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Book cover for The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics
Here lies the greatest difference between 1 Timothy and the authentic Pauline letters. Paul wrestles constantly with the hermeneutical task of relating the gospel freshly to the situation in his “target” churches; 1 Timothy assumes that the ...more
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Mike Brinker
Hays on the difference he perceives between 1 Timothy and the rest of the Pauline corpus.
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Craig G. Bartholomew
“Old Testament poetry and especially Old Testament wisdom evoke a world charged with God’s grandeur as the Creator and redeemer. In the process of evoking this world, Old Testament wisdom invites, cajoles and even commands us to live our lives consciously in this world. Biblical poetry is never poetry for poetry’s sake. Yet it is still aesthetic and to be savored as such. Its creativity with words, sounds and images gives it its evocative and memorable powers. All of these wisdom books naturally became a part of the traditions in the home, the community and at festival gatherings. Each book thus generated a formative presence in the cultural consciousness of God’s people. In sum, we simply will not hear God’s address through Old Testament wisdom if we fail to attend closely to its poetic character. Here is a brief look at each of the books studied in the following chapters. Proverbs. Proverbs 1–9 is a highly symbolic collection of sayings from two very different sources: Woman Wisdom and the parents of a maturing son. The son is a realistic but fictional character entering the actual world adults encounter day to day. Woman Wisdom, however, is a fictional and cosmic character who, as wisdom personified, beckons the son to desire her ways and paths. This may be a complex way of getting at what’s going on in all of the imagery, but it alerts us to the great power of biblical art. The mysterious woman character creates the symbolic and allusive points of view introduced above. The point is not for the young man to believe that this woman is a human; rather, he is drawn to make the theological and experiential connections between God’s created purpose and the world he will soon enter as an adult. The woman’s cosmic, feminine character attaches urgency and emotion to the simple actions of life in this world, for they will be played out before God within the deep, mysterious, cosmic order he has formed.”
Craig G. Bartholomew, Old Testament Wisdom Literature: A Theological Introduction

Richard B. Hays
“Here lies the greatest difference between 1 Timothy and the authentic Pauline letters. Paul wrestles constantly with the hermeneutical task of relating the gospel freshly to the situation in his “target” churches; 1 Timothy assumes that the norms must be merely guarded and passed along. Indeed, there is a positive impatience with theological argumentation: those who disagree with the officially sanctioned “sound teaching” are said to manifest “a morbid craving for controversy and for disputes about words” (1 Tim. 6:4). It is difficult to imagine Paul dismissively avoiding theological controversy in this manner. Do we see here the evidence of a bad case of apostolic burnout? The likelier explanation is that 1 Timothy represents a second-generation reception of the Pauline heritage; the writer takes the fundamental theological and ethical questions as already settled by the great apostolic exemplar. Thus, ironically, the dynamic union of theology and ethics that we saw in Paul disintegrates in 1 Timothy precisely because it is taken for granted. 1 Timothy articulates the moral vision of a Christian community that has achieved a measure of institutional and symbolic stability; the writer is no longer thinking through ethical issues from their theological foundations. All that needs to be done is to guard the tradition entrusted by the apostle. The result? A gain in stability, but a loss in profundity and freedom. In the authentic Pauline letters, the churches are repeatedly exhorted to discern the will of God anew under the guidance of the Holy Spirit; in 1 Timothy, there is no call for discernment because the will of God has already been sufficiently made known in the “sound teaching” of the tradition.”
Richard B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics

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