A B S T R A C T

This essay explores how the Pastoral Epistles (1 & 2 Timothy and

Titus) instruct the believers in Ephesus and Crete to relate to

their unbelieving neighbours. It also briefly touches on how we

would teach and apply these epistles in our contemporary context.

To understand the manner in which the believers are instructed to

interact with their unbelieving neighbours, the essay is broken into

two parts that each show the different type of interaction –

relational and missional.

The relational aspect covers the importance of having a good

reputation with unbelievers. This is achieved through good

character and good conduct. Six characteristics which are found

within the text of the epistles are discussed. These are as

follows: 1) Self-discipline and control 2) Gentleness and Kindness

3) Peace 4) Unresentfulness 5) Submission to authority 6) Love

The essay goes on to explain and show examples from the text, what

sort of conduct should flow as a result of these characteristics.

The missional aspect of relating to unbelievers is broken into three

sections: 1) They must demonstrate that their faith is real and

worth holding on to. 2) They must teach their neighbours and share

the gospel. 3) They must pray for them.

All three of the above should be done in humility.

In explaining how to teach and apply the pastoral epistles to our

contemporary context the essay focusses mainly on understanding

cultural sensitivities, and finding parallels with Paul’s

instructions to that culture that have the same desired outcome in

our culture, despite the specific instruction varying.

Upon initial reading of the Pastoral Epistles (1 and 2 Timothy, and Titus), it seems like there is

plenty of advice pertaining to the way Christians relate to each other within the church, but very

little guidance regarding how the Christians of Ephesus and Crete should relate to their unbelieving

neighbours. However a closer study of these letters reveal that the Apostle Paul did in fact, have

quite a lot to say on this topic. His expectations and encouragement to the believers in these cities

can be separated into two broad categories; Relational, and Missional.

In this essay I will show how the Apostle Paul stresses the importance of good and sincere relations

with unbelievers in order to be in a credible position to share the gospel. The relational aspect

requires Christians to have a good reputation among the unbelievers, which is achieved through

their conduct and character. Then, the missional aspect encompasses teaching them the truth

whilst holding firmly to the faith – all in an attitude of humility. I will seek to use these findings to

help provide a better understanding of how we can teach and apply the Pastoral Epistles in our

contemporary context.

Before we continue into the main discussion of this topic, I first want to clarify that it is widely

accepted that although the Pastoral Epistles are addressed to Timothy and Titus respectively, they

were intended to be read in a semi-public forum as a mandata pricipis.1 Therefore, although

addressed to Timothy and Titus, the Apostle Paul’s intention was that the church in Ephesus and

Crete would also hear what was being instructed and so obey the commands.2 Paul was basically

supporting Timothy and Titus publicly, by throwing his own God given apostolic authority behind

them.3 Also, by writing in this way, the apostle Paul effectively projects the same expectations that

1 Craig L Blomberg, From Pentecost to Patmos: An Introduction to Acts through Revelation (B&H Publishing Group, 2006).359 Luke Timothy Johnson, The First and Second Letters to Timothy (Doubleday, 2001).158, 312, Craig S Keener, The Ivp Bible Background Commentary: New Testament (InterVarsity Press, 2014).608, Donald A Carson and Douglas J Moo, An Introduction to the New Testament (Zondervan, 2009).560, David Arthur DeSilva, An Introduction to the New Testament: Contexts, Methods & Ministry Formation (InterVarsity Press Downers Grove^ eIllinois Illinois, 2004).745-46 2 Gordon D Fee and Douglas Stuart, How to Read the Bible Book by Book: A Guided Tour (Zondervan, 2002).373,79,83, Robert H Gundry, Commentary on the New Testament (Baker Books, 2010).848,59,66, Gordon D Fee, 1 & 2 Timothy, Titus (Understanding the Bible Commentary Series) (Baker Books, 2011).162,216,302, George William Knight, The Pastoral Epistles: A Commentary on the Greek Text (Wm. B. Eerdmans Publishing, 1992).6 3 Keener, The Ivp Bible Background Commentary: New Testament.608

he has outlined in the letters for Timothy and Titus, onto all members of the church, (obviously with

exception to the specific duties pertaining to their particular office).4 5

Several times in these Epistles, the importance of having a good reputation is mentioned. In

