1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.
5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
6 From which some having swerved have turned aside unto vain jangling;
7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
8 But we know that the law is good, if a man use it lawfully;
9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
11 According to the glorious gospel of the blessed God, which was committed to my trust.
12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;
19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
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3 As G2531 I besought G3870 thee G4571 to abide still G4357 at G1722 Ephesus, G2181 when I went G4198 into G1519 Macedonia, G3109 that G2443 thou mightest charge G3853 some G5100 that they teach G2085 no G3361 other doctrine, G2085
4 Neither G3366 give heed G4337 to fables G3454 and G2532 endless G562 genealogies, G1076 which G3748 minister G3930 questions, G2214 rather G3123 than G2228 godly G2316 edifying G3620 which G3588 is in G1722 faith: G4102 so do.
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6 From which G3739 some G5100 having swerved G795 have turned aside G1624 unto G1519 vain jangling; G3150
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8 But G1161 we know G1492 that G3754 the law G3551 is good, G2570 if G1437 a man G5100 use G5530 it G846 lawfully; G3545
9 Knowing G1492 this, G5124 that G3754 the law G3551 is G2749 not G3756 made G2749 for a righteous man, G1342 but G1161 for the lawless G459 and G2532 disobedient, G506 for the ungodly G765 and G2532 for sinners, G268 for unholy G462 and G2532 profane, G952 for murderers of fathers G3964 and G2532 murderers of mothers, G3389 for manslayers, G409
10 For whoremongers, G4205 for them that defile themselves with mankind, G733 for menstealers, G405 for liars, G5583 for perjured persons, G1965 and G2532 if there be any G1536 other thing G2087 that is contrary G480 to sound G5198 doctrine; G1319
11 According G2596 to the glorious G1391 gospel G2098 of the blessed G3107 God, G2316 which G3739 was committed to G4100 my G1473 trust. G4100
12 And G2532 I thank G2192 G5485 Christ G5547 Jesus G2424 our G2257 Lord, G2962 who G3588 hath enabled G1743 me, G3165 for G3754 that he counted G2233 me G3165 faithful, G4103 putting me G5087 into G1519 the ministry; G1248
13 Who G3588 was G5607 before G4386 a blasphemer, G989 and G2532 a persecutor, G1376 and G2532 injurious: G5197 but G235 I obtained mercy, G1653 because G3754 I did G4160 it ignorantly G50 in G1722 unbelief. G570
14 And G1161 the grace G5485 of our G2257 Lord G2962 was exceeding abundant G5250 with G3326 faith G4102 and G2532 love G26 which G3588 is in G1722 Christ G5547 Jesus. G2424
15 This is a faithful G4103 saying, G3056 and G2532 worthy G514 of all G3956 acceptation, G594 that G3754 Christ G5547 Jesus G2424 came G2064 into G1519 the world G2889 to save G4982 sinners; G268 of whom G3739 I G1473 am G1510 chief. G4413
16 Howbeit G235 for this G5124 cause G1223 I obtained mercy, G1653 that G2443 in G1722 me G1698 first G4413 Jesus G2424 Christ G5547 might shew forth G1731 all G3956 longsuffering, G3115 for G4314 a pattern G5296 to them which should hereafter G3195 believe G4100 on G1909 him G846 to G1519 life G2222 everlasting. G166
17 Now G1161 unto the King G935 eternal, G165 immortal, G862 invisible, G517 the only G3441 wise G4680 God, G2316 be honour G5092 and G2532 glory G1391 for G1519 ever G165 and ever. G165 Amen. G281
18 This G5026 charge G3852 I commit G3908 unto thee, G4671 son G5043 Timothy, G5095 according to G2596 the prophecies G4394 which went before G4254 on G1909 thee, G4571 that G2443 thou G4754 by G1722 them G846 mightest war G4754 a good G2570 warfare; G4752
19 Holding G2192 faith, G4102 and G2532 a good G18 conscience; G4893 which G3739 some G5100 having put away G683 concerning G4012 faith G4102 have made shipwreck: G3489
20 Of whom G3739 is G2076 Hymenaeus G5211 and G2532 Alexander; G223 whom G3739 I have delivered G3860 unto Satan, G4567 that G2443 they may learn G3811 not G3361 to blaspheme. G987
1 Paul, an apostle of Christ Jesus according to the commandment of God our Saviour, and Christ Jesus our hope;
2 unto Timothy, my true child in faith: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.
