First Timothy was Paul’s first letter written to the young Pastor in the city of Ephesus. Paul’s concern and love for Timothy is evident from his fatherly tone. He calls Timothy “a true son” and encourages him to hold fast to all the things he had been taught concerning the Faith. Paul also reminds Timothy to “guard” what had been committed to him in trust.   

1 Timothy was probably written from Macedonia, after Paul’s release from his first imprisonment, around A.D. 62. They argue that 1 Timothy was actually written by someone other than Paul, using  his  name to give the letter authority. Some also argue that there are fragments of Paul used in the letter. These say that an admirer of Paul took the fragments and filled them in to compose a complete letter. These critics all point to differences in vocabulary from Paul’s “known” works. They also say the theology of 1 Timothy differs from Paul. However, it is illogical to think that Paul would have spoken the exact same way to different audiences, especially in this case where he is writing to a close personal friend. Moreover, the theological arguments Paul uses are found elsewhere, including Colossians.  

Following Paul’s release from  his first imprisonment; this letter is most likely dated around A.D. 62. Some critical scholars have proposed that this this epistle is a pseudepigraphal letter and thus not of Pauline origin. It has been speculated that the forger of this epistle employed Pauline verbiage while using Paul’s name to make it appear authentic.   This is sheer speculation, with no literary evidence whatsoever to back it up.  

Despite modern critics, church fathers unanimously accepted this letter as Pauline.  However, some of the charges of forgery include an alleged historical problem involving apparent chronological differences observed in the Book of Acts. Thus, it is argued that 1 Tim was written much later. On the contrary, it is more likely that various events in 1 Tim  were written shortly following Acts.   

Moreover, it is claimed by the critics that the writing style observed in Timothy is different from a Pauline style and instead appears to be verbiage common in the 2nd century. Yet, the truth is that we simply do not have enough evidence from the first and second  centuries o  argue such a case. Hence, it’s at best an argument from silence.   

Third, it’s argued that church leadership and roles in Timothy appear too advanced for an early date. However, this argument is  specious because the early church employed much of the same structure as those of the Jewish synagogues. Furthermore, in Phil. 1:1 we also observe the roles of elders and deacons. We observe, for example, Paul  giving instructions for relationships in the church and proper dress for women (2:8-15).  He also gave instructions for masters and servants (6:1-2), and the rich (6:9-10; 17-19). This, in addition to church structure and leadership, adds to our knowledge of the early church’s social structure and thus an early date for this letter is warranted.   

Paul also stressed Church qualifications. He gave Timothy (and the whole church) instructions for who was qualified to be elders (or bishops) and deacons, saying that such was the purpose of his letter (3:15). These were no mere suggestions, but commands. He advised those in the church to take care of their own widows so that the church could take care of widows without  families (5:16). He also told believers to honor elders who “rule well” with just compensation (5:17-19), and not to entertain accusations against them unless there are “two or three witnesses” (5:19).  

Finally, the fact that Paul also addresses some form of a heresy in this letter, some maintain that this kind of Gnosticism flourished later in the second century. But here we must remember that Paul is referring to the  nascent form of Gnosticism, having its roots in the first century. Many of the heresies, in particular the highly developed systematic,  theological and philosophical works, while  having come to fruition in the second century and onward, had their origins in the first century.   

Once more, the early church fathers authenticated this letter as Pauline. The truth is this: those closer to the time of these events are less biased and in a better position to judge the matter correctly.   It is a fact that all New Testament biblical critics either ignore the church fathers entirely, or else underestimate their influence on the study of the Bible.  

While 1 Timothy is  as much a letter of encouragement to Timothy to live out his faith, and to teach others to do the same, it is also Paul’s exhortation to him to stand against false teachers and their heretical views. Timothy had stayed in Ephesus to help combat false teachers when Paul left the city for Macedonia. Perhaps Paul heard Timothy was having trouble, which prompted this first letter.  

Moreover, Paul urged Timothy to exhort those in Ephesus to “teach no other doctrine” than the Gospel (1:3). This theme is applicable to all pastors, young and old. Paul also repeats the basic message of the Gospel several times, perhaps quoting an ancient hymn in 3:16 saying that “God was manifested in the flesh,” “that Christ Jesus came into the world to save sinners” and that there is only one Mediator between men and God: Christ Jesus (2:5). Hence, we see a high Christology maintained in the early 60’s, which is just as evident in Paul’s other letters.