Text -- 1 Timothy 1:5-20 (NET)

1:5 But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. 1:6 Some have strayed from these and turned away to empty discussion. 1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. 1:8 But we know that the law is good if someone uses it legitimately, 1:9 realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 1:10 sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers– in fact, for any who live contrary to sound teaching. 1:11 This accords with the glorious gospel of the blessed God that was entrusted to me. 1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, 1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 1:15 This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”– and I am the worst of them! 1:16 But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 1:17 Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen. 1:18 I put this charge before you, Timothy my child, in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight. 1:19 To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 1:5

The end ( to telos ).

See Rom 6:21; Rom 10:4 for telos (the good aimed at, reached, result, end).

Robertson: 1Ti 1:5

Love ( agapē ).

Not "questionings."Rom 13:9. "Three conditions for the growth of love"(Parry): "Out of a pure heart"(ek katharas kardias , O.T. conception), "and a good conscience"(kai suneidēseōs agathēs , for which see note on Rom 2:15), "and faith unfeigned"(kai pisteōs anupokritou , late compound verbal in 2Co 6:6; Rom 12:9).

Robertson: 1Ti 1:6

Having swerved ( astochēsantes ).

First aorist active participle of astocheō , compound Koiné[28928]š verb (Polybius, Plutarch) from astochos (a privative and stochos , a mark), "having missed the mark."In N.T. only here, 1Ti 6:21; 2Ti 2:18. With the ablative case hōn (which).

Robertson: 1Ti 1:6

Have turned aside ( exetrapēsan ).

Second aorist passive indicative of ektrepō , old and common verb, to turn or twist out or aside. In medical sense in Heb 12:13. As metaphor in 1Ti 1:6; 1Ti 6:20; 2Ti 4:4.

Robertson: 1Ti 1:6

Vain talking ( mataiologian ).

Late word from mataiologos , only here in N.T., in the literary Koiné.

Robertson: 1Ti 1:7

Teachers of the law ( nomodidaskaloi ).

Compound only in N.T. (here, Luk 5:17; Act 5:34) and ecclesiastical writers.

Robertson: 1Ti 1:7

Though they understand ( noountes ).

Concessive participle of noeō , old verb (Eph 3:4, Eph 3:20).

Robertson: 1Ti 1:7

Neither what ( mēte ha ).

Relative ha (which things).

Robertson: 1Ti 1:7

Nor whereof ( mēte peri tinōn ).

Here the interrogative tinōn used in sense of relative hōn . It may be regarded as the use of an indirect question for variety (Parry).

Robertson: 1Ti 1:7

They confidently affirm ( diabebaiountai ).

Present middle indicative of the common Koiné[28928]š compound, in N.T. only here and Tit 3:8.

Robertson: 1Ti 1:8

If a man use it lawfully ( ean tis autōi chrētai ).

Condition of third class with ean and present middle subjunctive of chraomai with instrumental case.

Robertson: 1Ti 1:9

Is not made for ( ou keitai ).

The use of keitai for tetheitai (perfect passive of tithēmi ) is a common enough idiom. See the same point about law in Gal 3:18-23; Rom 13:13. For "knowing this"(eidōs touto ) see note on Eph 5:5.

Robertson: 1Ti 1:9

Unruly ( anupotaktois ).

Dative (like all these words) of the late verbal (a privative and hupotassō ). In N.T. only here, Tit 1:6, Tit 1:10; Heb 2:8.

Robertson: 1Ti 1:9

Ungodly ( asebesi ).

See Rom 4:5; Rom 5:6.

Robertson: 1Ti 1:9

Sinners ( hamartōlois ).

See Rom 3:7.

Robertson: 1Ti 1:9

Unholy ( anosiois ).

Common word (a privative and hosios . In N.T. only here and 2Ti 3:2.

Robertson: 1Ti 1:9

Profane ( bebēlois ).

Old word from bainō , to go, and bēlos , threshold. See Heb 12:16.

Robertson: 1Ti 1:9

Murderers of fathers ( patrolōiais ).

Late form for common Attic patralōiais (from patēr , father, and aloiaō , to smite) only here in N.T.

Robertson: 1Ti 1:9

Murderers of mothers ( mētrolōiais ).

Late form Attic mētralōiais . Only here in N.T.

Robertson: 1Ti 1:9

Manslayers ( andraphonois ).

Old compound (anēr , man, phonos , murder). Only here in N.T.

Robertson: 1Ti 1:10

For abusers of themselves with men ( arsenokoitais ).

Late compound for sodomites. In N.T. only here and 1Co 6:9.

Robertson: 1Ti 1:10

Men-stealers ( andrapodistais ).

Old word from andrapodizō (from anēr , man, pous , foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon).

Robertson: 1Ti 1:10

Liars ( pseustais ).

Old word, see Rom 3:4.

Robertson: 1Ti 1:10

False swearers ( epiorkois ).

Old word (epi , orkos , oath). Perjurers. Only here in N.T. For similar lists, see note on 1Co 5:11; 1Co 6:9.; Gal 5:19.; Rom 1:28.; Rom 13:13; Col 3:5; Eph 5:5; 2Ti 3:2.

Robertson: 1Ti 1:10

The sound doctrine ( tēi hugiainousēi didaskaliāi ).

Dative case after antikeitai , for which verb see Gal 5:17 for the conflict between the Spirit and the flesh. "The healthful (hugiainō , old word for being well, as Luk 5:31; 3Jo 1:2, in figurative sense in N.T. only in the Pastorals) teaching."See Tit 1:9; 2Ti 4:3.

Robertson: 1Ti 1:11

Of the blessed God ( tou makariou theou ).

Applied to God only here and 1Ti 6:15, but in Tit 2:13 makarios occurs with elpis (hope) of the "epiphany of our great God and Saviour Jesus Christ."

Robertson: 1Ti 1:11

Which was committed to my trust ( ho episteuthēn egō ).

"with which (ho accusative retained with first aorist passive verb episteuthēn ) I was entrusted."

Robertson: 1Ti 1:12

I thank ( charin echō ).

"I have gratitude to."Common phrase (Luk 17:9), not elsewhere in Paul.

Robertson: 1Ti 1:12

That enabled me ( tōi endunamōsanti me ).

First aorist active articular participle of endunamoō . Late verb, but regular Pauline idiom (Rom 4:20; Phi 4:13; Eph 6:10; 1Ti 1:12; 2Ti 4:17).

Robertson: 1Ti 1:12

Appointing me to his service ( themenos eis diakonian ).

Second aorist middle participle. Pauline phrase and atmosphere (Act 20:24; 1Co 3:5; 1Co 12:18, 1Co 12:28; 2Co 3:6; 2Co 4:1; Col 1:23; Eph 3:7; 1Ti 4:6; 2Ti 4:5, 2Ti 4:11).

Robertson: 1Ti 1:13

Before ( to proteron ).

Accusative of general reference of the articular comparative, "as to the former-time,"formerly, as in Gal 4:13.

Robertson: 1Ti 1:13

Though I was ( onta ).

Concessive participle agreeing with me .

Robertson: 1Ti 1:13

Blasphemer ( blasphēmon ).

Old word either from blax (stupid) and phēmē , speech, or from blaptō , to injure. Rare in N.T. but Paul uses blasphēmeō , to blaspheme in Rom 2:24.

Robertson: 1Ti 1:13

Persecutor ( diōktēs ).

So far found only here. Probably made by Paul from diōkō , which he knew well enough (Act 22:4, Act 22:7; Act 26:14.; Gal 1:13, Gal 1:23; Phi 3:6; 2Ti 3:12).

Robertson: 1Ti 1:13

Injurious ( hubristēn ).

Substantive, not adjective, "an insolent man."Old word from hubrizō , in N.T. only here and Rom 1:30.

Robertson: 1Ti 1:13

I obtained mercy ( eleēthēn ).

First aorist passive indicative of eleeō , old verb. See 2Co 4:1; Rom 11:30.

Robertson: 1Ti 1:13

Ignorantly ( agnoōn ).

Present active participle of agnoeō , "not knowing."Old verb (Rom 2:4). In a blindness of heart.

Robertson: 1Ti 1:13

In unbelief ( en apistiāi ).

See Rom 11:20, Rom 11:25.

Robertson: 1Ti 1:14

Abounded exceedingly ( huperepleonasen ).

Aorist active indicative of the late and rare (So 1Ti 5:19 and in Herond.) compound huperpleonazō (here alone in N.T.), in later ecclesiastical writers. The simplex pleonazō Paul used in Rom 5:20; Rom 6:1 and the kindred hupereperisseusen used also with hē charis . Paul is fond of compounds with huper . For "faith in Christ Jesus"see note on Gal 3:26, for "faith and love in Christ Jesus"as here, see 2Ti 1:13.

Robertson: 1Ti 1:15

Faithful is the saying ( pistos ho logos ).

Five times in the Pastorals (1Ti 1:15; 1Ti 3:1; 1Ti 4:9; Tit 3:8; 2Ti 2:11). It will pay to note carefully pistis , pisteuō , pistos . Same use of pistos (trustworthy) applied to logos in Tit 1:9; Rev 21:5; Rev 22:6. Here and probably in 2Ti 2:11 a definite saying seems to be referred to, possibly a quotation (hoti ) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in Joh 9:37; Joh 11:27; Joh 16:28; Joh 18:37. Paul, of course, had no access to the Johannine writings, but such "sayings"were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language"(Lock) as in Luk 5:32; Joh 12:47.

Robertson: 1Ti 1:15

Acceptation ( apodochēs ).

Genitive case with axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1Ti 4:9.

Robertson: 1Ti 1:15

Chief ( prōtos ).

Not ēn (I was), but eimi (I am). "It is not easy to think of any one but St. Paul as penning these words"(White). In 1Co 15:9 he had called himself "the least of the apostles"(elachistos tōn apostolōn ). In Eph 3:8 he refers to himself as "the less than the least of all saints"(tōi elachistoterōi pantōn hagiōn ). On occasion Paul would defend himself as on a par with the twelve apostles (Gal 2:6-10) and superior to the Judaizers (2Co 11:5.; 2Co 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Rom 7:24) as a persecutor of the church of God (Gal 1:13), of men and even women (Act 22:4.; Act 26:11). He had sad memories of those days.

Robertson: 1Ti 1:16

In me as chief ( en emoi prōtōi ).

Probably starts with the same sense of prōtos as in 1Ti 1:15 (rank), but turns to order (first in line). Paul becomes the "specimen"sinner as an encouragement to all who come after him.

Robertson: 1Ti 1:16

Might shew forth ( endeixētai ).

First aorist middle subjunctive (purpose with hina ) of endeiknumi , to point out, for which see note on Eph 2:7 (same form with hina ).

Robertson: 1Ti 1:16

Longsuffering ( makrothumian ).

Common Pauline word (2Co 6:6).

Robertson: 1Ti 1:16

For an ensample ( pros hupotupōsin ).

Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb hupotupoō (in papyri) to outline. So substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See hupodeigma in 2Pe 2:6.

Robertson: 1Ti 1:17

This noble doxology is a burst of gratitude for God’ s grace to Paul. For other doxologies see note on Gal 1:5; Rom 11:36; Rom 16:27; Phi 4:20; Eph 3:21; 1Ti 6:16. White suggests that Paul may have often used this doxology in his prayers. Lock suggests "a Jewish liturgical formula"(a needless suggestion in view of Paul’ s wealth of doxologies seen above). For God’ s creative activity (King of the ages) see 1Co 10:11; Eph 2:7; Eph 3:9, Eph 3:11. @@Incorruptible ( aphthartōi ).

As an epithet of God also in Rom 1:23.

Robertson: 1Ti 1:17

Invisible ( aoratōi ).

Epithet of God in Col 1:15.

Robertson: 1Ti 1:17

The only God ( monōi theōi ).

So Rom 16:27; Joh 5:44; Joh 17:3.

Robertson: 1Ti 1:17

For ever and ever ( eis tous aiōnas tōn aiōnōn ).

"Unto the ages of ages."Cf. Eph 3:21 "of the age of the ages."

Robertson: 1Ti 1:18

I commit ( paratithemai ).

Present middle indicative of old and common verb, to place beside (para ) as food on table, in the middle to entrust (Luk 12:48) and used by Jesus as he was dying (Luk 23:46). Here it is a banking figure and repeated in 2Ti 2:2.

Robertson: 1Ti 1:18

According to the prophecies which went before on thee ( kata tas proagousas epi se prophēteias ).

Intransitive use of proagō , to go before. When Timothy first comes before us (Act 16:2) "he was testified to"(emartureito ) by the brethren. He began his ministry rich in hopes, prayers, predictions.

Robertson: 1Ti 1:18

That by them thou mayest war the good warfare ( hina strateuēi en autais tēn kalēn strateian ).

Cognate accusative (strateian , old word from strateuō , in N.T. only here and 2Co 4:4) with strateuēi (second person singular middle present subjunctive of strateuō , old verb chiefly in Paul in N.T., 1Co 9:7; 2Co 10:3). As if in defensive armour.

Robertson: 1Ti 1:19

Holding faith and a good conscience ( echōn pistin kai agathēn suneidēsin ).

Possibly as a shield (Eph 6:16) or at any rate possessing (Rom 2:20) faith as trust and a good conscience. A leader expects them of his followers and must show them himself.

Robertson: 1Ti 1:19

Having thrust from them ( apōsamenoi ).

First aorist indirect middle participle of apōtheō , to push away from one. Old verb (see note on Rom 11:1.).

Robertson: 1Ti 1:19

Made shipwreck ( enauagēsan ).

First aorist active indicative of nauageō , old verb from nauagos (shipwrecked, naus , ship, agnumi , to break), to break a ship to pieces. In N.T. only here and 2Co 11:25.

Robertson: 1Ti 1:19

Concerning the faith ( peri tēn pistin ).

Rather, "concerning their faith"(the article here used as a possessive pronoun, a common Greek idiom).

Robertson: 1Ti 1:20

Hymenaeus ( Humenaios ).

The same heretic reappears in 2Ti 2:17. He and Alexander are the chief "wreckers"of faith in Ephesus.

Robertson: 1Ti 1:20

Alexander ( Alexandros ).

Probably the same as the one in 2Ti 4:14, but not the Jew of that name in Act 19:33, unless he had become a Christian since then.

Robertson: 1Ti 1:20

I delivered unto Satan ( paredōka tōi Satanāi ).

See this very idiom (paradounai tōi Satanāi ) in 1Co 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1Th 2:18; 1Co 5:11; 2Co 2:11), though it is an obscure matter.

Robertson: 1Ti 1:20

That they might be taught not to blaspheme ( hina paideuthōsin mē blasphēmein ).

Purpose clause with hina and first aorist passive subjunctive of paideuō . For this use of this common late verb, see note on 1Co 11:32; 2Co 6:9.

Vincent: 1Ti 1:5

The end of the commandment ( τέλος τῆς παραγγελίας )

The article with " Commandment" points back to might'st charge , 1Ti 1:3. Rend. therefore, of the charge . Τέλος end , aim , that which the charge contemplates .

Vincent: 1Ti 1:5

Love ( ἀγάπη )

See on Gal 5:22. The questionings , on the contrary, engendered strifes (2Ti 2:23). Love to men is meant, as meant as N.T. When the word is used absolutely. See Rom 13:10.

Vincent: 1Ti 1:5

Out of a pure heart ( ἐκ καθαρᾶς καρδίας )

Comp. Luk 10:27, " Thou shalt love the Lord thy God out of they whole heart (ἐξ ὅλης καρδίας σου ), and in or with (ἐν ) thy whole soul," etc. For a pure heart , comp. 2Ti 2:22. Καθαρός pure in Paul only Rom 14:20. The phrase a pure heart occurs, outside of the Pastorals only in 1Pe 1:22. For καρδία heart see on Rom 1:21.

Vincent: 1Ti 1:5

A good conscience( συνειδήσεως ἀγαθῆς )

Comp 2Ti 1:3. Συνείδησις conscience is common in Paul. See on 1Pe 3:16.

Vincent: 1Ti 1:5

Faith unfeigned ( πίστεως ἀνυποκρίτου )

Ἁνυπόκριτος unfeigned twice in Paul, Rom 12:9; 2Co 6:6, both times as an attribute of love. In Jam 3:17, it is an attribute of wisdom, and in 1Pe 1:22, of brotherly love. Notice the triad, love , conscience , faith . There is nothing un-Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In 1Co 8:7, 1Co 8:10, 1Co 8:12, conscience is associated with knowledge.

Vincent: 1Ti 1:6

Having swerved ( ἀστοχήσαντες )

Pasto . In lxx, Sir. 7:19; 8:9. It means to miss the mark .

Vincent: 1Ti 1:6

Have turned aside ( ἐξετράπησαν )

o P. Comp. 1Ti 5:15; 1Ti 6:20; 2Ti 4:4; Heb 12:13.

Vincent: 1Ti 1:6

Vain jangling ( ματαιολογίαν )

N.T.o . o lxx. o Class. The word illustrates the writer's fondness for unusual compounds. Jangling is an early English word from the old French jangler , comp. jongleur a teller of tales . Hence jangling is empty chatter . So Chaucer,

" Them that jangle of love."

Troil . and Cress ii . 800 .

And Piers Ploughman,

" And al day to drynken

At diverse tavernes

And there to jangle and jape."

Vision , Pass . ii . 1069 .

Shakespeare,

" This their jangling I esteem a sport."

Mids . Night's D . iii . 2 .

Wiclif, Exo 17:7 (earlier version), uses jangling for wrangling . " And he clepide the name of the place Temptynge for the jangling of the sons of Israel."

Vincent: 1Ti 1:7

Desiring ( θέλοντες )

The participle is explanatory and confirmatory of the preceding statement: since they desire .

Vincent: 1Ti 1:7

Teachers of the law ( νομοδιδάσκαλοι )

o P. It occurs in Luk 5:17 and Act 5:34. Νόμος is, apparently, the Mosaic law. These teachers may have been arbitrary interpreters of that law, but in what way, cannot be shown.

Vincent: 1Ti 1:7

Understanding ( νοοῦντες )

Better, though they understand .

Vincent: 1Ti 1:7

What they say - whereof they affirm ( ἃ λέγουσιν - περὶ τίνων διαβεβαιοῦνται )

The latter expression is an advance on the former, as appears not only from the verbs themselves, but from the different pronominal expressions. They know not what they say, nor what kind of things they are of which they speak so confidently. The compound διαβεβαιοῦσωαι to affirm , Pasto . Comp. Tit 3:8. The false teachers announce their errors with assurance.

Vincent: 1Ti 1:8

Good ( καλός )

Comp. Rom 7:16. Morally excellent and salutary. See on Joh 10:11. This is the only instance of χρᾶσθαι to use with νόμος law .

Vincent: 1Ti 1:8

Lawfully ( νομίμως )

Pasto . o lxx. The nature of the proper use of the law - is indicated by the next clause.

Vincent: 1Ti 1:9

Knowing ( εἰδὼς )

The participle is connected with τὶς one , a man , in the preceding clause.

Vincent: 1Ti 1:9

Is not made ( οὐ κεῖται )

Lit. Is not laid down , set , appointed . Comp. 1Th 3:3. This is the only instance of its use with νόμος law . That usage is frequent in Class. See, for instance, Thucyd. ii. 37.

Vincent: 1Ti 1:9

Righteous ( δικαίῳ )

Morally upright. Not in the Pauline sense of justified by faith. Comp. 2Ti 2:22; 2Ti 3:16. This appears from the way in which the opposite of righteous is described in the next clause.

Vincent: 1Ti 1:9

Lawless ( ἀνόμοις )

Recognizing no law; a sense which accords better with the following context than not having a law , as 1Co 9:21.

Vincent: 1Ti 1:9

Disobedient ( ἀνυποτάκτοις )

Only in Pastorals and Hebrews. Better unruly . Disobedient is too specific. It means those who will not come into subjection. It is closely allied with lawless . In the one case no legal obligation is recognized ; in the other, subjection to law is refused .

Vincent: 1Ti 1:9

Ungodly - sinners ( ἀσεβέσι - ἁμαρτωλοῖς )

The same collocation in 1Pe 4:18; Jud 1:15. See on godliness , 2Pe 1:3.

Vincent: 1Ti 1:9

Unholy - profane ( ἀνοσίοις - βεβήλοις )

Ἁνοσιος unholy , Pasto . See on holiness , Luk 1:75. Βέβηλος profane , comp. 1Ti 4:7; 1Ti 6:20; 2Ti 2:16; Heb 12:16. The verb βεβηλοῦν to profane , Mat 12:5; Act 24:6, and often in lxx. Derived from βηλός threshold (comp. βαίνειν to go ). Hence the primary sense is that may be trodden . Comp. Lat. Profanus before the temple , on the ground outside. What is permitted to be trodden by people at large is unhallowed , profane . Esau is called βέβηλος in Heb 12:16, as one who did not regard his birthright as sacred, but as something to be sold in order to supply a common need.

Vincent: 1Ti 1:9

Murderers of fathers - murders of mothers ( πατρολῴαις - μητρολῴαις )

Both words Pasto and o lxx. Both in Class. More literally, smiters of fathers and mothers, though used in Class. Of parricides and matricides. Derived from ἀλοᾶν to smite or thresh . The simple verb, 1Co 9:9, 1Co 9:10.

Vincent: 1Ti 1:9

Manslayers ( ἀνδροφόνοις )

N.T.o . Once in lxx, 2 Macc. 9:28.

Vincent: 1Ti 1:10

Them that defile themselves with mankind ( ἀρσενοκοίταις )

Only here and 1Co 6:9. o lxx, o Class.

Vincent: 1Ti 1:10

Menstealers ( ἀνδραποδισταῖς )

N.T.o . Once in lxx. Ellicott remarks that this is a repulsive and exaggerated violation of the eighth commandment, as ἀρσενοκοιτεῖν is of the seventh. The penalty of death is attached to it, Exo 21:16.

Vincent: 1Ti 1:10

Perjured persons ( ἐπιόρκοις )

N.T.o . Once in lxx, Zec 5:3. See Lev 19:12.

Vincent: 1Ti 1:10

Is contrary to ( ἀντίκειται )

Lit. Lies opposite to . Used by Paul and Luke. See Luk 13:17; Gal 5:17.

Vincent: 1Ti 1:10

The sound doctrine ( τῇ ὑγιαινούσῃ διδασκαλίᾳ )

A phrase peculiar to the Pastorals. Ὑγιαίνειν to be in good health , Luk 5:31; Luk 7:10; 3Jo 1:2. o P. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 2 Macc 1:10; 9:19; 2Sa 14:8; Exo 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teaching , or λόγοι words , and twice with ἐν τῇ πίστει or τῇ πίστει in the faith . The sound teaching (comp. διδαχή teaching , 2Ti 4:2; Tit 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2Ti 1:13; 2Ti 2:2, 2Ti 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια the truth , the knowledge (ἐπίγνωσις ) of which is bound up with salvation. See 1Ti 2:4; 2Ti 2:25; 2Ti 3:7; Tit 1:1. As truth it is sound or healthful . It is the object of faith . To be sound in the faith is , practically , to follow (παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godliness or piety (1Ti 2:2, 1Ti 2:10; 1Ti 3:16; 1Ti 4:7, 1Ti 4:8; 1Ti 6:6, 1Ti 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν according to godliness (1Ti 6:3; Tit 1:1). Comp. εὐσεβεῖν to show piety , 1Ti 5:4. εὐσεβῶς ζῇν to live godly , 2Ti 3:12; Tit 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ to lead a life in all godliness , 1Ti 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1Ti 1:14; 1Ti 2:15; 1Ti 4:12; 1Ti 6:11; 2Ti 1:13; 2Ti 3:10; Tit 2:2. Ἁλήθεια truth is used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Rom 3:7; Rom 9:1; 1Co 5:8; 2Co 4:2; 2Co 11:10; Gal 2:5; Eph 4:21, Eph 4:24; and 2Ti 2:25,2Ti 2:26; 2Ti 3:7 (comp. 2Ti 3:1-9); 2Ti 4:3, 2Ti 4:4; Tit 1:12 (comp. Tit 1:11, Tit 1:15); Tit 2:4 (comp. Tit 2:1, Tit 2:3); Tit 3:1. Whoever grasps the truth has faith (2Ti 1:13; 2Ti 2:18; 2Ti 3:8; Tit 1:3 f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1Ti 1:19; 1Ti 4:1; 1Ti 5:8, 1Ti 5:12; 1Ti 6:10, 1Ti 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1Ti 1:19; 1Ti 4:1; 1Ti 6:10, 1Ti 6:21; Tit 1:4. In comparing the ideal of righteousness (1Ti 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1Ti 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1Ti 1:11), but the point of emphasis is shifted.

Vincent: 1Ti 1:11

According to

The connection is with the whole foregoing statement about the law and its application, 1Ti 1:9 ff. The writer substantiates what he has just said about the law, by a reference to the gospel. Comp. Rom 2:16.

Vincent: 1Ti 1:11

The glorious gospel of the blessed God ( τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ )

More correctly, the gospel of the glory , etc. The phrase as a whole has no parallel in N.T. The nearest approach to it is 2Co 4:4. Gospel of God is a Pauline phrase; but μακάριος blessed is not used of God by Paul, is not used of God by Paul, nor elsewhere outside of the pastorals, where it occurs twice, here and 1Ti 6:15. For blessed is not used of God by Paul, nor elsewhere outside of the Pastorals, where it occurs twice, here and 1Ti 6:15. For blessed see on Mat 5:3. The appearing of the glory of God in Jesus Christ is the contents of the gospel. Comp. Tit 2:13.

Vincent: 1Ti 1:11

Which was committed to my trust ( ὃ ἐπιστεύθην ἐγώ )

Or, with which I was intrusted . Comp Tit 1:3; Rom 3:2; 1Co 9:17; Gal 2:7; 1Th 2:4. The ἐγώ I emphatically asserts the authority of Paul against the " teachers of the law" (1Ti 1:7).

Vincent: 1Ti 1:12

Hath enabled ( ἐνδυναμώσαντι )

An unclassical word, found in Paul and Acts. See Act 9:22; Phi 4:13. Three times in the Pastorals.

Vincent: 1Ti 1:12

Counted ( ἡγήσατο )

A common Pauline word.

Vincent: 1Ti 1:12

Putting ( θέμενος )

Better appointing . The participle defines counted me faithful . He counted me faithful in that he appointed, etc.

Vincent: 1Ti 1:12

Into the ministry ( εἰς διακονίαν )

Better, appointing me to his service . The conventional phrase " the ministry" gives a wrong impression. The term is general, covering every mode of service, either to God or to men. Διάκονοι ministers is used of the secular ruler, Rom 13:4. See also 1Co 12:5; 1Co 16:15; 2Co 3:7, 2Co 3:8; Eph 4:12, and on minister , Mat 20:26.