3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a different doctrine,
4 neither to give heed to fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith; `so do I now'.
5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:
6 from which things some having swerved have turned aside unto vain talking;
7 desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.
8 But we know that the law is good, if a man use it lawfully,
9 as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
10 for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine;
11 according to the gospel of the glory of the blessed God, which was committed to my trust.
12 I thank him that enabled me, `even' Christ Jesus our Lord, for that he counted me faithful, appointing me to `his' service;
13 though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief;
14 and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief:
16 howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his longsuffering, for an ensample of them that should thereafter believe on him unto eternal life.
17 Now unto the King eternal, immortal, invisible, the only God, `be' honor and glory forever and ever. Amen.
18 This charge I commit unto thee, my child Timothy, according to the prophecies which led the way to thee, that by them thou mayest war the good warfare;
19 holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith:
20 of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme.
1 Paul, an apostle of Jesus Christ, according to a command of God our Saviour, and of the Lord Jesus Christ our hope,
2 to Timotheus -- genuine child in faith: Grace, kindness, peace, from God our Father, and Christ Jesus our Lord,
3 according as I did exhort thee to remain in Ephesus -- I going on to Macedonia -- that thou mightest charge certain not to teach any other thing,
4 nor to give heed to fables and endless genealogies, that cause questions rather than the building up of God that is in faith: --
5 And the end of the charge is love out of a pure heart, and of a good conscience, and of faith unfeigned,
6 from which certain, having swerved, did turn aside to vain discourse,
7 willing to be teachers of law, not understanding either the things they say, nor concerning what they asseverate,
8 and we have known that the law `is' good, if any one may use it lawfully;
9 having known this, that for a righteous man law is not set, but for lawless and insubordinate persons, ungodly and sinners, impious and profane, parricides and matricides, men-slayers,
10 whoremongers, sodomites, men-stealers, liars, perjured persons, and if there be any other thing that to sound doctrine is adverse,
11 according to the good news of the glory of the blessed God, with which I was entrusted.
12 And I give thanks to him who enabled me -- Christ Jesus our Lord -- that he did reckon me stedfast, having put `me' to the ministration,
13 who before was speaking evil, and persecuting, and insulting, but I found kindness, because, being ignorant, I did `it' in unbelief,
14 and exceedingly abound did the grace of our Lord, with faith and love that `is' in Christ Jesus:
15 stedfast `is' the word, and of all acceptation worthy, that Christ Jesus came to the world to save sinners -- first of whom I am;
16 but because of this I found kindness, that in me first Jesus Christ might shew forth all long-suffering, for a pattern of those about to believe on him to life age-during:
17 and to the King of the ages, the incorruptible, invisible, only wise God, `is' honour and glory -- to the ages of the ages! Amen.
18 This charge I commit to thee, child Timotheus, according to the prophesies that went before upon thee, that thou mayest war in them the good warfare,
19 having faith and a good conscience, which certain having thrust away, concerning the faith did make shipwreck,
20 of whom are Hymenaeus and Alexander, whom I did deliver to the Adversary, that they might be instructed not to speak evil.
1 Paul, apostle of Jesus Christ, according to [the] command of God our Saviour, and of Christ Jesus our hope,
2 to Timotheus, [my] true child in faith: grace, mercy, peace, from God our Father and Christ Jesus our Lord.
