1 & 2 Timothy and Titus

Extracts from Hugo Mendez’s Lesson 23, In Paul’s Name, II: More Disputed Letters (…and Hebrews ?) of his course titled The New Testament: Exploring the Christian Bible, a BSA course.

All of the texts expressly claim “Paul” as their author. Nevertheless, the letters feel different from Paul in some ways.

• 306/848 words (excluding names) appear nowhere in Paul’s writings
• Marriage encouraged (1 Tim. 3:2, 4, 12; 4:3; 5:14; cf. 1 Cor. 7:27–27).
• “Presbyters” as an established, supported class of leadership, instead of the looser, charismatic leadership forms we see in Paul’s letters (1 Timothy 5:17–18)

How Many Authors? Scholars make sense of these letters in different ways—both in terms of the number and identity
of their authors.

• All three are pseudepigraphal (e.g., Raymond Collins, Bart Ehrman)
• 2 Timothy is authentic, but 1 Timothy and Titus are pseudepigraphal (Raymond Brown)
• The texts have an authentic core (P. N. Harrison, James D. Miller; Ray van Neste)
• All three are authentic, but they were written late in Paul’s career, after the events recorded in Acts (George W. Knight; Howard Marshall; Jerome Murphy O’Connor).
• All three are authentic but written in various periods of Paul’s life, with their differences reflecting Paul’s use of different secretaries (Luke Timothy Johnson).

1 Timothy

• First Timothy sets itself in a particular historical moment in Paul’s missionary journeys. Timothy is a young man (1 Timothy 4:12). Paul visited Ephesus with Timothy but left him behind to control deviant doctrine (1 Timothy 1:3–11). The deviant doctrine in question is hard to discern.
  • Some teachings Timothy is called to resist involve “myths” and obscure “knowledge.” 1 Timothy 1:3–7 and 6:20–21
    • Jewish apocryphal legends?
    • (Proto-)Gnostic myths?
  • Others seem to involve ascetic practices. 1 Timothy 4:1–5
• The author also provides other instructions.
  • Prayer for leaders in civil government (1 Timothy 2)
  • Modesty in apparel (1 Timothy 2)
  • Who should be a bishop or deacon (1 Timothy 3), deportment of a leader (1 Timothy 4)
  • Enrolling widows, who will be cared for by the church (1 Timothy 5:11 and 5:16)

2 Timothy

• This letter is something like a “farewell letter” or “last testament.” Paul is in prison in Rome, and he is anticipating his execution.
• This does cause something of a chronological anomaly, however, since 2 Timothy seems to cast Timothy as still fairly young.

Titus presupposes a situation like 1 Timothy.

• Attacks on “Jewish myths,” “genealogies” and “quarrels over the law” (1 Timothy 1:14; 3:9)
• Paul leaves Titus in Crete to “amend what is defective and appoint elders” (1 Timothy 1:5)
• Much of the letter condenses what is contained in 1 Timothy,
• Instructions to older men, older women, younger women, younger men, enslaved persons (1 Timothy 2)

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From OpenAI. (2024). ChatGPT [Large language model]. https://chatgpt.com on 11/4/2024.

Prompt – Provide why scholars believe that Apostle Paul did not write 1 Timothy, 2 Timothy and Titus. Provide the names of the scholars and their books or other writings that are your source in a separate list.

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Scholars who doubt that the Apostle Paul wrote 1 Timothy, 2 Timothy, and Titus often cite multiple lines of evidence, particularly linguistic, theological, and historical inconsistencies. These letters, often referred to as the Pastoral Epistles, differ significantly from Paul’s undisputed letters (like Romans, Galatians, and 1 Corinthians). Here are some of the main reasons and scholarly sources that support this view:

1. Linguistic and Stylistic Differences

The vocabulary and style of the Pastoral Epistles differ significantly from Paul’s authentic letters. Over a third of the words in these letters do not appear in his undisputed writings. Some of this vocabulary is more typical of the later Christian writings and lacks the dynamic, argumentative style seen in Paul’s genuine letters. Critics argue that the author employs a more structured and conventional Greek, less spontaneous than Paul’s characteristic style.

2. Theological Content and Church Structure

The Pastoral Epistles reflect a more developed church structure, including established roles like bishops, elders, and deacons, which seem more characteristic of the early 2nd-century church rather than Paul’s time in the mid-1st century. Paul’s undisputed letters generally present a less formalized church leadership structure, suggesting these letters were written at a time when the church had evolved significantly in organization and hierarchy.

3. Historical Context and Chronology

The historical context suggested by the Pastoral Epistles is challenging to reconcile with what is known of Paul’s life. These letters imply a period of church life when false teachings and issues of church discipline were prominent concerns. Some passages refer to journeys and imprisonment that are not attested elsewhere in Paul’s life, leading scholars to suggest that these letters were written by a later author who was portraying Paul as an authority figure to address issues that arose after Paul’s death.

4. Theological Content

The theology in the Pastoral Epistles appears more conservative and less radical than in Paul’s authentic letters. For example, Paul’s core ideas of grace and freedom from the Law are central to his other writings but appear downplayed in these epistles. Instead, the Pastoral Epistles emphasize rules and sound doctrine, which many scholars interpret as reflective of a post-Pauline context.