Vincent: 1Ti 1:13

Blasphemer - persecutor - injurious ( βλάσφημον - διώκτην - ὑβριστήν )

Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Act 7:11; 2Pe 2:11; διώκτης N.T.o .; ὑβριστής in Rom 1:30 only; often in lxx. See on blasphemy Mar 7:22, and comp. 1Co 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefully entreated at Philippi (1Th 2:2). Christ prophesies that the Son of man shall be shamefully entreated (ὑβρισθήσεται , Luk 18:32). Similar regretful references of Paul to his former career appear in Act 22:4; Gal 1:13, Gal 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation.

Vincent: 1Ti 1:13

I obtained mercy ( ἠλεήθην )

Comp. 1Ti 1:16. In speaking of his conversion, Paul uses χάρις grace . See 1Ti 1:14, and the apostleship he speaks of himself as one who has obtained mercy (ἠλεημένος ) of the Lord to be faithful . 1Co 7:25; comp. 2Co 4:1.

Vincent: 1Ti 1:14

Was exceeding abundant ( ὑπερεπλεόνασεν )

Or abounded exceedingly . N.T.o . o lxx. o Class. Paul is fond of compounds with ὑπὲρ , which, with a few exceptions, are found only in his writings. In the pastorals there are only three. See 1Ti 2:2; 2Ti 3:2.

Vincent: 1Ti 1:14

With faith

For faith as treated in the Pastorals, see Introduction, and sound doctrine, 1Ti 1:10.

Vincent: 1Ti 1:15

This is a faithful saying ( πιστὸς ὁ λόγος )

Better, faithful is the saying . A favorite phrase in these Epistles. o P. See 1Ti 3:1; 1Ti 4:9; 2Ti 2:11; Tit 3:8.

Vincent: 1Ti 1:15

Worthy of all acceptation ( πάσης ἀποδοχῆς ἄξιος )

The phrase only here and 1Ti 4:9. Ἁποδοχή Pasto o lxx. Comp. Act 2:41, ἀποδεξάμενοι τὸν λόγον received his word. Πάσης all or every describes the reception of which the saying is worthy as complete and excluding all doubt.

Vincent: 1Ti 1:15

Came into the world ( ἦλθεν εἰς τὸν κόσμον )

The phrase is unique in the Pastorals, and does not appear in Paul. It is Johannine. See Joh 1:9; Joh 3:19; Joh 11:27; Joh 12:46.

Vincent: 1Ti 1:15

To save sinners ( ἁναρτωλοὺς σῶσαι )

The thought is Pauline, but not the phrase. See Luk 9:56; Luk 19:10.

Vincent: 1Ti 1:15

Chief ( πρῶτος )

Or foremost . Comp. 1Co 15:9, and Eph 3:8. This expression is an advance on those.

Vincent: 1Ti 1:16

First ( πρώτῳ )

Not the chief sinner, but the representative instance of God's longsuffering applied to a high-handed transgressor. It is explained by pattern .

Vincent: 1Ti 1:16

All longsuffering ( τὴν ἅπασαν μακροθυμίαν )

More correctly, " all his longsuffering." The A.V. misses the possessive force of the article. For longsuffering see on be patient , Jam 5:7. The form ἅπας occurs as an undisputed reading only once in Paul, Eph 6:13, and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective πᾶς or ἅπας is without parallel in Paul.

Vincent: 1Ti 1:16

Pattern ( ὑποτύπωσιν )

Or, ensample . Only here and 2Ti 1:13. o lxx. o Class. An example of the writer's fondness for high-sounding compounds. Paul uses τύπος .

Vincent: 1Ti 1:16

To them

The A.V. conveys the sense more clearly than Rev. " of them," which is ambiguous. The genitive has a possessive sense. He would be their ensample, or an ensample for their benefit.

Vincent: 1Ti 1:16

Believe ( πιστευ.ειν )

This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1Ti 1:11; Tit 1:3, it is passive, in the sense of to be intrusted with . Here in the Pauline sense of believing on Christ . In 1Ti 3:16, passive, of Christ believed on in the world . In 2Ti 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Tit 3:8, of belief in God. With ἐπὶ upon and the dative, Rom 9:33; Rom 10:11; 1Pe 2:6 (all citations), and Rom 4:18; Luk 24:25.

Vincent: 1Ti 1:16

Unto life everlasting ( εἰς ζωὴν αἰώνιον )

Better, eternal life. See additional not on 2Th 1:9. The conception of life eternal is not limited to the future life (as von Soden). Godliness has promise of the life which now is , as well as of that which is to come (1Ti 4:8). The promise of eternal life (2Ti 1:1) and the words who brought life and immortality to light through the gospel (2Ti 1:10) may fairly be taken to cover the present life.

Vincent: 1Ti 1:17

King eternal ( βασιλεῖ τῶν αἰώνων )

Lit. the king of the ages . Only here and Rev 15:3. Comp. Heb 1:2; Heb 11:3. In lxx, Tob. 6:10. For kindred expressions in lxx, see Exodus 15:18; 1 Samuel 13:13; Psalm 9:7; 28:10; 73:12; 144:13; 145:10. See also additional note on 2Th 1:9.

Vincent: 1Ti 1:17

Immortal ( ἀφθάρτῳ )

Lit. Incorruptible . In Paul, applied to God only, Rom 1:23.

Vincent: 1Ti 1:17

Invisible ( ἀοράτῳ )

Applied to God, Col 1:15; Heb 11:27.

Vincent: 1Ti 1:17

The only wise God ( μόνῳ θεῷ )

Wise should be omitted. Rend. The only God . Σοφῷ wise was interpolated from Rom 16:27 - the only instance in which Paul applies the term to God. Comp. Jud 1:4, Jud 1:25; Luk 5:21; Joh 5:44.

Vincent: 1Ti 1:17

Honor and glory ( τιμὴ καὶ δόξα )

This combination in doxology only here and Rev 5:12, Rev 5:13. Comp. Rev 4:9. In doxologies Paul uses only δόξα glory , with the article, the glory , and with to whom or to him (be).

Vincent: 1Ti 1:17

Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )

Lit unto the aeons of the aeons . The formula in Paul, Rom 16:26; Gal 1:5; Phi 4:20. Also in Hebrews and 1 Peter, and often in Revelation The doxology as a whole is unique in N.T.

Vincent: 1Ti 1:18

This charge ( ταύτην τὴν παραγγελίαν )

See on 1Ti 1:5. It refers to what follows, that thou might'st war , etc.

Vincent: 1Ti 1:18

I commit ( παρατίθεμαι )

The verb in the active voice means to place beside . In the middle, to deposit or intrust . Only once in Paul, 1Co 10:27. Comp. 1Pe 4:19.

Vincent: 1Ti 1:18

According to the prophecies which went before on thee ( κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας )

Const, according to with I commit : which went before is to be taken absolutely, and not with on thee: const. prophecies with on these . On thee means concerning thee. The sense of the whole passage is: " I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee." Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Rom 12:6; 1Co 12:10; 1Co 13:2, 1Co 13:8; 1Co 14:6, 1Co 14:22. In 1Co 12:28; Eph 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Eph 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1Ti 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Προαγεῖν to go before is not used by Paul. In the Pastorals and Hebrews it appears only as an intransitive verb, and so in the only instance in Luke, Luk 18:39. In Acts always transitive, to bring forth . See Act 12:6; Act 16:30; Act 17:5; Act 25:26.

Vincent: 1Ti 1:18

That by them ( ἵνα ἐν αὐταῖς )

Ἵνα that denoting the purport of the charge. By them (ἐν ), lit. in them; in their sphere, or, possibly, in the power of these.

Vincent: 1Ti 1:18

Thou mightiest war a good warfare ( στρατεύῃ - τὴν καλὴν στρατείαν )

More correctly, the good warfare. Στρατεία war-fare once by Paul, 2Co 10:4. Not flight (μάχην ), but covering all the particulars of a soldier's service.

Vincent: 1Ti 1:19

Holding ( ἔχων )

Not merely having , but holding fast , as in 2Ti 1:13.

Vincent: 1Ti 1:19

Faith and a good conscience ( πίστιν καὶ ἀγαθὴν συνείδησιν )

The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Act 23:1), and twice in 1 Peter (1Pe 2:16, 1Pe 2:21). In Hebrews evil (πονηρᾶς ) conscience and fair (καλὴν ) conscience; Heb 10:22; Heb 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1Ti 3:9.

Vincent: 1Ti 1:19

Which ( ἥν )

Referring to God conscience.

Vincent: 1Ti 1:19

Having put away ( ἀπωσάμενοι )

The A.V. is not strong enough. Better, having thrust from them . It implies willful violence against conscience. Twice in Paul, Rom 11:1, Rom 11:2, and three times in Acts.

Vincent: 1Ti 1:19

Concerning faith have made shipwreck ( περὶ τὴν πίστιν ἐναυάγησαν )

Better, " concerning the faith made shipwreck." For a similar use of περὶ concerning , see Act 19:25; Luk 10:40; 1Ti 6:21; 2Ti 2:18; 2Ti 3:8. It is noteworthy that περὶ with the accusative occurs only once in Paul (Phi 2:23). Ναυαγεῖν to make shipwreck only here and 2Co 11:25. Nautical metaphors are rare in Paul's writings.

Vincent: 1Ti 1:20

Hymenaeus and Alexander

Comp. 2Ti 2:17; 2Ti 4:14.

Vincent: 1Ti 1:20

Have delivered unto Satan ( παρέδωκα τῷ Σατανᾷ )

See on 1Co 5:5.

Vincent: 1Ti 1:20

They may learn ( παιδευθῶσι )

Neither A.V. nor Rev. gives the true force of the word, which is, may be taught by punishment or disciplined . See on Eph 6:4.

Wesley: 1Ti 1:5

of the whole Christian institution.

Wesley: 1Ti 1:5

And this was particularly the end of the commandment which Timotheus was to enforce at Ephesus, 1Ti 1:3, 1Ti 1:18. The foundation is faith; the end, love. But this can only subsist in an heart purified by faith, and is always attended with a good conscience.

Wesley: 1Ti 1:6

Love and a good conscience.

Wesley: 1Ti 1:6

An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all sense of divine things.

Wesley: 1Ti 1:6

And of all vanities, none are more vain than dry, empty disputes on the things of God.

Wesley: 1Ti 1:7

Understanding neither the very things they speak, nor the subject they speak of.

Wesley: 1Ti 1:8

We grant the whole Mosaic law is good, answers excellent purposes, if a man use it in a proper manner. Even the ceremonial is good, as it points to Christ; and the moral law is holy, just, and good, on its own nature; and of admirable use both to convince unbelievers, and to guide believers in all holiness.

Wesley: 1Ti 1:9

Doth not strike or condemn him.

Wesley: 1Ti 1:9

They who despise the authority of the lawgiver violate the first commandment, which is the foundation of the law, and the ground of all obedience.

Wesley: 1Ti 1:9

Who break the second commandment, worshipping idols, or not worshipping the true God.

Wesley: 1Ti 1:9

Who break the third commandment by taking his name in vain.

Wesley: 1Ti 1:10

The worst of all thieves, in comparison of whom, highwaymen and housebreakers are innocent. What then are most traders in negroes, procurers of servants for America, and all who list soldiers by lies, tricks, or enticements?

Wesley: 1Ti 1:11

Which, far from "making void," does effectually "establish, the law."

Wesley: 1Ti 1:12

The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein.

Wesley: 1Ti 1:13

Of Christ.

Wesley: 1Ti 1:13

Of his church.

Wesley: 1Ti 1:13

Of his doctrine and people.

Wesley: 1Ti 1:13

He does not say, because I was unconditionally elected; but because I did it in ignorance. Not that his ignorance took away his sin; but it left him capable of mercy; which he would hardly have been, had he acted thus contrary to his own conviction.

Wesley: 1Ti 1:14

Whereby I obtained mercy.

Wesley: 1Ti 1:14

Opposite to my preceding unbelief.

Wesley: 1Ti 1:14

Opposite to my blasphemy, persecution, and oppression.

Wesley: 1Ti 1:15

A most solemn preface.

Wesley: 1Ti 1:15

Well deserving to be accepted, received, embraced, with all the faculties of our whole soul.

Wesley: 1Ti 1:15

Promised.

Wesley: 1Ti 1:15

Exhibited.

Wesley: 1Ti 1:15

All sinners, without exception.

Wesley: 1Ti 1:16

For this cause God showed me mercy, that all his longsuffering might be shown, and that none might hereafter despair.

Wesley: 1Ti 1:17

A phrase frequent with the Hebrews. How unspeakably sweet is the thought of eternity to believers!

Wesley: 1Ti 1:18

That thou mayest deliver it to the church.

Wesley: 1Ti 1:18

Uttered when thou wast received as an evangelist, 1Ti 4:14; probably by many persons, 1Ti 6:12; that, being encouraged by them, thou mightest war the good warfare.

Wesley: 1Ti 1:19

Which is as a most precious liquor.

Wesley: 1Ti 1:19

Which is as a clean glass.

Wesley: 1Ti 1:19

Namely, a good conscience.

Wesley: 1Ti 1:19

It goes away unwillingly it always says, "Do not hurt me." And they who retain this do not make shipwreck of their faith. Indeed, none can make shipwreck of faith who never had it. These, therefore, were once true believers: yet they fell not only foully, but finally; for ships once wrecked cannot be afterwards saved.

Wesley: 1Ti 1:20

Though absent. I have delivered to Satan, that they may learn not to blaspheme - That by what they suffer they may be in some measure restrained, if they will not repent.

JFB: 1Ti 1:5

In contrast to the doctrine of the false teachers.

JFB: 1Ti 1:5

The aim.

JFB: 1Ti 1:5

Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in 1Ti 1:3, 1Ti 1:18; 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.

JFB: 1Ti 1:5

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 (Rom 13:10). The foundation is faith (1Ti 1:4), the "end" is love (1Ti 1:14; Tit 3:15).

JFB: 1Ti 1:5

Springing as from a fountain.

JFB: 1Ti 1:5

A heart purified by faith (Act 15:9; 2Ti 2:22; Tit 1:15).

JFB: 1Ti 1:5

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 Act 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).

JFB: 1Ti 1:5

Not a hypocritical, dead, and unfruitful faith, but faith working by love (Gal 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).

JFB: 1Ti 1:6

Namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.

JFB: 1Ti 1:6

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; Tit 1:10); 1Ti 6:20, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (Rom 1:21) [BENGEL].

JFB: 1Ti 1:7

Sample of their "vain talk" (1Ti 1:6).

JFB: 1Ti 1:7

They are would-be teachers, not really so.

JFB: 1Ti 1:7

The Jewish law (Tit 1:14; Tit 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.

JFB: 1Ti 1:7

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].

JFB: 1Ti 1:8

"Now we know" (Rom 3:19; Rom 7:14).

JFB: 1Ti 1:8

In full agreement with God's holiness and goodness.

JFB: 1Ti 1:8

Primarily, a teacher; then, every Christian.

JFB: 1Ti 1:8

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 Rom 7:7-12; Gal 3:21).

JFB: 1Ti 1:9

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 (Rom 6:14; Gal 5:18, Gal 5:23). 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 (Rom 10:4).

JFB: 1Ti 1:9

Greek, "not subject"; insubordinate; it is translated "unruly," Tit 1:6, Tit 1:10; "lawless and disobedient" refer to opposers of the law, for whom it is "enacted" (so the Greek, for "is made").

JFB: 1Ti 1:9

Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes.

JFB: 1Ti 1:9

Those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments.

JFB: 1Ti 1:9

Or, as the Greek may mean, "smiters" of fathers and . . . mothers; sinners against the fifth commandment.

JFB: 1Ti 1:9

Sinners against the sixth commandment.

JFB: 1Ti 1:10

Sinners against the seventh commandment.

JFB: 1Ti 1:10

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 (Mat 7:12).

JFB: 1Ti 1:10

Offenders against the ninth commandment.

JFB: 1Ti 1:10

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 (Rom 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.

JFB: 1Ti 1:10

Healthy, spiritually wholesome (1Ti 6:3; 2Ti 1:13; Tit 1:13; Tit 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).

JFB: 1Ti 1:11

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; Eph 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; Gal 3:10).

JFB: 1Ti 1:11

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).

JFB: 1Ti 1:12

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.

JFB: 1Ti 1:12

Omitted in most (not all) of the oldest manuscripts.

JFB: 1Ti 1:12

Greek, "I have (that is, feel) gratitude."

JFB: 1Ti 1:12

The same Greek verb as in Act 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" (Rom 5:6). True conversion and calling confer power [BENGEL].

JFB: 1Ti 1:12

The main ground of his "thanking Christ."

JFB: 1Ti 1:12

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).

JFB: 1Ti 1:12

Rather as in 1Th 5:9, "appointing me (in His sovereign purposes of grace) unto the ministry" (Act 20:24).

JFB: 1Ti 1:13

Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Act 26:9, Act 26:11).

JFB: 1Ti 1:13

(Gal 1:13).

JFB: 1Ti 1:13

Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Rom 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, 1Ti 1:9, 1Ti 1:14; Tit 2:12).

JFB: 1Ti 1:13

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).

JFB: 1Ti 1:13

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; Act 26:9). Hence it is Christ's plea of intercession for His murderers (Luk 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 (Act 3:17; Rom 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 (Mat 12:24-32; Luk 11:52) [WIESINGER].

JFB: 1Ti 1:14

Greek, "But." Not only so (was mercy shown me), but

JFB: 1Ti 1:14

By which "I obtained mercy" (1Ti 1:13).

JFB: 1Ti 1:14

Greek, "superabounded." Where sin abounded, grace did much more abound" (Rom 5:20).

JFB: 1Ti 1:14

Accompanied with faith, the opposite of "unbelief" (1Ti 1:13).

JFB: 1Ti 1:14

In contrast to "a blasphemer, persecutor, and injurious."

JFB: 1Ti 1:14

As its element and home [ALFORD]: here as its source whence it flows to us.

JFB: 1Ti 1:15

Worthy of credit, because "God" who says it "is faithful" to His word (1Co 1:9; 1Th 5:24; 2Th 3:3; Rev 21:5; Rev 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; 1Ti 4:9; Tit 3:8). Translate as Greek, "Faithful is the saying."

JFB: 1Ti 1:15

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).

JFB: 1Ti 1:15

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 (Act 2:41).

JFB: 1Ti 1:15

As promised.

JFB: 1Ti 1:15

As manifested [BENGEL].

JFB: 1Ti 1:15

Which was full of sin (Joh 1:29; Rom 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."

JFB: 1Ti 1:15

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!

JFB: 1Ti 1:15

Not merely, "I was chief" (1Co 15:9; Eph 3:8; compare Luk 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.

JFB: 1Ti 1:15

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 (Mat 18:11; Luk 19:10).

JFB: 1Ti 1:16

Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.

JFB: 1Ti 1:16

For this very purpose.

JFB: 1Ti 1:16

In my case.

JFB: 1Ti 1:16

"foremost." As I was "foremost" (Greek for chief, 1Ti 1:15) in sin, so God has made me the "foremost" sample of mercy.

JFB: 1Ti 1:16

To His own glory (the middle Greek, voice), Eph 2:7.

JFB: 1Ti 1:16

Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.

JFB: 1Ti 1:16

A sample (1Co 10:6, 1Co 10:11) 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 (Psa 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.

JFB: 1Ti 1:16

Belief rests ON Him as the only foundation on which faith relies.

JFB: 1Ti 1:16

The ultimate aim which faith always keeps in view (Tit 1:2).

JFB: 1Ti 1:17

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].

JFB: 1Ti 1:17

Literally, "King of the (eternal) ages." The Septuagint translates Exo 15:18, "The Lord shall reign for ages and beyond them." Psa 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).

JFB: 1Ti 1:17

The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version (Rom 1:23).

JFB: 1Ti 1:17

(1Ti 6:16; Exo 33:20; Joh 1:18; Col 1:15; Heb 11:27).

JFB: 1Ti 1:17

The oldest manuscripts omit "wise," which probably crept in from Rom 16:27, where it is more appropriate to the context than here (compare Jud 1:25). "The only Potentate" (1Ti 6:15; Psa 86:10; Joh 5:44).

JFB: 1Ti 1:17

See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (1Ti 1:16) [BENGEL].

JFB: 1Ti 1:18

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.

JFB: 1Ti 1:18

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).

JFB: 1Ti 1:18

As a sacred deposit (1Ti 6:20; 2Ti 2:2) to be laid before thy hearers.

JFB: 1Ti 1:18

In pursuance of; in consonance with.

JFB: 1Ti 1:18

The intimations given by prophets respecting thee at thy ordination, 1Ti 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Act 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Act 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Act 13:1-3, in connection with laying on of hands; Act 11:28; Act 21:10-11; compare 1Co 12:10; 1Co 14:1; Eph 4:11. In Act 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.

JFB: 1Ti 1:18

Greek, "in them"; arrayed as it were in them; armed with them.

JFB: 1Ti 1:18

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."

JFB: 1Ti 1:19

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].

JFB: 1Ti 1:19

Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also.

JFB: 1Ti 1:19

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.

JFB: 1Ti 1:19

"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."

JFB: 1Ti 1:20

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, Act 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 (Mat 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 (Act 19:33).

JFB: 1Ti 1:20

Not "might"; implying that the effect still continues--the sentence is as yet unremoved.

JFB: 1Ti 1:20

Greek, "be disciplined," namely, by chastisement and suffering.

JFB: 1Ti 1:20

The name of God and Christ, by doings and teachings unworthy of their Christian profession (Rom 2:23-24; Jam 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.

Clarke: 1Ti 1:5

Now the end of the commandment is charity - These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; Faith in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience from a sense of the pardon received, and leads on to purity of heart; Love to God and man being the grand issue of the grace of Christ here below, and this fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. But these blessings no soul can ever acquire, but according to God’ s dispensation of faith

The paraphrase and note of Dr. Macknight on this verse are very proper: "Now the scope of the charge to be given by thee to these teachers is, that, instead of inculcating fables and genealogies, they inculcate love to God and man, proceeding from a pure heart, and directed by a good conscience, and nourished by unfeigned faith in the Gospel doctrine. The word παραγγελια denotes a message or order, brought to one from another, and delivered by word of mouth. The charge here meant is that which the apostle ordered Timothy to deliver to the teachers in Ephesus; for he had said, 1Ti 1:3 : I had besought thee to abide still at Ephesus, ἱνα παραγγειλῃς, that thou mightest charge some: here he tells him what the scope of this charge was to be.

Clarke: 1Ti 1:5

Of faith unfeigned - Πιστεως ανυποκριτου· A faith not hypocritical. The apostle appears to allude to the Judaizing teachers, who pretended faith in the Gospel, merely that they might have the greater opportunity to bring back to the Mosaic system those who had embraced the doctrine of Christ crucified. This Is evident from the following verse.

Clarke: 1Ti 1:6

From which some having swerved - From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες

Clarke: 1Ti 1:6

Turned aside unto vain jangling - The original term, ματαιολογιαν, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth.

Clarke: 1Ti 1:7

Teachers of the law - To be esteemed or celebrated as rabbins; to be reputed cunning in solving knotty questions and enigmas, which answered no end to true religion. Of such the rabbinical teaching was full

Clarke: 1Ti 1:7

Understanding neither what they say - This is evident from almost all the Jewish comments which yet remain. Things are asserted which are either false or dubious; words, the import of which they did not understand, were brought to illustrate them: so that it may be said, They understand not what they say, nor whereof they affirm. I will give one instance from the Jerusalem Targum, on Gen 1:15 : And God made two great lights, and they were equal in splendor twenty-one years, the six hundred and seventy-second part of an hour excepted: and afterwards the moon brought a false accusation against the sun, and therefore she was lessened; and God made the sun the greater light to superintend the day, etc. I could produce a thousand of a similar complexion.

Clarke: 1Ti 1:8

But we know that the law is good - The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, Rom 7:12-16 : The law is holy; and the commandment is holy, just, and good; see the note on Rom 7:12, etc

Clarke: 1Ti 1:8

If a man use it lawfully - That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who did not use the law in reference to these ends, did not use it lawfully - they did not construe it according to its original design and meaning.

Clarke: 1Ti 1:9

The law is not made for a righteous man - There is a moral law as well as a ceremonial law: as the object of the latter is to lead us to Christ; the object of the former is to restrain crimes, and inflict punishment on those that commit them. It was, therefore, not made for the righteous as a restrainer of crimes, and an inflicter of punishments; for the righteous avoid sin, and by living to the glory of God expose not themselves to its censures. This seems to be the mind of the apostle; he does not say that the law was not Made for a righteous man, but ου κειται, it does not Lie against a righteous man; because he does not transgress it: but it lies against the wicked; for such as the apostle mentions have broken it, and grievously too, and are condemned by it. The word κειται, lies, refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay

Clarke: 1Ti 1:9

The lawless - Ανομοις· Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct

Clarke: 1Ti 1:9

Disobedient - Ανυποτακτοις· Those who acknowledge no authority; from α, negative, and ὑποτασσω, to subject; they neither acknowledge law, nor executive authority, and consequently endeavor to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring

Clarke: 1Ti 1:9

For the ungodly - Ασεβεσι· The irreligious - those who do not worship God, or have no true worship; from α, negative, and σεβω, to worship. For sinners, ἁμαρτωλοις those who transgress the laws; from α, negative, and μαρπτω, to hit the mark. This has been elsewhere explained

Clarke: 1Ti 1:9

For unholy - Ανοσιοις· Persons totally polluted - unclean within, and unclean without; from α, negative, and ὁσιος, holy

Clarke: 1Ti 1:9

And profane - Βεβηλοις· Such who are so unholy and abominable as not to be fit to attend any public worship; from βε, denoting privation or separation, and βηλος, a threshold or pavement, particularly of a temple. Our word profane comes from procul a fano , "far from the temple."When the ancients, even heathens, were about to perform some very sacred rites, they were accustomed to command the irreligious to keep at a distance; hence that saying in a fragment of Orpheus: -

Φθεγξομαι οἱς θεμις εστι· θυρας δ ’ επιθεσθε βεβηλοις Πασιν ὁμως

"I will speak to whom it is lawful; but these doors, O, shut against the profane.