3 Even as I begged thee to remain in Ephesus, [when I was] going to Macedonia, that thou mightest enjoin some not to teach other doctrines,
4 nor to turn their minds to fables and interminable genealogies, which bring questionings rather than [further] God's dispensation, which [is] in faith.
5 But the end of what is enjoined is love out of a pure heart and a good conscience and unfeigned faith;
6 which [things] some having missed, have turned aside to vain discourse,
7 desiring to be law-teachers, not understanding either what they say or concerning what they [so] strenuously affirm.
8 Now we know that the law [is] good if any one uses it lawfully,
9 knowing this, that law has not its application to a righteous person, but to [the] lawless and insubordinate, to [the] impious and sinful, to [the] unholy and profane, to smiters of fathers and smiters of mothers; to murderers,
10 fornicators, sodomites, kidnappers, liars, perjurers; and if any other thing is opposed to sound teaching,
11 according to the glad tidings of the glory of the blessed God, with which *I* have been entrusted.
12 [And] I thank Christ Jesus our Lord, who has given me power, that he has counted me faithful, appointing to ministry him
13 who before was a blasphemer and persecutor, and an insolent overbearing [man]: but mercy was shewn me because I did it ignorantly, in unbelief.
14 But the grace of our Lord surpassingly over-abounded with faith and love, which [is] in Christ Jesus.
15 Faithful [is] the word, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom *I* am [the] first.
16 But for this reason mercy was shewn me, that in me, [the] first, Jesus Christ might display the whole long-suffering, for a delineation of those about to believe on him to life eternal.
17 Now to the King of the ages, [the] incorruptible, invisible, only God, honour and glory to the ages of ages. Amen.
18 This charge, [my] child Timotheus, I commit to thee, according to the prophecies as to thee preceding, in order that thou mightest war by them the good warfare,
19 maintaining faith and a good conscience; which [last] some, having put away, have made shipwreck as to faith;
20 of whom is Hymenaeus and Alexander, whom I have delivered to Satan, that they may be taught by discipline not to blaspheme.
1 Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope;
2 to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord.
3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,
4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith--
5 but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith;
6 from which things some, having missed the mark, have turned aside to vain talking;
7 desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm.
8 But we know that the law is good, if a man uses it lawfully,
9 as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
10 for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine;
11 according to the Gospel of the glory of the blessed God, which was committed to my trust.
12 And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service;
13 although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
14 The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
15 The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief.
16 However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life.
17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
18 This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare;
19 holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith;
20 of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme.
1 Paul, an Apostle of Jesus Christ, by the order of God our Saviour and Christ Jesus our hope;
2 To Timothy, my true child in the faith: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.
3 It was my desire, when I went on into Macedonia, that you might make a stop at Ephesus, to give orders to certain men not to put forward a different teaching,
4 Or to give attention to stories and long lists of generations, from which come questionings and doubts, in place of God's ordered way of life which is in faith;
5 But the effect of the order is love coming from a clean heart, and a knowledge of what is right, and true faith:
6 From which some have been turned away, giving themselves to foolish talking;
7 Desiring to be teachers of the law, though they have no knowledge of what they say or of the statements which they make so certainly.
8 We are conscious that the law is good, if a man makes a right use of it,
9 With the knowledge that the law is made, not for the upright man, but for those who have no respect for law and order, for evil men and sinners, for the unholy and those who have no religion, for those who put their fathers or mothers to death, for takers of life,
10 For those who go after loose women, for those with unnatural desires, for those who take men prisoners, who make false statements and false oaths, and those who do any other things against the right teaching,
11 Which may be seen in the good news of the glory of the great God, which was given into my care.
12 I give praise to him who gave me power, Christ Jesus our Lord, because he took me to be true, making me his servant,
13 Though I had said violent words against God, and done cruel acts, causing great trouble: but I was given mercy, because I did it without knowledge, not having faith;
14 And the grace of our Lord was very great, with faith and love which is in Christ Jesus.
15 It is a true saying, in which all may put their faith, that Christ Jesus came into the world to give salvation to sinners, of whom I am the chief:
16 But for this reason I was given mercy, so that in me, the chief of sinners, Jesus Christ might make clear all his mercy, as an example to those who in the future would have faith in him to eternal life.
