprove, that also the rest might hold fear. ²¹ I testify in the sight of God and of Christ Jesus and of the elect angels, that these-things you might guard without prejudice, doing nothing according to favoritism. ²² Lay hands quickly on none, nor share in others’s sins; keep yourself pure. ²³ No-longer drink water; rather a little wine use because of your stomach and frequent illnesses. ²⁴ The sins of some humans are conspicuous, preceding them for judgment, but for some they also follow. ²⁵ Likewise also the commendable works are conspicuous, and those having otherwise do-not have-the-power to be-hidden. ⁶:¹ Those who are under the yoke as slaves must consider their own masters worthy of all honor, that the name of God and the teaching might not be-blasphemed. ² But those who have faithful masters must not look-down because they are brothers (avdelfoi,); rather all-the-more they must serve-as-slaves, because faithful and beloved are those who receive the beneficial-work. These-things teach and exhort (paraka,lei).

1 Timothy 5:1–2: Proper Conduct toward All Members of God’s Household

(A Element)

In the A element (5:1–2) of the fifth microchiasm, Paul addresses the way that Timothy is to engage those in God’s household.⁵ Immediately, the audience hear: An elderly-man do not rebuke-violently (5:1). The term An elderly-man (presbute,rw|) recalls the presbytery (tou/ presbuteri,ou) in 4:14 of the preceding microchiasm. Though it is possible that the audience hear An elderly-man in reference to one of the men in the presbytery, it is most likely that the term would be understood as a general reference to older men, that is, relative to the age of those in God’s household and of Timothy.⁶ Furthermore, the fact that Timothy is to not rebuke-violently an elderly-man would convey several implications for the audience. The term rebuke-violently (evpiplh,xh|j) connotes harsh dealing as though being hit or struck.⁷ Also, the negative particle not (mh,) recalls its prior occurrences in association with the activities of the false teachers.⁸ As such, that Timothy is to not rebuke-violently an elderly-man may indicate that the false-teaching overseers in the Ephesian church had been doing so and that Timothy’s leadership must be markedly different from the false leadership of some.⁹ Indeed, where Timothy is to not (mh,) rebuke-violently (evpiplh,xh|j) in 5:1 recalls Paul’s statement that qualified overseers are not (mh,) violent (plh,kthn) in 3:3, the audience clearly hear Paul’s polemical rhetoric against some who are unqualified, false-teaching overseers. Here, then, not only is the polemical contrast in the fourth microchiasm between Timothy and the false teachers carried forward into the fifth microchiasm, but the overall macrochiastic polemic against the false teachers is also advanced: in the same way that Timothy is to charge some not (mh,) to teach-different, nor (mhde,) to hold-toward myths (1:3–4), and just as qualified leaders in the church are not (mh,) addicted-to-wine, not (mh,) violent (3:3), Not (mh,) a young-plant (3:6), do not (mh,) fall into disgrace (3:7), and are not (mh,) holding-toward much wine, not (mh,) avaricious (3:8), so too Timothy—the qualified leader in Ephesus (1:1, 18; 3:15; 4:6–14)—must not (mh,) rebuke-violently an elderly-man (5:1). Timothy’s leadership must be unlike the presumably harsh dealings of the false teachers.

The polemical continuaton from the fourth to the fifth microchiasm would also be heard through the seamless movement—via transitional words—from strongly-remain (evpi,mene, 4:16) in the A’ element of the fourth microchiasm to rebuke-violently (evpiplh,xh|j, 5:1) in the A element of the fifth microchiasm.¹⁰ What is more, given the localized cluster of intensified, compound verbs—Strongly-hold (e;pece, 4:16), strongly-remain (evpi,mene, 4:16), and rebuke-violently (evpiplh,xh|j, 5:1)—the twofold reason for Timothy’s actions in the fifth microchiasm would be clear. On the one hand, Timothy’s call is to Strongly-hold and strongly-remain in his personal nourishment of the teaching of the church (4:13, 16), the commendable teaching that he has followed (4:6b), and the sound teaching in accordance with the gospel that exhibits God’s radiance and results in blessing toward him (1:10–11); in this way, therefore, Timothy’s call to not rebuke-violently an elderly-man is derived from the teaching. On the other hand, therefore, the audience understand that the rhetorical force of these connected compound verbs indicates that the apostle Paul is just as concerned for Timothy to not rebuke-violently an elderly-man (5:1) as he is for Timothy to Strongly-hold and strongly-remain (4:16) in the teaching. To be sure, to rebuke-violently an elderly-man would not only indicate a failure to Strongly-hold and strongly-remain but also a rejection of the teaching of the church, as some who teach-different have done. In short, the audience understand that Paul is equally forceful about Timothy’s godly interactions in 5:1 as he is with Timothy’s spiritual duties of truth in 4:16—both are connected, and one leads to the other.¹¹ Indeed, Timothy’s personal duties to grow in godliness according to his devotion to the teaching (4:16) must translate to a public expression, namely his interactions with those in God’s household (5:1).