Titus 1:6-7, Pauls says that an overseerer “must be blameless”, and then in Titus 2:2 Paul writes that

the older men must be “worthy of respect”. Both of these refer to them living in such a way that no

charge can be brought against them.6 As Craig S. Keener says in The IVP Bible Background

commentary, “The requirement for being ‘above reproach’ was vital for leaders in antiquity.”7,

therefore in order for the church to be taken seriously by outsiders, this value had to be clearly

evident within it’s conduct.8 In fact Titus 2:1-14, which refers not only to leaders but also to older

men, older women, young women, young men and even slaves, can be seen as the instructions given

which would ensure the ‘family like’ like relations within the church would be viewed positively

through the lens of the social ideals of the time.9

The requirement of having a good reputation with unbelievers is most clearly found in 1 Timothy 3:7

where the apostle Paul states it plainly. As already mentioned, this is important in order for the

Church to be able to exist within the framework of the Roman Empire, however this is not the sole

4For instance in 1 Timothy 5:22 when Paul tells Timothy, “…do not share in the sins of others. Keep yourself pure.”, this is obviously directed to Timothy, as evidenced by the very next line, “Stop drinking only water, and use a little wine because of your stomach…” However, it’s safe to say that the admonition to ‘keep yourself pure’ extends beyond Timothy and to all Christians in the church. It is with this in mind that I will seek to expose what the Pastoral Epistles say about how the Christians in Ephesus and Crete should relate to unbelievers. 5 One thing that I will not seek to do in this essay is discuss the question of whether the false teachers, who are so often referred to in these epistles, are believers, unbelievers or a mixture of both. For the sake of being succinct in this paper I will lean towards the belief that these false teachers are numbered within those who ‘believe’, and therefore verses which contain instructions on how to relate to them will not be considered. 6 Earl D Radmacher, Ronald Barclay Allen, and H Wayne House, The Nelson Study Bible: New King James Version (T. Nelson Publishers, 1997).2065 Tokunboh Adeyemo, Africa Bible Commentary (Zondervan, 2006).1507, Risto Saarinen, The Pastoral Epistles with Philemon & Jude (Brazos Press, 2008).171 7 Keener, The Ivp Bible Background Commentary: New Testament.635 8 Ilaria L. E. Ramelli, "The Pastoral Epistles and Hellenistic Philosophy: 1 Timothy 5:1-2, Hierocles, and the "Contraction of Circles"," Catholic Biblical Quarterly 73, no. 3 (2011).562 9 In Roman society duties that fell within the framework of the household extended beyond just the treatment of wives and children, but also to the treatment of parents, servants, the state and the gods. Given that minority and especially new religions, were often regarded suspiciously by people, it was necessary for Christians to demonstrate behaviour which would be held in higher esteem than the norm. After all, the manner in which the church would meet within the homes of the believers would be comparable to an extended Roman family.1 This of course does not mean that the aspired model of behaviour was to be found in the Roman ideal, but rather that, it is imperative the Christian model of behaviour does not fall beneath this ideal and bring Christ into disrepute.2 1.Keener, The Ivp Bible Background Commentary: New Testament.637, Fee, 1 & 2 Timothy, Titus (Understanding the Bible Commentary Series).173 2.Andrew Knowles, The Bible Guide: An All-in One Introduction to the Book of Books (Lion Books, 2006).649

reason for this. In 3:14 -16 Paul tells Timothy the reason he is writing these things is so that “…you

will know how people ought to conduct themselves in God’s household, which is the church of the

living God, the pillar and foundation of the truth.” Paul’s purpose is also missional.10 As the pillar,

the church has the responsibility to uphold the truth, and this truth as seen in verse sixteen, is the

gospel message. Therefore it seems that the primary purpose for having a good reputation with

outsiders is so that the gospel message may go forth unhindered.11 The Pastoral Epistles informs the

Church of the two branches required to establish and maintain relationships of good repute with

unbelievers; their character, and their conduct.

To establish a good reputation among anyone, but especially with unbelievers in a Greco-Roman

world that was sceptical of Christianity, it was absolutely essential that Christians proved themselves

to be people of good, moral character. In Galatians 5:22-23, the apostle Paul refers to several

character traits that should be evident in those who live by the Spirit. He ends the short list by

saying, “Against such things there is no law.” This sentiment is true also for the Church in Ephesus

and Crete. Even in a corrupt and pagan society, it is extremely unlikely that people will be criticised

for being of good character. I will refer to six characteristics, (which is by no means an exhaustive

list), that are presented in the Pastoral Epistles, that in turn inform their conduct.