17 Now to the King eternal, ever-living, unseen, the only God, be honour and glory for ever and ever. So be it.
18 This order I give to you, Timothy my son, in harmony with the words of the prophets about you, so that by them you may be strong, fighting the good fight,
19 Keeping faith, and being conscious of well-doing; for some, by not doing these things, have gone wrong in relation to the faith:
20 Such are Hymenaeus and Alexander, whom I have given up to Satan, so that they may say no more evil words against God.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Timothy 1
Commentary on 1 Timothy 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
1Ti 1:1-20. Address: Paul's Design in Having Left Timothy at Ephesus, Namely, to Check False Teachers; True Use of the Law; Harmonizing with the Gospel; God's Grace in Calling Paul, Once a Blasphemer, to Experience and to Preach It; Charges to Timothy.
1. by the commandment of God—the authoritative injunction, as well as the commission, of God. In the earlier Epistles the phrase is, "by the will of God." Here it is expressed in a manner implying that a necessity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself [Alford] (Ro 16:26).
God our Saviour—The Father (1Ti 2:3; 4:10; Lu 1:47; 2Ti 1:9; Tit 1:3; 2:10; 3:4; Jude 25). It was a Jewish expression in devotion, drawn from the Old Testament (compare Ps 106:21).
our hope—(Col 1:27; Tit 1:2; 2:13).
2. my own son—literally, "a genuine son" (compare Ac 16:1; 1Co 4:14-17). See Introduction.
mercy—added here, in addressing Timothy, to the ordinary salutation, "Grace unto you (Ro 1:7; 1Co 1:3, &c.), and peace." In Ga 6:16, "peace and mercy" occur. There are many similarities of style between the Epistle to the Galatians and the Pastoral Epistles (see Introduction); perhaps owing to his there, as here, having, as a leading object in writing, the correction of false teachers, especially as to the right and wrong use of the law (1Ti 1:9). If the earlier date be assigned to First Timothy, it will fall not long after, or before (according as the Epistle to the Galatians was written at Ephesus or at Corinth) the writing of the Epistle to the Galatians, which also would account for some similarity of style. "Mercy" is grace of a more tender kind, exercised towards the miserable, the experience of which in one's own case especially fits for the Gospel MINISTRY. Compare as to Paul himself (1Ti 1:14, 16; 1Co 7:25; 2Co 4:1; Heb 2:17) [Bengel]. He did not use "mercy" as to the churches, because "mercy" in all its fulness already existed towards them; but in the case of an individual minister, fresh measures of it were continually needed. "Grace" has reference to the sins of men; "mercy" to their misery. God extends His grace to men as they are guilty; His "mercy" to them as they are miserable [Trench].
Jesus Christ—The oldest manuscripts read the order, "Christ Jesus." In the Pastoral Epistles "Christ" is often put before "Jesus," to give prominence to the fact that the Messianic promises of the Old Testament, well known to Timothy (2Ti 3:15), were fulfilled in Jesus.
3. Timothy's superintendence of the Church at Ephesus was as locum tenens for the apostle, and so was temporary. Thus, the office of superintending overseer, needed for a time at Ephesus or Crete, in the absence of the presiding apostle, subsequently became a permanent institution on the removal, by death, of the apostles who heretofore superintended the churches. The first title of these overseers seems to have been "angels" (Re 1:20).