And that of Virgil, Aen. vi. ver. 258

Procul! O procul! este profani

Far! ye profane! get hence

Murderers of fathers - Πατραλῳαις . The murderer of a father or a mother, notwithstanding the deep fall of man, and the general profligacy of the world, has been so rare, and is a crime so totally opposite to nature, that few civilized nations have found it necessary to make laws against it. Yet, such monsters, like the most awful and infrequent portents, have sometimes terrified the world with their appearance. But I think the original does not necessarily imply the murder of a father or of a mother; πατραλῳας comes from πατερα, a father, and αλοιαω, to strike, and may mean simply beating or striking a father or mother: this is horrible enough; but to murder a parent out-herods Herod

Clarke: 1Ti 1:9

Manslayers - Ανδροφονοις· Murderers simply; all who take away the life of a human being contrary to law. For no crime, unless it be murder, should any man lose his life. If the law did not speak differently, I should not scruple to say that he whose life is taken away, except for murder, is murdered.

Clarke: 1Ti 1:10

For whoremongers - Πορνοις· Adulterers, fornicators, and prostitutes of all sorts

Clarke: 1Ti 1:10

Them that defile themselves with mankind - Αρσενοκοιταις· From αρσην, a male, and κοιτη, a bed; a word too bad to be explained. A sodomite

Clarke: 1Ti 1:10

Men-stealers - Ανδραποδισταις· Slave-dealers; whether those who carry on the traffic in human flesh and blood; or those who steal a person in order to sell him into bondage; or those who buy such stolen men or women, no matter of what color or what country; or those who sow dissensions among barbarous tribes in order that they who are taken in war may be sold into slavery; or the nations who legalize or connive at such traffic: all these are men-stealers, and God classes them with the most flagitious of mortals

Clarke: 1Ti 1:10

For liars - Ψευσταις· They who speak for truth what they know to be false; and even they who tell the truth in such a way as to lead others to draw a contrary meaning from it

Clarke: 1Ti 1:10

For perjured persons - Επιορκοις· From επι, against, and ὁρκος, an oath; such as do or leave undone any thing contrary to an oath or moral engagement, whether that engagement be made by what is called swearing, or by an affirmation or promise of any kind

Clarke: 1Ti 1:10

And if there be any other thing - Every species of vice and immorality, all must be necessarily included, that is contrary to sound doctrine - to the immutable moral law of God, as well as to the pure precepts of Christianity where that law is incorporated, explained, and rendered, if possible, more and more binding.

Clarke: 1Ti 1:11

According to the glorious Gospel - The sound doctrine mentioned above, which is here called ευαγγελιον της δοξης του μακαριου Θεου, the Gospel of the glory of the blessed or happy God - a dispensation which exhibits the glory of all his attributes; and, by saving man in such a way as is consistent with the glory of all the Divine perfections, while it brings peace and good will among men, brings glory to God in the highest. Sin has dishonored God, and robbed him of his glory; the Gospel provides for the total destruction of sin, even in this world, and thus brings back to God his glory.

Clarke: 1Ti 1:12

I thank Christ - I feel myself under infinite obligation to Christ who hath strengthened me, ενδυναμωσαντι, who hath endued me with various miraculous gifts of his Holy Spirit, and put me into the ministry, διακονιαν, the deaconship, the service of mankind, by preaching the Gospel, for that he counted me - he knew that I would be, faithful to the charge that was delivered to me.

Clarke: 1Ti 1:13

A blasphemer - Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers

Clarke: 1Ti 1:13

And - persecutor - Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus

Clarke: 1Ti 1:13

And injurious - Και ὑβριστην· As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance

Clarke: 1Ti 1:13

I did it ignorantly in unbelief - Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man’ s former crimes in his after character.

Clarke: 1Ti 1:14

The grace of our Lord was exceeding abundant - The original is very emphatic, that grace of our Lord, ὑπερεπλεονασε, hath superabounded - it manifested itself in a way of extraordinary mercy

Clarke: 1Ti 1:14

With faith and love - Not only pardoning such offenses, but leading me to the full experimental knowledge of Christianity; of that faith and love which are essential to it; and giving me authority to proclaim it to mankind.

Clarke: 1Ti 1:15

Christ Jesus came into the world to save sinners - This is one of the most glorious truths in the book of God; the most important that ever reached the human ear, or can be entertained by the heart of man. All men are sinners; and as such condemned, justly condemned, to eternal death. Christ Jesus became incarnate, suffered, and died to redeem them; and, by his grace and Spirit, saves them from their sins. This saying or doctrine he calls, first, a faithful or true saying; πιστος ὁ λογος, it is a doctrine that may be credited, without the slightest doubt or hesitation; God himself has spoken it; and the death of Christ and the mission of the Holy Ghost, sealing pardon on the souls of all who believe, have confirmed and established the truth

Secondly, it is worthy of all acceptation; as all need it, it is worthy of being received by all. It is designed for the whole human race, for all that are sinners is applicable to all, because all are sinners; and may be received by all, being put within every man’ s reach, and brought to every man’ s ear and bosom, either by the letter of the word, or, where that revelation is not yet come, by the power of the Divine Spirit, the true light from Christ that lightens every man that cometh into the world. From this also it is evident that the death of Christ, and all its eternally saving effects, were designed for every man

Clarke: 1Ti 1:15

Of whom I am chief - Ὡν πρωτος ειμι εγω . Confounding Paul the apostle, in the fullness of his faith and love, with Saul of Tarsus, in his ignorance, unbelief, and persecuting rage, we are in the habit of saying: "This is a hyperbolical expression, arguing the height of the apostle’ s modesty and humility and must not be taken according to the letter."I see it not in this light; I take it not with abatement; it is strictly and literally true: take the whole of the apostle’ s conduct, previously to his conversion, into consideration, and was there a greater sinner converted to God from the incarnation to his own time? Not one; he was the chief; and, keeping his blasphemy, persecution, and contumely in view, he asserts: Of all that the Lord Jesus came into the world to save, and of all that he had saved to that time, I am chief. And who, however humble now, and however flagitious before, could have contested the points with him? He was what he has said, and as he has said it. And it is very probable that the apostle refers to those in whom the grace and mercy of God were, at the first promulgation of the Gospel, manifested: and comparing himself with all these he could with propriety say, ὡν πρωτος ειμι, of whom I am the first; the first who, from a blasphemer, persecutor (and might we not add murderer? see the part he took in the martyrdom of Stephen), became a preacher of that Gospel which I had persecuted. And hence, keeping this idea strictly in view, he immediately adds: Howbeit, for this cause I obtained mercy; that in me First, πρωτῳ, Jesus Christ might show forth all longsuffering, for a pattern To Them which should Hereafter, των μελλοντων believe on him to life everlasting. And this great display of the pardoning mercy of God, granted in so singular a manner, at the very first promulgation of the Gospel, was most proper to be produced as a pattern for the encouragement of all penitent sinners to the end of time. If Jesus Christ, with whom there can be no respect of persons, saved Saul of Tarsus, no sinner need despair.

Clarke: 1Ti 1:17

Now unto the King eternal - This burst of thanksgiving and gratitude to God, naturally arose from the subject then under his pen and eye. God has most wondrously manifested his mercy, in this beginning of the Gospel, by saving me, and making me a pattern to all them that shall hereafter believe on Christ. He is βασιλευς των αιωνων, the king of eternities; the eternity a parte ante , and the eternity a parte post ; the eternity that was before time was, and the eternity that shall be when time is no more. Therefore, ever living to justify and save sinners, to the end of the world

Clarke: 1Ti 1:17

Immortal - Αφθαρτῳ· Incorruptible - not liable to decay or corruption; a simple uncompounded essence, incapable, therefore, of decomposition, and consequently permanent and eternal. One MS., the later Syriac in the margin, the Vulgate, one copy of the Itala, and some of the Latin fathers, read αθανατῳ, immortal, which our translation follows; but it is not the original reading

Clarke: 1Ti 1:17

Invisible - Αορατῳ· One who fills all things, works everywhere, and yet is invisible to angels and men; the perfect reverse of false gods and idols, who are confined to one spot, work nowhere, and, being stocks and stones, are seen by every body

Clarke: 1Ti 1:17

The only wise God - The word σοφῳ wise, is omitted by AD*FG, Syriac, Erpen’ s Arabic, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala. Some of the Greek fathers quote it sometimes, and omit it at others; which shows that it was an unsettled reading, probably borrowed from Rom 16:27 (note). Griesbach leaves it out of the text. Without it the reading is very strong and appropriate: To the only God; nothing visible or invisible being worthy of adoration but himself

Clarke: 1Ti 1:17

Be honor - All the respect and reverence that can be paid by intelligent beings, ascribing to him at the same time all the glory - excellences, and perfections, which can be possessed by an intelligent, unoriginated, independent, and eternal Being; and this for ever and ever-through eternity.

Clarke: 1Ti 1:18

This charge - See the note on 1Ti 1:5. It was a charge that the Judaizing teachers should not teach differently from that doctrine which the apostle had delivered to him. See 1Ti 1:3

Clarke: 1Ti 1:18

According to the prophecies - This may refer to some predictions by inspired men, relative to what Timothy should be: and he wishes him to act in all things conformably to those predictions. It was predicted that he should have this high and noble calling; but his behavior in that calling was a matter of contingency, as it respected the use he might make of the grace of his calling. The apostle therefore exhorts him to war a good warfare, etc. He was now called to that estate to which the prophecies referred; and now he is to act worthily or unworthily of that calling, according as he fought or did not fight the good warfare, and according as he held or did not hold faith and a good conscience

Some think that the προαγουσας προφητειας, the foregoing prophecies, refer to revelations which the apostle himself had received concerning Timothy; while others think that the word is to be understood of advices, directions, and exhortations, which the apostle had previously delivered to him; we know that προφητευω signifies to speak to men to edification, to exhortation, and to comfort. See 1Co 14:3. This is a very sober and good sense of the passage

Clarke: 1Ti 1:18

War a good warfare - The trials and afflictions of the followers of God are often represented as a warfare or campaign. See Isa 40:2; 1Co 9:7; 2Co 10:4; and see the reasons of this metaphorical form of speech, in the notes on Eph 6:13.

Clarke: 1Ti 1:19

Holding faith - All the truths of the Christian religion, firmly believing them, and fervently proclaiming them to others

Clarke: 1Ti 1:19

And a good conscience - So holding the truth as to live according to its dictates, that a good conscience may be ever preserved. As the apostle had just spoken of the Christian’ s warfare, so he here refers to the Christian armor, especially to the shield and breastplate; the shield of faith, and the breastplate of righteousness. See on Eph 6:13, etc., (note), and 1Th 5:8 (note)

Clarke: 1Ti 1:19

Which some having put away - Απωσαμενοι· Having thrust away; as a fool-hardy soldier might his shield and his breastplate, or a mad sailor his pilot, helm, and compass

Clarke: 1Ti 1:19

Concerning faith - The great truths of the Christian religion

Clarke: 1Ti 1:19

Have made shipwreck - Being without the faith, that only infallible system of truth; and a good conscience, that skillful pilot, that steady and commanding helm, that faithful and invariable loadstone; have been driven to and fro by every wind of doctrine, and, getting among shoals, quicksands, and rocks, have been shipwrecked and ingulfed.

Clarke: 1Ti 1:20

Of whom is Hymeneus and Alexander - Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavored to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine

Clarke: 1Ti 1:20

Delivered unto Satan - For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on 1Co 5:5; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God

Hymeneus, it appears, denied the resurrection, see 2Ti 2:17, 2Ti 2:18; but whether this Alexander be the same with Alexander the coppersmith, 2Ti 4:14, or the Alexander, Act 19:33, cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall

He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.

Calvin: 1Ti 1:5

Those unprincipled men with whom Timothy had to deal, boasted of having the law on their side, in consequence of which Paul anticipates, and shews that the law gives them no support but was even opposed to them, and that it agreed perfectly with the gospel which he had taught. The defense set up by them was not unlike that which is pleaded by those who, in the present day, subject the word of God to torture. They tell us that we aim at nothing else than to destroy sacred theology, as if they alone nourished it in their bosom. They spoke of the law in such a manner as to exhibit Paul in an odious light. And what is his reply? In order to scatter those clouds of smoke, ¹⁰ he comes frankly forward, by way of anticipation, and proves that his doctrine is in perfect harmony with the law, and that the law is utterly abused by those who employ it for any other purpose. In like manner, when we now define what is meant by true theology, it is clearly evident that we desire the restoration of that which had been wretchedly torn and disfigured by those triflers who, puffed up by the empty title of theologians, are acquainted with nothing but vapid and unmeaning trifles. Commandment is here put for the law, by taking a part for the whole.

Love out of a pure heart If the law must be directed to this object, that we may be instructed in love, which proceeds from faith and a good conscience, it follows, on the other hand, that they who turn the teaching of it into curious questions are wicked expounders of the law. Besides, it is of no great importance whither the word love be regarded in this passage as relating, to both tables of the law, or only to the second table. We are commanded to love God with our whole heart, and our neighbors as ourselves; but when love is spoken of in Scripture, it is more frequently limited to the second part. On the present occasion I should not hesitate to understand by it the love both of God and of our neighbor, if Paul had employed the word love alone; but when he adds, “faith, and a good conscience, and a pure heart,” the interpretation which I am now to give will not be at variance with his intention, and will agree well with the scope of the passage. The sum of the law is this, that we may worship God with true faith and a pure conscience, and that we may love one another. Whosoever turns aside from this corrupts the law of God by twisting it to a different purpose.

But here arises a doubt, that Paul appears to prefer “love” to “faith.” I reply, they who are of that opinion reason in an excessively childish manner; for, if love is first mentioned, it does not therefore hold the first rank of honor, since Paul shows also that it springs from faith. Now the cause undoubtedly goes before its effect. And if we carefully weigh the whole context, what Paul says is of the same import as if he had said, “The law was given to us for this purpose, that it might instruct us in faith, which is the mother of a good conscience and of love.” Thus we must begin with faith, and not with love.

“A pure heart” and “a good conscience” do not greatly differ from each other. Both proceed from faith; for, as to a pure heart, it is said that “God purifieth hearts by faith.” (Act 15:9.) As to a good conscience, Peter declares that it is founded on the resurrection of Christ. (1Pe 3:21.) From this passage we also learn that there is no true love where there is not fear of God and uprightness of conscience.

Nor is it unworthy of observation that to each of them he adds an epithet; ¹¹ for, as nothing is more common, so nothing is more easy, than to boast of faith and a good conscience. But how few are there who prove by their actions that they are free from all hypocrisy! Especially it is proper to observe the epithet Which he bestows on “faith,” when he calls it faith unfeigned; by which he means that the profession of it is insincere, when we do not perceive a good conscience, and when love is not manifested. Now since the salvation of men rests on faith, and since the perfect worship of God rests on faith and a good conscience and love, we need not wonder if Paul makes the sum of the law to consist of them.

Calvin: 1Ti 1:6

6.From which some having gone astray He continues to pursue the metaphor of an object or end; for the verbἀστοχεῖν, the participle of which is here given, signifies to err or go aside from a mark. ¹²

Have turned aside to idle talking This is a remarkable passage, in which he condemns for “idle talking” ¹³ all the doctrines which do not aim at this single end, and at the same time points out that the views and thoughts of all who aim at any other object vanish away. It is, indeed, possible that useless trifles may be regarded by many persons with admiration; but the statement of Paul remains unshaken, that everything that does not edify in godliness isματαιολογία, ¹⁴ “idle talking.” We ought; therefore to take the greatest possible care not to seek anything in the holy and sacred word of God but solid edification, lest otherwise he inflict on us severe punishment for abusing it.

Calvin: 1Ti 1:7

7.Wishing to be teachers of the law He does not reprove those who openly attack the instruction of the law, but those who boast of belonging to the rank of teachers of it. He affirms that such persons have no understanding, because they harass their faculties to no purpose by curious questions. And, at the same time, he rebukes their pride by adding, —

Of what things they affirm, for none will be found more bold in pronouncing rashly on matters unknown to them than the teachers of such fables. We see in the present day with what pride and haughtiness the schools of the Sorbonne pronounce their authoritative decisions. And on what subjects? On those which are altogether hidden from the minds of men — which no word of Scripture, and no revelation has ever made known to us. With greater boldness do they affirm their purgatory ¹⁵ than the resurrection of the dead. As to their contrivances about the intercession of the saints, if we do not hold them to be an undoubted oracle, they cry out that the whole of religion is overturned. What shall I say as to their vast labyrinths about the hierarchies of heaven, relationships, and similar contrivances? It is a matter that has no end. The Apostle declares that in all these is fulfilled what is said in a well-known ancient proverb,

“Ignorance is rash;” as he says that, “puffed up by their carnal mind, they intrude into things which they know not.”
(Col 2:18.)

Calvin: 1Ti 1:8

8.Now we know that the law is good He again anticipates the calumny with which they loaded him; for, whenever he resisted their empty display, they seized on this shield for their defense “What then? Do you wish to have the law buried, and blotted out of the remembrance of men?” In order to repel this calumny, Paul acknowledges that “the law is good,” but contends that we are required to make a lawful use of it. Here he argues from the use of cognate terms; for the word lawful ( legitimus ) is derived from the word law ( lex ). But he goes still further, and shews that the law agrees excellently with the doctrine which it teaches; and he even directs it against them.

Calvin: 1Ti 1:9

9.That the law is not made for a righteous man The apostle did not intend to argue about the whole office of the law, but views it in reference to men. It frequently happens that they who wish to be regarded as the greatest zealots for the law, give evidence by their whole life that they are the greatest despisers of it. A remarkable and striking instance of this is found in those who maintain the righteousness of works and defend free-will. They have continually in their mouth these words, “Perfect holiness, merits, satisfactions;” but their whole life cries out against them, that they are outrageously wicked and ungodly, that they provoke in every possible way the wrath of God, and fearlessly set his judgment at naught. They extol in lofty terms the free choice of good and evil; but they openly shew, by their actions, that they are the slaves of Satan, and are most firmly held by him in the chains of slavery.

Having such adversaries, in order to restrain their haughty insolence, Paul remonstrates that the law is, as it were, the sword of God to slay them; and that neither he nor any like him have reason for viewing the law with dread or aversion; for it is not opposed to righteous persons, that is, to the godly and to those who willingly obey God. I am well aware that some learned men draw an ingenious sense out of these words; as if Paul were treating theologically about the nature of “the law.” They argue that the law has nothing to do with the sons of God, who have been regenerated by the Spirit; because it was not given for righteous persons. But the connection in which these words occur shuts me up to the necessity of giving a more simple interpretation to this statement. He takes for granted the well-known sentiment, that “from bad manners have sprung good laws,” and maintains that the law of God was given in order to restrain the licentiousness of wicked men; because they who are good of their own accord do not need the authoritative injunction of the law.

A question now arises, “Is there any mortal man who does not belong to this class?” I reply, in this passage Paul gives the appellation “righteous” to those who are not absolutely perfect, (for no such person will be found,) but who, with the strongest desire of their heart, aim at what is good; so that godly desire is to them a kind of voluntary law, without any motive or restraint from another quarter. He therefore wished to repress the impudence of adversaries, who armed themselves with the name of “the law” against godly men, whose whole life exhibits the actual role of the law, since they had very great need of the law, and yet did not care much about it; which is more clearly expressed by the opposite clause. If there be any who refuse to admit that Paul brings an implied or indirect charge against his adversaries as guilty of those wicked acts which he enumerates, still it will be acknowledged to be a simple repelling of the slander; and if they were animated by a sincere and unfeigned zeal for the law, they ought rather to have made use of their armor for carrying on war with offenses and crimes, instead of employing it as a pretext for their own ambition and silly talking.

For the unrighteous and disobedient Instead of “unrighteous,” it would have been better if translators had made use of the word “lawless;” for the Greek word isἀνόμους, which does not differ much from the second word in the clause, “disobedient.” By sinners he means wicked persons, or those who lead a base and immoral life.

For the ungodly and profane These words might have been fitly rendered “profane and impure;” but I did not wish to be fastidious in matters of little importance.

Calvin: 1Ti 1:10

10.For robbers The Latin word plagium was employed by ancient writers to denote the carrying off or enticing the slave of another man, or the false sale of a freeman. Those who wish to obtain more full information on this subject may consult authors on the civil law, and especially on the Flavian Law.

Here Paul glances at several classes, which include briefly every kind of transgressions. The root is obstinacy and rebellion; which he describes by the first two words. Ungodly and sinners appear to denote transgressors of the first and second table. To these he adds the profane and impure, or those who lead a base and dissolute life. There being chiefly three ways in which men injure their neighbors, namely, violence, dishonesty, and lust, he reproves successively those three ways, as may be easily seen. First, he speaks of violence as manifested by manslayers and murderers of parents; secondly, he describes shameful uncleanness; and thirdly, he comes down to dishonesty and other crimes.

If there is anything else that is contrary to sound doctrine In this clause he maintains that his gospel is so far from being opposed to the law, that it is a powerful confirmation of it. He declares that by his preaching, he supports that very sentence which the Lord pronounced in his law, against “everything that is contrary to sound doctrine.” Hence it follows, that they who depart from the gospel, do not adhere to the spirit of the law, but merely pursue its shadow.

Sound doctrine is contrasted with frivolous questions about which he says (1Ti 6:3) that foolish teachers are in an unhealthy condition and which, on account of the effect produced by them, are called diseased. ¹⁶

Calvin: 1Ti 1:11

11.According to the gospel of glory By calling it “the gospel of glory,” that is, “the glorious gospel,” he sharply rebukes those who labored to degrade the gospel, in which God displays his glory. He expressly says that it hath been intrusted to him, that all may know that there is no other gospel of God than that which he preaches; and consequently, that all the fables which he formerly rebuked are at variance both with the law and with the gospel of God.

Calvin: 1Ti 1:12

12.I give thanks Great is the dignity — of the apostleship, which Paul has claimed for himself; and he could not, looking at his former life, be accounted at all worthy of so high an honor. Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what appeared to lessen his authority, declaring that the grace of God shines in him so much the more brightly.

To our Lord Jesus Christ When he gives thanks to Christ, he removes that dislike towards him which might have been entertained, and cuts off all ground for putting this question, “Does he deserve, or does he not deserve, so honorable an office?” for, although in himself he has no excellence, yet it is enough that he was chosen by Christ. There are, indeed, many who, under the same form of words, make a show of humility, but are widely different from the uprightness of Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory that was his own. ¹⁷

By putting me into the ministry. Why does he give thanks? Because he has been placed in the ministry; for thence he concludes that he hath been, accounted faithful Christ does not receive any in the manner that is done by ambitious ¹⁸ people, but selects those only who are well qualified; and therefore all on whom he bestows honor are acknowledged by us to be worthy. For is it inconsistent with this, that Judas, according to the prediction, (Psa 109:8) was elevated for a short time, that he might quickly fall. It was otherwise with Paul, who obtained the honor for a different purpose, and on a different condition, when Christ declared that he should be

“a chosen vessel to him.” (Act 9:15.)

But in this manner Paul seems to say that faithfulness, by which he had been previously distinguished, was the cause of his calling. If it were so, the thanksgiving would be hypocritical and contradictory; for he would owe his apostleship not only to God, but to his own merit. I deny, therefore, that the meaning is, that he was admitted to the rank of an apostle, because God had foreseen his faith; for Christ could not foresee in him anything good but what the Father had bestowed on him. Still, therefore, it continues to be true,

“Ye have not chosen me, but I have chosen you.”
(Joh 15:16.)

On the contrary, he draws from it a proof of his fidelity, that Christ had made him an Apostle; for he declares that they whom Christ makes Apostles must be held to be pronounced faithful by his decrees.

In a word, this judicial act is not traced by him to foreknowledge, but rather denotes the testimony which is given to men; as if he had said, “I give thanks to Christ, who, by calling me into the ministry, has openly declared that he approves of my faithfulness.” ¹⁹

Who hath made me powerful He now introduces the mention of another act of the kindness of Christ, that he strengthened him, or “made him powerful.” By this expression he does not only mean that he was at first formed by the hand of God, so as to be well qualified for his office, but he likewise includes the continued bestowal of grace. For it would not have been enough that he was once declared to be faithful, if Christ had not strengthened him by the uninterrupted communication of aid. He acknowledges, therefore, that he is indebted to the grace of Christ on two accounts, because he was once elevated, and because he continues in his office.

Calvin: 1Ti 1:13

13.. Who was formerly a blasphemer and persecutor; a blasphemer against God, a persecutor and oppressor against the Church. We see how candidly he acknowledges that it might be brought against him as a reproach, and how far he is from extenuating his sins, and how, by willingly acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with having called himself a “persecutor,” he intended to express more fully his rage and cruelty by an additional terns, an oppressor.

Because I did it ignorantly in unbelief “I obtained pardon,” said he, “for my unbelief; because it proceeded from ignorance;” for persecution and oppression were nothing else than the fruits of unbelief.

But he appears to insinuate that there is no room for pardon, unless when ignorance can be pleaded in excuse. What then? Will God never pardon any one who has sinned knowingly? I reply, we must observe the word unbelief; ²⁰ for this term limits Paul’s statement to the first table of the law. Transgressions of the second table, although they are voluntary, are forgiven; but he who knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct opposition to God. He does not err through weakness, but, by rushing wickedly against God, gives a sure proof of his reprobation.

And hence may be obtained a definition of the sin against the Holy Ghost; first, that it is open rebellion against God in the transgression of the first table; secondly, that it is a malicious rejection of the truth; for, when the truth of God is not rejected through deliberate malice, the Holy Spirit is not resisted. Lastly, unbelief is here employed as a general term; and malicious design, which is contrasted with ignorance, may be regarded as the point of difference. ²¹

Accordingly, they are mistaken who make the sin against the Holy Ghost to consist in the transgression of the second table; and they are also mistaken, who pronounce blind and thoughtless violence to be a crime so heinous. For men commit the sin against the Holy Spirit, when they undertake a voluntary war against God in order to extinguish that light of the Spirit which has been offered to them. This is shocking wickedness and monstrous hardihood. Nor is there room for doubting that, by an implied threatening, he intended to terrify all who had been once enlightened, not to stumble against truth which they knew; because such a fall is destructive and fatal; for if, on account of ignorance, God forgave Paul his blasphemies, they who knowingly and intentionally blaspheme ought not to expect any pardon.