Firstly, the characteristic of self-discipline and control. In 2 Timothy 1:7 it says that the Spirit of God

gives us self-discipline. This particular characteristic is integral to how Christian life was interpreted

in the Pastoral Epistles. First of all for Timothy and Titus with regard to how they would approach

the false teachers, but extending also to the rest of the Church so that in everything they did, they

would control their actions and thoughts, and so avoid rash and reckless behaviour, or even the

wrong timing of correct behaviours. Not only this, but the virtue of self-control featured strongly in

the secular mind of that time, with many ethical philosophers speaking of the vicious end to those

who fail to rule over their passions, and instead are ruled by them. If Christians did not display this

basic characteristic they would quickly have been labelled as unruly and unreliable people, and as a

result, thwart their gospel witness.12 The same idea of being self-controlled and disciplined is a

10 Philip H Towner, The Letters to Timothy and Titus (Wm. B. Eerdmans Publishing, 2006).259 11 Ibid.276, Don A Carson et al., New Bible Commentary (Inter-Varsity Press, 1994).1299, D. Tidball, The Bible (Monarch, 2003).163, DeSilva, An Introduction to the New Testament: Contexts, Methods & Ministry Formation.748 12 Towner, The Letters to Timothy and Titus.462, Fee, 1 & 2 Timothy, Titus (Understanding the Bible Commentary Series).227, Radmacher, Allen, and House, The Nelson Study Bible: New King James Version.2054,

theme in all three epistles, (for instance see also; 1 Timothy 3:2, 2 Timothy 4:5, Titus 1:8, Titus 2:2, 4-

6, 12), and often this is accompanied with the idea of it’s effect on the preaching of the gospel. In 2

Timothy 4:5 it is linked with doing the work of an evangelist, in Titus 1:8 it precedes the goal of

encouraging others by sound doctrine and refuting those who oppose it, and in Titus 2:5 it clearly

says, “…so that no one will malign the word of God.”

Secondly, Christians ought to be gentle and kind in character. In 1 Timothy 6:11, Paul addresses

Timothy as ‘man of God’, and then gives him a list of virtues to pursue, that notably end with

gentleness. I believe that both the manner in which Timothy was addressed is important and also

the fact that gentleness was last on the list. Being addressed as ‘man of God’ carries with it the

understanding that you are representing God as His ambassador. In the Old Testament a prophet

was often referred to as the man of God, and it was understood that the prophet spoke the words of

God.13 Similarly, here Timothy is called to not only speak God’s words but also to display His

characteristics. Likewise as the people of God’s household, (1 Tim 3:15), each person in the Church

ought to display God’s characteristics, one of which is being kind and gentle as seen in Titus 3:4.

That gentleness is last may imply that the virtues listed before it are to be conducted or lived out in a

gentle manner. A similar pattern is also present in Titus 3:1-2 where the command to be gentle

comes last as though filtering everything through it. For instance; a person may be compelled to

share the gospel with someone out of a sincere love for them. It is possible, however, that the

manner in which they share the gospel is not gentle, and therefore ends up having a negative effect.

Now although it is true they acted in love, because of the lack of gentleness, the gospel message was

drowned out.14 This is supported in 2 Timothy 2:24-25 where it says that the Lord’s servant must be

kind to everyone and also able to gently instruct, which is especially true when correcting false

beliefs and making a stand for the faith as Timothy and also Titus were doing.

The third characteristic that ought to be present in the life of believers is peace. This refers to peace

with each other within the Church, and also peace with unbelievers. In contrast to the division and

DeSilva, An Introduction to the New Testament: Contexts, Methods & Ministry Formation.751, Ted Cabal et al., "The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith," Nashville, TN: Holman Bible Publishers (2007).1809, Saarinen, The Pastoral Epistles with Philemon & Jude.233-41 13 Fee, 1 & 2 Timothy, Titus (Understanding the Bible Commentary Series).149, Saarinen, The Pastoral Epistles with Philemon & Jude.107, Knight, The Pastoral Epistles: A Commentary on the Greek Text.260, Towner, The Letters to Timothy and Titus.407-8 14 The Letters to Timothy and Titus.410

disunity that the false teachers were bringing into the Church, Timothy is commanded in 2 Timothy

2:22, to pursue peace, and as the following verses indicate, this is one of the attributes that

accompany all God’s servants and all those who call on the Lord out of a pure heart. Then in Titus

3:2 Paul commands that Christians in Crete be peaceable towards everyone in general.