As I besought thee to abide still—He meant to have added, "so I still beseech thee," but does not complete the sentence until he does so virtually, not formally, at 1Ti 1:18.
at Ephesus—Paul, in Ac 20:25, declared to the Ephesian elders, "I know that ye all shall see my face no more." If, then, as the balance of arguments seems to favor (see Introduction), this Epistle was written subsequently to Paul's first imprisonment, the apparent discrepancy between his prophecy and the event may be reconciled by considering that the terms of the former were not that he should never visit Ephesus again (which this verse implies he did), but that they all should "see his face no more." I cannot think with Birks, that this verse is compatible with his theory, that Paul did not actually visit Ephesus, though in its immediate neighborhood (compare 1Ti 3:14; 4:13). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at 1Ti 1:18.
I besought—a mild word, instead of authoritative command, to Timothy, as a fellow helper.
some—The indefinite pronoun is slightly contemptuous as to them (Ga 2:12; Jude 4), [Ellicott].
teach no other doctrine—than what I have taught (Ga 1:6-9). His prophetic bodings some years before (Ac 20:29, 30) were now being realized (compare 1Ti 6:3).
4. fables—legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (1Ti 4:7; 2Ti 4:4).
genealogies—not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [Alford]. So Tertullian [Against Valentinian, c. 3], and Irenæus [Preface]. The Judaizers here alluded to, while maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it mysteries deeper than others could see. The seeds, not the full-grown Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. "Endless" refers to the tedious unprofitableness of their lengthy genealogies (compare Tit 3:9). Paul opposes to their "aeons," the "King of the aeons (so the Greek, 1Ti 1:17), whom be glory throughout the aeons of aeons." The word "aeons" was probably not used in the technical sense of the latter Gnostics as yet; but "the only wise God" (1Ti 1:17), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology.
questions—of mere speculation (Ac 25:20), not practical; generating merely curious discussions. "Questions and strifes of words" (1Ti 6:4): "to no profit" (2Ti 2:14); "gendering strifes" (2Ti 2:23). "Vain jangling" (1Ti 1:6, 7) of would-be "teachers of the law."
godly edifying—The oldest manuscripts read, "the dispensation of God," the Gospel dispensation of God towards man (1Co 9:17), "which is (has its element) in faith." Conybeare translates, "The exercising of the stewardship of God" (1Co 9:17). He infers that the false teachers in Ephesus were presbyters, which accords with the prophecy, Ac 20:30. However, the oldest Latin versions, and Irenæus and Hilary, support English Version reading. Compare 1Ti 1:5, "faith unfeigned."
5. But—in contrast to the doctrine of the false teachers.
the end—the aim.
the commandment—Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in 1Ti 1:3, 18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on 1Ti 1:4; 1Ti 1:11), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock.
charity—LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (Ro 13:10). The foundation is faith (1Ti 1:4), the "end" is love (1Ti 1:14; Tit 3:15).
out of—springing as from a fountain.
pure heart—a heart purified by faith (Ac 15:9; 2Ti 2:22; Tit 1:15).
good conscience—a conscience cleared from guilt by the effect of sound faith in Christ (1Ti 1:19; 1Ti 3:9; 2Ti 1:3; 1Pe 3:21). Contrast 1Ti 4:2; Tit 1:15; compare Ac 23:1. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [Bengel]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare Heb 9:14).
faith unfeigned—not a hypocritical, dead, and unfruitful faith, but faith working by love (Ga 5:6). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (1Ti 1:4) and jangling (1Ti 1:6).
6. From which—namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.
having swerved—literally, "having missed the mark (the 'end') to be aimed at." It is translated, "erred," 1Ti 6:21; 2Ti 2:18. Instead of aiming at and attaining the graces above named, they "have turned aside (1Ti 5:15; 2Ti 4:4; Heb 12:13) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels (1Ti 1:7; Tit 3:9; 1:10); 1Ti 6:20, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (Ro 1:21) [Bengel].
7. Sample of their "vain talk" (1Ti 1:6).
Desiring—They are would-be teachers, not really so.
the law—the Jewish law (Tit 1:14; 3:9). The Judaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Judaizers here meant corrupted the law with "fables," which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the obligation of the law, but in abusing it by fabulous and immoral interpretations of, and additions to, it.
neither what they say, nor whereof—neither understanding their own assertions, nor the object itself about which they make them. They understand as little about the one as the other [Alford].
