Our theological question was- what is the pastoral leader's role in the public square. My response can be found in section five. I deleted my outline of the passage as it did not transfer well.
Nathan Goldbloom
Seattle Pacific University
Theo 6010
11.3.10
1 Timothy 1:3-17
1) Translation:
3 I urge you, as I did upon my departure to Macedonia, to remain in Ephesus that you may instruct certain people not to teach divergent doctrine, 4 and not to devote themselves to myths and endless genealogies that promote speculations rather than furthering God’s way which is known by faith. 5 But the goal of such instruction is love from a pure heart, a good conscience, and sincere faith. 6 Some have rejected these and turn to meaningless talk, 7 desiring to be teachers of the law, without understanding either what they are saying or the things about which they make assertions. 8 Now we know that the law is good, if one uses it lawfully. This means understanding that the law is not made for those who are lawless and rebellious, but for the ungodly and sinners, for the unholy and profane, for those who commit patricide and matricide, for murders, 10 sexually unfaithful, sexual perverts, kidnappers, liars, perjurers, and anyone else who acts contrary to the sound teaching, 11 which agrees with the glorious gospel of the blessed God, which he entrusted me.
12 I thank Christ Jesus our Lord, who has strengthened me, because he considered me faithful, appointing me to his service, 13 even though I was formerly a blasphemer, a persecutor, and a violent man. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15 This saying is a core belief and worth of full acceptance, that Christ Jesus came into the world to save sinners- of whom I am the foremost. 16 But for that very reason I received mercy, so that in me as the foremost, Jesus Christ might demonstrate his patience as an example for those who would believe in him for eternal life. 17 To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
2) Paul wants Timothy to address fruitless teaching by clarifying the telos of the law that is given in mercy for all to save sinners and further God’s way.
4) Synthesis:
The beginning of 1 Timothy has Paul focusing on quality teaching. The church has spread to a variety of places, making consistent teaching an issue. In several letters Paul has had to address false teachings.[1] As a result of divergent teaching, Timothy is urged to stay. What is it being taught that needs to be changed?
The answer here is vague. The teachers are focusing on “myths and endless genealogies” and are also spending time with “meaningless talk”. The word choice here alludes to fruitless actions. Bearing fruit is a crucial sign of sound biblical teaching as seen in Matt 7:15.
Acting contrary removes these leaders and teachers from the law and the Gospel. In John 15:4-5 Jesus uses the analogy branches needing to be connected to a vine to bear fruit. While these leaders desire to teach the law their disconnection from the law and thus Christ is clear. It is because of this disconnection they do not bear fruit when teaching.
Paul outlines the qualities and aims of sound teaching as love and further God’s way. This can be understood as “God’s plan for bringing salvation to mankind.”[2] Within the surrounding text we see the importance of faith, believing in the Good News[3], in knowing God’s way. The goal of teaching is love. Not just love, but love from specific places. Why does Paul choose the heart, conscience and faith? The choice of three draws connections to other triads like in the greatest commandment[4] and in 1 Corinthians 13.
Paul then explains what is to be taught in regards to the law. Law can be understood as the Torah, which was given to the Israelites.[5] Paul expounds upon this understanding of law in Romans 10:4: “For Christ is the end of the law so that there may be righteousness for everyone who believes.” Paul is discussing Christ as the telos of the law.
This is why the language that Paul uses in this passage connects Christ and the law. Paul says the law “is for the ungodly and sinners” (9c). Then later Paul draws the connection when he says that “Christ Jesus came into the world to save sinners”(15b). This is the only time Paul mentions sin the passage. In light of his previous connections it is makes sense that Paul is not just addressing the Torah as the law, but the Romans 10:4 understanding of Christ as the telos of the law.
Once the connection is made between the law and Jesus, it is then apparent that Jesus is for those whom the law is for also.[6] Paul goes through a list of pairs and then specific actions. The most striking part of the passage is after the horrific list, Paul says he was worse.
This example convicts the pious and reassures the sick as a result of Christ’s mercy. The stress here then rests on Christ’s mercy. Twice the mercy is described as received (13d,16a). This unearned action of Christ solidifies Paul’s core belief of Christ coming for sinners.
5)
In this passage there are four different pastoral leaders mentioned. Within their four actions we can faithfully outline the role of the pastoral leader in the public square.
Our first pastoral leader is Timothy. He is urged to help further “God’s way.” A pastoral leader is always teaching with everything they do. They must not allow this to lead to fruitlessness, but point to God. The leader can know if this is happening by faith, which is to believe in the good news about Jesus Christ and to become a follower.[7] Fruit then will show up in belief and other followers.
Other pastoral leaders are chastised for their fruitlessness, but also for their desires and lack of knowledge. These leaders are not putting in the hard work. They desire to teach the law, yet they forget whom the law is for by neglecting the sinners and marginalized. Leaders are called to work with all, not for the pastoral leaders benefit, but for those they serve, Christ and community.
Christ is our third example of a pastoral leader in this passage. Christ came to save, the outcasts. Christ frequently focuses on the outcasts in the Gospels.[8] This brings to the fore front that pastoral leaders must tend to the sinners and marginalized.
As Paul humbles himself publically, he is the clearest example of the role of pastoral leaders in public. After Paul has gone through a shocking list of failings, Paul admits his place at the bottom. In disclosing his failings, Paul has made himself approachable to the entirety of humanity. Can or should we all follow suit and learn to confess all to the church?
It is important at this point to note the second outcome of Paul’s disclosure. He has not done this for his own glory, healing, or desires. The openness he shows is all directed, as he instructed Timothy before, to further God’s way in faith(4c). He is disclosing after discernment and with intentionality. So while pastoral leaders need to be open and authentic, they also must practice discernment and intentionality for their disclosure to further God’s way.
These four examples of pastoral leaders define our role in public. We must be authentic and transparent so to point to God’s way. Leaders need to humble themselves as Paul did, to become a servant. Leaders must remember they are teaching at all times requiring fruitful teachings that lead to Christ and faith. Finally, leaders must tend to those that Christ did, the sinners, rather than only dealing with the privileged and powerful. By living these examples, pastoral leaders will participate in furthering God’s plan by faith.
[1] A few examples of Paul addressing false teachings: 1 Cor. 1:10-17, 2 Cor. 1-2, Galatians 1:6-10, and Philippians 3:1-11
[2] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (378). New York: United Bible societies.
[3] Ibid.
[4] Matt 22:37
[5] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (378). New York: United Bible societies.
[6] Matt 9:12
[7] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (378). New York: United Bible societies.
[8] A few examples of Jesus focusing on marginalized or sinners: Luke 5:12-15, Luke 5:17-20, Mark 5, Luke 10:25-37
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