There are two reasons why this is important. One of the vaunts of the Roman Empire, and indeed

it’s emperor was the relative peace in which all citizens lived. This was known as the pax Romana. If

the Church was seen to be disturbing this peace they very quickly would be considered disruptive

and enemies of the state.15 More importantly than this is the fact that the gospel message is one of

peace (Acts 10:36), and those who call themselves God’s children ought to be peacemakers,

(Matthew 5:9). In addition, throughout scripture God is frequently referred to as “the God of

peace”. If the Church is unable to live in peace with others and especially, with those who are

members of the same spiritual family, there no longer remains any credibility in the gospel of peace

they pronounce, nor in the God of peace whose Kingdom has broken forth upon the Earth.

Not being resentful is a fourth character trait which God’s people ought to display. 2 Timothy 2:24

outlines that the Lord’s servant must not be resentful. This term “denotes the attitude of patient

forbearance towards those in opposition”16 and the idea of enduring evil without recrimination.17

This does not mean that they were not to stand against error, but rather speaks of the disposition

with which they stand against error.18 The presence of this trait in Christians speaks of God’s own

forbearance and grace towards sinners. In Romans 2:4 we read how God’s kindness, forbearance

and patience leads people to repentance. This same hope exists for people who suffer at the hands

of their opposition, as we can see in 2 Tim 2:25 which speaks of, “…the hope that God will grant

them repentance leading them to a knowledge of the truth…” If Christians have the ability to teach,

are kind and not quarrelsome, gently instruct others, but still harbour resentment and feelings of

retaliation this once again undermines the gospel of grace and forgiveness.

Fifthly, God’s people should be willing to submit to authority. This may seem like a controversial

point, especially since many of the verses in the Pastoral Epistles that speak of submission relate to

slaves or women. In both 1 Timothy 2:12 and Titus 2:4-5 women are told to be subject to their

15 DeSilva, An Introduction to the New Testament: Contexts, Methods & Ministry Formation.749 16 Knight, The Pastoral Epistles: A Commentary on the Greek Text.424 17 Johnson, The First and Second Letters to Timothy.402, Towner, The Letters to Timothy and Titus.547 18 Fee, 1 & 2 Timothy, Titus (Understanding the Bible Commentary Series).265

husbands and to submit to them. Similarly in 1 Timothy 6:1 and Titus 2:9 slaves are told to be

subject to their masters, to respect them and to try and please them, then in Titus 3:1 Christians are

told to be subject and obedient to rulers and authorities.19 It seems that these instructions take into

consideration the cultural values of the day and have at their heart the advancement of the gospel.

Often there is an explanation as to why the instruction is given that suggests this very cause.20 In 1

Timothy 6:1 it is “…so that God’s name and our teaching may not be slandered”, then in Titus 2:5 it is

“…so that no one will malign the word of God”, and finally in Titus 2:10 it is “…so that in every way

they will make the teaching about God our Saviour attractive.”21 Once again, the instruction given in

Titus 3:1 prevents the Church from falling into disrepute with outsiders, and therefore Christians

ought to submit to their authorities. However, where by obeying the rulers and authorities may

require a person to act in a way contrary to God’s commands, (for example, engaging in Emperor

worship), I believe that submission to authorities is seen by their acceptance of the consequences of

their civil disobedience. Even if their submission leads to their death, as indicated in Revelation 6:9-

11, it is preferable over a rebellion.22

In 1 Corinthians 13:2 the apostle Paul writes, “…if I… …do not have love, I am nothing.” In the

Pastoral Epistles, Paul does not miss the emphasis on love which is a characteristic he desires

Christians in Ephesus and Crete to have. In 1 Timothy 6:11 and 2 Timothy 2:22 he tells Timothy to

pursue love. In 2 Timothy 1:7 he explains that the Spirit God gave us, gives us love. In Titus 2:2 Paul

instructs Titus to teach older men to be sound in love. Again, in 1 Timothy 4:12, Paul urges Timothy

to set an example to the believers of love. In all the Pastoral Epistles there is an emphasis on love,

but perhaps the clearest is seen in 1 Timothy 1:5 where the apostle states that the goal of his