A further rhetorical nuance would hardly go unnoticed. Throughout the macrochiasm, the audience have heard Paul’s public polemic against the false teachers: the consistently negative connotation ascribed to the indefinite pronoun some and its cognates (1:3, 6, 8, 10b, 19; 3:1, 5; 4:1); the discrediting use of myths to describe the unverifiability of their teachings (1:4; 4:7a); and the implication that they are falsifying (2:7) are indications that they are false-worders (4:2) who are privy to God’s just judgment upon falsifiers (1:10). For all intents and purposes, Paul—the apostolic authority of the church—has been continuously demonstrating that the false teachers are unqualified to lead the Ephesian church. Yet, even still he has not intended to rebuke-violently as perhaps the false-teaching overseers have done; instead, Paul has declared their errors, provided correction, and invited them to come to a knowing-embrace of truth, namely that the Savior God desires all humans to be-saved—including some.

In this context, Paul’s next statement is significant: rather exhort as a father. The term rather (avlla,) connotes an emphatic contrast. Thus rather than rebuking an elderly-man, the focus is on Timothy’s action to exhort as a father. The verb exhort (paraka,lei) recalls its earlier occurrences in the macrochiasm and would be heard with a cumulative effect. In 1:3 of the first microchiasm, the apostle exhorted (pareka,lesa,) Timothy to remain in Ephesus. Paul did not merely suggest that Timothy should remain in Ephesus; instead, he instructed his genuine child in faith (1:2) to do so. That is, Paul has authority over Timothy, but he and Timothy also share the same purpose—they are partners in faith. Similarly, in 2:1 of the second microchiasm, the audience heard Paul exhort (parakalw/) them to pray on behalf of all humans. Again, Paul was not offering a suggestion. Instead, he was drawing upon his authority as an apostle—hence something more akin to a command—but in the context of his, Timothy, and the audience’s shared interest in God’s missional desire for all humans to be-saved. In both 1:3 and 2:1, Paul’s exhortations conveyed a respectful tone, communicating a sense of authority yet a unified concern to maintain God’s missional household by preserving the teaching and promoting godliness.¹² Here, then, in 5:1 it is this same twofold nuance of authority and respect that Timothy must observe as he carries out the difficult task of respectfully correcting an elderly-man.¹³ To be sure, the contrast in 5:1 between rubuke-violently and exhort indicates that Timothy’s leadership of those in faith—those living in the household of God (1:4)—does not entail adopting a harsh tone but rather involves respect. Such respect is not only undergirded by a shared interest but also—and much more fundamentally—by a unified existence in faith, that is, in Christ Jesus (3:13) as a family.¹⁴

Moreover, the qualifying phrase as a father further emphasizes and nuances the connotations of authority and respect within the framework of family. The term father (pate,ra) in 5:1 recalls God the Father (patro,j) in 1:2 of the first microchiasm, clearly indicating that the elderly-man in view is related to Timothy and the audience as family in faith.¹⁵ Significantly also, where such an elderly-man in faith is to be regarded in reverence as a father (5:1) by others who are in faith, he is to revere and submit to God the Father of the household in faith (1:2), that is, to the household-law of God in faith (1:4). In short, the elderly-man in faith who is to be regarded as a father is simultaneously expected to adhere to the respectful authority of the apostle Paul and also, therefore, of the younger Timothy who is the entrusted leader of God’s household in Ephesus (1:18; 4:6–16).