Key Scholars and Works on Pauline Authorship of the Pastoral Epistles

1. Bart D. Ehrman – Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics
2. Raymond F. Collins – 1 & 2 Timothy and Titus: A Commentary
3. Pheme Perkins – The Pastoral Epistles in The New Interpreter’s Bible
4. Luke Timothy Johnson – The First and Second Letters to Timothy (Anchor Yale Bible Commentary)
5. E. Earle Ellis – Pauline Theology: Ministry and Society in the Early Church
6. J.D.G. Dunn – The Theology of Paul the Apostle

These scholars argue, based on the aforementioned points, that the Pastoral Epistles were likely written by someone influenced by Paul’s teachings who sought to extend his authority to address issues in the early 2nd-century church.

Follow-up Prompt – Expand the last response citing specific issues in the Pastoral Epistles that are more conservative and less radical than in Paul’s authentic letters.

In the Pastoral Epistles, particularly in 1 Timothy, 2 Timothy, and Titus, the theological and ethical instructions reflect a more conservative approach than what is found in Paul’s undisputed letters. Here are some specific examples illustrating these differences:

1. Roles of Women

In 1 Timothy 2:11-12, the author instructs women to “learn in silence with full submission” and prohibits them from teaching or having authority over men. This passage presents a more conservative stance on women’s roles in the church compared to Paul’s authentic letters. In contrast, Galatians 3:28—widely recognized as authentically Pauline—emphasizes the equality of all believers: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” Paul’s undisputed letters also mention women in leadership roles, such as Phoebe, a deacon in Romans 16:1, and Junia, described as “outstanding among the apostles” in Romans 16:7.

2. Emphasis on Church Hierarchy and Established Leadership

The Pastoral Epistles outline specific church roles and qualifications for bishops, elders, and deacons (e.g., 1 Timothy 3:1-13 and Titus 1:5-9), suggesting a well-developed church structure that appears distinct from Paul’s time. In his undisputed letters, Paul refers to the church as a more loosely organized body of believers. For example, in 1 Corinthians 12:12-31, he describes the church as the “body of Christ,” emphasizing the diversity of spiritual gifts without a strong hierarchical framework. The detailed qualifications for church office seen in the Pastoral Epistles appear to reflect an institutionalized church, typical of the early 2nd century rather than the 1st century.

3. Moral Conservatism and Household Codes

The Pastoral Epistles contain moral instructions that reflect a more conservative or socially conformist ethic, especially regarding household roles. For example, Titus 2:1-10 provides specific instructions for older men, older women, younger women, younger men, and slaves, emphasizing virtues such as self-control, submission, and obedience to authority. This echoes the “household codes” found in later Christian writings that encourage social order and stability within the Greco-Roman social structure. In comparison, Paul’s authentic letters focus more on the transformative power of the gospel than on conforming to established social roles. In 1 Corinthians 7, for instance, Paul suggests that followers of Christ should not feel compelled to change their marital status or social position but should “remain in the condition” in which they were called (1 Corinthians 7:20-24).

4. Doctrinal Emphasis on “Sound Teaching”

The Pastoral Epistles emphasize “sound doctrine” and warn against false teachings (e.g., 1 Timothy 1:3-11, 2 Timothy 4:3, and Titus 1:9-11). This focus on preserving orthodoxy and combating heresies reflects concerns likely relevant to a post-Pauline era when the church was facing theological challenges and divisions. In contrast, Paul’s undisputed letters, such as Romans and Galatians, focus on the centrality of faith in Christ and the transformative work of the Spirit rather than on adherence to doctrinal correctness. While Paul does confront opponents in his letters, his approach is often centered around defending the gospel’s inclusivity and the freedom it brings from the Law.

5. Absence of Eschatological Urgency

Paul’s authentic letters reflect an expectation of Christ’s imminent return, an urgency that appears somewhat muted in the Pastoral Epistles. In 1 Thessalonians 4:13-18 and 1 Corinthians 7:29-31, Paul advises believers to live as though the end is near, impacting how they view marriage, possessions, and other earthly concerns. The Pastoral Epistles, however, display a more settled, long-term view of church structure and moral conduct. This shift suggests a post-Pauline perspective, with less focus on eschatological immediacy and more on preserving the church’s stability and orthodoxy.

Scholarly Sources

1. Bart D. Ehrman – Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics
2. Raymond F. Collins – 1 & 2 Timothy and Titus: A Commentary
3. Pheme Perkins – The Pastoral Epistles in The New Interpreter’s Bible
4. Luke Timothy Johnson – The First and Second Letters to Timothy (Anchor Yale Bible Commentary)
5. E. Earle Ellis – Pauline Theology: Ministry and Society in the Early Church
6. J.D.G. Dunn – The Theology of Paul the Apostle

These scholars examine these differences to argue that the Pastoral Epistles likely represent a later author’s attempt to address specific issues in the 2nd-century church, using Paul’s authority to lend weight to their teachings.