19It is believed that the Pastoral Epistles were written in the early to mid AD60’s1, which means that this command to submit to rulers and authorities comes during the time of the notorious Emperor Nero, who is known to have arrested and put Christians to death in the most inhumane ways.2 1.David S Dockery, Trent C Butler, and Christopher L Church, Holman Bible Handbook (Holman Bible Publishers, 1992).736, G. Knight and P. Kent, Know Your Bible: All 66 Books Explained and Applied (Barbour Publishing, Incorporated, 2008).81-83 2.HH Halley, "Halley’s Bible Handbook Zondervan Publishing House Grand Rapids," (Michigan, 1965).635 20 Fee, 1 & 2 Timothy, Titus (Understanding the Bible Commentary Series).138,188, Saarinen, The Pastoral Epistles with Philemon & Jude.58 21 I do not believe that Paul advocated for or supported slavery as is evident from verses such as 1 Corinthians 7:21 where he encourages them to gain their freedom if they can, and also the letter to Philemon where Paul asks Philemon to no longer receive Onesimus as a slave, but rather as a brother, fellow man, and a partner. (vs 16 -17). I believe that the instructions given for slaves in Timothy and Titus are for the purpose of glorifying God in their situation, where there was a lack of any other real alternative. 22 Adeyemo, Africa Bible Commentary.1511, Fee, 1 & 2 Timothy, Titus (Understanding the Bible Commentary Series).201

command is love. The very fact that love was the aim of the command,23 implies that these would

be teachers have wandered off into fruitless and divisive discussion because of a lack of regard for

love.24 Thus is it fair to say that in all the instructions and commands given in the Pastoral Epistles,

each must be carried out in love.

In keeping with the theme of having a good reputation with unbelievers I will very briefly discuss

the kind of conduct which ought to be the fruit of good character. Throughout these epistles are

specific examples of good conduct, and also specific examples of the opposite. Paul states in 1

Timothy 3:14-15 that he wants people to know how they ought to conduct themselves in God’s

‘economy’, and later in the letter Timothy is instructed to set an example to believers in proper

conduct.25 It is this conduct towards, youth, elders, women, men, slaves, masters, children, wives,

and husbands,26 which will be seen and felt by their unbelieving neighbours, and therefore it is

important that they represent God and His truth well.

First of all the Christian conduct ought to demonstrate a unity with one another,27 and not to engage

in speech such as Godless myths, quarrels, old wives tales and slander which brings division, but

rather to conduct themselves well in their speech with both believers and unbelievers.28

Christians are urged to demonstrate their freedom29 by living modest and moderate lifestyles, not of

indulgence and neither of asceticism.30 They are taught not to pursue wealth or dishonest gain31, but

to be known for their generosity32 and good deeds33 such as, being hospitable,34 helping those in

need,35 and helping widows.36 In addition to this, they must to turn away from all forms of youthful

23 The command was not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. 1 Timothy 1:3-4 24 David H Stern, Jewish New Testament Commentary: A Companion Volume to the Jewish New Testament (Jewish New Testament Publications, 1992).633 25 1 Timothy 4:12 26 1 Timothy 3:2-4, 11-12; 1 Timothy 5:1-4; 1 Timothy 6:1-2; Titus 1:6; Titus 2:2-10, Titus 3:1-2 27 1 Timothy 2:8; Titus 3:10 28 1 Timothy 1:3-4; 1 Timothy 4:7; 1 Timothy 4:12; 1 Timothy 6:3-5; 1 Timothy 6:20-21; 2 Timothy 2:14-18; 2 Timothy 2:23-24; Titus 1:14; Titus 2:3; Titus 3:2; Titus 3:9 29 1 Timothy 4:1-5 30 1 Timothy 2:9; 1 Timothy 4:1-5 31 1 Timothy 6:6-10; Titus 1:7; Titus 1:11 32 1 Timothy 6:17-18 33 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:20; Titus 2:7; Titus 3:1, 8, 14 34 1 Timothy 5:10; Titus 1:8 35 1 Timothy 5:10; Titus 3:14 36 1 Timothy 5:3-4,8,16

lusts and wickedness,37 and instead have lifestyles that demonstrate purity38 and godliness39 to all

people.

On several occasions above we saw the importance of the good Christian conduct and interaction

with unbelievers in order to allow them the best opportunities to share the gospel. The Epistles also

highlight several dimensions to how believers can work in the mission field of their own

neighbourhood. These are; by holding on to faith and fighting the good fight, by teaching and

sharing the message of truth, and by praying for others. This should all be done in an attitude of

humility.