But it may be thought that what he now says is to no purpose; for unbelief, which is always blind, can never be unaccompanied by ignorance. I reply, among unbelievers some are so blind that they are deceived by a false imagination of the truth; and in others, while they are blinded, yet malice prevails. Paul was not altogether free from a wicked disposition; but he was hurried along by the thoughtless zeal, so as to think that what he did was right. Thus he was an adversary of Christ, not from deliberate intention, but through mistake and ignorance. The Pharisees, who through a bad conscience slandered Christ, were not entirely free from mistake and ignorance; but they were instigated by ambition, and base hatred of sound doctrine, and even by furious rebellion against God, so that maliciously and intentionally, and not in ignorance, they set themselves in opposition to Christ. ²²

Calvin: 1Ti 1:14

14.And the grace of our Lord He again magnifies the grace of God towards himself, not only for the purpose of removing the dislike of it and testifying his gratitude, but also to employ it as a shield against the slanders of wicked men, whose whole design was to bring down his apostleship to a lower level. When he says that it abounded, and that, too, beyond measure, the statement implies that the remembrance of past transactions was effaced, and so completely swallowed up, that it was no disadvantage to him that God had formerly been gracious to good men.

With faith and love Both may be viewed as referring to God, in this sense, that God showed himself to be true, and gave a manifestation of his love in Christ, when he bestowed his grace upon him. But I prefer a more simple interpretation, that “faith and love” are indications and proofs of that grace which he had mentioned, that it might not be supposed that he boasted needlessly or without good grounds. And, indeed, “faith” is contrasted with unbelief, and “love in Christ” is contrasted with the cruelty which he had exercised towards believers; as if he had said, that God had so completely changed him, that he had become a totally different and new man. Thus from the signs and effects he celebrates in lofty terms the excellence of that grace which must obliterate the remembrance of his former life.

Calvin: 1Ti 1:15

15.It is a faithful saying After having defended his ministry from slander and unjust accusations, not satisfied with this, he turns to his own advantage what might have been brought against him by his adversaries as a reproach. He shews that it was profitable to the Church that he had been such a person as he actually was before he was called to the apostleship, because Christ, by giving him as a pledge, invited all sinners to the sure hope of obtaining pardon. For when he, who had been a fierce and savage beast, was changed into a Pastor, Christ gave a remarkable display of his grace, from which all might be led to entertain a firm belief that no sinner; how heinous and aggravated so ever might have been his transgressions, had the gate of salvation shut against him.

That Christ Jesus came into the world to save sinners He first brings forward this general statement, and adorns it with a preface, as he is wont to do in matters of vast importance. In the doctrine of religion, indeed, the main point is, to come to Christ, that, being lost in ourselves, we may obtain salvation from him. Let this preface be to our ears like the sound of a trumpet to proclaim the praises of the grace of Christ, in order that we may believe it with a stronger faith. Let it be to us as a seal to impress on our hearts a firm belief of the forgiveness of sins, which otherwise with difficulty finds entrance into the hearts of men.

A faithful saying What was the reason why Paul aroused attention by these words, but because men are always disputing with themselves ²³ about their salvation? For, although God the Father a thousand times offer to us salvation, and although Christ himself preach about his own office, yet we do not on that account cease to tremble, or at least to debate with ourselves if it be actually so. Wherefore, whenever any doubt shall arise in our mind about the forgiveness of sins, let us learn to repel it courageously with this shield, that it is an undoubted truth, and deserves to be received without controversy.

To save sinners The word sinners is emphatic; for they who acknowledge that it is the office of Christ to save, have difficulty in admitting this thought, that such a salvation belongs to “sinners.” Our mind is always impelled to look at our worthiness; and as soon as our unworthiness is seen, our confidence sinks. Accordingly, the more any one is oppressed by his sins, let him the more courageously betake himself to Christ, relying on this doctrine, that he came to bring salvation not to the righteous, but to “sinners.” It deserves attention, also, that Paul draws an argument from the general office of Christ, in order that what he had lately testified about his own person might not appear to be on account of its novelty.

Of whom, I am the first Beware of thinking that the Apostle, under a presence of modesty, spoke falsely, ²⁴ for he intended to make a confession not less true than humble, and drawn from the very bottom of his heart.

But some will ask, “Why does he, who only erred through ignorance of sound doctrine, and whose whole life, in even other respect, was blameless before men, pronounce himself to be the chief of sinners?” I reply, these words inform us how heinous and dreadful a crime unbelief is before God, especially when it is attended by obstinacy and a rage for persecution. (Phi 3:6.) With men, indeed, it is easy to extenuate, under the presence of heedless zeal, all that Paul has acknowledged about himself; but God values more highly the obedience of faith than to reckon unbelief, accompanied by obstinacy, to be a small crime. ²⁵

We ought carefully to observe this passage, which teaches us, that a man who, before the world, is not only innocent, but eminent for distinguished virtues, and most praiseworthy for his life, yet because he is opposed to the doctrine of the gospel, and on account of the obstinacy of his unbelief, is reckoned one of the most heinous sinners; for hence we may easily conclude of what value before God are all the pompous displays of hypocrites, while they obstinately resist Christ.

Calvin: 1Ti 1:16

16.That in me the first Jesus Christ might shew When he calls himself the first, he alludes to what he had said a little before, that he was the first ²⁶ among sinners and, therefore, this word means “chiefly,” or, “above all.” The Apostle’s meaning is, that, from the very beginning, God held out such a pattern as might be visible from a conspicuous and lofty platform, that no one might doubt that he would obtain pardon, provided that he approached to Christ by faith. And, indeed, the distrust entertained by all of us is counteracted, when we thus behold in Paul a visible model of that grace which we desire to see.

Calvin: 1Ti 1:17

17.Now to the King eternal His amazing vehemence at length breaks out into this exclamation; because he could not find words to express his gratitude; for those sudden bursts occur chiefly when we are constrained to break off the discourse, in consequence of being overpowered by the vastness of the subject. And is there anything more astonishing than Paul’s conversion? Yet, at the same time, by his example he reminds us all that we ought never to think of the grace manifested in God’s calling ²⁷ without being carried to lofty admiration.

Eternal, invisible, only wise This sublime praise of the grace which God had bestowed on him ²⁸ swallows up the remembrance of his former life. For how great a deep is the glory of God! Those attributes which he ascribes to God, though they belong to him always, yet are admirably adapted to the present occasion. The Apostle calls him the King eternal, not liable to any change; Invisible, because (1Ti 6:16) he dwells in light that is inaccessible; and, lastly, the Only Wise, because he renders foolish, and condemns as vanity, all the wisdom of men. The whole agrees with that conclusion at which he arrives:

“O the depth of the riches both of the wisdom and knowledge of God! How incomprehensible are his designs! How unsearchable his ways!” (Rom 11:33.)

He means that the infinite and incomprehensible wisdom of God should be beheld by us with such reverence that, if his works surpass our senses, still we may be restrained by admiration.

Yet as to the last epithet Only, it is doubtful whether he means to claim all glory for God alone, or calls him the only wise, or says that he only is God. The second of these meanings is that which I prefer; for it was in fine harmony with his present subject to say, that the understanding of men, whatever it may be, must bend to the secret purpose of God. And yet I do not deny that he affirms that God alone is worthy of all glory; for, while he scatters on his creatures, in every direction, the sparks of his glory, still all glory belongs truly and perfectly to him alone. But either of those meanings implies that there is no glory but that which belongs to God.

Calvin: 1Ti 1:18

18.I recommend to thee this commandment All that he had introduced about his own person may be viewed as a digression from his subject. Having to arm Timothy with authority, it became necessary for himself to be clothed with the highest authority; and, therefore, he took an early opportunity of refuting an opinion which might have stood in his way. And now, after having proved that his apostleship ought not to be less esteemed by good men, because at one time he fought against the kingdom of Christ, this obstacle being removed, he returns to the course of his exhortation. The commandment, therefore, is the same as he mentioned at the beginning.

Son Timothy By calling him his son, he not only expresses his own warm regard towards him, but also recommends him to others under that name.

According to the prophecies which went before concerning thee. In order to encourage him still more, he reminds him what kind of testimony he had obtained from the Spirit of God; for it was no small excitement, that his ministry was approved by God, and that he had been called by divine revelation before he was called by the votes of men. “It is disgraceful not to come up to the expectations which men have been led to form; and how much more disgraceful will it be to make void, as far as lies in thy power, the judgment of God?”

But we must first ascertain what are the prophecies of which he speaks. Some think that Paul was instructed by revelation to confer the office on Timothy. That I acknowledge to be true, but I add that others made revelations; for it was not without reason that Paul made use of the plural number. Accordingly, we conclude from these words that several prophecies were uttered concerning Timothy, in order to recommend him to the Church. ²⁹ Being still a young man, he might have been despised on account of his age; and Paul might also have been exposed to calumnies, on account of having ordained youths, before the proper time, to the elder’s office. Besides, God had appointed him to great and difficult undertakings; for he was not one of the ordinary rank of ministers, but approached very closely to that of the apostles, and frequently occupied the place of Paul during his absence. It was, therefore, necessary that he should receive an extraordinary testimony, in order to make it manifest that it was not conferred on him at random by men, but that he was chosen by God himself. To be adorned with the applauses of the prophets was not an ordinary occurrence, or one which was common to him along with many persons; but because there were some circumstances to Timothy, it was the will of God that he should not be received by men until he had been previously approved by his own voice; it was the will of God that he should not enter into the exercise of his office until he had been called by the revelations of the prophets. The same thing happened to Paul and Barnabas, (Act 13:2,) when they were ordained to be teachers of the Gentiles; for it was a new and uncommon occurrence, and they could not otherwise have escaped the charge of rashness.

It will now be objected by some, “If God had formerly declared, by his prophets, what kind of minister Timothy should be, what purpose did it serve to admonish him, to show that he was actually such a person? Could he falsify prophecies which had been uttered by divine revelation?” I reply, it could not happen differently from what God had promised; but at the same time it was the duty of Timothy, not to give himself up to sloth and inactivity, but to render a cheerful compliance with the providence of God. It is therefore not without good reason, that Paul, wishing to stimulate him still more, mentions the “prophecies,” by which God might be said to have pledged himself on behalf of Timothy; for he was thus reminded of the purpose for which he was called.

That thou by them mayest war a good warfare By this he means that Timothy, relying on such approbation of God, ought to fight more courageously. What is there that either ought to give, or can give us greater cheerfulness than to know that God has appointed us to do what we are doing? These are our arms, these are our weapons of defense, by the aid of which we shall never fail.

By the word warfare, he states indirectly, that we must maintain a contest; and this applies universally to all believers, but especially to Christian teachers, who may be said to be standard-bearers and leaders. It is as if he had said, “O Timothy, if thou canst not fulfill thy office without a contest, remember that thou art armed by divine prophecies for cherishing assured hope of victory, and arouse thyself by calling them to remembrance. That warfare which we maintain, having God for our leader, is a good warfare; that is, it is glorious and successful.”

Calvin: 1Ti 1:19

19.Having faith and a good conscience I understand the word faith to be a general term, denoting sound doctrine. In the same sense he afterwards speaks of “the mystery of faith.” (1Ti 3:9.) And, indeed, the chief things demanded from a teacher are these two: — that he shall hold by the pure truth of the gospel; and next, that he shall administer it with a good conscience and holiest zeal. Where these are found, all the others will follow of their own accord.

From which some having turned aside concerning faith He shows how necessary it is that faith be accompanied by a good conscience; because, on the other hand, the punishment of a bad conscience is turning aside from the path of duty. They who do not serve God with a sincere and a perfect heart, but give a loose rein to wicked dispositions, even though at first they had a sound understanding, come to lose it altogether.

This passage ought to be carefully observed. We know that the treasure of sound doctrine is invaluable, and therefore there is nothing that we ought to dread more than to have it taken from us. But Paul here informs us, that there is only one way of keeping it safe; and that is, to secure it by the locks and bars of a good conscience. This is what we experience every day; for how comes it that there are so many who, laying aside the gospel, rush into wicked sects, or become involved in monstrous errors? It is because, by this kind of blindness, God punishes hypocrisy; as, on the other hand, a genuine fear of God gives strength for perseverance.

Hence we may learn two lessons. First, Teachers and ministers of the gospel, and, through them all the churches are taught with what horror they ought to regard a hypocritical and deceitful profession of true doctrine, when they learn that it is so severely punished. Secondly, this passage removes the offense by which so many persons are greatly distressed, when they perceive that some, who formerly professed their attachment to Christ and to the gospel, not only fall back into their former superstitions but (which is far worse) are bewildered and captivated by monstrous errors. For by such examples, God openly supports the majesty of the gospel, and openly shows that he cannot at all endure the profanation of it. And this is what experience has taught us in every age. All the errors that have existed in the Christian Church from the beginning, proceeded from this source, that in some persons, ambition, and in others, covetousness, extinguished the true fear of God. A bad conscience is, therefore, the mother of all heresies; and we see that a vast number of persons, who had not sincerely and honestly embraced the faith, are hurried along, like brute beasts, into the reveries of the Epicureans, so that their hypocrisy is exposed. And not only so, but contempt of God is universally prevalent, and the licentious and disgraceful lives of almost all ranks show that there is either none at all, or the smallest possible potion of integrity in the world; so that there is very great reason to fear lest the light which had been kindled may be speedily extinguished, and God may leave the pure understanding of the gospel to be possessed by very few.

Have made shipwreck: The metaphor taken from shipwreck is highly appropriate; for it suggests to us, that, if we wish to arrive safely at the harbor, our course must be guided by a good conscience, otherwise there is danger of “shipwreck;€ that is, there is danger lest faith be sunk by a bad conscience, as by a whirlpool in a stormy sea. ³⁰

Calvin: 1Ti 1:20

20.Of whom are Hymenaeus and Alexander. The former will be again mentioned in the Second Epistle, in which the kind of “shipwreck” which he made is likewise described; for he said that the resurrection was past. (2Ti 2:17.) There is reason to believe that Alexander also was bewitched by an error so absurd. And shall we wonder at the present day, if any are deceived by the various enchantments of Satan, when we see that one of Paul’s companions perished by so dreadful a fall?

He mentions both of them to Timothy as persons whom he knew. For my own part, I have no doubt that this is the same Alexander that is mentioned by Luke, and who attempted, but without success, to quell the commotion. Now he was an Ephesian, and we have said that this Epistle was chiefly written for the sake of the Ephesians. We now learn what was his end; and hearing it, let us keep possession of our faith by a good conscience, that we may hold it safe to the last.

Whom I have delivered to Satan. As I mentioned in the exposition of another passage, (1Co 5:5,) there are some who interpret this to mean that extraordinary chastisement was inflicted on those persons; and they view this as referring toδυνάμεις, “the powers” mentioned by Paul in the same Epistle. (1Co 12:28.) For, as the apostles were endowed with the gift of healing, in order to testify the favor and kindness of God towards the godly, so against wicked and rebellious persons they were armed with power, either to deliver them to the devil to be tormented, or to inflict on them other chastisements. Of this “power,” Peter gave a display in Ananias and Sapphira, (Act 5:1,) and Paul in the magician Bar-Jesus. (Act 13:6.) But, for my own part, I choose rather to explain it as relating to excommunication; for the opinion that the incestuous Corinthian received any other chastisement than excommunication is not supported by any probable conjecture. And, if by excommunicating him, Paul delivered him to Satan, why should not the same mode of expression have a similar import in this passage? Besides, it explains very well the force of excommunication; for, since in the Church Christ holds the seat of his kingdom, out of the Church there is nothing but the dominion of Satan. Accordingly, he who is cast out of the Church must be placed, for a time, under the tyranny of Satan, until, being reconciled to the Church, he return to Christ. I make one exception, that, on account of the enormity of the offense, he might have pronounced a sentence of perpetual excommunication against them; but on that point I would not venture to make a positive assertion.

That they may learn not to blaspheme. What is the meaning of this last clause? For one who has been cast out of the Church takes upon himself greater freedom of acting, because, being freed from the yoke of ordinary discipline, he breaks out into louder insolence. I reply, to whatever extent they may indulge in their wickedness, yet the gate will be shut against them, so that they shall not contaminate the flock; for the greatest injury done by wicked men is, when they mingle with others under the presence of holding the same faith. The power of doing injury is taken from them, when they are branded with public infamy, so that none are so simple as not to know that these are irreligious and detestable men, and therefore their society is shunned by all. Sometimes, too, it happens that — being struck down by this mark of disgrace which has been put upon them — they become less daring and obstinate; and therefore, although this remedy sometimes renders them more wicked, yet it is not always ineffectual for subduing their fierceness.

Defender: 1Ti 1:10

In contrast to the modern rush to make homosexuality an approved life style, it is noteworthy that the apostle Paul classifies homosexuals right along with murderers and pimps."

Defender: 1Ti 1:15

There are three other "faithful saying" noted by the apostle Paul (1Ti 4:9; 2Ti 2:11; Tit 3:8), all in the pastoral epistles.

Defender: 1Ti 1:15

Right near the end of a uniquely fruitful Christian life, Paul still considered himself chief of sinners. Earlier he had called himself "least of the apostles" (1Co 15:9), then later "less than the least of all saints" (Eph 3:8)."

Defender: 1Ti 1:17

Some manuscripts do not include the word "wise" in this doxology, but it is clearly appropriate and certainly should be retained. God is not only eternal, incorruptible and omnipresent, but also omniscient."

Defender: 1Ti 1:19

Holding the true faith is naturally compatible with a good conscience. If one lapses into moral sin, it is a short step to explaining away the faith and vice versa (1Ti 1:5)."

Defender: 1Ti 1:20

The blasphemy of Hymenaeus, and, presumably, that of Alexander, was denial of the future bodily resurrection (2Ti 2:17, 2Ti 2:18), evidently holding that the resurrection was simply the spiritual change when a person is born again. This was called blasphemy because it denied not only the teachings of Paul (1Th 4:16, 1Th 4:17) but also of Christ Himself (Joh 5:25-29).

Defender: 1Ti 1:20

The action of "[delivering] unto Satan" probably includes more than excommunication from the church. The same action mentioned in 1Co 5:5 speaks of "destruction of the flesh" as a possible chastisement, not carried out by the church, but by the Lord."

TSK: 1Ti 1:5

the end : Rom 10:4, Rom 13:8-10; Gal 5:13, Gal 5:14, Gal 5:22; 1Jo 4:7-14

charity : Mar 12:28-34; Rom 14:15; 1Co 8:1-3, 1Co 13:1-13, 1Co 14:1; 1Pe 4:8; 2Pe 1:7

a pure : Psa 24:4, Psa 51:10; Jer 4:14; Mat 5:8, Mat 12:35; Act 15:9; 2Ti 2:22; Jam 4:8; 1Pe 1:22; 1Jo 3:3

a good : 1Ti 1:19, 1Ti 3:9; Act 23:1, Act 24:16; Rom 9:1; 2Co 1:12; 2Ti 1:3; Tit 1:15; Heb 9:14; Heb 10:22, Heb 13:18; 1Pe 3:16, 1Pe 3:21

faith : Gal 5:6; 2Ti 1:5; Heb 11:5, Heb 11:6; 1Jo 3:23

TSK: 1Ti 1:6

From which some having swerved : or, Which some not aiming at, 1Ti 6:21; 2Ti 2:18 *Gr: 1Ti 4:10

turned : 1Ti 5:15, 1Ti 6:4, 1Ti 6:5, 1Ti 6:20; 2Ti 2:23, 2Ti 2:24; Tit 1:10, Tit 3:9

TSK: 1Ti 1:7

to : Act 15:1; Rom 2:19-21; Gal 3:2, Gal 3:5, Gal 4:21, Gal 5:3, Gal 5:4; Tit 1:10,Tit 1:11

understanding : 1Ti 6:4; Isa 29:13, Isa 29:14; Jer 8:8, Jer 8:9; Mat 15:14, Mat 21:27, Mat 23:16-24; Joh 3:9, Joh 3:10; Joh 9:40,Joh 9:41; Rom 1:22; 2Ti 3:7; 2Pe 2:12

TSK: 1Ti 1:8

the law : Deu 4:6-8; Neh 9:13; Psa 19:7-10, Psa 119:96-105, Psa 119:127, Psa 119:128; Rom 7:12, Rom 7:13, Rom 7:16; Rom 7:18, Rom 7:22, Rom 12:2; Gal 3:21

lawfully : 2Ti 2:5

TSK: 1Ti 1:9

the law : Rom 4:13, Rom 5:20, Rom 6:14; Gal 3:10-14, Gal 3:19, Gal 5:23

the lawless : 2Th 2:8 *Gr.

disobedient : Rom 1:30; Tit 1:16, Tit 3:3; Heb 11:31; 1Pe 2:7, 1Pe 3:20

the ungodly : 1Pe 4:18

profane : Jer 23:11; Eze 21:25; Heb 12:16

murderers : Lev 20:9; Deu 27:16; 2Sa 16:11, 2Sa 17:1-4; 2Ki 19:37; 2Ch 32:21; Pro 20:20; Pro 28:24, Pro 30:11, Pro 30:17; Mat 10:21

manslayers : Gen 9:5, Gen 9:6; Exo 20:13, Exo 21:14; Num 35:30-33; Deu 21:6-9; Pro 28:17; Gal 5:21; Rev 21:8, Rev 22:15

TSK: 1Ti 1:10

whoremongers : Mar 7:21, Mar 7:22; 1Co 6:9, 1Co 6:10; Gal 5:19-21; Eph 5:3-6; Heb 13:4

defile : Gen 19:5; Lev 18:22, Lev 20:13; Rom 1:26; Jud 1:7

menstealers : Gen 37:27, Gen 40:15; Exo 21:16; Deu 24:7; Rev 18:13

for liars : Joh 8:44; Rev 21:8, Rev 21:27, Rev 22:15

perjured : Exo 20:7; Eze 17:16-19; Hos 4:1, Hos 4:2, Hos 10:4; Zec 5:4, Zec 8:17; Mal 3:5; Mat 5:33-37

contrary : 1Ti 6:3; 2Ti 1:13, 2Ti 4:3; Tit 1:9, Tit 2:1

TSK: 1Ti 1:11

According : Rom 2:16

glorious : Psa 138:2; Luk 2:10,Luk 2:11, Luk 2:14; 2Co 3:8-11, 2Co 4:4, 2Co 4:6; Eph 1:6, Eph 1:12, Eph 2:7, Eph 3:10; 1Pe 1:11, 1Pe 1:12

the blessed : 1Ti 6:15

which : 1Ti 2:7, 1Ti 6:20; 1Co 4:1, 1Co 4:2, 1Co 9:17; 2Co 5:18-20; Gal 2:7; Col 1:25; 1Th 2:4; 2Ti 1:11, 2Ti 1:14, 2Ti 2:2; Tit 1:3

TSK: 1Ti 1:12

I thank : Joh 5:23; Phi 2:11; Rev 5:9-14, Rev 7:10-12

who : 1Co 15:10; 2Co 3:5, 2Co 3:6, 2Co 4:1, 2Co 12:9, 2Co 12:10; Phi 4:13; 2Ti 4:17

counted : Act 16:15; 1Co 7:25

putting : 1Ti 1:11; Act 9:15; Col 1:25

TSK: 1Ti 1:13

was : Act 8:3, Act 9:1, Act 9:5, Act 9:13, Act 22:4, Act 26:9-11; 1Co 15:9; Gal 1:13; Phi 3:6

but : 1Ti 1:16; Hos 2:23; Rom 5:20,Rom 5:21, Rom 11:30,Rom 11:31; Heb 4:16; 1Pe 2:10

because : Num 15:30; Luk 12:47, Luk 23:34; Joh 9:39-41; Act 3:17, Act 26:9; Heb 6:4-8; Heb 10:26-29; 2Pe 2:21, 2Pe 2:22

TSK: 1Ti 1:14

the grace : Act 15:11; Rom 16:20; 2Co 8:9, 2Co 13:14; Rev 22:21

exceeding : Exo 34:6; Isa 55:6, Isa 55:7; Rom 5:15-20; 1Co 15:10; Eph 1:7, Eph 1:8; 1Pe 1:3

with : Luk 7:47-50; 1Th 5:8; 2Ti 1:13; 1Jo 4:10

TSK: 1Ti 1:15

a faithful : 1Ti 1:19, 1Ti 3:1, 1Ti 4:9; 2Ti 2:11; Tit 3:8; Rev 21:5, Rev 22:6

worthy : Joh 1:12, Joh 3:16, Joh 3:17, Joh 3:36; Act 11:1, Act 11:18; 1Jo 5:11

that : Mat 1:21, Mat 9:13, Mat 18:11, Mat 20:28; Mar 2:17; Luk 5:32, Luk 19:10; Joh 1:29, Joh 12:47; Act 3:26; Rom 3:24-26, Rom 5:6, Rom 5:8-10; Heb 7:25; 1Jo 3:5, 1Jo 3:8, 1Jo 4:9, 1Jo 4:10; Rev 5:9

of whom : 1Ti 1:13; Job 42:6; Eze 16:63, Eze 36:31, Eze 36:32; 1Co 15:9; Eph 3:8

TSK: 1Ti 1:16

for this : Num 23:3; Psa 25:11; Isa 1:18, Isa 43:25; Eph 1:6, Eph 1:12, Eph 2:7; 2Th 1:10

I obtained : 1Ti 1:13; 2Co 4:1

all : Exo 34:8; Rom 2:4, Rom 2:5; 1Pe 3:20; 2Pe 3:9, 2Pe 3:15

for a : 2Ch 33:9-13, 2Ch 33:19; Isa 55:7; Luk 7:47, Luk 15:10, Luk 18:13, Luk 18:14, Luk 19:7-9, Luk 23:43; Joh 6:37; Act 13:39; Rom 5:20, Rom 15:4; Heb 7:25

believe : Joh 3:15, Joh 3:16, Joh 3:36, Joh 5:24, Joh 6:40,Joh 6:54, Joh 20:31; Rom 5:21, Rom 6:23; 1Jo 5:11, 1Jo 5:12

TSK: 1Ti 1:17

the King : 1Ti 6:15, 1Ti 6:16; Psa 10:16, Psa 45:1, Psa 45:6, Psa 47:6-8, Psa 90:2, Psa 145:13; Jer 10:10; Dan 2:44; Dan 7:14; Mic 5:2; Mal 1:14; Mat 6:13, Mat 25:34; Rom 1:23; Heb 1:8-13; Rev 17:14, Rev 19:16

invisible : Joh 1:18; Rom 1:20; Col 1:15; Heb 11:27; 1Jo 4:12

the only : Rom 16:27; Jud 1:25

be : 1Ch 29:11; Neh 9:5; Psa 41:13, Psa 57:11, Psa 72:18, Psa 72:19, Psa 106:48; Dan 4:34, Dan 4:37; Eph 3:20,Eph 3:21; 1Pe 5:11; 2Pe 3:18; Rev 4:8-11, Rev 5:9-14, Rev 7:12, Rev 19:1, Rev 19:6

Amen : Mat 6:13, Mat 28:20

TSK: 1Ti 1:18

charge : 1Ti 1:11, 1Ti 1:12, 1Ti 4:14, 1Ti 6:13, 1Ti 6:14, 1Ti 6:20; 2Ti 2:2, 2Ti 4:1-3

son : 1Ti 1:2; Phi 2:22; 2Ti 1:2, 2Ti 2:1; Tit 1:4; Phm 1:10

according : 1Ti 4:4

mightest : 1Ti 6:12; 2Co 10:3, 2Co 10:4; Eph 6:12-18; 2Ti 2:3-5, 2Ti 4:7

TSK: 1Ti 1:19

Holding : 1Ti 1:5, 1Ti 3:9; Tit 1:9; Heb 3:14; 1Pe 3:15, 1Pe 3:16; Rev 3:3, Rev 3:8, Rev 3:10

which : Phi 3:18, Phi 3:19; 2Ti 3:1-6; 2Pe 2:1-3, 2Pe 2:12-22; Jud 1:10-13

concerning : 1Ti 4:1, 1Ti 4:2; 1Co 11:19; Gal 1:6-8, Gal 5:4; 2Ti 4:4; Heb 6:4-6; 1Jo 2:19

made : 1Ti 6:9; Mat 6:27

TSK: 1Ti 1:20

Hymenaeus : 2Ti 2:17

Alexander : Act 19:33; 2Ti 2:14, 2Ti 4:14, 2Ti 4:15

I have : Mat 18:17; 1Co 5:4, 1Co 5:5; 2Co 10:6, 2Co 13:10

that : 1Co 11:32; 2Th 3:15; Rev 3:19

blaspheme : Act 13:45; 2Ti 3:2; Rev 13:1, Rev 13:5, Rev 13:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 1:5

Now the end of the commandment - see the notes on Rom 10:4. In order that Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of the design of the law. The teachers to whom he refers insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for Timothy to inculcate correct views of the purpose for which it was given. The word "commandment"here some have understood of the gospel (Doddridge), others of the particular command which the apostle here gives to Timothy (Benson, Clarke, and Macknight); but it seems more naturally to refer to all that God had commanded - his whole law. As the error of these teachers arose from improper views of the nature and design of law, Paul says that that design should be understood. It was not to produce distinctions and angry contentions, and was not to fetter the minds of Christians with minute and burdensome observances, but it was to produce love.