For Timothy, the term father in 5:1 would be reminiscent of his relationship to Paul as a genuine child in faith (1:2). In effect, though neither Paul (1:2) nor an elderly-man (5:1) are Timothy’s actual father, Timothy is to display loyalty, respect, and deference to both men as if they were his father.¹⁶ Indeed, given the proper reverence for all those in faith toward God the Father (1:2), so must Timothy’s dynamic with a father (5:1) in God’s household be defined by reverence and humility.¹⁷ In effect, Paul intends for Timothy to exhort an elderly-man as a father with the same degree of caution, respect, and admiration with which he would hypothetically exhort the apostle Paul himself.¹⁸

Continuing the introductory A element, Paul conveys that Timothy must exhort younger-men as brothers, elderly-women as mothers, younger-women as sisters, in all purity (5:1–2).¹⁹ Two implications are immediately heard by the audience. First, the cohesion of the A element is heard in the obvious symmetry and repetition of the conjuction as (w`j).²⁰ The rhetorical effect would not only emphasize the familial aspect of God’s household—those in faith are to be viewed as fathers, brothers, mothers, and sisters—but also, therefore, its unity, namely that an elderly-man, younger-men, elderly-women, and younger-women are all united as one family.²¹ Second, the continued juxtaposition of authority and familial relations would be further emphasized for the audience. That is, where the authorized leaders in faith are to exhort others in faith as members of a family, the audience understand that authority in God’s household is closer to the authority that a loving parent has over a child or an older sibling has over a younger one.²² Indeed, rather than the authority of taskmasters, the audience understand that leadership in the church—namely Paul and Timothy’s—has familial love as the methodology of the household-law of God (1:4–5). Paul’s point is to underscore for the audience that legitimate authority in God’s household is properly viewed only in light of Christ Jesus, the one who enables love to beyond-abound (1:14), that is, the mediator of God and humans (2:5) who brings old and young together in God’s presence (4:5) as one family (5:1–2).

In this highly emphasized familial context, Timothy is to exhort younger-men as brothers. The adjective younger-men (newte,rouj) recalls Timothy’s youth (neo,thtoj) in 4:12 of the fourth microchiasm. Here, then, as much as none must look-down-on Timothy’s youth (4:12), neither are the younger-men in God’s household (5:1). Indeed, rather than contrasting Timothy’s youth in 4:12 against the younger-men in 5:1, the audience understand that Paul is concerned with a dual dynamic among the faithful in God’s household: church leaders are to be respected (3:13; 4:12), and church leaders are to equally respect those under their care, namely as family members (5:1). The term younger-men (newte,rouj) also recalls a young-plant (neo,futon) in 3:6 of the third microchiasm. Here, however, a contrast would be intended: Timothy’s authoritative interactions with the younger-men in God’s household are to further distinguish his leadership from the young-plant false teachers who, ironically, look-down-on Timothy’s youth and, presumably, upon the younger-men, too.

The term brothers (avdelfou,j) in 5:1 recalls 4:6 of the previous microchiasm where, in response to the incorrect, ascetic prohibitions of the false teachers, Timothy was to provide authoritative, corrective instruction to the brothers (avdelfoi/j).²³ Thus in 5:1, both Timothy’s sustained authority in relation to the brothers—Instructing (4:6), exhort (5:1)—and his sustained view of them as family underscores the framework in which his church authority is exercised. In stark contrast to the false teachers who are not in faith and thus do not respect youth—even leaders such as Timothy—nor younger-men as family members (4:12; 5:1), the audience understand that Timothy leads the younger-men in God’s household by treating them as brothers (5:1), that is, as equals who are not looked down upon.²⁴ It is quite apparent that Paul intends to carry forward his polemic into the fifth microchiasm: the manner in which Timothy exerts authority must be qualitatively different from the harsh practices of the false-teaching overseers.

Within the same framework as Timothy’s authority toward the men in God’s household, Paul commands Timothy to exhort elderly-women as mothers (5:2). That Timothy must respect and treat elderly-women as mothers (presbute,raj w`j mhte,raj) would have come as no surprise, certainly corresponding to Timothy’s respectful authority toward an elderly-man as a father (5:1)—thus clearly being a general reference to elderly-women in the Ephesian church²⁵—but also because of the way in which the broader Greco-Roman culture honored mothers.²⁶ In view of the latter, Timothy is commanded to exhibit proper respect to elderly-women in order to remove any obstacle to the missional call of God’s household; any perception of disregard for the elderly would have hindered the reception of the gospel, the testimony, the mystery concerning Christ Jesus by the wider culture, namely those-outside God’s household (3:7). In view of the former, Timothy’s leadership of elderly-women as mothers would foster and emphasize the familial reality for those within God’s household, namely the endearing and respectful bond between mothers and sons.²⁷ Still, in view of both, the sustained polemic against the false teachers would likely also be highlighted: in contrast to the unqualified someone who is a young-plant man and does not have a missional, commendable testimony from those-outside (3:1, 6, 7), and unlike those for whom the law is laid—namely patricides and matricides (patrolw,|aij kai. mhtrolw,|aij, 1:9)—Timothy does not rebuke-violently a father (pate,ra) nor mothers (mhte,raj) in God’s household but rather exhorts them with respect, honor, and humility (5:1–2).²⁸