Firstly, if the Christians in Crete and Ephesus are to be convincing when sharing the gospel they must

demonstrate that their faith is real and worth holding on to. Timothy is instructed to hold fast to

faith, fighting the battles that set themselves against it40, and in this he is to set an example for the

believers to follow.41 Paul warns them not to be distracted by things such as accumulation of

wealth, and encourages them to wrestle against such things.42 In fact, he uses the metaphors of a

soldier not getting caught up in civilian affairs, an athlete who competes according to the rules, and

a farmer who works for the harvest43 to describe the kind of determination that Christians should

have. They are to focus on the goal. Paul also teaches that they should be firm in the tenets of their

faith, so they can be wary of, and refute those who teach falsely.44 He tells them to be on guard

against people who oppose their message.45 Christians are to endure hardships and hold on to the

faith despite guaranteed persecution,46 and in doing so they bear witness of their unwavering hope

in Jesus. A confused or half-hearted approach to their own faith would create a very unconvincing

37 1 Timothy 6:3-5,11; 2 Timothy 2:19, 22; Titus 2:12; Titus 3:3 38 1 Timothy 4:12; 1 Timothy 5:2; 2 Timothy 2:22; Titus 2:4-5 39 1 Timothy 4:7; 1 Timothy 6:6, 11; Titus 2:12 40 1 Timothy 1:18-19 41 1 Timothy 4:12 42 1 Timothy 6:10-12 43 2 Timothy 2:1-10 44 Titus 1:9-11 45 2 Timothy 4:15 46 2 Timothy 3:12; 2 Timothy 4:5

arena in which to witness to unbelievers. This is why it is essential that the Church be resolute in its

basis of faith and willing to endure the hardships associated with it.

Having built the reputation of unwavering devotion to their faith, Christians must teach and tell their

unbelieving neighbours the reason for their hope. They are to tell people the good news about Jesus

Christ and advance God’s ‘economy’47. This is seen by the constant use of ‘trustworthy sayings’48 and

‘hymns’49 throughout the Pastoral Epistles that teach the core aspects of salvation. The apostle Paul

tells Timothy not to be ashamed about the testimony of Jesus50, but to be prepared to preach the

Word in and out of season51, and do the work of an evangelist52. He is told to devote himself to the

public reading of Scriptures, to preaching and to teaching so that he may save himself and also his

47 1 Timothy 1:3-4 48 1 Timothy 1:15; 1 Timothy 2:15-3:1a*; 1 Timothy 4:9-10; 2 Timothy 2:11-13; Titus 3:4-8 *I believe that it is possible the trust worthy saying here refers to and has its emphasis on salvation being available also to women, despite that in Greco-Roman culture their main role may have been to bear children. It is possible that a certain thought based on Roman Mithraism1 was prevalent within Roman culture, (in particular amongst Roman soldiers), which excluded women from membership2, and therefore from salvation. This mystery religion is deemed by some historians to have been a potent threat to Christianity3. Given that Ephesus was made the capital of proconsular Asia by Augustus4 it is certain to have had a strong presence of Roman soldiers. Also, if you factor in that prior to the capture of Ephesus by Augustus, it had been under the control of Mithradates the Great for roughly 60 years5, then it is highly probable that Mithraism was popular in this city. The name Mithradates means “gift of Mithra”6. Mithradates was of part Persian descent7, which is where the religion was originally imported from8. Mithraism is based on the Persian god, Mithra.9 It is therefore likely that the apostle Paul makes this statement to counter what may have been a common misbelief. Keep in mind also that Paul was from Tarsus which was a hotbed of Mithras worship, and therefore would have been very familiar with their beliefs.10 Although we don’t know how popular this religion was in Ephesus during the time of Paul writing these epistles, we do know that it definitely existed in an influential way centuries later, which is evidenced by the philosopher Maximus of Ephesus who inducted Emperor Julian into it while he was in his teens.11