8. But—"Now we know" (Ro 3:19; 7:14).
law is good—in full agreement with God's holiness and goodness.
if a man—primarily, a teacher; then, every Christian.
use it lawfully—in its lawful place in the Gospel economy, namely, not as a means of a "'righteous man" attaining higher perfection than could be attained by the Gospel alone (1Ti 4:8; Tit 1:14), which was the perverted use to which the false teachers put it, but as a means of awakening the sense of sin in the ungodly (1Ti 1:9, 10; compare Ro 7:7-12; Ga 3:21).
9. law is not made for a righteous man—not for one standing by faith in the righteousness of Christ put on him for justification, and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law" [Alford]. For sanctification, the law gives no inward power to fulfil it; but Alford goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule (Ro 6:14; Ga 5:18, 23). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he morally needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Christian, is not that they have no authority over him, but because Christ has fulfilled them as our surety (Ro 10:4).
disobedient—Greek, "not subject"; insubordinate; it is translated "unruly," Tit 1:6, 10; "lawless and disobedient" refer to opposers of the law, for whom it is "enacted" (so the Greek, for "is made").
ungodly and … sinners—Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes.
unholy and profane—those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments.
murderers—or, as the Greek may mean, "smiters" of fathers and … mothers; sinners against the fifth commandment.
manslayers—sinners against the sixth commandment.
10. whoremongers, &c.—sinners against the seventh commandment.
men-stealers—that is, slave dealers. The most heinous offense against the eighth commandment. No stealing of a man's goods can equal in atrocity the stealing of a man's liberty. Slavery is not directly assailed in the New Testament; to have done so would have been to revolutionize violently the existing order of things. But Christianity teaches principles sure to undermine, and at last overthrow it, wherever Christianity has had its natural development (Mt 7:12).
liars … perjured—offenders against the ninth commandment.
if there be any other thing—answering to the tenth commandment in its widest aspect. He does not particularly specify it because his object is to bring out the grosser forms of transgression; whereas the tenth is deeply spiritual, so much so indeed, that it was by it that the sense of sin, in its subtlest form of "lust," Paul tells us (Ro 7:7), was brought home to his own conscience. Thus, Paul argues, these would-be teachers of the law, while boasting of a higher perfection through it, really bring themselves down from the Gospel elevation to the level of the grossly "lawless," for whom, not for Gospel believers, the law was designed. And in actual practice the greatest sticklers for the law as the means of moral perfection, as in this case, are those ultimately liable to fall utterly from the morality of the law. Gospel grace is the only true means of sanctification as well as of justification.
sound—healthy, spiritually wholesome (1Ti 6:3; 2Ti 1:13; Tit 1:13; 2:2), as opposed to sickly, morbid (as the Greek of "doting" means, 1Ti 6:4), and "canker" (2Ti 2:17). "The doctrine," or "teaching, which is according to godliness" (1Ti 6:3).
11. According to the glorious gospel—The Christian's freedom from the law as a sanctifier, as well as a justifier, implied in the previous, 1Ti 1:9, 10, is what this 1Ti 1:11 is connected with. This exemption of the righteous from the law, and assignment of it to the lawless as its true object, is "according to the Gospel of the glory (so the Greek, compare Note, see on 2Co 4:4) of the blessed God." The Gospel manifests God's glory (Eph 1:17; 3:16) in accounting "righteous" the believer, through the righteousness of Christ, without "the law" (1Ti 1:9); and in imparting that righteousness whereby he loathes all those sins against which (1Ti 1:9, 10) the law is directed. The term, "blessed," indicates at once immortality and supreme happiness. The supremely blessed One is He from whom all blessedness flows. This term, as applied to God, occurs only here and in 1Ti 6:15: appropriate in speaking here of the Gospel blessedness, in contrast to the curse on those under the law (1Ti 1:9; Ga 3:10).
committed to my trust—Translate as in the Greek order, which brings into prominent emphasis Paul, "committed in trust to me"; in contrast to the kind of law-teaching which they (who had no Gospel commission), the false teachers, assumed to themselves (1Ti 1:8; Tit 1:3).