As the final clause in the introductory A element, Timothy must exhort younger-women as sisters, in all purity (5:2). Similar to brothers, Timothy’s exhortations to sisters would convey his respect for them as equal family members. However, the inclusion of the prepositional phrase in all purity would break the perfect symmetry of verses 1 and 2, certainly drawing attention to the way that Timothy must specifically relate with younger-women as sisters. Up to this point, the way in which Timothy must interact with the ages and genders of those within God’s household has been implicit and without need for clarification—fathers with veneration, brothers with equality, mothers with endearment. Here, though, Paul is explicit about the appropriate manner for Timothy’s interaction with younger-women, namely in all purity. The phrase in . . . purity (evn . . . a`gnei,a|, 5:2) recalls the previous microchiasm wherein Timothy is to be an example of the faithful in word, in behavior, in love, in faith, in purity (evn a`gnei,a|) (4:12). Undoubtedly, then, the audience understand that Timothy’s exhortations and interactions with younger-women are to exemplify fidelity, that is, to uphold God’s proper intention for sexuality specifically within the boundaries of marriage. Moreover, Timothy’s youth (neo,thtoj) in 4:12 seems to have a direct bearing on the way in which Timothy must engage younger-women (newte,raj): Timothy’s interaction with younger-women who are in faith must align with his own existence in faith, that is, by remaining in . . . purity (4:12; 5:2) with regard to sexuality. Furthermore, given both the ascetic practices of the false teachers (4:3a) and that the young-plant (neo,futon, 3:6) false teachers who are being-puffed-up were looking-down-on Timothy’s youth (neo,thtoj) with pride (4:12), Timothy’s interactions with younger-women (newt,raj, 5:2) were likely under explicit scrutiny. Clearly, the apostle Paul felt it necessary to underscore that Timothy must carry himself in an irreproachable manner, not only to remove any suspicion about his qualifications to lead the church in purity (4:12) but also to ensure his authoritative relationship toward younger-women in . . . purity (5:2).²⁹

Paul’s use of the intensifier all (pa,sh|) highlights that Timothy is to be completely pure in his exhortations toward the younger-women who are under his care in God’s household. Indeed, given that Timothy is to treat younger-women as though they were his sisters, certainly both he and the audience would understand Paul’s explicit point: there is not to be any hint of sexuality between them.³⁰ Still, the term all (pa,sh|) would recall the missional purpose of God’s household throughout the macrochiasm, particularly in the parallel B unit (2:1, 2, 4, 6, 10)—the second microchiasm—and most immediately in the preceding A’ element of the fourth microchiasm where, in light of the living God who is the Savior of all (pa,ntwn) humans (4:10), Paul commanded Timothy to be an example (4:12), lead the church in worship (4:13), and use his gift (4:14) so that his subsequent progression might be manifested to all (pa/sin, 4:15). Timothy’s exhortations toward the younger-women, then, is not only to align with his exemplary leadership but is intended to have a missional dynamic that would make the household of God attractive to those-outside (cf. 3:7).³¹ Thus while Timothy is to remove suspicions about his leadership, so too is he to remove any suspicions about the church.³²

In sum, as the overall macrochiasm progresses, the audience hear that the sustained theme of Timothy’s authority in the concluding A’ element of the fourth microchiasm (4:11–14) is advanced forward into the introductory A element of the fifth microchiasm (5:1–2). Timothy’s authority in the church is emphatically placed within the sustained theme of familial, household relations among those in faith, thus progressing the sustained theme of God’s household-law (1:4) via qualified leaders (3:1–13; 4:6–16).³³

1 Timothy 5:3–9: Widows Who Are Truly Widows

(B Element)

In the B element, Paul provides an extensive discussion on the care and proper honoring of widows, beginning with the statement, Honor widows—those truly widows (5:3).³⁴ The term honor (ti,ma) recalls the blessings of honor (timh,) and glory that are given to the King of the eternities—the only God—in 1:17 of the first microchiasm. Here, then, the implication for the audience is that such honor given to widows would ultimately give honor to God.³⁵ Furthermore, given the way Paul has explicitly expanded the scope of God’s household in 5:1–2 to include fathers, brothers, mothers, and sisters, the audience would likely understand that such widows (5:3), especially if elderly, are to be viewed as mothers (5:2). In this way, the term honor (ti,ma) in 5:3 would undoubtedbly bring the fifth commandment into view: honor (ti,ma) your father and your mother (LXX Exod 20:12). Thus in addition to familial reverence and respect, the sort of honor that Paul has in view for the widows would include financial or material assistance to meet their physical needs in old age.³⁶ Here, then, the specific nuance of the verb honor has less to do with payment for work done and more to do with the practical implications of giving honor where honor is due.³⁷

