Category: Pastoral Epistles|1 Timothy|1 Timothy 1 (Page 1 of 2)

Kidson, Persuading Shipwrecked Men

Lyn Kidson, lecturer in NT at Alphacrucis College in Sydney, Australia, recently saw her dissertation published with Mohr Siebeck:

Kidson, Lyn. Persuading Shipwrecked Men: Rhetorical Strategies in 1 Timothy. Wissenschaftliche Untersuchungen zum Neuen Testament 2/526. Tübingen: Mohr Siebeck, 2020. Read more

Cook, “μαλακοί and ἀρσενοκοῖται: In Defence of Tertullian’s Translation”

Recently, John Granger Cook published an article on the oft-debated terms μαλακοί and ἀρσενοκοῖται found in 1 Cor 6:9. Because the latter term, ἀρσενοκοῖται, is also found in 1 Tim 1:10, Cook’s work is of significance for students of the Pastorals.

John Granger Cook, “μαλακοί and ἀρσενοκοῖται: In Defence of Tertullian’s Translation.” New Testament Studies 65.3 (2019): 332–52 Read more

2014 ETS Section Overview

We had a great meeting in the Pastoral Epistles study group at ETS this year, with good attendance and discussion.

The first paper was by David Pao of Trinity Evangelical Divinity School who is currently working on a commentary on the Pastoral Epistles for the Brill Exegetical Commentary series. His paper was titled, “Let No One Despise Your Youth: Church and the World in the Pastoral Epistles”. Examining the cultural background of honor and shame, Pao argued that in 1Timothy Paul’s stance is neither accommodation to the culture nor subversion; “instead he calls for a transformation that both transcends the accepted ideals that Christians could share with the dominant culture and challenges practices and social norms that Christians should abandon.” This was a careful study which helpfully pushes back against those who see in the Pastorals merely cultural accommodation or who think the only other option is complete cultural subversion. This paper is scheduled to appear in JETS soon. Look for it.
Greg Beale from Westminster Theological Seminary adapted a portion of his biblical theology for his paper, “The Origin of the Office of Elder and Its Relationship to the Inaugurated Eschatological Tribulation.” Beale gave a particularly rousing presentation. He argued that the office of elder is rooted in the foretold rise of false teaching in the last days. Elders are part of God’s provision to help the church endure. I appreciated the biblical theological connection and was glad to hear him clarify in the Q&A that the office also had roots in Jewish synagogue practice. Without that clarification, it sounded like he was saying the office arose without precedent.

Dillon Thornton, who has just finished writing his dissertation at the University of Otago, presented his paper titled, “Satan as Adversary and Ally in the Process of Ecclesial Discipline: The Use of the Prologue to Job in1 Cor 5:5 and 1 Tim 1:20.” Thornton argued that in the two passages in view Paul drew from the prologue of Job portraying Satan an enemy of God who can nevertheless play a role in the process of church discipline. I had never thought of a connection with Job in these texts and was skeptical at first. However, Thornton made a compelling case with helpful implications and applications. We will look for more from Thornton in days ahead.

Mark Overstreet from T4 Global, a frontier mission organization, presented a paper titled, “Διδακτικόν: Rethinking the Qualification of Elders after Years in the Bush: Theological Education Among Peoples Who Have No Access to the Written Scriptures.” This was a helpful concluding paper from a practical theology angle. Literacy is assumed in the way we think of education, but what does it look like to equip elders in existing churches in settings where no one has access to written Scriptures? While affirming the great blessing of literacy, Overstreet presented a method of oral instruction being used to equip and serve the church in such settings.

We are currently working on plans for next year’s session. If you would be interested in presenting a paper sometime contact us at pastoralepistles at gmail dot com. And join us for the conversation next year in Atlanta.

2014 ETS Session: Ecclesiology in the Pastoral Epistles

If you are headed to San Diego next week for the annual meeting of the Evangelical Theological Society, I hope you will come to the session held by the Pastoral Epistles Study Group. We have been encouraged by good sessions in the past and are set up for a great session again this year. Here are the details:

8:30 AM-11:40 AM
Town & Country — Royal Palm Salon Six

Pastoral Epistles

Ecclesiology in the Pastoral Epistles

Ray Van Neste (Union University)

8:30 AM—9:10 AM
David W. Pao (Trinity Evangelical Divinity School)
Let No One Despise Your Youth: Church and the World in the Pastoral Epistles

9:20 AM—10:00 AM
Greg Beale (Westminster Theological Seminary)
The Origin of the Office of Elder and Its Relationship to the Inaugurated Eschatological Tribulation

10:10 AM—10:50 AM
Dillon Thornton (University of Otago)
Satan as Adversary and Ally in the Process of Ecclesial Discipline: The Use of the Prologue to Job in 1 Cor 5:5 and 1 Tim 1:20

11:00 AM—11:40 AM
Mark Overstreet (T4 Global)
Διδακτικόν: Rethinking the Qualification of Elders after Years in the Bush: Theological Education Among Peoples Who Have No Access to the Written Scriptures


“I have thanks” in First and Second Timothy

One of the catchword arguments that P.N. Harrison uses in his book $amz(143651214X The Problem of the Pastoral Epistles) has to do with how Paul usually expresses thanks. Here’s Harrison:

In expressing his thankfulness to God, Paul consistently uses the word ευχαριστεω (Ro 1.8; 1Co 1.4; 2Co 1.11; Eph 1.16; 5.20; Php 1.3; Col 1.3; 1Th 1.2; 2Th 1.3; 2.13; Phm 4); this author never writes that word, but uses instead the Latinism χαριν εχω (= gratiam habeo) 1Ti 1.12; 2Ti 1.3. (Harrison, 28-29) Read more

The manuscript . . .