12. The honor done him in having the Gospel ministry committed to him suggests the digression to what he once was, no better (1Ti 1:13) than those lawless ones described above (1Ti 1:9, 10), when the grace of our Lord (1Ti 1:14) visited him.
And—omitted in most (not all) of the oldest manuscripts.
I thank—Greek, "I have (that is, feel) gratitude."
enabled me—the same Greek verb as in Ac 9:22, "Saul increased the more in strength." An undesigned coincidence between Paul and Luke, his companion. Enabled me, namely, for the ministry. "It is not in my own strength that I bring this doctrine to men, but as strengthened and nerved by Him who saved me" [Theodoret]. Man is by nature "without strength" (Ro 5:6). True conversion and calling confer power [Bengel].
for that—the main ground of his "thanking Christ."
he counted me faithful—He foreordered and foresaw that I would be faithful to the trust committed to me. Paul's thanking God for this shows that the merit of his faithfulness was due solely to God's grace, not to his own natural strength (1Co 7:25). Faithfulness is the quality required in a steward (1Co 4:2).
putting me into—rather as in 1Th 5:9, "appointing me (in His sovereign purposes of grace) unto the ministry" (Ac 20:24).
13. Who was before—Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Ac 26:9, 11).
persecutor—(Ga 1:13).
injurious—Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Ro 1:30, "despiteful." One who added insult to injury. Bengel translates, "a despiser." I prefer the idea, contumelious to others [Wahl]. Still I agree with Bengel that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [Donaldson] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (1Ti 1:5, 9, 14; Tit 2:12).
I obtained mercy—God's mercy, and Paul's want of it, stand in sharp contrast [Ellicott]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on 1Ti 1:2). Those who have felt mercy can best have mercy on those out of the way (Heb 5:2, 3).
because I did it ignorantly—Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (Joh 9:41; Ac 26:9). Hence it is Christ's plea of intercession for His murderers (Lu 23:34); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (Ac 3:17; Ro 10:2). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (Tit 3:5). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (Mt 12:24-32; Lu 11:52) [Wiesinger].
14. And—Greek, "But." Not only so (was mercy shown me), but
the grace—by which "I obtained mercy" (1Ti 1:13).
was exceeding abundant—Greek, "superabounded." Where sin abounded, grace did much more abound" (Ro 5:20).
with faith—accompanied with faith, the opposite of "unbelief" (1Ti 1:13).
love—in contrast to "a blasphemer, persecutor, and injurious."
which is in Christ—as its element and home [Alford]: here as its source whence it flows to us.
15. faithful—worthy of credit, because "God" who says it "is faithful" to His word (1Co 1:9; 1Th 5:24; 2Th 3:3; Re 21:5; 22:6). This seems to have become an axiomatic saying among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles (1Ti 2:11; 4:9; Tit 3:8). Translate as Greek, "Faithful is the saying."
all—all possible; full; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false teachers (1Ti 1:7), understands what he is saying, and whereof he affirms; and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachers' abstruse and unpractical speculations (1Co 1:18-28; Tit 2:1).
acceptation—reception (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it (Ac 2:41).
Christ—as promised.
Jesus—as manifested [Bengel].
came into the world—which was full of sin (Joh 1:29; Ro 5:12; 1Jo 2:2). This implies His pre-existence. Joh 1:9, Greek, "the true Light that, coming into the world, lighteth every man."
to save sinners—even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same!
I am—not merely, "I was chief" (1Co 15:9; Eph 3:8; compare Lu 18:13). To each believer his own sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own.
chief—the same Greek as in 1Ti 1:16, "first," which alludes to this fifteenth verse, Translate in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ (Mt 18:11; Lu 19:10).
