
The two letters addressed to Timothy, together with the one addressed to Titus, are usually called "the Pastorals," not on account of the subject matter being fields and streams, meadows and brooks, shepherds and their sheep, but because of a common thread relating to the church, its congregations, and congregants--the concerns of pastors. All three begin with a form of the salutation familiar to New Testament readers. Here it is in I Timothy:
Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope,
To Timothy, my true child in the faith:
Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
This greeting notwithstanding, scholarship has concluded that these letters could not have been written by Paul. It is almost certain that all three were written by the same pseudonymous author, who, for reasons sufficient to him, wrote in Paul's name long after Paul was dead. A comprehensive summary of the scholar's brief would be as soporific as the letters themselves, but perhaps a condensed version will have the effect of highlighting the main points of interest, such as they are, in I Timothy.
For one thing, the subject matter of I Timothy did not yet exist when Paul was alive and composing his letters. Broadly speaking, New Testament literature exhibits an interest in either eschatology ("a branch of theology concerned with the final events in the history of the world or of humankind") or ecclesiology ("theological doctrine relating to the church"). Those exhibiting eschatological concerns were written before those exhibiting ecclesiastical ones, because an interest in the church and its function in the world was a response to the sun rising and setting, rising and setting, and no trumpet blare to announce the Second Coming. Eschatology is a frequent theme in the genuine letters of Paul but is absent in I Timothy, which is devoted largely to ecclesiology, an inconceivable topic to someone under the impression that human history is about to end. Paul's response to what he takes to be aberrant beliefs and practices is to argue for what ought to be orthodox. In I Timothy, orthodoxy has been defined, and the remedy for the temptation to stray is to submit to the authority of an organized and universal church that did not exist in the time of Paul.
Linguistic analysis tends to confirm the above conclusion. Even in translation, one can tell that the meditative style of I Timothy is very different from the vigorous, personal, combative exposition one confronts in, say, Romans or Galations. Norman Perrin notes that, excluding proper names, the three Pastoral letters use 848 different Greek words, and, of these, 306 do not occur anywhere in the known letters of Paul (which, to review, are: I Thessalonians, Galations, the two letters to the Corinthians, Phillipians, Romans, and Philemon). Some part of this should be attributed to the invention of ecclesiology after the period of Paul's activity, for in I Timothy there is much talk of church administration, including the place of "bishops" and "deacons"--offices that had not been invented in Paul's time, so of course he didn't use the words. The different vocabularies reflect the different times and also the different habits of mind of different authors. It's been pointed out that there are no points of contact between the career of Paul, as described in his known letters and the Book of Acts, with anything that turns up in any of the Pastoral letters. A weightier consideration, however, is just that Paul, to have written I Timothy and the two other Pastoral letters, would have had to suffer some sort of cataclysm that left him functioning but with a completely different personality and cast of mind.
To illustrate this last point, consider how the unknown author of I Timothy, almost immediately after representing himself as Paul in the salutation, proceeds to bungle Paul's teaching on a fundamental point. Here is I Timothy 1:8-10:
Now we know that the law is good, if anyone uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, immoral persons, sodomites, kidnapers, liars, perjurers, and whatever else is contrary to sound doctrine.
Wayne Meeks, editor of The Norton Critical Edition of The Writings of St. Paul, observes in a footnote that the first eight words are likely "[a] verbal parallel of Romans 7:16, but the following clause is hardly Pauline." It is perhaps useful therefore to set out Romans 7:16, along with the clause that immediately follows it:
Now if I do what I do not want, I agree that the law is good.16 So then it is no longer I that do it, but sin which dwells within me.17
For Paul, the law doesn't distinguish the lawful good from the disobedient. Instead, it is "good" only inasmuch as it shows that no one can live up to it and that all stand in need of grace and the justification that comes from faith.
St. Paul died in the seventh decade of the first century, perhaps in 65. A good guess for the date of I Timothy is 120. In any event, I Timothy was composed long after the death of Paul. While pseudonymous authorship was common, it's obvious that fundamentalists cannot allow that a letter in which the author falsely represents himself as Paul was admitted into the inerrant and infallible canon of Scripture. Even worse, the unknown author appears to have endeavored to burnish his credentials with an allusion to a passage in Paul's greatest letter--and then immediately supplied evidence that he has wholly misunderstood the import of the passage.
A final note: the whole church administration business is a terrible bore, but the reader of I Timothy who determinedly slogs ahead to the end is eventually rewarded with a passage that sounds more like a bit of wisdom literature from the Old Testament:
There is great gain with godliness in contentment, for we brought nothing into the world, and we cannot take anything out of the world; but if we have food and clothing, with these we shall be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. For the love of money is the root of all evils. . . .
Just want to point out that the famous conclusion to this passage is routinely misquoted. It's not money itself that's the root of all evil; rather, the love of it.