The manuscript for my commentary, Reading Paul’s Letters to Individuals: A Literary and Theological Commentary on the Letters to Philemon, Titus, and Timothy, is officially in the mail to Smyth and Helwys.=&0=&the exposition is aimed at preachers and teachers. This would be the first commentary I would recommend for people who want to preach these letters.Second, this is the first commentary on the Pastorals to take into account the role that succession plays in these letters.

Eternal Life and the Pastoral Epistles

In studying $esv(1Ti 6.12), I was looking further into the phrase “eternal life” (here ‘τῆς αἰωνίου ζωῆς‘). I’m sure this is noted in commentaries (which I haven’t checked yet) but has anyone else noticed that there may be inclusios using ‘eternal life’ in both First Timothy and Titus?
First Timothy:

1.16 ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπʼ αὐτῷ εἰς ζωὴν αἰώνιον. (1Ti 1.16, NA27)1.16 But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. (1Ti 1.16, ESV)
6.12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. (1Ti 6.12, NA27)6.12 Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses. (1Ti 6.12, ESV)

1.2 ἐπʼ ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς θεὸς πρὸ χρόνων αἰωνίων, (Tt 1.2, NA27)1.2 in hope of eternal life, which God, who never lies, promised before the ages began (Tt 1.2, ESV)
3.7 ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατʼ ἐλπίδα ζωῆς αἰωνίου.3.7 so that being justified by his grace we might become heirs according to the hope of eternal life.
The phrase is not super-frequent in the Pastorals. And, at least in First Timothy, I’ve noticed a few other things that seem to tie the benediction at the end of chapter 1 and the end of chapter 6 together, perhaps as an inclusio for the whole thing (which would speak toward the unity and cohesion of the whole letter). The most obvious is the shared metaphor “wage the good warfare” (1Ti 1.18) and “fight the good fight” (1Ti 6.11), but there may be others.
I know inclusios should have more going for them than shared words, but has anyone else noticed this going on? I’ll have to check some commentaries later and see if they say anything.
Bonus Question: For you word order / discourse grammar folks out there, is there any significance to the change in word order for the phrase “eternal life” between 1Ti 1.16 (πιστεύειν ἐπʼ αὐτῷ εἰς ζωὴν αἰώνιον) and 6.12 (ἐπιλαβοῦ τῆς αἰωνίου ζωῆς)? The 1Ti 6.12 instance seems to be the only time in the NT that αιωνιος occurs first in the phrase.

More on 0259 and 0262; or, Parchments with First Timothy Content

I blogged about this back in May and fully meant to follow up then, but life as a new father has been busy. Here are some background posts:

Treu Papyrus 3605 (NT 0259): 1Ti 1.4-5, 6-7
P. Berlin 13977 (NT 0262): 1Ti 1.15-16
Those posts only have excerpts of the study I did on the variants in those passages and what the parchments might say about them. My fuller notes are in this PDF file: Treu Papyri.pdf (536.29 KB). I should’ve posted it two months ago, but oh well.
Of course, I’m interested in any feedback anyone might have. Thanks!