16. Howbeit—Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.
for this cause—for this very purpose.
that in me—in my case.
first—"foremost." As I was "foremost" (Greek for chief, 1Ti 1:15) in sin, so God has made me the "foremost" sample of mercy.
show—to His own glory (the middle Greek, voice), Eph 2:7.
all long-suffering—Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.
a pattern—a sample (1Co 10:6, 11) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (Ps 32:5, 6). The Greek for "pattern" is sometimes used for a "sketch" or outline—the filling up to take place in each man's own case.
believe on him—Belief rests ON Him as the only foundation on which faith relies.
to life everlasting—the ultimate aim which faith always keeps in view (Tit 1:2).
17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [Bengel].
the King, eternal—literally, "King of the (eternal) ages." The Septuagint translates Ex 15:18, "The Lord shall reign for ages and beyond them." Ps 145:13, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (1Ti 1:16) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages).
immortal—The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version (Ro 1:23).
invisible—(1Ti 6:16; Ex 33:20; Joh 1:18; Col 1:15; Heb 11:27).
the only wise God—The oldest manuscripts omit "wise," which probably crept in from Ro 16:27, where it is more appropriate to the context than here (compare Jude 25). "The only Potentate" (1Ti 6:15; Ps 86:10; Joh 5:44).
for ever, &c.—See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (1Ti 1:16) [Bengel].
18. He resumes the subject begun at 1Ti 1:3. The conclusion (apodosis) to the foregoing, "as I besought thee … charge" (1Ti 1:3), is here given, if not formally, at least substantially.
This charge—namely, "that thou in them (so the Greek) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to "charge some that they teach no other doctrine" (1Ti 1:3).
I commit—as a sacred deposit (1Ti 6:20; 2Ti 2:2) to be laid before thy hearers.
according to—in pursuance of; in consonance with.
the prophecies which went before on thee—the intimations given by prophets respecting thee at thy ordination, 1Ti 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Ac 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Ac 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Ac 13:1-3, in connection with laying on of hands; Ac 11:28; 21:10, 11; compare 1Co 12:10; 14:1; Eph 4:11. In Ac 20:28, it is expressly said that "the Holy Ghost had made them (the Ephesian presbyters) overseers." Clement of Rome [Epistle to the Corinthians], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So Clement of Alexandria says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.
by them—Greek, "in them"; arrayed as it were in them; armed with them.
warfare—not the mere "fight" (1Ti 6:12; 2Ti 4:7), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."
19. Holding—Keeping hold of "faith" and "good conscience" (1Ti 1:5); not "putting the latter away" as "some." Faith is like a very precious liquor; a good conscience is the clean, pure glass that contains it [Bengel]. The loss of good conscience entails the shipwreck of faith. Consciousness of sin (unrepented of and forgiven) kills the germ of faith in man [Wiesinger].
which—Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also.
put away—a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time.
made shipwreck—"with respect to THE faith." Faith is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The Greek does not imply that one having once had faith makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith."
20. Hymenaeus—There is no difficulty in supposing him to be the Hymenæus of 2Ti 2:17. Though "delivered over to Satan" (the lord of all outside the Church, Ac 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, 1Co 5:5; 2Co 12:7), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (Mt 18:17, 18). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle (2Ti 4:14, 15); as the same sentence on Hymenæus was the consequence of "saying that the resurrection is past already" (2Ti 2:18; his putting away good conscience, naturally producing shipwreck concerning FAITH, 1Ti 1:19. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [Archbishop Whately]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Ac 19:33).
that they may—not "might"; implying that the effect still continues—the sentence is as yet unremoved.
learn—Greek, "be disciplined," namely, by chastisement and suffering.
blaspheme—the name of God and Christ, by doings and teachings unworthy of their Christian profession (Ro 2:23, 24; Jas 2:7). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (2Co 10:8), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers.