In order to illustrate what he means by “the disobedient, ungodly, and sinners,” Paul offers a sin-list. For the most part, this sin-list is the standard sort of things one expects in a sin-list. This kind of list is common in the New Testament and is found in Greco-Roman ethical writing as well.
Paul has two words for sexual sins. The first covers a wide range of deviancy from norm, the second refers specifically to homosexuality (ἀρσενοκοίτης). From BDAG: “Paul’s strictures against same-sex activity cannot be satisfactorily explained on the basis of alleged temple prostitution. . .or limited to contract with boys for homoerotic service” Remarkably, “enslavers” is on the list (ἀνδραποδιστής). The word only appears here and might be translated as “kidnapper,” although in a first century context a person might be kidnapped in order to make them a slave.
The definition of “sound doctrine” in verse 11 is “the gospel which was entrusted to Paul.” This is not unlike the sorts of things we read in other Pauline letters. Paul frequently refers to being given the gospel as a sacred trust from God, his commission to preach the Gospel among the Gentiles is a calling from God.
To be “entrusted” with the Gospel is a critically important concept in 1 Timothy. Paul was entrusted with the gospel, he has passed that Gospel on to Timothy, and Timothy is now responsible for guarding that deposit of faith in the next generation. “Healthy Doctrine” is the only cure for the “unhealthy doctrine” of Paul’s opponents in Ephesus. By teaching the truth, Timothy will expose the false in the “other gospel” which is being promoted in Paul’s churches.
Frequently in both letters to Timothy and the letter to Titus Paul emphasizes holding to the traditions which were already delivered to the church. This body of truth is called “sound doctrine” or “sincere faith” or simply “the truth.” Timothy’s task included appointing good elders and deacons who will hold to the Gospel which was initially preached in the city and will be excellent examples of living out the Christian life so that outsiders will be attracted to the Gospel.
What is sometimes overlooked is Paul’s solution to the problems in Ephesus. He does not recommend that more ecclesiastical structure be imposed on the local churches. He tells Timothy to appoint qualified elders and deacons, but the qualifications are fidelity to Paul’s teaching and high moral commitments.
Unfortunately most Christians define “healthy doctrine” as “what I believe” and bad doctrine as “what that church across the street believes.” This is not at all what Paul has in mind here! He has not created a 39 point doctrinal statement that has to be signed by all members of the church for them to be declared “orthodox.” For Paul, the core of the Gospel is non-negotiable, but also a set of ethical parameters which work out the gospel in very practical ways. Rather than declaring the Calvinist or Arminianism “right” or “wrong,” Paul asks “Is the Gospel is preached?” “Are the members of the the congregation behaving in a way that brings honor to the Gospel?”
I understand the importance of doctrinal statements (I sign several every year myself). They help define communities of believers around a common set of beliefs. But it is remarkable that conformity to the Gospel and proper ethical conduct are the two tests Paul set for Timothy when dealing with the opponents in Ephesus.
How does a contemporary church find a balance between promoting sound doctrine and providing a place for people to discuss ideas and ask questions? Is this more than agreeing to a doctrinal statement? How can a church or Christian organization promote the Gospel, demonstrate grace, and be faithful to the core doctrines of the faith?