Is charity - On the meaning of this word, see notes on 1Co 13:1.

Out of a pure heart - The love which is genuine must proceed from a holy heart. The commandment was not designed to secure merely the outward expressions of love, but that which had its seat in the heart.

And of a good conscience - A conscience free from guilt. Of course there can be no genuine love to God where the dictates of conscience are constantly violated, or where a man knows that he is continually doing wrong. If a man wishes to have the evidence of love to God, he must keep a good conscience. All pretended love, where a man knows that he is living in sin, is mere hypocrisy.

And of faith unfeigned - Undissembled confidence in God. This does seem to be intended specifically of faith in the Lord Jesus, but it means that all true love to God, such as this law would produce, must be based on confidence in him. How can anyone have love to him who has no confidence in him? Can we exercise love to a professed friend in whom we have no confidence? Faith, then, is as necessary under the law as it is under the gospel.

Barnes: 1Ti 1:6

From which some having swerved - Margin, "not aiming at."The word here used - ἀστοχέω astocheō - means properly, to miss the mark; to err; and then, to swerve from compare 1Ti 6:21; 2Ti 2:18. It does not mean that they had ever had that from which they are said to have swerved - for it does not follow that a man who misses a mark had ever hit it - but merely that they failed of the things referred to, and had turned to vain talk. The word "which" ὧν hōn , in the plural, refers not to the law, but to the things enumerated - a pure heart, a good conscience, and unfeigned faith.

Have turned aside unto vain jangling - Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses.

Barnes: 1Ti 1:7

Desiring to be teachers of the law - That is, to have the credit and reputation of being well versed in the law of Moses, and qualified to explain it to others. This was a high honor among the Jews, and these teachers laid claim to the same distinction.

Understanding neither what they say - That is, they do not understand the true nature and design of that law which they attempt to explain to others. This was true of the Jewish teachers, and equally so of those in the church at Ephesus, who attempted to explain it. They appear to have explained the law on the principles which commonly prevailed among the Jews, and hence their instructions tended greatly to corrupt the faith of the gospel. They made affirmations of what they knew nothing of, and though they made confident observations, yet they often pertained to things about which they had no knowledge. One needs only a slight acquaintance with the manner of teaching among Jewish rabbies, or with the things found in their traditions, to see the accuracy of this statement of the apostle. A sufficient illustration of this may be found in Allen’ s "Modern Judaism."

Barnes: 1Ti 1:8

But we know that the law is good - We admit this; it is that which we all concede. This declaration is evidently made by the apostle to guard against the supposition that he was an enemy of the law. Doubtless this charge would be brought against him, or against anyone who maintained the sentiments which he had just expressed. By speaking thus of what those teachers regarded as so important in the law, it would be natural for them to declare that he was an enemy of the law itself, and would be glad to see all its claims abrogated. Paul says that he designs no such thing. He admitted that the law was good. He was never disposed for one moment to call it in question. He only asked that it should be rightly understood and properly explained. Paul was never disposed to call in question the excellency and the utility of the law, however it might bear on him or on others; compare Rom 7:12 note, and Act 21:21-26 notes.

If a man use it lawfully - In a proper manner; for the purposes for which it was designed. It is intended to occupy a most important place, but it should not be perverted. Paul asked only that it should be used aright, and in order to this, he proceeds to state what is its true design.

Barnes: 1Ti 1:9

Knowing this - That is, "If anyone knows, or admits this, he has the prover view of the design of the law."The apostle does not refer particularly to himself as knowing or conceding this, for then he would have uses the plural form of the participle (see the Greek), but he means that anyone who had just views of the law would see that that which he proceeds to specify was its real purpose.

The law is not made for a righteous man - There has been great variety in the interpretation of this passage. Some suppose that the law here refers to the ceremonial laws of Moses (Clarke, Rosenmuller, Abbot); others to the denunciatory part of the law (Doddridge and Bloomfield); and others that it means that the chief purpose of the law was to restrain the wicked. It seems clear, however, that the apostle does not refer merely to the ceremonial law, for he specifies that which condemns the unholy and profane; the murderers of fathers and mothers; liars and perjured persons. It was not the ceremonial law which condemned these things, but the moral law. It cannot be supposed, moreover, that the apostle meant to say that the law was not binding on a righteous man, or that he was under no obligation to obey it - for he everywhere teaches that the moral law is obligatory on all mankind.

To suppose also that a righteous man is released from the obligation to obey the law, that is, to do right, is an absurdity. Nor does he seem to mean, as Macknight supposes, that the law was not given for the purpose of justifying a righteous man - for this was originally one of its designs. Had man always obeyed it, he would have been justified by it. The meaning seems to be, that the purpose of the law was not to fetter and perplex those who were righteous, and who aimed to do their duty and to please God. It was not intended to produce a spirit of servitude and bondage. As the Jews interpreted it, it did this, and this interpretation appears to have been adopted by the teachers at Ephesus, to whom Paul refers. The whole tendency of their teaching was to bring the soul into a state of bondage, and to make religion a condition, of servitude. Paul teaches, on the other hand, that religion was a condition of freedom, and that the main purpose of the law was not to fetter the minds of the righteous by numberless observances and minute regulations, but that it was to restrain the wicked from sin. This is the case with all law. No good man feels himself lettered and manacled by wholesome laws, nor does he feel that the purpose of law is to reduce him to a state of servitude. It is only the wicked who have this feeling - and in this sense the law is made for a man who intends to do wrong.

For the lawless - To bind and restrain them. The word here used means, properly, those who have no law, and then those who are transgressors - the wicked. It is rendered transgressors in Mat 15:28; Luk 22:37, and wicked, Act 2:23; 2Th 2:8.

And disobedient - Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Tit 1:6, Tit 1:10, where it is rendered unruly, and Heb 2:8, where it is translated not put under; that is, under Christ.

For the ungodly - Those who have no religion; who do not worship or honor God. The Greek word occurs in the following places, in all of which it is rendered ungodly; Rom 4:5; Rom 5:6; 1Ti 1:9; 1Pe 4:18; 2Pe 2:5; 2Pe 3:7; Jud 1:15. The meaning is, that the law is against all who do not worship or honor God.

And for sinners - The word used here is the common word to denote sinners. It is general, and includes sins of all kinds.

For unholy - "Those who are regardless of duty to God or man,"Robinson, Lexicon. The word occurs in the New Testament only here, and in 2Ti 3:2. It has particular reference to those who fail of their duty toward God, and means those who have no piety; who are irreligious.

And profane - This does not necessarily mean that they were profane in the sense that blasphemed the name of God, or were profane swearers - though the word would include that - but it means properly those who are impious, or who are scoffers; notes, Heb 12:16. The word occurs only in the following places, in all of which it is rendered profane: 1Ti 1:9; 1Ti 4:7; 1Ti 6:20; 2Ti 2:16; Heb 12:16. A man who treats religion with contempt. mockery, or scorn, would correspond with the meaning of the word.

For murderers of fathers - The Greek properly means a "smiter of a father"(Robinson), though here it undoubtedly means a parricide. This was expressly forbidden by the law of Moses, and was a crime punishable by death; Exo 21:15. It is said to have been a crime which the Roman law did not contemplate as possible, and hence that there was no enactment against it. It is, indeed, a crime of the highest order; but facts have shown that if the Romans supposed it would never be committed, they did not judge aright of human nature. There is no sin which man will not commit if unrestrained, and there is in fact no conceivable form of crime of which he has not been guilty.

Murderers of mothers - A still more atrocious and monstrous crime, if possible, than the former. We can conceive nothing superior to this in atrocity, and yet it has been committed. Nero caused his mother to be murdered, and the annals of crime disclose the names of not a few who have imbrued their own hands in the blood of those who bare them. This was also expressly forbidden by the law of Moses; Exo 21:15.

For manslayers - This word occurs nowhere else in the New Testament. It means a homicide - a murderer. The crime is expressly forbidden by the law; Exo 20:13; Gen 9:6.

Barnes: 1Ti 1:10

For whoremongers - Lev 19:29; Lev 20:5.

For them that defile themselves with mankind - Sodomites. See the evidence that this crime abounded in ancient times, in the notes on Rom 1:27. It was forbidden by the law of Moses, and was punishable with death; Lev 20:13.

For menstealers - The word here used - ἀνδρᾶποδιστής andrapodistēs - occurs nowhere else in the New Testament. It properly means one who steals another for the purpose of making him a slave - a kidnapper. This is the common way in which people are made slaves. Some, indeed, are taken in war and sold as slaves, but the mass of those who have been reduced to servitude have become slaves by being kidnapped. Children are stolen from their parents, or wives from their husbands, or husbands from their wives, or parents from their children, or whole families are stolen together. None become slaves voluntarily, and consequently the whole process of making slaves partakes of the nature of theft of the worst kind. What theft is like that of stealing a man’ s children, or his wife, or his father or mother? The guilt of manstealing is incurred essentially by those who purchase those who are thus stolen - as the purchaser of a stolen horse, knowing it to be so, participates in the crime. A measure of that criminality also adheres to all who own slaves, and who thus maintain the system - for it is a system known to have been originated by theft. This crime was expressly forbidden by the law of God, and was made punishable with death; Exo 21:16; Deu 24:7.

For liars - Lev 6:2-4; Lev 19:11.

For perjured persons - Those who swear falsely; Lev 19:12; Lev 6:3; Exo 20:7.

And if there be any other thing that is contrary to sound doctrine - To sound or correct teaching - for so the word doctrine means. The meaning is, if there is anything else that is opposed to the instruction which the law of God gives.

Barnes: 1Ti 1:11

According to the glorious gospel - The gospel is a system of divine revelation. It makes known the will of God. It states what is duty, and accords in its great principles with the law, or is in harmony with it. The law, in principle, forbids all which the gospel forbids, and in publishing the requirements of the gospel, therefore, Paul says that the law really forbade all which was prohibited in the gospel, and was designed to restrain all who would act contrary to that gospel. There is no contradiction between the law and the gospel. They forbid the same things, and in regard to morals and true piety, the clearer revelations of the gospel are but carrying out the principles stated in the law. They who preach the gospel, then, should not be regarded as arrayed against the law, and Paul says that they who preached the gospel aright really stated the true principles of the law. This he evidently intends should bear against the false teachers who professed to explain the law of Moses. He means here that if a man wished to explain the law, the best explanation would be found in that gospel which it was his office to publish; compare Rom 3:31.

Of the blessed God - Revealed by the blessed God - the same God who was the Author of the law.

Which was committed to my trust - Not to him alone, but to him in common with others. He had received it directly from the Lord; 1Co 9:17; notes, Gal 1:1.

Barnes: 1Ti 1:12

And I thank Christ Jesus our Lord - The mention of the gospel 1Ti 1:11, and of the fact that it was committed to him, leads the apostle to express his gratitude to him who had called him to the work of preaching it. The Lord Jesus had called him when he was a blasphemer and a persecutor. He had constrained him to leave his career of persecution and blasphemy, and to consecrate himself to the defense and the propagation of the gospel. For all this, though it had required him to give up his favorite projects in life, and all the flattering schemes of ambition, he now felt that praise was due to the Redeemer. If there is anything for which a good man will be thankful, and should be thankful, it is that he has been so directed by the Spirit and providence of God as to be put into the ministry. It is indeed a work of toil, and of self-denial, and demanding many sacrifices of personal ease and comfort. It requires a man to give up his splendid prospects of worldly distinction, and of wealth and ease. It is often identified with want, and poverty, and neglect, and persecution. But it is an office so honorable, so excellent, so noble, and ennobling; it is attended with so many precious comforts here, and is so useful to the world, and it has such promises of blessedness and happiness in the world to come, that no matter what a man is required to give up in order to become a minister of the gospel, he should be thankful to Christ for putting him into the office. A minister, when he comes to die, feels that the highest favor which Heaven has conferred on him has been in turning his feet away from the paths of ambition, and the pursuits of ease or gain, and leading him to that holy work to which he has been enabled to consecrate his life.

Who hath enabled me - Who has given me ability or strength for this service. The apostle traced to the Lord Jesus the fact that he was in the ministry at all, and all the ability which he had to perform the duties of that holy office. It is not necessary here to suppose, as many have done, that he refers to miraculous power conferred on him, but he makes the acknowledgment which any faithful minister would do, that all the strength which he has to perform the duties of his office is derived from Christ; compare Joh 15:5 note; 1Co 15:10 note.

For that he counted me faithful - This is equivalent to saying that he reposed confidence in me. It means that there was something in the character of Paul, and in his attachment to the Saviour, on which reliance could be placed, or that there was that which gave the assurance that he would be faithful. A sovereign, when he sends an ambassador to a foreign court, reposes confidence in him, and would not commission him unless he had reason to believe that he would be faithful. So it is in reference to all who are called by the Redeemer into the ministry. They are his ambassadors to a lost world. His putting them into the ministry is an act expressive of great confidence in them - for he commits to them great and important interests. Hence, learn:

\caps1 (1) t\caps0 hat no one ought to regard himself as called to the ministry who will not be "faithful"to his Master; and,

\caps1 (2) t\caps0 hat the office of the ministry is most honorable and responsible. Nowhere else are there so great interests entrusted to man.

Barnes: 1Ti 1:13

Who was before a blasphemer - This does not mean that Paul before his conversion was what would now be regarded as an open blasphemer - that he was one who abused and reviled sacred things, or one who was in the habit of profane swearing. His character appears to have been just the reverse of this, for he was remarkable for treating what he regarded as sacred with the utmost respect; see the notes on Phi 3:4-6. The meaning is, that he had reviled the name of Christ, and opposed him and his cause - not believing that he was the Messiah; and in thus opposing he had really been guilty of blasphemy. The true Messiah he had in fact treated with contempt and reproaches, and he now looked back upon that fact with the deepest mortification, and with wonder that one who had been so treated by him should have been willing to put him into the ministry. On the meaning of the word blaspheme, see the notes on Mat 9:3; compare Act 26:11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do Act 26:9; here he says that he now regarded it as blasphemy. Hence, learn that people may have very different views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness.

And a persecutor - Act 9:1 ff; Act 22:4; Act 26:11; 1Co 15:9; Gal 1:13, Gal 1:23.

And injurious - The word here used ( ὑβριστής hubristēs ), occurs only in one other place in the New Testament, Rom 1:30, where it is rendered "despiteful."The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word "blasphemer,"or "persecutor,"and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyranny in what he did, which greatly aggravated the wrong that was done; compare the Greek in Mat 22:6; Luk 11:45; Luk 18:32; Act 14:5; 1Th 2:2; 2Co 12:10, for illustrations of the meaning of the word. Tyndale and Coverdale render it here "tyrant."

But I obtained mercy, because I did it ignorantly in unbelief - compare notes on Luk 23:34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such - for what he did was with a violent and wicked spirit - but they were mitigating circumstances. They served to modify his guilt, and were among the reasons why God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers; "Father, forgive them, for they know not what they do."It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do wrong designedly.

Yet we cannot but regard - Paul’ s "ignorance in unbelief"as, in itself, a grievous sin, He had abundant means of knowing the truth had he been disposed to inquire with patience and candor. His great abilities and excellent education are a further aggravation of the crime. It is, therefore, impossible to acquiesce in any solution of this clause which seems to make criminal ignorance a ground of mercy. The author, however, intends nothing of this kind, nor would it be fair to put such construction on his words. Yet, a little more fullness had been desirable on a subject of this nature. It is certain, that, independent of the nature of the ignorance, whether willful or otherwise, the character of crime is affected by it. He who should oppose truth, knowing it to be such, is more guilty than he who opposes it in ignorance, or under the conviction that it is not truth, but falsehood. In a certain sense, too, this ignorance, may be regarded as a reason why mercy is bestowed on such as sin desperately or blasphemously under it. Rather, it is a reason why they are not excluded from mercy. It shows why persons so guilty are not beyond its pale. This is, we think, the true key both to the passage, and that in Luk 23:34. The ignorance is not a reason why God should bestow mercy on such persons, rather than on others left to perish, but a reason why they obtain mercy at all, who, by their blasphemies had been supposed to have reached the sin against the Holy Spirit.

Now consider the passage in this view. The apostle had just been showing how great a sinner he had formerly been. His criminality had been so great that it went near to shutting him out from mercy altogether. Had he maliciously persecuted and blasphemed Christ, knowing him to be the Messiah, his had been the unpardonable sin, and his lot that of judicial, final obduracy. But he had not got that length. He was saved from that gulph, and obtained mercy, because, sinning ignorantly and in unbelief, he was not beyond its range.

That Paul should set himself to excuse his guilt is altogether impossible. He does the very reverse. He has but escaped the unpardonable sin. He is chief of sinners. He owes his salvation to exceeding abundant grace. All long-suffering has been exercised toward him. He affirms, that mercy was extended to him, that, to the end of time, there might be a proof or pattern of mercy to the guiltiest. Had he been assigning a reason why he obtained mercy, rather than others left to perish, doubtless that had been what he has elsewhere assigned and defended, "God will have mercy on whom he will have mercy, and he will have compassion on whom he will have compassion;"Rom 9:15.

Barnes: 1Ti 1:14

And the grace of our Lord was exceeding abundant - That is, in his conversion under these circumstances and in the aid which was afterward imparted to him in his work.

With faith and love which is in Christ Jesus - Accompanied with the exercise of faith and love; or producing faith and love. The grace which was imparted to him was seen in the faith and love which it produced; see the notes, 1Co 15:10.

Barnes: 1Ti 1:15

This is a faithful saying - Greek, "Faithful is the word,"or doctrine - ὁ λογος ho logos . This verse has somewhat the character of a parenthesis, and seems to have been thrown into the midst of the narrative because the mind of the apostle was full of the subject. He had said that he, a great sinner, had obtained mercy. This naturally led him to think of the purpose for which Christ came into the world - to save sinners - and to think how strikingly that truth had been illustrated in his own case, and how that case had shown that it was worthy the attention of all. The word rendered "saying,"means in this place doctrine, position, or declaration. The word "faithful,"means assuredly true; it was that which might be depended on, or on which reliance might be placed. The meaning is, that the doctrine that Christ came to save sinners might be depended on as certainly true; compare 2Ti 2:11; Tit 3:8.

And worthy of all acceptation - Worthy to be embraced or believed by all. This is so, because:

\caps1 (1) a\caps0 ll are sinners and need a Saviour. All, therefore ought to welcome a doctrine which shows them how they may be saved.

\caps1 (2) b\caps0 ecause Christ died for all. If he had died for only a part of the race, and could save only a part, it could not be said with any propriety that the doctrine was worthy of the acceptance of all. If that were so, what had it to do with all? How could all be interested in it or benefited by it If medicine had been provided for only a part of the patients in a hospital, it could not be said that the announcement of such a fact was worthy the attention of all. It would be highly worthy the attention of those for whom it was designed, but there would be a part who would have nothing to do with it; and why should they concern themselves about it? But if it was provided for each one, then each one would have the highest interest in it. So, if salvation has been provided for me, it is a matter claiming my profoundest attention; and the same is true of every human being. If not provided for me, I have nothing to do with it. It does not concern me at all.

See this subject discussed at length in the supplementary note on 2Co 5:14.

\caps1 (3) t\caps0 he manner in which the provision of salvation has been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. This is done in a way that is honorable to God - maintaining his law and his justice; and, at the same time, it is in a way that is honorable to man. He is treated afterward as a friend of God and an heir of life. He is raised up from his degradation, and restored to the favor of his Maker. If man were himself to suggest a way of salvation, he could think of none that would be more honorable to God and to himself; none that would do so much to maintain the law and to elevate him from all that now degrades him. What higher honor can be conferred on man than to have his salvation sought as an object of intense and earnest desire by one so great and glorious as the Son of God?

\caps1 (4) i\caps0 t is worthy of all acceptance, from the nature of the salvation itself. Heaven is offered, with all its everlasting glories, through the blood of Christ - and is not this worthy of universal acceptation? People would accept of a coronet or crown; a splendid mansion, or a rich estate; a present of jewels and gold, if freely tendered to them - but what trifles are these compared with heaven! If there is anything that is worthy of universal acceptation, it is heaven - for all will be miserable unless they enter there.

That Christ Jesus came into the world to save sinners - The great and unique doctrine of the gospel. He "came into the world."He therefore had a previous existence. He came. He had, therefore, an object in coming. It makes his gospel more worthy of acceptation that he had an intention, a plan, a wish, in thus coming into the world. He came when he was under no necessity of coming; he came to save, not to destroy; to reveal mercy, not to denounce judgment; to save sinners - the poor, the lost, the wandering, not to condemn them; he came to restore them to the favor of God, to raise them up from their degradation, and to bring them to heaven.

Of whom I am chief - Greek, "first."The word is used to denote eminence - and it means that he occupied the first rank among sinners. There were none who surpassed him. This does not mean that he had been the greatest of sinners in all respects, but that in some respects he had been so great a sinner, that on the whole there were none who had surpassed him. That to which he particularly refers was doubtless the part which he had taken in putting the saints to death; but in connection with this, he felt, undoubtedly, that he had by nature a heart eminently prone to sin; see Rom. 7. Except in the matter of persecuting the saints, the youthful Saul of Tarsus appears to have been eminently moral, and his outward conduct was framed in accordance with the strictest rules of the law; Phi 3:6; Act 26:4-5. After his conversion, he never attempted to extenuate his conduct, or excuse himself. He was always ready, in all circles, and in all places, to admit to its fullest extent the fact that he was a sinner. So deeply convinced was he of the truth of this, that he bore about with him the constant impression that he was eminently unworthy; and hence he does not say merely that he had been a sinner of most aggravated character, but he speaks of it as something that always pertained to him - "of whom I am chief."We may remark:

(1)\caps1     t\caps0 hat a true Christian will always be ready to admit that his past life has been evil;

(2)\caps1     t\caps0 hat this will become the abiding and steady conviction of the soul; and,

(3)\caps1     t\caps0 hat an acknowledgment that we are sinners is not inconsistent with evidence of piety, and with high attainments in it. The most eminent Christian has the deepest sense of the depravity of his own heart and of the evil of his past life.

Barnes: 1Ti 1:16

Howbeit for this cause - That is, this was one of the causes, or this was a leading reason. We are not to suppose that this was the only one. God had other ends to answer by his conversion than this, but this was one of the designs why he was pardoned - that there might be for all ages a permanent proof that sins of the deepest dye might be forgiven. It was well to have one such example at the outset, that a doubt might never arise about the possibility of forgiving great transgressors. The question thus would be settled for ever.

That in me first - Not first in the order of time, as our translation would seem to imply, but that in me the first or chief of sinners ( ἐν ἐμοὶ ποώτῳ en emoi poōtō ) he might show an example. The idea is, that he sustained the first rank as a sinner, and that Jesus Christ designed to show mercy to him as such, in order that the possibility of pardoning the greatest sinners might be evinced, and that no one might afterward despair of salvation on account of the greatness of his crimes.

Might shew forth all long-suffering - The highest possible degree of forbearance, in order that a case might never occur about which there could be any doubt. It was shown by his example that the Lord Jesus could evince any possible degree of patience, and could have mercy on the greatest imaginable offenders.

For a pattern - ὑποτύπωσιν hupotupōsin . This word occurs no where else in the New Testament, except in 2Ti 1:13, where it is rendered "form."It properly means a form, sketch, or imperfect delineation. Then it denotes a pattern or example, and here it means that the case of Paul was an example for the encouragement of sinners in all subsequent times. It was that to which they might look when they desired forgiveness and salvation. It furnished all the illustration and argument which they would need to show that they might be forgiven. It settled the question forever that the greatest sinners might be pardoned; for as he was "the chief of sinners,"it proved that a case could not occur which was beyond the possibility of mercy.

Which should hereafter believe on him to life everlasting - All might learn from the mercy shown to him that salvation could be obtained. From this verse we may learn:

\caps1 (1) t\caps0 hat no sinner should despair of mercy. No one should say that he is so great a sinner that he cannot be forgiven. One who regarded himself as the "chief"of sinners was pardoned, and pardoned for the very purpose of illustrating this truth, that any sinner might be saved. His example stands as the illustration of this to all ages; and were there no other, any sinner might now come and hope for mercy. But there are other examples. Sinners of all ranks and descriptions have been pardoned. Indeed, there is no form of depravity of which people can be guilty, in respect to which there are not instances where just such offenders have been forgiven. The persecutor may reflect that great enemies of the cross like him have been pardoned; the profane man and the blasphemer, that many such have been forgiven; the murderer, the thief, the sensualist, that many of the same character have found mercy, and have been admitted to heaven.

\caps1 (2) t\caps0 he fact that great sinners have been pardoned, is a proof that others of the same description may be also. The same mercy that saved them can save us - for mercy is not exhausted by being frequently exercised. The blood of atonement which has cleansed so many can cleanse us - for its efficacy is not destroyed by being once applied to the guilty soul. Let no one then despair of obtaining mercy because he feels that his sins are too great to be forgiven. Let him look to the past, and remember what God has done. Let him remember the case of Saul of Tarsus; let him think of David and Peter; let him recall the names of Augustine, and Colonel Gardiner, and the Earl of Rochester, and John Newton, and John Bunyan - and thousands like them, who have found mercy; and in their examples let him see a full proof that God is willing to save any sinner, no matter how vile, provided he is penitent and believing.

Barnes: 1Ti 1:17

Now unto the king eternal - This ascription of praise is offered to God in view of the mercy which he had shown to so great a sinner. It is the outbreak of that grateful emotion which swelled his bosom, and which would not be denied expression, when Paul recalled his former life and the mercy of God to his soul. It somewhat interrupts indeed the train of his remarks, but the heart was so full that it demanded utterance. It is just an instance of the joy and gratitude which fill the soul of a Christian when he is led along in a train of reflections which conduct him to the recollections of his former sin and danger, and to the fact that he has obtained mercy and has now the hope of heaven. The apostle Paul not unfrequently, in accordance with a mode of writing that was common among the Hebrews, interposes an expression of praise in the midst of his reasonings; compare Rom 1:25; 2Co 11:31. God is called King here, as he is often in the Scriptures, to denote that he rules over the universe. A literal translation of the passage would be, "To the King of ages, who is immortal,"etc. The meaning of this expression - "the King of ages"- βασιλει τὼν αἰώνων basilei tōn aiōnōn - is, that he is a king who rules throughout all ages. This does not mean that he himself lives for ever, but that his dominion extends over all ages or generations. The rule of earthly monarchs does not extend into successive ages; his does. Their reign is temporary; his is enduring, and continues as one generation after another passes on, and thus embraces them all.

Immortal - This refers to God himself, not to his reign. It means that he does not die, and it is given to him to distinguish him from other sovereigns. All other monarchs but God expire - and are just as liable to die at any moment as any other people.

Invisible - 1Ti 6:16; see the notes on Joh 1:18.

The only wise God - notes, Rom 16:27. The word "wise"is missing in many mss., and in some editions of the New Testament. It is omitted by Griesbach; marked as doubtful by Tittman, and rejected in the valuable edition of Hahn. Erasmus conjectures that it was added against the Arians, who maintained that the Father only was God, and that as he is here mentioned as such, the word wise was interpolated to denote merely that the attribute of perfect wisdom belonged only to him. Wetstein regards the reading as genuine, and suspects that in some of the early manuscripts where it is missing it was omitted by the transcriber, because it was regarded as inelegant for two adjectives to be united in this manner. It is not easy to determine as to the genuineness of the reading. The sense is not materially affected, whichever view be adopted. It is true that Yahweh is the only God; it is also true that he is the only wise God. The gods of the pagan are "vanity and a lie,"and they are wholly destitute of wisdom; see Psa 115:3-8; Psa 135:15-18; Isa 40:18-20; Isa 44:10-17.

Be honour - Let there be all the respect and veneration shown to him which is his due.

And glory - Praise. Let him be praised by all for ever.

Amen - So be it; an expression of strong affirmation; Joh 3:3. Here it is used to denote the solemn assent of the heart to the sentiment conveyed by the words used; see the Mat 6:13 note; 1Co 14:16 note.

Barnes: 1Ti 1:18

This charge - This command or injunction. It does not refer to any "charge,"or "cure,"which he had as bishop or minister, as the word is sometimes used now, but to the commands or injunctions which he was delivering to him. The command particularly referred to is that in 1Ti 1:8.

According to the prophecies which went before on thee - The general meaning of this is plain. It is, that Paul was committing to him an important trust, and one that required great wisdom and fidelity; and that in doing it he was acting in conformity with the hopes which had been cherished respecting Timothy, and with certain expressed anticipations about his influence in the church. From early life the hope had been entertained that he would be a man to whom important trusts might be committed; and it had been predicted that he would be distinguished as a friend of religion. These hopes seem to have been cherished in consequence of the careful training in religion which he had had 2Ti 2:1; 2Ti 3:15, and probably from the early indications of seriousness, prudence, and piety, which he manifested. It was natural to entertain such hopes, and it seems, from this place, that such hopes had even assumed the form of predictions.

It is not absolutely necessary to suppose that these predictions referred to by the word prophecies were inspired, for the word may be used in a popular sense, as it is often now. We speak now familiarly of predicting or foretelling the future usefulness of a serious, prudent, studious, and pious youth. We argue from what he is, to what he will be, and we do not deem it unsafe or improper to hazard the prediction that, if he lives, he will be a man to whom important interests may be entrusted. As there were, however. prophets in the Christian church (Act 11:27 note; 1 Cor. 14 notes), and as it is possible that in some cases they were inspired to foretell future events, it cannot be regarded as improper to suppose that some of them had foretold the future usefulness of this religiously educated youth. Whatever may be meant by the expression, this general observation may be made, that when a young man enters on the active duties of life, and when great interests are entrusted to him, it is not improper to remind him of the hopes which had been cherished of him; of the anticipations which had been formed of his future usefulness; and of the expressions which have been used by the pious and the discerning respecting his future character. This is a kind of reminiscence which will rather increase his sense of responsibility than flatter his vanity; and it may be made a means of exciting him to diligence and fidelity. A virtuous young man will not willingly disappoint the long-cherished hopes of his friends. He will be likely to be made more diligent by the remembrance of all their fond anticipations of his future success.

That thou by them - By those prophecies. That is, that being stimulated and excited by those predictions and hopes, you might be led to fidelity and usefulness.

Mightest war a good warfare - The Christian life is often compared to a warfare or struggle for victory (compare Eph 6:10-17; 1Co 9:7; 2Co 4:4), and the services of the Christian ministry especially are likened to those of a soldier; 2Ti 2:3-4; 2Ti 4:7. The meaning here is, that he should contend with earnestness as a Christian and a minister in that holy service in which he was engaged, and endeavor to secure the victory. He "wars a good warfare"who is engaged in a righteous cause; who is faithful to his commander and to his post; who is unslumbering in observing the motions of the enemy, and fearless in courage in meeting them; who never forsakes his standard, and who continues thus faithful until the period of his enlistment has expired, or until death. Such a soldier the Christian minister should be.

Barnes: 1Ti 1:19

Holding faith - Fidelity to the cause in which you are enlisted - as a good soldier should do. This does not mean, as it seems to me, that Timothy should hold to the system of doctrines revealed in the gospel, but that he should have that fidelity which a good soldier should have. He should not betray his trust. He should adhere to the cause of his master with unwavering steadfastness. This would include, of course, a belief of the truth, but this is not the leading idea in the phrase.

And a good conscience - see the notes, Act 23:1. A good conscience, as well as fidelity, is necessary in the service of the Redeemer. A good conscience is that which is well informed in regard to what is right, and where its dictates are honestly followed.

Which some having put away - That is, which good conscience some have put from them, or in other words, have not followed its dictates. The truth thus taught is, that people make shipwreck of their faith by not keeping a good conscience. They love sin. They follow the leadings of passion. They choose to indulge in carnal propensities. As a matter of course, they must, if they will do this, reject and renounce the gospel. People become infidels because they wish to indulge in sin. No man can be a sensualist, and yet love that gospel which enjoins purity of life. If people would keep a good conscience, the way to a steady belief in the gospel would be easy. If people will not, they must expect sooner or later to be landed in infidelity.

Concerning faith - In respect to the whole subject of faith. They are unfaithful to God, and they reject the whole system of the gospel. "Faith"is sometimes used to denote the gospel - as faith is the principal thing in the gospel.

Have made shipwreck - There is an entire destruction of faith - as a ship is wholly ruined that strikes on a rock and sinks.

Barnes: 1Ti 1:20

Of whom is Hymeneus and Alexander - Hymeneus is nowhere else mentioned in the New Testament, except in 2Ti 2:17, where he is mentioned in connection with Philetus as a very dangerous man. An Alexander is mentioned in Act 19:33, which some have supposed to be the same as the one referred to here. It is not certain, however, that the same person is intended; see the notes on that verse. In 2Ti 4:14, Alexander the coppersmith is mentioned as one who had done the apostle "much evil,"and there can be little doubt that he is the same person who is referred to here. One of the doctrines which Hymeneus held was, that the "resurrection was past already"2Ti 2:18; but what doctrine Alexander held is unknown, It is not improbable, as he is mentioned here in connection with Hymeneus, that he maintained the same opinion, and in addition to that he appears to have been guilty of some personal injury to the apostle. Both also were guilty of blasphemy.

Whom I have delivered unto Satan - On the meaning of this expression, see the notes on 1Co 5:5.

That they may learn not to blaspheme - It cannot be supposed that Satan would undertake to teach them not to blaspheme, or that Paul put them under him as an instructor on that subject. The instructions of Satan tend rather to teach his followers to blaspheme, and none in his school fail to be apt scholars. The meaning here is, that Paul excommunicated them, and not improbably brought upon them, by giving them over to Satan, some physical maladies, that they might be reformed; compare notes on 1Co 5:5. It is not entirely clear what is meant by blaspheme in this place; compare notes on 1Ti 1:13. It cannot be supposed that they were open and bold blasphemers, for such could not have maintained a place in the church, but rather that they held doctrines which the apostle regarded as amounting to blasphemy; that is, doctrines which were in fact a reproach on the divine character. There are many doctrines held by people which are in fact a reflection on the divine character, and which amount to the same thing as blasphemy. A blasphemer openly expresses views of the divine character which are a reproach to God; an errorist expresses the same thing in another way - by teaching as true about God that which represents him in a false light, and, to suppose which, in fact, is a reproach. The spirit with which this is done in the two cases may be different; the thing itself may be the same. Let us be careful that we hold no views about God which are reproachful to him, and which, though we do not express it in words, may lead us to blaspheme him in our hearts.

Poole: 1Ti 1:5-6

Ver. 5,6 Now the end of the commandment is charity: the word translated commandment here is paraggelia , which rather signifies a particular charge given by superiors as to some thing, than a general law, Act 5:28 16:24 ; and so in this chapter, 1Ti 1:18 ; which inclineth me to think, that though the proposition be true of the whole law of God, (for love is the fulfilling of the law ), and more eminently of the Divine doctrine in the gospel, for the end and perfection it aims at and produces is a pure, ardent love of God, and of men for his sake, and of the gospel, yet it is rather here to be restrained to the commandment relating to preaching, or discoursing the revealed will of God relating to men’ s salvation, the end of which is doubtless charity, which ought to be finis operantis, the end of the workman, what he ought to intend and aim at; and is finis operis, the effect of the work, viz. the begetting in the souls of people love to God and their neighbour, neither of which can rationally be obtained by preachers telling people idle stories, and filling their heads with idle questions and speculations.

Out of a pure heart: which love to God and men must proceed from a clean, and holy, and sincere heart.

And of a good conscience and a good and holy life, when conscience doth not sourly reflect upon men for presumptuous miscarriages.

And of faith unfeigned which must all be rooted in and attended with a faith unfeigned; rooted in it, as faith signifies a steady assent to Divine revelation; attended with it, as it signifies the soul’ s repose and rest upon Christ for the fulfilling of the promises annexed to him that believes and liveth up to such propositions. These are the noble ends of the whole law of God, and particularly of the charge or command God hath given ministers as to preaching, which can by no means be attained by teachers’ discoursing fables and endless genealogies to people, nor by people’ s attendance to such discourses, for they can only fill people’ s heads with notions and unprofitable questions, which serve to gender strife and contention amongst people, instead of love either to God or men, and so to defile instead of purifying the heart, and have no influence at all upon a holy life, all which can grow out of no root but an unfeigned faith.

From which from which things (for the article is plural, wn ); from which commandment, and from the end of which commandment, from which pure heart, good conscience, and faith unfeigned.

Some having swerved: astochsantev , the word signifies to wander from a scope or mark. Some men either propounding to themselves ends in their discourses to people different from the command concerning preaching, and the true end of that, or at least wandering from that true end, they have turned aside. To do an action well, two things are necessary:

1. The propounding to ourselves a right end;

2. A moving to it by due means and in right order: whoso faileth in either of these, can no more do an action well, than he can shoot an arrow well, that either eyeth no mark, or levelleth his arrow quite beside it.

The preachers reflected on by the apostle, either never considered the true end of preaching, or never regarded it in their action; this made them turn aside from theology to mataeology, from preaching to vain jangling; so we translate it, but the word signifieth foolish talking; so we translate the adjective: Tit 1:10 , and so the word properly signifieth, any kind of foolish, impertinent discourse, either serving to no good end, or at least not that which the discourse pretendeth to. And indeed all discourses of fables, and unprofitable, idle questions, tending not to edifying, is no better than foolish talking.

Poole: 1Ti 1:7

Desiring to be teachers of the lawNomodidaskaloi . This term lets us know, that the apostle reflecteth upon some who were or had been Jews, who either pressed the observance of the law in order to justification, or spent their time in pressing the traditions of the elders, and constitutions of the scribes, as sepimenta legis, hedges (as they called them) to the Divine law, though not of the letter of it; upon which there arose a great many questions as insignificant as their traditions themselves, which these vain preachers spent their time in speaking to.

Understanding neither what they say, nor whereof they affirm neither understanding the Divine law, nor the questions themselves started and spoke unto, yet ambitious to be accounted

teachers of the law This vain desire of reputation, as persons of excellent skill in the land, was the cause of their erroneous, idle sermons: and their ignorance is aggravated and inexcusable, in that they with presumptuous boldness assert the things of which they are ignorant.

Poole: 1Ti 1:8

But we know that the law is good: not that I speak against the law of God, I know that it is holy, and spiritual, and just, and good, Rom 7:12,14 . It is good, though not for justification, yet for conviction, to convince men of sin, and as a schoolmaster to lead men unto Christ, and to direct us in our walking with God; the equity and sanctity of its precepts are evident to the sincere and purified mind.

If a man use it lawfully: and as the law has an intrinsic goodness in its nature, so it is good to men when it is used for the end to which God gave it.

Poole: 1Ti 1:9

By the law is to be understood the moral law, (though possibly not excluding the law of Moses, consisting in many ordinances), as it is armed with stings and terrors, to restrain rebellious sinners; by the

righteous man one in whom a principle of Divine grace is planted, and, from the knowledge and love of God, chooses the things that are pleasing to him, and is ardent and active to do his will. Now it is true, the holiness commanded in the law, that, consists in the love of God and our neighhour, obliges every reasonable creature indispensably and eternally; but as the law was delivered in so terrible a manner, as it has annexed so many severe threatenings to the transgressors of it, it is evident that it is directed to the wicked, who will only be compelled by fear from an outrageous breaking of it. And this may be emphatically signified in the word here used, keitai , for it signifies to be laid, as well as to be made. The law non objicitur is not lald against a righteous man. Thus we translate it, Mat 3:10 : The axe is laid unto the root of the trees: there is some difference in the construction; here it is immediately joined with the dative case, there with an accusative case, with the preposition prov between the verb and the case; but that must be the sense. It is very probable, that these false teachers had been terrifying the Christians with the law, in opposition to whom the apostle saith, the law was not made for a righteous man, as to its condemning office; it was never intended against a righteous man, but against men that committed and lived in gross sin and wickedness. These sinners are first mentioned in general terms, then the apostle proceedeth to a more particular enumeration of them; whether in them (as some think) the apostle hath respect to the several precepts of the decalogue, I cannot determine. By the lawless he meaneth persons living without any respect to the laws of God or men. By the

disobedient he meaneth such as will live in subjection to no government. The word by us translated

ungodly signifieth such as live without any religion, having no regard to the worship of God, asebesi . The word translated sinners signifies infamous, scandalous sinners.

Unholy and profane are also general terms, signifying persons that have no piety, but lewdly talk of things sacred, and live as lewdly.

Murderers of fathers and murderers of mothers: the words signify such as strike or beat their parents, though they do not give them mortal wounds, and well expresseth violaters of the fifth commandment.

Manslayersandrofonouv , signifies such as kill men, whether maliciously or passionately, violaters of the sixth commandment.

Poole: 1Ti 1:10

The two next terms express violaters of the seventh commandment, whether by fornication, adultery, incest, sodomy, or any beastly lusts.

Men-stealers the word signifieth such as carry men into captivity, or make slaves of them in the first place; it signifies also any stealing of men. It is probable the first of these is the man-stealing principally intended, being the most common sin by pirates at sea, and soldiers at land; yet not excluding any other stealing of men from their relations, which he instanceth in, as one of the highest violations of the eighth commandment. By

liars he meaneth such as knowingly speak what is false, especially to the prejudice of others. By

perjured persons he means such as swear falsely. And cause it would be too long to reckon up all kinds of sinners, he comprehends them all in a general phrase, and if there

be any other thing that is contrary to sound doctrine that is, the holy and pure truth of God, that is not corrupted, but judges aright of good and evil: for these he saith the law is made, that is, to deter from such crimes, or to condenm for them; but not to terrify such who either never were guilty of such flagitious crimes, or if they have been guilty, yet are now washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of God, as the apostle speaks, 1Co 6:11 . The law (as the apostle here saith) was never made to terrify, or to condemn and affright, these, for, Rom 8:1 : There is no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Poole: 1Ti 1:11

Here the apostle specifies the sound doctrine of which he spake; that it is contained in the gospel, the perfect rule of righteousness, which he styles

the glorious gospel of the blessed God it being a doctrine revealed from heaven, wherein the concurrence and command of the Divine attributes, wisdom, power, mercy, and justice, do most clearly shine to the glory of God, 2Co 4:6 Eph 1:6,12 : and he gives the title of

blessed to God, thereby to signify his transcendent goodness, in that, being infinitely happy in the possession of his own excellencies, without any possible advantage and profit from any creature, yet he was pleased to give his Son to be our ransom, and with him grace and glory to us. The apostle adds,

which was committed to my trust to distinguish it from the false doctrine which seducers published under the name of the gospel.

Poole: 1Ti 1:12

Here St. Paul expresses his most humble and solemn thanks to Christ for his rich favour in calling him to the high office of all apostle, for by

the ministry that is to be understood; and it is so called by way of excellence, it being the most glorious and Divine ministry that ever was established in the church: and he ascribes to our Saviour the praise of all that he performed in the faithful discharge of it. He saith:

Christ enabled me that is, endowed him with fidelity, zeal, courage, and all otber qualifications requisite for that honourable and difficult ministry, 2Co 3:5,6 . The end of that sacred ministry was, to enlighten and reform the world from superstition, and that vicious and vain conversation that was so pleasing to carnal men, to abolish those corrupt customs that had taken such deep root, and to plant the truth that comes from above, and to publish a holy law so opposite to corrupt nature. This work was opposed by the craft and cruelty, the artifice and violence, of the powers of darkness, in conjunction with the perverted world; and the glory of the apostle’ s resisting such enemies is entirely due to Christ. He adds, as a motive of his thankfulness, that Jesus Christ

counted him faithful which is an evident proof that he intends that he made him faithful. His faithfulness was not the cause or motive, but the fruit and effect, of the grace of God in calling him to the ministry. This he expressly declares, 1Co 7:25 , hath obtained mercy to be faithful. If our Saviour had only discovered his fidelity, without bestowing that grace upon him, there had not been a reason of such affectionate thanksgiving; for that always supposes some favour and benefit received.

Poole: 1Ti 1:13

The kindness of God in putting me into so noble a service was the greater and more thankworthy, because

before that time I was a blasphemer one who spake of Christ reproachfully, for that blasphemy signifieth. Paul was a zealous man in the Jewish religion, his blasphemy therefore only respected the Second Person in the Trinity, which the Jews owned not. Paul compelled others to blaspheme, Act 26:11 .

And a persecutor: of his persecution, see Act 8:3 : he entered houses, haled men and women to prison; he breathed threatentings and slaughter against the disciples of the Lord, Act 9:1 ; he persecuted Christianity even to death, Act 22:4,5 . Thus he was injurious, for in other things he was, as to the law, blameless, Phi 3:6 , bred up a Pharisee according to the strictest sect of the Jewish religion, Act 26:5 ; but he verily thought with himself that he ought to do many things contrary to the name of Jesus of Nazareth, Act 26:9 ; so as he went according to his conscience, (such a one as he had), and, Act 26:10 , he had also authority from the chief priests. But neither the dictates of his own erroneous conscience, nor yet the command of his superiors, could (according to Paul’ s divinity) excuse him from being a

persecutor and injurious and standing in need of the free pardoning mercy of God, which he saith he obtained of God’ s free grace, because

he did it ignorantly We cannot reasonably think that ignorance of the Divine law (once published) should excuse any transgressor of it, we see men will not allow it as to their laws, after promulgation; so that although Paul persecuted Christians ignorantly, yet he stood in need of mercy Ignorance excuseth not a toto, but a tanto, not in whole, but in part, and makes the sinner’ s sin not to be so exceeding sinful, especially where it is not vincible. Paul’ s ignorance here mentioned was vincible; he lived in Judea, where the gospel had been preached some years before he persecuted the professors; he might have heard the sermons preached, and seen the miracles wrought, by Christ and the apostles; but he was bred a Pharisee, and under the prejudices of that sect which were implacable enemies to Christ, this kept him in ignorance. Christ allows something for the prejudices of men’ s education. He did what he did also while he was in a state of

unbelief He believed one true and living God, (all the Jews did so), and worshipped him according to the Jewish manner, yet styles himself an unbeliever. Every man is an unbeliever (in a gospel sense) that receiveth not Jesus Christ as the Son of God and his Saviour, though he believes there is one God, &c. Paul addeth this circumstance of his ignorant blaspheming and persecuting the truth, partly to justify the Divine mercy that pardoned and preserved him; for the gospel peremptorily excludes from pardon all that sin against the Holy Ghost, such who, being enlightened by the knowledge of the saving truth, yet for carnal reasons deliberately and maliciously oppose it; now the showing mercy to Paul was no contradiction to this most wise law of God: and partly he mentions his ignorance to prevent the abuse of the Divine mercy by men; as if from his example they might securely imitate his persecuting the saints, or live in a course of sin, though convinced of their wickedness, and hope for mercy at the last.

Poole: 1Ti 1:14

And the grace of our Lord was exceeding abundant the free love of God towards me, in justifying such a guilty creature, and sanctifying such an unholy creature, and afterwards calling me to the office of an apostle, fitting me for it, and trusting me with that great work and employment, abounded beyond all measure and possibility of expression.

With faith and love which is in Christ Jesus: Christ working faith in me, enabling me to receive him as the Son of God, and my Lord and Saviour; and to love him, whom I formerly thought I ought to do much against, and his disciples, whom I formerly haled to death, of whom I made havoc, persecuting them to death. He mentions

faith and love the two principal graces, in opposition to the reigning sins in his unconverted state: faith in the doctrine of the gospel, in opposition to his former ignorance and infidelity; and love to Christ and believers, in opposition to his former rage and cruelty against them. And these graces were from Christ, the fruits of his merit, and Holy Spirit.

Poole: 1Ti 1:15

This is a faithful saying the following saying, which is the great proposition of the gospel, is a saying that is in itself true, and wherein God hath declared his truth.

And worthy of all acceptation and worthy to be with all thankfulness received, believed, and accepted.

That Christ Jesus came into the world to save sinners that Jesus Christ, being sent of the Father, in the fulness of time, was incarnate, lived, and died in the world; not only to set sinners an example of a better life, nor only to make God placable towards men, that if they would they might be saved; but to purchase a certain salvation for sinners, satisfying Divine justice, and meriting all grace necessary to bring them to salvation, to carry the lost sheep home upon his shoulders; yea, though they had been great wanderers, amartwlouv .

Of whom I am chief and I was as great a one as any other, yea, the chief. Paul, though converted, had his former sin of persecution before his eyes. Persecutors are some of the chief sinners. Some will have the relative of whom to refer to the saving mentioned: of which sinners brought to salvation I am the great president, having been so great a sinner as I have been and yet received to mercy.

Poole: 1Ti 1:16

’ Alla , the word we translate howbeit is as well to be translated but, and ordinarily is so.

For this cause that is, for this end, God showed me mercy.

That in me first that in me, the first, (so it is in the Greek, for it is an adjective), that is, as he said before, the chiefest or greatest sinner:

Christ might show forth all long-suffering bearing with me while I was in my rage against his gospel and saints, and then changing my heart to embrace him and to love him. Or, that in me first, may respect the design of our Saviour in sending Paul to convert the Gentiles: for such a conspicuous example of his clemency and grace towards so great a sinner, whom he not only pardoned but preferred to the dignity of an apostle, would be a strong persuasive to them to receive the gospel with faith and obedience. For it follows,

for a pattern of God’ s patience and free grace to other sinners, from whence they might learn, that if they also shall receive and believe in him, their past sins need not be to them any reason to despair in his mercy.

To life everlasting: there being a certain connection between true believing in Christ and eternal life.

Poole: 1Ti 1:17

The apostle falleth out of this discourse with a doxology, or sentence giving glory to God, whom he calls

the King that is, the Moderator and Governor of all things.

Eternal without beginning of days or end of life.

Immortal not subject, as creatures, to any passion, or determination of being.

Invisible not obvious to our senses, whom no mortal eye ever saw.

Only wise primitively and originally, and eminently, from whom all wisdom is derived.

Be honour and glory for ever and ever be given all praises, homage, and acknowledgments, by which he can be made glorious for ever.

Poole: 1Ti 1:18

This charge I commit unto thee, son Timothy: the term son, here applied to Timothy, whom he elsewhere calls his brother, is not a term of natural relation, but of spiritual relation, and of affectionate friendship and endearment. By the charge mentioned he probably means that before mentioned, 1Ti 1:3,4 , to charge the false teachers to teach no other doctrine, nor give heed to fables, & c.

According to the prophecies which went before on thee: these prophecies were either the judgments of good men before concerning him, or (which possibly is more probable) some Divine revelations Paul, or some believers, had received concerning this young man.

That thou by them mightest war a good warfare that thou, having heard of them, or remembering them, (though thou meetest with opposition as a minister and as a Christian, yet) mightest not be discouraged, but preach and hold the faith, against all opposers. So the apostle expoundeth himself.

