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Paul returns to the subject of a particular heresy that is threatening the church at that time, but he instructs Timothy not to engage the arguments about it and does not specify the heresy here. We know that they were talking in part about food laws and imposing further restrictions on the Church. These restrictions are not necessarily wrong and may in fact be helpful, but these doctrines are not to be placed on the people. Mark 7 tells us that all foods are morally clean. Nothing is to be rejected if it received with thanksgiving, as this sort of spiritual appetite can never be satisfied.

Authority in the Church comes from men, and while it does not preclude the wise counsel of women, this particular kind of authority can come only from men. A priest should not be a drunkard or quarrelsome or greedy and desirous of money. He should not be a recent convert and must be held in esteem.

In a marriage, the wife should be submissive to her husband. Similarly, all Christians should be subject to one another to care for their brethren. This does not necessarily mean that the strongest personality in a family is the father’s. It is through the bearing of children that women are saved, though it is not necessary for women to bear children to be saved.

Paul reminds the men that Christ’s death was a ransom for the multitudes, and that there is no limitation on who may be saved by a secret knowledge or ancestry. This does not mean that we may worship God however we please. Those who attend the Mass must do so in a respectful manner. We must not be ostentatious or skimpy in our attire or quarrelsome in demeanor there, of all places.

Women are instructed to learn and teach the faith to their children. They are not to have authority over men, though they are commended to prophesy in the assembly.

Paul instructs us to pray for the salvation of all men, including leaders and kings. There had been an error that said that not all could be saved, and perhaps this was the error that Paul was writing the letter to combat. We are to desire the salvation of all and pray for all. We should ask our brethren to do the same for us and likewise the saints to intercede on our behalf.

Even though Paul was familiar with the beliefs of Christians, he says that he had an ignorance of Christianity. The people that are causing trouble in Ephesus are not in a similar situation. They are or were in some sense believers, but have gone astray, and Paul says that they must be separated from the Church by excommunication, hopefully to see the error of their ways and rejoin the Church.

The letters to Timothy begin shortly after the end of Acts, with Paul’s release from Rome in 62 AD. Paul writes a personal letter to Timothy, but it is evident from the language that it is an open letter.

In Ephesus, where Timothy was, there were people, at least two known to Paul, who were teaching a sort of legalistic Gnosticism. These people suggested reading the Bible through some sort of lens. Paul condemns this sort of interpretation of the Bible. These people focused more on the law, which was for the correction of those who are in error, rather than on love.

Timothy was a convert to Christianity, a product of a mixed marriage between a Jewish mother and a pagan Greek father, and a Christian of some note in Lystra by the time of Paul’s second visit to that city. Timothy would have heard Paul’s preaching that afflictions would be necessarry to enter the kingdom of God. In addition to the basic rules that Gentile Christians must follow, the prohibition on eating meat with blood, the prohibition on sexual immorality, and the prohibition on food sacrificed to idols, Timothy was circumcised to avoid a distracting confrontation with the Judaizers in the Church. Timothy was quite influential as Paul’s envoy in Macedonia.

Titus was an early convert from a pagan background who went up to Jerusalem with Paul (possibly from Antioch). This background comes largely from the second chapter of Galatians.

This study of the Pastoral Epistles of Paul comprises the two epistles to Timothy, the epistle to Titus and also the epistle to Philemon, which is not considered part of the pastoral epistles. Paul had a marked ability to find and train men to as parts of a missionary network, and while these letters show the sort of care and relationship Paul had with his men, they were also meant to be read. Many of the details of Paul’s life after the events in the book of Acts can be found here.

Some have questioned whether these letters are genuinely of Paul. There are some marked differences between these and Paul’s other letters, particularly in vocabulary. The Church has always affirmed that these letters are of Paul, and the differences can be attributed in part due to the fact that these are personal letters, not letters intended for the community at large, and differing uses of a scribe, or amanuensis. The early church fathers, going back as far as the sub-apostolic age, one generation removed from Paul’s, who knew the Greek of the time, believe them to be authentic.