Furthermore, the audience hear that Paul’s main focus in 5:3 is clearly not on the actual logistics of providing care but rather on the identification of those those truly widows. The adverb truly (o;ntwj) connotes really or certainly and functions as a qualifier. Its occurrence here underscores to the audience that while the apostle believes that the church should honor God by helping those who are distressed, he is not supportive of providing thoughtless care. Rather, prior to distributing material help, Paul’s qualification challenges the audience of the Ephesian church to be proactive about identifying not merely widows (ch,raj) in the general sense but those who are truly in need.³⁸ In this way, the qualifier truly prepares the audience for what follows by raising the natural question, Who, then, should be counted as a true widow?

1 Timothy 5:4–8: A Minichiastic Unit

Within the B element of the microchiasm (5:3–9), the audience hear 5:4–8 as a minichiasm in itself. Verses 5:4–8 are composed carefully of six sub-elements (a-b-c-c’-b’-a’); linguistic parallels identifying chiastic arrangements are indicated by the Greek text:

a. ⁴a But if some (eiv de, tij) widow has children or those-from-parents, they must learn first to be-godly to their own household (i;dion oi=kon) and to give-return repayments to their parents;

b. ⁴b for this (tou/to) is acceptable in the sight of God.

c. ⁵a But she who is truly a widow and who is left-remaining (memonwme,nh) has hoped upon God

c’. ⁵b and remains (prosme,nei) in the supplications and the prayers night and day, ⁶ but she who is self-indulgent—living—is dead.

b’. ⁷ And these (tau/ta) charge, that they might be irreproachable.

a’. ⁸ But if someone (eiv de, tij) does not provide-for those of his own (ivdi,wn) and especially for household-members (oivkei,wn), he has denied the faith and is worse-than the without-faith.

The first minichiasm of the 5:1—6:2 microchiasm is framed by Paul’s concern for one’s own household in the a and a’ sub-elements, namely the proper activity of children who have widows in their families. The b and b’ sub-elements are framed by Paul’s concern with this and these. The minichiasm gravitates around the criteria of those who are truly widows in the dual pivot c and c’ sub-elements.

1 Timothy 5:4a: If Some Widow Has Children, They Must Learn to Be-Godly

(a sub-element)

The a sub-element (5:4a) begins with the contrasting conjuction but (de,). The rhetorical effect would draw attention to the linguistic disparity between widows—those truly widows (ta.j o;ntwj ch,raj) in 5:3 versus some widow (tij ch,ra) in 5:4.³⁹ To be sure, much like Paul’s use of someone (tij) in 3:1 of the third microchiasm, some (tij) in 5:3 would have a generic application, in effect, referring to widows in general. Yet, given the cumulative progression of the macrochiasm, the audience would most likely understand that Paul does not only intend some widow as a neutral statement. As with Paul’s use of some in 3:1, the indefinite pronoun some (tij) in 5:3 would likely convey a simultaneous pejorative reference to the false teachers. Indeed, throughout the macrochiasm, the audience have heard Paul’s sustained emphasis that some (tisi,n) teach-different (1:3), that is, some-thing (ti) different than the sound teaching, the gospel (1:10–11), namely some (tinej) men, of whom are Hymenaeus and Alexander (1:19–20), who were likely influencing women to teach and govern men in the church (2:12). Such men—someone (tij)—were doing so as unqualified overseers (3:1–7) who do not know how to lead their own households nor how to care-for the church of God (3:5); they were attempting to oversee the church as a young-plant without deep roots in the faith (3:7), thus some (tinej) had apostatized from the faith by holding-toward teachings of demons (4:1). Here in 5:4a, then, although the audience understand that some widow is not directly a reference to the false-teaching men who were overseers in the church, surely there is a degree of association with some.⁴⁰ Thus while some does not carry its full polemical application upon the widow in 5:4a, its juxtaposition with the adverb truly conveys a sense of hesitation and speculation as to whether the widow in view is qualified for material provisions from the church.

Paul’s rationale for such hesitation is that some widow has children or those-from-parents (5:4a). Here, Paul is identifying that "some