Poole: 1Ti 1:19

By faith here is meant, the doctrine of faith, and the holding of it signifies a steadiness of the mind’ s assent unto it, without wavering or fluctuation, much less deserting or denying it. By

a good conscience is here to be understood what the Scripture elsewhere calls a conscience void of of offence toward God, and toward men, Act 24:16 , opposed to the evil conscience, mentioned Heb 10:22 ; so as a good conscience here signifies a pure conscience, which necessarily implieth a holy life; for our actions are presently copied out into our consciences, and make either blots or good copies there.

Which some having put away which some taking no care in, viz. to live holily, so keeping a good conscience;

concerning faith have made shipwreck have made shipwreck concerning faith, suffered loss as to it, falling from the truths of the gospel. Error seldom goes along with a holy life. The truths of the gospel have such an influence upon men’ s conversation, that ordinarily men’ s holiness is proportioned to their soundness in the faith, and usually the love of some lust is what betrayeth men into erroneous judgments and opinions.

Poole: 1Ti 1:20

Of which men who have made shipwreck of a good conscience and concerning faith,

Hymenaeus and Alexander are two persons. Of Hymenaeus we read, 2Ti 2:17,18 ; he affirmed the resurrection was past, and overthrew the faith of many. Of Alexander we read, 2Ti 4:14 ; he was a great enemy to Paul, the same person, as some judge, mentioned Act 19:33 , then a friend to Paul, but afterwards one who did him much harm.

Whom I have delivered unto Satan: we meet with the same phrase, 1Co 5:5 : see the notes there. Some think by it is signified a peculiar power granted the apostles, God in those primitive times confirming regular excommunications, by letting Satan loose upon persons excommunicated to torture them; but we find nothing of this in Scripture. I rather think the sense is no more than, whom I excommunicated and cast out of the church, making them of the world again, (as the world is opposed to the church, and kingdom of Christ), which, for the greater terror, the apostle expresseth by this notion of being delivered to Satan, who is called the god of this world, & c.

That they may learn not to blaspheme: not that I might ruin and undo them, but that I might amend them by this exercise of discipline, teaching them to take heed of spreading damnable and pernicious errors to the reproach of God. Or, perhaps, with their perverse opinions (which is very ordinary) they mingled reproachful speeches concerning God.

PBC: 1Ti 1:5

Typically we leave the term " commandment" in this lesson in a generic setting; God has generally commanded certain things.  Contextually we should not leave the passage so void of specifics.  In the first verse of this letter Paul indicates that he is writing to Timothy " by the commandment of God our Saviour, and Lord Jesus Christ."  The contextual presence of this term links our study verses directly to this opening statement from Paul, and requires that we view our passage as a specific explanation of Paul’s intent in writing First Timothy.  It tells us what the Holy Spirit intended with the letter from Paul to his young helper on behalf of the Ephesian church.

Only in the Galatian letter do we see such abruptness in Paul’s openings as appears here.  Although we see no hint that Paul is upset with Timothy, we do get the impression that he has a profound conviction of need to address; to correct a problem through Timothy’s ministry at Ephesus.  Timothy is not the pastor at Ephesus, but was rather left there as Paul’s spokesman, assigned to correct certain problems that Paul discovered during his last visit.  The absence of a paragraph that acknowledges thankfulness for Timothy or other such pleasantries further leads me to conclude that Paul’s letter to Timothy has a specific purpose to confront and to correct problems in this church.

Since we recently studied Second Peter, we should make an obvious notation of the differences in form or structure between Paul’s concern for false teachers at Ephesus and Peter’s concern for false teachers among his readers.  Before confronting the false teachers, Peter establishes the positive factors that will assist his readers in avoiding the problem of false teachers.  Then in his second and third chapters he confronts the false teachers with disarming directness.  In First Timothy Paul confronts the question of false teachers immediately.  The subsequent themes of the letter that appear in significant details cover practices that will ensure a sound and healthy church that is capable of avoiding the snares of false teachers.  Thus in Second Peter we see the positive emphasis first followed by the negative.  In First Timothy we see the negative set forth at the outset, followed by the positive. 

In both Second Peter and First Timothy we see the character of the false teachers emphasized more directly than their teachings, though in First Timothy we see more of the doctrinal content of the false teachers than we see in Second Peter.  From Second Peter we gather that Peter views the false teachers as depraved—in fact likely unsaved—men who are to be rejected by the church as clearly as their teachings.  In First Timothy we sense that one of Timothy’s charges is to confront those who are teaching false ideas with the idea of recovering them.  I believe that this difference accounts for the fact that overall First Timothy is far more positive and constructive in its tone than Second Peter.  Paul wants no one at Ephesus to doubt that Timothy is his representative and that both Timothy and the church are to know without question what Paul teaches and expects them to teach.  Apostolic authority clearly appears in his tone to Timothy, but the intent consistently appears that Timothy is to carry this message to convince those in error, along with the whole church, of Paul’s teaching and their responsibility. 

" Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." 

Godly teaching must grow out of a loving heart both in the teacher and the taught.  Regardless of other lessons we may gain from Jesus’ interrogation of Peter after the resurrection (Joh 21:15-24), we cannot avoid the obvious point that the man who teaches God’s children with authority and blessing must do so out of a loving heart, love first and foremost for the Lord Jesus Christ, but also love for His " sheep" and " lambs."  Teaching conviction must further grow out of a pure, not hypocritical, heart.  The man who teaches must believe what he teaches to be God’s truth.  He must not teach with guile.  He cannot intentionally mislead those whom he teaches.  It is possible, though deplorable, that a preacher-teacher may intentionally mislead people to believe his errant teaching.  Paul will not allow such equivocation in a teacher.  A preacher should use tact, grace, and diplomacy, but Paul forbids the use of intentionally deceptive guile.

Secondly, the godly teacher must teach out of a " pure heart."  He must strive to practice what he preaches in his own life.  He cannot rationalize a habit of non-compliance in his personal life with the gospel that he teaches from the pulpit.

Finally, the godly teacher must teach from a perspective of sincere, not duplicitous faith.  Faith in God and authentic belief in the clear message that he teaches must characterize his whole ministry.  

These three divinely inspired filters must remain constantly in the mind of the wise teacher if he is to effectively teach and lead believers in their faith and conduct.  They challenge not only the teacher’s words and actions, but they equally probe his motives.  Those who preach should carefully screen every message—before preaching it, not afterwards—through these tests. 

Once Paul sets the filters in place for the motive and content of the godly preacher-teacher he is prepared to begin his examination of the false teachers at Ephesus.  Everyone who fills the pulpit should do so from these foundational principles, but some do not.  What is the likely motive or outcome of a preacher who fails any one of these tests?  " From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm."  Paul’s first descriptive term is " vain jangling."  This term is generally defined as simply " vain talking;" Trench is more specific, " that ‘talk of fools,’ which is foolishness and sin together."  His next point confronts the spirit versus the content of the false teaching.  They desire " to be teachers" of the law, but they are void of understanding either the law, which they falsely claim as their authority, or the content of their teaching from the law.  This clause raises a relevant question.  Is a New Testament gospel preacher’s primary objective to " teach the law" ?  We need not probe the tension between Old and New Testaments or law versus grace to address this question.  What is the primary content of a healthy New Testament gospel?  Whether we study the abbreviated copies of sermons from Acts or the theme of the various New Testament letters written by inspired men to various churches and individuals, we readily conclude that the Incarnate, crucified, risen, and ascended Christ is to be the constant pillar of every gospel message.  Aside from personal character and qualifications, these false teachers at Ephesus had the wrong objective in mind.  If they were marksmen on a target range, they would fail for they aimed at the wrong target.  Their preaching aimed at the wrong objective. 

Rather than allowing us to think that he was in any way antinomian, against the law as if it were something odious, Paul quickly focuses our attention to the divine intent in the law.  God gave it, not as something to be despised and opposed, or to be neutralized into something irrelevant as the typical antinomian perspective teaches, Paul affirms that the law came from God and had (even has) a divinely approved purpose.  God intended the law for at least two functions.  First, based on Paul’s letter to the Galatian churches, the law was designed to draw a fairly detailed analogy of the moral perfection and the priestly work of the Lord Jesus Christ, a " schoolmaster" to bring the chosen nation to Him when he arrived in human form.  Secondly, as Paul outlines in our study passage, God intended the law as a clear outline of His moral character, and the moral character that He expects us to live and to urge in others.  This premise explains Paul’s approach to the law in our passage.  There is nothing in the law to which a godly believer should object.  God intended it to confront sinners and to leave stubborn sinners without excuse in their sinful conduct.  Positively, the law depicts the person and work of our Lord Jesus Christ.  Negatively, it defines sin and leaves us with a constant reminder, " carved in stone," that God has imposed certain absolute " commandments" upon us regarding moral conduct.  He did not give the law as a list of " helpful suggestions," but as absolute moral commandments; " Thou shalt…" and " Thou shalt not…."

"…And if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust." 1Ti 1:10

We may legitimately engage the question as to whether New Testament believers should view themselves as " under the law" or not.  Paul makes an informative case on this question in Ro 6:1-23.  We may not wisely dispute that the moral implications of the law are as obligatory upon New Testament believers as Old.  There is no moral or ethical conflict between the law and the gospel, between the Old Testament and the New.  May we wisely respect the divine intent of the law in both particulars, and may we carefully hear its message regarding our Lord Jesus Christ in both His sinless person and His perfect sin-covering work.  For a person claiming to be an authoritative teacher in the church to imply conflict or to misuse the law is, according to Paul in this lesson, inexcusable. 

Paul’s ultimate authority for his teaching was not the law, but " according to the glorious gospel of the blessed God, which was committed to my trust." 1Ti 1:11  The gospel, not the law, was the basis for Paul’s epistemology, his source of knowledge and authority.  The law reflects God’s moral character and His commandments to man.  New Testament moral and ethical teachings harmonize perfectly with the moral content of the Mosaic Law.  However, Paul rejects the notion that a preacher should " take the hearer to Sinai before showing him Calvary."  This is more the doctrine that Paul opposes than what he affirms.  May we follow this wise and inspired man and his teachings.

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Gordon Fee offers several pertinent points regarding the specifics, and lack thereof, of the false teachings that troubled the Ephesian church. [i]

The term " other doctrine" literally means another teaching.  Occasionally in the Greek culture it also referred to novel teaching.  In this sense a theological " novelty" is not an innocent or poorly thought-out triviality.  It more refers to a distinct perversion of the gospel.  Occasionally Bible students and teachers alike will apply untested esoteric ideas to a passage that does not match the grammatical message or the historical-contextual interpretation well at all.  It appears that Paul has a more insidious error in mind, though such thoughtless creative imagination should be viewed with more caution than passivity.  Thoughtlessness and Biblical interpretation are dangerous partners indeed.  Fee indicates that the verb tense suggests that Paul intends for those who have been teaching other doctrine to do so no longer.  Rather than viewing these words as a generic prohibition, the intent is that current activity cease. 

The reference to fables and endless genealogies may suggest a synthesis of Hellenistic and Jewish teachings.  This unusual blend would be predictable from " Diasporo Jews," Jews dispersed throughout the Roman Empire as contrasted with Jews who lived in Judah.  They had deep Jewish roots, but they also lived in a distinctly Greco-Roman culture, so one should not be surprised to see these ideas come together in an unusual combination. 

Fee rejects the likelihood of the common gnostic philosophy that apparently invaded the church at Colosse and possibly Corinth (also the recipients of 1 John).  Gnosticism was a major problem to the first and second century churches, but we need not make it the only problem that existed. 

R. Kent Hughes adds to Fee’s list.  Adding to the fear that a sound and well-instructed church can quickly fall into error, Hughes underscores the urgency of Paul’s instructions to Timothy on behalf of the Ephesian church. 

1Ti 1:19; some have rejected the message and make shipwreck of their faith.

1Ti 4:1; The Spirit specifically warns that some will depart from the true teachings and give more heed to doctrines of devils and seducing spirits than to the accepted truth of the gospel. 

1Ti 5:15; some have already turned away from the truth to follow Satan.  

1Ti 6:10; some will follow greed for money, piercing their spiritual selves through with a dart and griefs.   

1Ti 6:21; some wander from the faith. [ii]  

Whatever the specific errors may have been Paul’s emphasis on the qualifications and character of elders and deacons distinctly implies that the problem involved men who failed these qualifications.  The details that Paul gives to the qualifications for church office make a point that we cannot minimize or ignore.  We cannot compromise the qualifications listed without grave dangers to our churches. 

             Perhaps one of the major points for us, given Peter’s second letter and Paul’s first letter to Timothy, is the multitude of problems that we are liable to face as a local church, along with the variety of reactions that we should adopt to deal with them.  It is easy to embrace an overly simplistic view of problems that is either too lax or too harsh.  You can’t ignore cancer in your body and avoid the danger that it will eventually take your life.  Neither can you ignore serious problems in your church without similar danger to the church’s survival.  Pollyanna is not a good role model for churches with problems.  An equal danger on the opposite side of the question is the threat to the mission of a local church from unreasonable, not to mention unscriptural, harshness and severity.  You don’t amputate your arm because you discover a small splinter in your index finger.  You focus on removing the splinter and healing the wound.  This diversity of problems and of solutions may surface one of our most challenging problems.  We have witnessed excommunication as a severe disciplinary measure, but we have largely become oblivious to any other form of possible discipline.  We may have actually missed the true intent of excommunication by this attitude.  "…With such an one no not to eat…" (1Co 5:11) more likely refers to eating the Communion supper than to a common meal.  If so, the indication is that barring an errant member from the Communion table was an accepted form of first century church discipline, a measure that doesn’t even register with us.  If we assign a low value to the Communion table, we will fail to see the appeal of such a measure to an errant member, adopting a " so what" attitude rather than viewing this measure as a grave factor to a member’s spiritual health and conscience.   

            Regarding the specific emphasis that Paul puts on the qualifications for the office of deacons and elders in this letter, I offer another question.  Typically we view ordination to these offices as a lifelong assignment.  Without question, it should be so, but what does a church do when a man who holds one of these offices no longer qualifies for the office?  The accepted reaction of our generation is to ignore it.  Pretend it doesn’t exist and hope that it will simply resolve itself.   

Occasionally I have encountered local churches that used the office of deacon specifically as a motivational tool with young male members.  " He is a good man.  We should ordain him to the office of deacon and get him involved so that he will stay with us."  The New Testament’s teachings regarding this position know nothing of such a low view toward this office.  Quite the opposite, Paul and other New Testament writers view the office as belonging to men who are seasoned in the faith and, by that seasoning, demonstrate a strong commitment to their faith and wisdom beyond their personal humanity regarding matters of church business and activity.  " Let these things first be proved…" does not allow for the office of deacon to be used as a motivational tool for young inexperienced members. 

            Should a church revoke the ordination of a man who no longer meets the qualifications of either office?  As radical as this question may seem, consider it only in light of Paul’s teaching in this letter.  Is it possible for a church to revoke a man’s position in such a way as to help him respect the gravity of the office and the authority the church should have over his life?  In New Testament times there were not several thousand varieties of " Christian" churches from which one might choose.  There was one choice only. In our time this question is difficult indeed.  Before taking such a step a church should work with loving patience so as to ensure the faithful endurance of the man involved and his family.  Loving patience works far better than harshness in matters of church authority and discipline.  Some denominations practice appointing deacons for a limited period of time rather than for life.  Since the office of deacon does not involve a divine call, but rather qualifications of mature faith and the other qualities that are listed, both in Ac 6:1-15 and in Paul’s Pastoral epistles, this is a possibility that does not at all conflict with Scripture.  Since the office of elder or minister does involve a divine call, it presents a church with a greater challenge.  My preference would be to work long and hard with the man in this office to help him come to terms with his deficiencies and regain his Biblical qualifications.   

Many years ago a leading minister in an independent church in southern California was confronted with his ungodly conduct toward a female member of the large church that he served.  Upon learning that the church’s elders (This church practiced elder rule.) had undeniable evidence of his sin, this man confessed to the sin and accepted the recommendation of the elders that he step down as pastor, as well as from any form of active ministry, for a season of supervised restoration.  He agreed, but within a couple of months the leader of another denomination in the area contacted this man and offered him a lucrative position in public ministry in his church.  The errant preacher immediately accepted the offer.  However, despite limited success in his new position, this man never regained the unclouded respect in the Christian community that he formerly enjoyed.  I believe that, had he submitted to the elders in his original church and actually worked with them to repent and to regain his self-discipline, he could have been restored to far greater respect than he ever regained by his chosen course.  This episode was outside our fellowship, but because I listened to this man on a local Christian radio station, his situation intrigued me.  I followed it with interest over several decades.   

In this case I believe the man erred so as to permanently cripple, if not terminate, his ministry by his running from his church’s efforts to help him repent and regain his ministry.  I believe his original church’s approach of temporary inactive ministry, followed by supervised restoration, could have helped him regain the respect of his position in time.  His avoidance of the consequences of his action revealed a deeper flaw in his person that left him permanently handicapped to full respect.  According to Paul in our study lesson, the glorious gospel is committed in " trust" to a man who fills the ministry.  The man who honors the office must live up to that trust and retain the respect and confidence of those to whom he serves.   

Regardless of our church culture, we cannot take the teachings of Paul’s pastoral letters lightly without bringing grave danger to our church and to its divinely assigned mission.  Are we prepared to live this model seriously?

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[i] Fee, Gordon D., New International Biblical Commentary: 1 and 2 Timothy, Titus, …p. 40-49.

[ii] Hughes, R. Kent and Chapell, Bryan, 1 & 2 Timothy and Titus (Wheaton, Illinois: Crossway Books, 2000), p. 34.

PBC: 1Ti 1:8

How is the law used lawfully? " Knowing this, that the law is not made for a righteous man..."{1Ti 1:9-10} -that’s not how you use the law. " The law is not made for a righteous man" - but here’s how you use the law lawfully- " ... 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, 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;" -so the reason why God has put man under law is because God knows that if the restraints were removed what man would do. But also in 1Peter, Peter tells us to " Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.." {1Pe 2:13-14} So, why does God place authority over man and gives him authority to restrain evil? It is because God knows the potential there is in man to do evil.

357

PBC: 1Ti 1:12

1Ti 1:12

(1Ti 1:12-16) And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 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. 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.

Having established his authority, his commission to Timothy, and his obvious awareness of the problems at Ephesus, Paul is now ready to teach the doctrine and behavioral model of the gospel to the Ephesians through Timothy. Whether speaking of our salvation or of our blessings and ministry now, divine mercy and grace, not personal merit, are primary to God’s operations. Paul humbly acknowledged that the Lord counted him " faithful" in anointing him to the office of apostle, but he did not include merit in the divine prerequisites. His position was to be viewed as a matter of divine appointment, not of personal superiority.

For Christ to count Paul " faithful" is equivalent to viewing him as trustworthy. The Lord doesn’t appoint men to leadership or ministry temporarily. Desertion of one’s ministry disgraces his calling and should be viewed with gravity beyond our typical perspective. God appoints men whom He expects to live the rest of their lives in faithfulness to Him and to the ministry to which He has assigned them. I will not sit in arrogant judgment against all people outside the fellowship where I serve. I must honor the path by which God has blessed me with the knowledge that I have of His truth and the gracious experiences that I have of His mercy. He is not imprisoned in a denominational box with my name on it—or any other name. He works outside our human limitations and boxes according to His sovereign purpose and loving providence. Whatever God intends with my future, He has led me to this point of life by the path that I have traveled. I cannot predict my future, but neither can I deny my past. Our primary assignment in ministry should be to serve where God has placed us with faithfulness. If He chooses to relocate my ministry, I am no less obligated to serve faithfully there than where I serve today. Regardless of our location or assignment, God put us into ministry with the reasonable expectation that we serve faithfully where He assigns us. My fellowship of churches includes a clause in its ordination credentials that prays for God’s blessings upon the man being ordained, " where ever God in His providence may direct his ministry." We must not diminish this question of active faithfulness in our assignment.

When Paul identifies himself as " chief" of sinners, does he intend to communicate that he is currently as involved in sin as when he persecuted the church? No, he specifically puts all the adjectives that describe his former state in the past tense. He no longer practices those habits. The word " chief" is translated from the Greek root for our English word " proto," as in " prototype" . Paul is the kind of sinner that models future sinners whom Christ will also save. His Damascus road experience may not be cloned in all subsequent acts of salvation, but the grace and mercy of God that intervened at the peak of Paul’s sin are prototypes of God’s saving mercy in sinners yet to be saved. It seems obvious that Paul urgently wants to move the focus away from the whole array of errors in Ephesus into the heart of the gospel. It also seems clear that Paul consciously intends to avoid any appearance of superiority. He cannot save the Ephesians from their errors by an arrogant attitude of moral superiority. By noting that he himself is the chief, prototype, of undeserving sinners saved, not meritorious saints, he takes away the long preachy finger from his message. Not only is he using his letter to Timothy to communicate to the Ephesian church directly, but he also models a gracious gospel for Timothy. As we review past efforts to confront and recover those in error against this gracious model in Paul, we wonder. Will we ever learn? Claiming moralistic high ground in an arrogant, " I’m better than you," attitude will never regain an errant believer. It will serve more to harden them in their sin than to cause them to reflect and reconsider their course of action. The only truly successful effort to recover an erring brother or sister builds on this gracious model. Efforts to recover one from error must grow out of this basic attitude. " I am a sinner saved by grace; so are you. As one sinner saved by grace, I care for you and would like to help."

As Paul sets himself forth, a prototype of undeserving sinners saved by a merciful God, he also sets himself forth as a model of future believers, " for a pattern to them which should hereafter believe on him to life everlasting." Often great controversies regarding Biblical interpretation revolve around small simple words. Is Paul teaching that belief causes our eternal life, a common enough teaching, but an obvious contradiction to 1Jo 5:1 as well as Joh 5:24? The word translated " to" is the Greek word " eis." It may at times define means or agency, but most often in Scripture it seems to take us in a different direction.

"’For’ (as used in Ac 2:38 " for the forgiveness…" ) could have two meanings. If you saw a poster saying, " Jesse James wanted for robbery" , " for" could mean Jesse is wanted so he can commit a robbery, or is wanted because he has committed a robbery. The later sense is the correct one. So too in this passage, the word " for" signifies an action in the past. Otherwise, it would violate the entire tenor of the NT teaching on salvation by grace and not by works." [i]

To interpret this verse so as to mean that belief, rather than the death and work of Christ, causes our salvation is the equivalent to the first option in the above citation, that " Jesse James wanted for robbery" means that someone wants Jesse James to commit a robbery. To interpret the word according to the second option, I believe, takes us to the truth of Paul’s instruction here. We believe on Jesus Christ " with reference to," life everlasting, something that God has already given to us. This interpretation harmonizes Paul’s teaching with the two citations from John (the Gospel and 1 John) that belief indicates a prior bestowal of eternal life. It also strengthens Paul’s parallel example. Both in his salvation and in his faith, he serves as a model for future people whom God will save and future people who will encounter the risen Christ and believe in Him as the cause of their eternal life. Authentic belief in Christ points to possessed eternal life; it does not cause our eternal life. In other words faith in Christ is evidentiary, not causative.

Paul’s position as an apostle occurred due to God’s enabling, not to Paul’s choice or decision. In my youth I frequently heard old preachers describe their ministry and others’ as God " calling and qualifying" men for the ministry. They did not intend to suggest that a man should not strive to live up to his office’s qualifications. Rather they intended to teach that a man’s calling comes from God. Then the man whom God calls He also leads to abilities beyond his human ability and experience in order to make these men a blessing to His children. A preacher who feels no burden to live up to his office’s qualifications will certainly fail those requirements. However, and more to the point of this passage, a man who considers himself to have earned his office will equally fail it.

This humble and compelling spirit in Paul distinctly separates this letter from Peter’s second letter. Rather than seeking to recover them, Peter rejects the false teachers as hopelessly enmeshed in profound error and possessed of such an evil disposition that they have no desire to change. It seems clear that, through Timothy, Paul is reaching out to believers whom he knows and loves dearly despite their present error. Throughout this letter Paul’s urgent and passionate spirit take us down this pathway. Could it be that some of the elders now involved in error were among the men who heard his warnings four or five years earlier (Ac 20:30)? He did not doubt their being children of God, but he gave no encouragement to their present course of devastating error. For any man who invests his life and energy into ministry, the greatest pain of his labor will come from the senseless departure of those whom he has taught and with whom he has enjoyed sweet and intimate spiritual fellowship.

[i] Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the text of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (SGreek: 1519. eis). Ontario: Woodside Bible Fellowship.

PBC: 1Ti 1:13

You know the reason he needed mercy?  Because he was in a state of unbelief.  He's not saying that God said "well, because he's an unbeliver and the state that he's in I'm obligated to give him mercy."  Paul was saying I needed mercy because this was the condition I was in.  I obtained mercy because I couldn't do anything else.  I needed God's mercy and grace because I was in a state of unbelief.

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PBC: 1Ti 1:14

Notice, this grace that came to Paul was with "faith and love" which has for it's object Christ Jesus.  Christ is both the source and the object of our faith and love.

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PBC: 1Ti 1:17

Every song that begins with genuine thanksgiving (1Ti 1:12) must end with praise to God, doxology.  Preeminently Paul’s parenthesis takes us from the intimately personal God who involves Himself in the salvation of the " chief" of sinners to the transcendent God who fills immensity and eternity.

For every preacher whose divine assignment requires that he speak regularly to people about God and His personal involvement in our lives, there is an endless challenge.  Do you wholly ignore any personal reference to self and to God’s activities in your life?  Or do you make God’s grace in your life the centerpiece of your preaching?  We’ve seen men who tried both strategies, typically with limited success—and limited benefit to their hearers.  How then do you strike the balance?  How do you discover when and how to use personal experience to confirm the greater truth of Scripture?  When do you leave self out of the formula and focus your hearers’ attention on God alone?  We celebrate " Amazing Grace" by John Newton, former slave trader, for its high praise to God for surprising and undeserved intervention and salvation.  Yet we also acknowledge the Pauline theme, " We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake" (2Co 4:5).  This philosophical comment by Paul raises a certain tension in our minds as we reflect on the rare occasions, such as 1Ti 1:12-16, when he uses his past experience to emphasize a greater truth in the gospel that he preaches.  When Paul mentions his personal experience, does he violate his allegation that he " preaches not himself" ?  My answer is no.  While Paul occasionally uses his personal experience, especially his exceptional meeting with the risen Christ on the Damascus road, he does not " preach" himself.  Rather he illustrates the truth of the doctrine that he preaches through his personal life.  His " example" in salvation and faith do not call on us to worship Paul, but underscore the truth that doctrine must connect with life, with our personal life, or it is mere philosophical conjecture.  When Paul mentions his personal experience, he never makes Paul the hero.  Always his experience becomes the lens by which we see God’s grace more clearly.  Preaching one’s personal experience for the sake of the experience easily slips into superficial emotive fog.  On the other hand, never mentioning God’s dynamic involvement in our lives leaves us at times cold and wondering; does this whole thing have nothing to do with us as individuals?  We celebrate Newton’s theme because he uses his personal experience, much like Paul, to exhibit God’s " Amazing Grace," not because he makes Newton the hero of the plot.