P. Berlin 13977 (NT 0262): 1Ti 1.15-16

A few days ago I blogged about NT 0259 (P. Berlin 3065) which covers 1Ti 1.4-5, 6-7. Today I’ll blog a bit about NT 0262 (P. Berlin 13977). According to Peter Head (contra Elliott) these fragments are parchments, not papyrus. I don’t have the experience to tell the difference, but I trust Dr. Head’s judgment on such matters.
First, an image of NT 0262. According to Treu, this is a 7th century MS. The below is a digital photo of a plate in Kurt Treu, “Neue neutestamentliche Fragmente der Berliner Papyrussammlung”, Archiv für Papyrusforschung 18, 1966.
NT 0262 (P. Berlin 13977), 1Ti 1.15-16
Next, Treu’s transcription of 0262 (P. Berlin 13977). Note the unique orthography. Actually, it’s pretty wacky and is heavily phoneticised.
NT 0262 (P. Berlin 13977), 1Ti 1.15-16. Transcription by K. Treu
Treu also provides a normalisation of the transcription. Below is a table that compares the transcription with the normalisation. Treu’s normalisation matches the NA27 letter-for-letter. The bold areas in the left column note major orthographical deviations (i.e., big-time mis-spellings).
NT 0262 (P. Berlin 13977), 1Ti 1.15-16; transcription and normalisation
πιστος or ανθροπινος?
The phrase πιστος ο λογος is formulaic in the Pastorals. It occurs 5x (in NA/UBS) though instances in 1Ti 1.15 and 3.1 are debated; some witnesses have ανθροπινος ο λογος in 1Ti 1.15 and/or 3.1. Thus the reading of 0262 (P. Berlin 13977) may shed some light on the problem.
Treu’s reconstruction of the first word in 0262 (P. Berlin 13977) aligns with NA27. Elliott, not even mentioning the earliest and best MSS that support πιστος, reads ανθροπινος here and in 1Ti 3.1. Lock, in his 1924 ICC volume on the Pastorals, also reads ανθροπινος in 1Ti 1.15 and 3.1.* Tasker, in the Greek text of the New English Bible, reads πιστος in 1Ti 1.15 but ανθροπινος in 1Ti 3.1.** Lock and Elliott treat the two readings (1Ti 1.15 and 3.1) together though the evidence for each reading is not the same. Textual evidence for the variant in 1.15 is scant and only reflected in a handful of Latin witnesses; evidence for the variant in 3.1 is marginally better with only one Greek witness (the original hand of D) and a smattering of Latin witnesses.
0262 (P. Berlin 13977) does not testify to the whole word, but based on Treu’s reconstruction, it witnesses πιστος. The hand is not a well-practiced hand, and it is difficult to discern the –τος of πιστος. Help comes in the first line of column II, where προτος is witnessed. Comparing the –τος in both instances, one can make out the –τος at the start of column I. The strokes can be confirmed again by comparing with Χριστος in column I line 3. Unfortunately, the papyrus contains no –νος sequence (ανθροπι-νος) to compare against for complete verification.
Thus all indications are that 0262 (P. Berlin 13977) supports the commonly-accepted reading of πιστος ο λογος in 1Ti 1.15.

* Lock, W. (1924). A critical and exegetical commentary on the Pastoral epistles (I & II Timothy and Titus) (xxxvi). Edinburgh: T. & T. Clark.
** R.G.V. Tasker. New English Bible Greek Text.

Treu Papyrus 3605: 1Ti 1.4-5, 6-7

I blogged a little while back about papyri with content from First Timothy. I’ve found some time to poke around the articles. Jim West has graciously agreed to help me by translating the relevant sections from German into English; when that material is available I’ll post it on the blog as well.
But I simply couldn’t wait any longer and had to do some blogging about this. So here is P3605 from Kurt Treu’s article:
Kurt Treu, “Neue neutestamentliche Fragmente der Berliner Papyrussammlung”, Archiv für Papyrusforschung 18, 1966. p. 36.

Update (2007-05-21): I sent an email to Peter Head (Evangelical Textual Criticism) to refer him to this stuff and hopefully get a little more information. He kindly responds:

Just a note that P. Berlin 3605 is NT 0259 and P. Berlin 13977 is 0262. So they are both in Aland, KL (the 1994 edition anyway), but are obviously on parchment, not papyrus (despite their location in the Papyrussammlung!).
Thanks, Dr. Head!
This papyrus fragment is from the 6th or 7th century. Below I’ve typed Treu’s transcription and have presented it as an image to preserve formatting, etc.

Perhaps the most interesting reading in the papyri is οικονομιαν in line 2. P3605 supports the NA27 reading, against J.K. Elliott who here follows the reading of D’s first hand and Irenaeus, οικοδομην.* Elliott rejects οικονομιαν, contending that it came about as a replacement for οικοδομην. He bases his judgment on the list of atticisms found in Phrynichus** which contains οικοδομη (οικοδομημα) as objectionable. Thus, reasons Elliott, scribes replaced οικοδομην with the less objectionable (and fitting NT/PE style) οικονομιαν (cf. Tt 1.7 and also Col 1.25; Eph 1.10, 3.2; 1Co 9.17).
But Elliott’s reasoning—reject the word because it is on a list of atticisms—is as arbitrary as rejecting a reading because it is the longer reading or because it is not the most difficult reading. These are guidelines that come about as a result of witnessed trends, not hard-and-fast rules. The whole picture must be examined, and the quality and witness of MSS supporting οικονομιαν (Sinaiticus, Alexandrinus, and several other uncials: FGKLPH) must also contribute to the decision. P3605 supports that already overwhelming evidence.
I’ve been working through all variants I can find for this section of text (largely from Treu’s article, Elliott’s work in the Pastorals, NA27 and Tischendorf) and will have a PDF with discussions like on these variants available for download at some future point.
Also, in the hopefully not-too-distant future I’ll blog about one more reading in P13977 (1Ti 1.15-16) and provide a transcription of that papyri as well.

* Elliott, J.K. The Greek Text of the Epistles to Timothy and Titus. (Studies and Documents 26). Salt Lake City: University of Utah Press, 1968. p. 19.
** For Phrynichus’ list, see Chrys C. Caragounis, The Development of Greek and the New Testament: Morphology, Syntax, Phonology and Textual Transmission. Grand Rapids: Baker Academic, 2007. pp. 125-137.

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