1.Richard L Gordon, "Reality, Evocation and Boundary in the Mysteries of Mithras," Journal of Mithraic Studies 3, no. 1-2 (1980)., Roger Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (Oxford University Press Oxford, 2006). 2.Franz Valery Marie Cumont, The Mysteries of Mithra (Courier Corporation, 1956).173 3.Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices (Psychology Press, 1979).99 4.Geography Strabo, "Loeb Classical Library," Harvard University Press 15, no. 1 (1930). 5. Appian of Alexandria (c.95 AD-c.165 AD). "History of Rome: The Mithridatic Wars §§46–50" 6.Richard G Hovannisian, Armenian Pontus: The Trebizond-Black Sea Communities, vol. 8 (Mazda Pub, 2009).41 7. http://www.iranicaonline.org/articles/mithradates-vi-eupator-dionysos 8.Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun. 9.Ibid. 10.Payam Nabarz, The Mysteries of Mithras: The Pagan Belief That Shaped the Christian World (Inner Traditions/Bear & Co, 2005).47 11. http://www.thenewamerican.com/culture/history/item/4701-mithraic-mysteries-and-the-cult-of-empire 49 1 Timothy 3:16; 2 Timothy:11-13 50 2 Timothy 1:8 51 2 Timothy 4:2 52 2 Timothy 4:5

hearers.53 As the Lord’s servant he must be able to teach the doctrines of the faith54, but also must

enlist people who can in turn teach others55, thus implying that the message is to be spoken by all

believers. Also, in Titus 2:1-15, Paul tells Titus to teach others how to live in a way that will not bring

the gospel into contention, but also to teach others in order that they may also teach their

neighbours. This is evident in verses 9-10 which implies that the way the slaves’ masters have heard

the gospel, is through the slaves themselves who have made the gospel attractive by their conduct.

This is also why the gospel must be taught with integrity and soundness of speech56. Teaching and

preaching the gospel to all unbelievers is a major concern throughout the pastoral epistles as is clear

in 1 Timothy 2:4 where it states that God, “…wants all people to be saved and to come to a

knowledge of the truth.”

In doing this, Christians were first urged to pray for all people57, understanding that, as just

mentioned above, it is God who wants all people to be saved. Therefore the believers must

understand that it is God who initiates the work that leads to repentance, and begins to soften the

unbeliever’s heart, and that they cannot presume to do this work self-reliantly. This can be

understood early in the first letter to Timothy where Paul speaks of how he was shown grace despite

his ignorance and unbelief58. This was an act which God initiated completely.

In focussing more on Paul’s dialogue regarding his own salvation, it is important that the believers

assume his same attitude when relating to their own salvation. What Paul says in verse 16 models

humility. There is no boasting of his accomplishments or merit, and nor is there any hint of an

attitude of superiority now that he is saved. This acknowledgment that a believer is in no better

condition than what unbelievers are in presently, should emanate from them as they share the

gospel from a stance of humility.

53 1 Timothy 4:13-16 54 2 Timothy 2:24 55 2 Timothy 2:2 56 Titus 2:7 57 1 Timothy 2:1-4 58 1 Timothy 1:12-16

Keeping all of what we have discussed so far in mind, when teaching and applying the Pastoral

Epistles to our current time, it is necessary to be sensitive to the current cultural ideals and values.

We ought to interpret these epistles with the understanding that Paul was instructing Timothy and

Titus how the believers should conduct themselves so that they would not act in such a way as to

hinder the gospel message being proclaimed. For instance, in that culture the ideal was that women

should be submissive, and to focus primarily on the role of raising children. For the church to do

otherwise would be viewed negatively. In modern Australian culture, acting in such a male governed

manner, would cause the same negative sentiment toward the Church, and create obstacles to the

gospel being freely proclaimed. The application in our time may be that women should be very

much up front and active within the life of the Church, and be treated with equality. Obviously not

everything in the Pastoral Epistles is based on what is most widely accepted within the culture,

especially considering the very message that Jesus is Lord broke all the cultural conventions of the

time. Cultural ideals must only be embraced if they fit within the framework of teaching we find in

Scripture. The point is that the Church must act in such a way as to not hinder the gospel. Therefore

when it comes to teaching from Timothy and Titus and making applications to our own lives, it is

important that we carefully study the cultural implications found therein, and understand what their

equivalent use is today.

In conclusion, when relating to our unbelieving neighbours, it is important that we have a good

reputation with them. This comes about by having the right attitudes and a godly character, and

then conducting our lives in such a way as to live above reproach. If these qualities are present

within the individuals that make up the Church, then the gospel message will be received much

more readily. We ought to be firm in our faith despite whatever suffering or persecutions may arise,

and we should never substitute our faith for the temporary lure of wealth, pleasure or power. We

should constantly be praying for our unbelieving neighbours, and we ought to have a sincere love

and concern for them - they are, after all our fellow humankind. We should always remember our

past transgressions and hopelessness so that we never become proud and haughty, but rather

approach all people with humility.

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