What does this staggering doxology tell us about our God?  Let’s break it down and look behind it at the God whom Paul praises.

He is eternal.  R. Kent Hughes defines this term, " God is the King of all ages who sovereignly governs every age before creation, after creation, to the final age, and on into eternity. [1]"  God transcends time.  He is not subject to it or a creature of it.  He created it.

He is immortal.  Hughes explains this term, " God is not subject to decay or destruction and therefore is in the most absolute sense ‘imperishable, incorruptible, and immortal.’ [2]"  Vine defines the word as "…not liable to corruption or decay, incorruptible ( a, negative, and A, No. 2), is used of ( a) God, Ro 1:23; 1Ti 1:17 (A.V., " immortal" )…" . [3]  God doesn’t grow old or become less God through the passage of time. 

He is invisible.  The physical eye can’t see Him.  Later in this letter (1Ti 6:16) Paul will describe God in similar terms, " Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen."

He is the " only wise God."  First and foremost He is the only God.  Repeatedly in Scripture God declares His utter exclusivity as God.  There is no other God.  Men cannot, and will not become gods.  Secondly He is wise.  Wisdom is an integral attribute of His Person.  He is not a foolish god.  Everything He does grows out of His wise character.  He cannot and will not deny Himself or His essential character.  There is no schizophrenia in God.

Having established the supreme character of God, Paul now moves to the only appropriate response.  He is to receive honor and glory forever, now and throughout eternity.  Paul does not suggest that He is deficient without our praise.  Rather he affirms that He shall receive honor and glory without question.

Fee describes 1Ti 1:12-17 as a " diversion" from the problems at Ephesus. [4]  I prefer to view them as altogether an integrated part of Paul’s objective to confront and to correct the problem.  Obsession with personal ideas, particularly " myths and endless genealogies," can only detract from the true gospel’s primary objective, to honor and to glorify God.  These teachings detract people from the gospel’s essential purpose.  Who is right?  Who is wrong?  What is the truth?  Why is your interpretation different from his?  Paul warns us that these false teachings lead to endless questions.  Not only do they lead to endless questions about what truth is, they also lead to endless questions about the personalities involved.  We live in a dangerous era related to this precise point.  In the marketplace of ideas, even the sub-marketplace of Christian ideas, we literally face thousands of different options.  Sincere and studious men, even scholars, differ on major theological and textual points.  All cannot be right.  Many believers become confused and disenchanted, eventually giving up on discovering Biblical truth.  They simply replace Scripture with their personal sincerity.  Personal opinion becomes the final authority.  This option is far more akin to the New Age religion than to Biblical or historical Christianity.  " My truth" and " your truth" may be contradictory, but it doesn’t really matter.  If not checked, this attitude is frightening for the future of Christianity.  No individual believer is capable of comprehending the totality of God.  Paul makes that point for us.  However, Paul rejoiced—indeed, he worshipped God—precisely because of His transcendence.  We should follow Paul’s example.  Didn’t he make that point in this context?

I am grateful for a heritage that is fiercely devoted to Biblical supremacy for our source of knowledge and spiritual truth.  I am also grateful that my heritage reached outside its walls and celebrated truth, regardless of the denominational affiliation of the writer.  My uncle preached in my fellowship for over forty years.  When I inherited his library, I was at first somewhat surprised that he had more titles from non-Primitive Baptists than from our own writers.  To be sure, he referred to some of these titles to clearly understand error from its source, not secondary sources, but he also had many titles that presented the doctrines of Scripture positively from outside our fellowship.  Heaven will not be subdivided into small denominational compartments, as if any particular denomination will think that they are the only people in heaven.  The Biblical description of heaven describes a uniform gathering under the throne of the one God Who is " eternal, immortal, invisible, the only wise God."  Paul does not exhort us to praise him forever and ever.  He specifically affirms that He shall have honor and glory forever and ever.  There is no question or doubt.  For Paul, as well as for us, God’s certain honor and glory are specific cause for a doxology that stretches our words and minds.  To Him be the glory.

275

[1] Hughes, R. Kent and Chapell, Bryan, 1 & 2 Timothy and Titus…p. 47.

[2] Ibid., p. 47.

[3]Vine, W., & Bruce, F. (1981; Published in electronic form by Logos Research Systems, 1996). Vine's Expository Dictionary of Old and New Testament Words. Old Tappan NJ: Revell.

[4] Fee, Gordon D., New International Biblical Commentary: 1 and 2 Timothy, Titus, …p. 55.

PBC: 1Ti 1:18

See Philpot: FAITH AND A GOOD CONSCIENCE

(1Ti 1:18-20) 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; Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.?

"charge"

 A. T. Robertson, Word Pictures in the New Testament, refers to the word " charge" in this lesson as a banking metaphor.  We routinely use our bank accounts in money transactions.  We deposit our money in a bank whose reputation and reliability we trust.  Every month we receive a full accounting of every penny in our account.  How much went into the account and how much was taken out of it, along with where it went, are reported to us.  If the bank statement doesn’t balance, we quickly get in touch with the bank to see what happened.  Sadly, many Christians who view themselves as altogether conscientious do not have such a clear view of their faith or of their role in their Christian service.  Many otherwise sincere leaders actually think that they can pretty much worship and minister according to their own private ideas, conscience instead of faith.  For them Scripture is too remote, too unclear, and too non-specific, to be of any real help in the way that they serve. According to Paul, our ministry belongs to God, not to us, and we must account to Him for every aspect of its activities.  If every pastor and every deacon were so faithful and devoted to Scripture—Scripture alone—for the manner in which they serve in their office, we would see a vastly different church in the world than we see today.  When men followed God so clearly, Christianity’s enemies reported of them that they " turned the world upside down" (Ac 17:6).  Our stubborn doing Christianity our own way has caused our enemies in our culture to marginalize us as altogether irrelevant to the society.  If we wish to alter that impression, perhaps we should return to the Biblical model of faith.  View our charge as a banking trust. 

"according to the prophecies which went before on thee,"

Paul urges Timothy to recall his original calling and ordination, the " prophecies" that went before on him.  Rather than deciding that he learned a " different truth" (a façade for embraced error), Paul charges Timothy to hold that original course in which he was charged at his ordination.  We may well grow in our knowledge, but we should be incredibly cautious when we consider growing " away" from established Biblical truth.  In a fellowship that respects its historical roots such as mine, we must wrestle cautiously with history versus Biblical revelation.  We must realize the ever-present danger of allowing history or historical beliefs and practices to supercede Scripture.  " They did it a hundred years ago; that is good enough for me" is not sufficient for the Biblical model.  Either we embrace Scripture alone as our rule of both faith and practice, or we don’t.  Rather than interpreting Scripture through our history, we should interpret our history through Scripture.  Historical beliefs and practices will invariably drift, not remain stable and consistent.  Scripture is the reliable constant that should assess our historical views and correct them when necessary. 

"war a good warfare;"

 Keeping with this idea of charge or trust, Paul introduces two additional metaphors in these verses.  The first metaphor is that of a soldier engaged in war.  A soldier goes to war under the directions of a commander.  He does not make up the rules of engagement.  He does not decide on the strategy of the battle.  He takes directions from his superior.  So in the field of ministry and church leadership we are instructed to follow the directions of the Lord Jesus Christ as documented in Scripture, not think and act according to our own preferences or personalities.  The only good warfare is one fought according to the directions of the commander. 

"made shipwreck:"

Paul’s second metaphor relates to a ship steering a predetermined course across a body of water.  For a church leader-teacher to turn from the clear teaching of Scripture is the equivalent of a ship’s captain ignoring the course that he has charted and all knowledge that he has of the waters in which he sails, going in his own direction without regard for the available knowledge that he could gain of the waters and of his charted course.  Here, no less than in the metaphor of warfare, submission to a higher authority and purpose forms a required part of the analogy.  The captain of the ship is not on a pleasure cruise, directed by nothing more than his personal desires.  He is on a mission that was decided by another.  He has been charged with a valuable cargo that belongs to others.  His charge is to deliver the cargo safely to the designated port.  Do you suppose that Paul intended to emphasize to Timothy that God has given us quite specific directions as to the objectives and strategies of our ministry?  I rest my case.  The content of our preaching, along with the methods and objectives of church leadership come to us clearly in Scripture, so we are not to teach or lead according to our personal private objectives. 

"Holding faith, and a good conscience"

          Is it possible for someone to indulge in error with a " good conscience" ?  It seems rather obvious that Paul viewed the two proponents of error at Ephesus to have done so.  The faithful preacher should conduct his ministry from the dual vantage point of solid faith and a good conscience.  No problem with these men’s consciences, but Paul charges them with a shipwrecked faith.  He couldn’t know their conscience, but he could well know their faith.  For New Testament writers, faith is not a mystical, trusting blind leap into darkness.  It is more a leap out of darkness into light.  It stands on the solid foundation of God’s character and stated promises in Scripture, not on esoteric " revelations" or " impressions." 

"Hymenaeus and Alexander;"

In the case of these two men Paul charges that they ignored their charge and made shipwreck of their faith.  In 2Ti 2:17-19 Paul mentions Hymanaeus and another man who fell into grave error by alleging that the resurrection had past already.  Not only did their shipwreck destroy their faith, Paul grieves that they also overthrew the faith of other believers as well.  For someone to imitate this error today is as equally grave as it was when Paul confronted it in the first century.  Scripture clearly teaches a final resurrection and general judgment of all mankind at the end.  To twist Scripture into teaching that this epochal event has already occurred and that we are living after it, so it has no comfort or relevance for us could hardly be more unacceptable to sound Biblical doctrine. 

"whom I have delivered unto Satan, that they may learn not to blaspheme"

 What does Paul intend by his comment "…whom I have delivered unto Satan, that they may learn not to blaspheme" ?  I offer two sides to this point.  First of all Paul had confronted and rejected these two men.  Most commentators believe that " delivered unto Satan" likely refers to excommunication or some form of severe church discipline.  As an apostle, Paul may have exercised more authority in this situation than the present-day pastor should claim.  We may well accept the point that an apostle could impose such direct authority in a church.  We should not use this event to justify dictatorial pastors attempting to imitate them.  The office of pastor and the office of apostle are clearly distinct positions.  We still honor the apostles through Scripture as our authority, but we should never use their authority to distort the offices of preacher-pastor or deacon into a despotic or unquestioned authority. 

            My second point from this verse is surprisingly positive.  Unlike the false teachers whom we examined in 2Pe 1:1-3:18, Paul views these men as recoverable.  Whatever Paul intended by " turning" them over to Satan, he intended a positive outcome, " that they may learn not to blaspheme."  These men had the ability to learn of their error and to recover their faith from its devastating shipwreck.

            Can you imagine that Hymanaeus was present when Paul spoke his parting words to the elders at Ephesus in Ac 20:1-38?  He was a good man and sound in his faith and teaching.  What happened to get him so far off his course?  The error is unacceptable.  The impact on others and on the valuable " charge" committed to him has been misappropriated.  If your local bank sent you a monthly statement that showed several hundred dollars short of your records, how would you react?  You would first contact the bank to learn why the error occurred.  How would you react if the banker acknowledged the error and then explained it by saying that he had some personal needs for money, so he appropriated your funds for his use?  You would immediately remove all your funds from this untrustworthy bank. Then you would report him to the authorities for fraud.  Why should we view our charge as leaders of the church with any less responsibility than we expect from our local banker?  May we follow Paul and his charge to Timothy in unquestionable faithfulness. 

275

Haydock: 1Ti 1:5

The end of the commandment. By the precept many understand, as it were by way of a parenthesis, all that is here contained from the 3rd to the 18th verse, were precept is again repeated. We may understand by the commandment, the law of Moses in general, comprehending both the ceremonial part and the moral precepts, which are also the law of nature. The ceremonial part was designed to bring us to Christ by types and figures; and the moral precepts, which were also of the law of nature, or natural reason, were to bring men to observe them by punishments, and so were delivered against wicked criminals, ungodly, who worshipped[5] not God; against the unjust, [6] (in the Greek, lawless men) Sodomites, &c. (Witham)

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[BIBLIOGRAPHY]

Impiis, Greek: asebesi, indevotis, non colentibus Deum.

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[BIBLIOGRAPHY]

Injustis, Greek: anomois, sine lege.

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Haydock: 1Ti 1:8

The law is good. Do not think I condemn the law of Moses, or those who observe it; it is good, if properly understood and rightly practised. I only blame those who make the law an occasion of disturbance; who, without understanding, pretend to be masters, and teach idle curiosities. (Theodoret)

Haydock: 1Ti 1:9

The law is not, &c. He means that the just man doth good, and avoideth evil, not as compelled by the law, and merely for fear of the punishment appointed for transgressors, but voluntarily, and for the love of God and virtue; and would do so, though there were no law. (Challoner) ---

If all men were just, the law would be unnecessary, as law are made against transgressors. (Calmet) ---

It is not the just, but the unjust, that the law threatens, binds, and chastises. The just man obeys it without violence or constraint; he fulfils it with pleasure. (St. Augustine, lib. de Spiritu. &c.)

Haydock: 1Ti 1:13

Because I did it ignorantly in unbelief, or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made St. Paul blameless in the sight of God. It was through his pure mercy that he called St. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinner might despair. The grace of God was superabounding, or exceedingly abundant in him. (Witham)

Haydock: 1Ti 1:15

Christ Jesus, the true Son of God, came into the world to save sinners, of whom (says St. Paul) I am the chief, the first, the greatest. (Witham)

Haydock: 1Ti 1:18

This precept I commend to thee. Some understand it a precept of what follows, that he should wage a good warfare against the enemies of God and of his salvation. Others refer it to the precept mentioned before, ver. 5, to wit, that Timothy should charge all the new converts not to give ear to new teachers. ---

Prophecies. He seems to mean some particular predictions made by some who had the gift of prophecies, and who foretold that he should be a great minister of God. (Witham) ---

The apostle reminds his disciple that he did receive him in the number of his disciples, and ordained him a ruler of the Church, in consequence of a prophecy; that is, a particular inspiration and revelation of the divine will. (St. John Chrysostom)

Haydock: 1Ti 1:19

An evil life is not unfrequently the leading principle of defection from the faith. The heart, not the mind, is generally the first corrupted.

Haydock: 1Ti 1:20

I have delivered to Satan; whom I have excommunicated, that they may learn not to blaspheme, or speak against the truth of the faith. (Theophylactus) ---

The devil frequently, at that time, took possession of, or afflicted the excommunicated with diseases and other temporal evils. (St. John Chrysostom)

Gill: 1Ti 1:5

Now the end of the commandment is charity,.... By the "commandment" may be meant, the order given to Timothy, or the charge committed to him; see 1Ti 1:18 to forbid the teaching of another doctrine, and to avoid fables and endless genealogies; the end and design of which was to cultivate peace, to maintain and secure brotherly love, which cannot long subsist, when a different doctrine is introduced and received; and to promote godly edification, which is brought about by charity or love, for charity edifies; but is greatly hindered by speculative notions, fabulous stories, and genealogical controversies and contentions: or by it may be intended the ministration of the Gospel, called the commandment, 1Ti 6:14, because enjoined the preachers of it by Christ; the end of which is to bring persons to the obedience of faith, or to that faith which works by love, to believe in Christ, to love the Lord, his truths, ordinances, people, and ways; or rather the moral law is designed, which is often called the commandment, Rom 7:8 since of this the apostle treats in some following verses; the end and design, sum and substance, completion and perfection of which law are love to God, and love to one another; see Mat 22:36, which charity or love, when right,

springs out of a pure heart; which no man has naturally; every man's heart is naturally impure; nor can he make it pure; by the strength of nature, or by anything that he can do: there are some that are pure in their own eyes, and in the esteem of others, and yet are not cleansed from their filthiness, and are inwardly full of all manner of impurity; though there are some that have pure hearts, and they are such, who have clean hearts created in them by the Spirit of God; who are regenerated and sanctified by him; whose hearts are purified by faith; and who have their hearts sprinkled from an evil conscience by the blood of Christ; and who are not double minded, speak with a heart and a heart, but whose hearts are sincere and upright, and without hypocrisy; so that charity or love, from such a heart, is love without dissimulation, which is not in tongue and words only, but in deed and in truth; it is an unfeigned love, or loving with a pure heart fervently,

And of a good conscience; there is a conscience in every man, that accuses or excuses, unless it is cauterized or seared: but this conscience is naturally evil and defiled, and does not perform its office aright; either it takes no notice of, and is not concerned about sin, and has no remorse for it, or it takes notice of little things, and lets pass greater ones, or speaks peace when destruction is at hand: a good conscience is a conscience purified by the grace of God, and purged from dead works by the blood of Christ; under the influence of which a man acts uprightly in the discharge of his duty, and exercises a conscience void of offence towards God and man; and charity, proceeding from such a conscience, is of the right kind: and of faith unfeigned; with which a man really, and from the heart, believes what he professes; so did not Simon Magus, and all other temporary believers, whose faith is a feigned faith, a dead and inactive one; whereas true faith is an operative grace, it is attended with good works, and particularly it works by love: and that charity or love, which springs from faith unfeigned, is unfeigned love also, such as answers the design, and is the substance of the commandment. These words may be considered in a gradation, or as a spiritual genealogy, in opposition to the endless ones before mentioned, thus; that charity which is the end of the commandment comes out of a pure heart, out of which proceeds a good conscience, and from thence faith unfeigned. But the other way of interpreting seems best.

Gill: 1Ti 1:6

From which some having swerved,.... The apostle, in this verse and the next, describes the persons he suspected of teaching other doctrines, and of introducing fables and endless genealogies; they were such who departed from the above things; they erred from the commandment, or law, notwithstanding their great pretensions to a regard unto it; at least they missed the mark, the end and design of it; they went astray from that, and instead of promoting charity or love, created feuds, contentions, and divisions in the churches; and were far from having a pure heart, being filthy dreamers, and sensual persons, destitute of the Spirit of God, and were such who put away a good conscience, and made shipwreck of faith: such were Hymenaeus, Philetus, Alexander, and others, of whom he also says, they

have turned aside to vain jangling; which he elsewhere calls empty talk, and vain babblings, 1Ti 6:20, from the solid doctrines of the Gospel, and a solid way of handling them, they turned to vain, idle, useless, and unprofitable subjects of discourse, and to treating upon subjects in a vain, jejune, and empty manner; entertaining their hearers with foolish and trifling questions and answers to them about the law, and with strifes about words, which were unserviceable and unedifying; they were unruly and vain talkers, Tit 1:10.

Gill: 1Ti 1:7

Desiring to be teachers of the law,.... They were very fond of being called Rabbi, Rabbi, and styled doctors of the law, and of being thought to have skill in interpreting the law, and good talents in expounding it, and preaching upon it; which was now most in vogue, and gained the greatest applause, when the preaching of the Gospel was treated with contempt, not only by the unbelieving Jews, but by judaizing Christians, and carnal professors,

Understanding neither what they say, nor whereof they affirm: they did not understand the law, the nature and end, the purity and spirituality, and perfection of it, which they were so fond of teaching, and went into many foolish and unlearned questions about it; see 2Ti 2:23, and which they as foolishly answered: these are the ignorant and unlearned men, who, notwithstanding their vain show of learning, and pretence to skill in interpreting the law, wrested the Scriptures to their own destruction, and that of others; they were ignorant of the things they talked of, and knew not by what arguments to confirm them, and yet were very bold and confident in their assertions: and generally speaking so it is, that those who can prove least assert most, and that with the greatest assurance.

Gill: 1Ti 1:8

But we know that the law is good,.... The apostle says this to prevent an objection that might be made to him, that seeing he bore so hard on such who were fond of being teachers of the law, he was himself against the law, and the preaching and proper use of it; but this he would not have concluded, for he and his fellow labourers in the ministry, and all true believers know, from the Scriptures of truth, from the agreement of the law with the Gospel, and from their own experience, that the law is good, provided it be used in a lawful way, and to lawful purposes: and this is to be understood not of the ceremonial law, which was now disannulled, because of the weakness and unprofitableness of it, so that there was no lawful use of that; but of the moral law, which must needs be good, since the author of it is God, who is only good; and nothing but good can come from him: the law, strictly moral, is a copy of his nature, transcribed out of himself, as well as with his own hands; and is a declaration of his will, and is stamped with his authority, and therefore must be good: the matter of it is good, it contains good, yea, great and excellent things; the matter of it is honestly and morally good, as to love mercy, do justice, and walk humbly with God: and it is pleasantly good to a regenerate man, who loves it, and delights in it after the inner man, and serves it with his spirit; though the carnal mind cannot be subject to it, but rejects it, and rebels against it: and it is also profitably good; for though obedience to it is not profitable to God, yet it is to men; and though eternal life is not obtained hereby, nor any reward given for keeping it, yet in keeping it there is a reward; and that peace is enjoyed, which the transgressors of it are strangers to: it is good in the uses of it, both to sinners and to saints. To sinners it is useful for the knowledge of sin, to convince of it, and bring them to a sense of it, and concern for it, which is effectually done, when the Spirit of God sets in with it, or brings this commandment home to the heart; and if it has not this use, it is sometimes a means of restraining men from sin, which is the use of civil laws among men; and if it has not this, it is of use however to accuse men rightly of sin, and to pronounce justly guilty before God for it, to curse them as they deserve it, and to sentence to condemnation and death: and to believers it is of use, though they are not under it as in the hands of Moses, and as a covenant of works, and are freed from its curse and condemnation, and under no obligation to seek for life and righteousness by it; to them it is of use, to point out to them what is the will of God, and what should be done, and not done; and it is a rule of walk and conversation to them, as in the hands of Christ; and is as a glass to them to behold their own deformity, the impurity of their nature, the plague of their own hearts, and the imperfection of their obedience; by which they see the insufficiency of their own righteousness, how far they are from perfection, and what carnal creatures they are, when compared with this law: and as this serves to put them out of conceit with themselves, so it tends to make Christ and his righteousness more lovely and valuable in their esteem; who has wrought out a righteousness as broad and as long as the law is, and by which it is magnified and made honourable, and has delivered them from its curse and condemnation. And this law is good as it is holy, in its author, nature, and use; and as it is just, requiring just things, and doing that which is just, by acquitting those who are interested in Christ's righteousness, and in condemning those that have no righteousness; and as it is a spiritual and perfect law, which reaches the spirit and soul of man, and is concerned with inward thoughts and motions, as well as outward actions; and especially the end of it, the fulfilling end of it is good, which is Jesus Christ, who was made under it, came to fulfil it, and has answered all the demands of it: so that it must be good, and which cannot be denied,

if a man use it lawfully; for if it is used in order to obtain life, righteousness, and salvation by the works of it, or by obedience to it, it is used unlawfully: for the law does not give life, nor can righteousness come by it; nor are, or can men be saved by the works of it; to use the law for such purposes, is to abuse it, as the false teachers did, and make that which is good in itself, and in its proper use, to do what is evil; namely, to obscure and frustrate the grace of God, and make null and void the sufferings and death of Christ. A lawful use of the law is to obey it, as in the hands of Christ, the King of saints, and lawgiver in his church, from a principle of love to him, in the exercise of faith on him, without any mercenary selfish views, without trusting to, or depending on, what is done in obedience to it, but with a view to the glory of God, to testify our subjection to Christ, and our gratitude to him for favours received from him.

Gill: 1Ti 1:9

Knowing this, that the law is not made for a righteous man,.... No man is naturally righteous since Adam, excepting the man Christ Jesus: some that are righteous in their own opinion, and in the esteem of others, are not truly and really so; none are righteous, or can be justified in the sight of God by the works of the law; those only are righteous men, who are made so through the imputation of Christ's righteousness to them: and such a righteous man is here intended, who believes in Christ with the heart unto righteousness, who lays hold on Christ's righteousness, and receives it by faith; in consequence of which he lives soberly, righteously, and godly, though not without sin, since there is no such just man upon earth. Now for such a man the law was not made; which must be understood not of its original constitution and make, for it was certainly made for, and given to Adam, who was a righteous man, and was written upon his heart in a state of innocence; and who had a positive law made also for him, and given to him as a trial of his obedience to this: it was also delivered to the Israelites on Mount Sinai, who were, many of them, at least, righteous men; and besides all this, the law was made for Jesus Christ; he was the end, the mark, and scope at which it aimed, and for whose sake it was given to Israel, that he might be made under it, and fulfil it. Nor does this expression deny all use of the law to a righteous man, which has been pointed out on the preceding verse, but only removes an unlawful use, and a wrong end of the law: it never was made with any such view as to obtain righteousness by it; for, a righteous man, as Adam, in innocence, and all that are justified by Christ's righteousness, need it not for such a purpose, because they are already righteous; and sinners can never attain to righteousness by it, since it cannot give life unto them: it is made therefore not for the former with the view now mentioned, but for the latter, and that both for the restraining of sin, and punishing of sinners. The words δικαιω νομος ου κειται, may be rendered, "the law does not lie upon a righteous man", or against him. It does not lie as a weight or burden on him; its precept does not lie on him, as a task to be performed; nor does its penalty, the curse, lie on him as a punishment to be bore by him: it does not lie upon him, nor against him, as an accusing law, its mouth is stopped by the righteousness of Christ, by which he is denominated a righteous man; nor as a terrifying law, and bringing into bondage by its threats and menaces; nor as a rigorous law, obliging to obedience in a forcible and compulsive way; seeing there is no need of it, the righteous man delights in it, and cheerfully serves it, and the love of Christ constrains him to obey it freely. And much less does it lie on him, or against him as a cursing or condemning law, since Christ has redeemed him from the curse of it,

But for the lawless and disobedient; by the "lawless" are meant, not the Gentiles, which were without the written law, but such who have it, and despise and reject it, and live not according to it, but transgress it: and "the disobedient" design such who are not subject to it: who are sons of Belial, children without the yoke; who cast the law of the Lord behind their backs; who are not, nor can they be subject to it, without the powerful and efficacious grace of God. Now the law lies upon, and against such persons, as an accusing, terrifying, cursing, and condemning law,

For the ungodly, and for sinners; by the "ungodly" are intended, such as are without God in the world, who neither fear God, nor regard man, who neglect and despise the worship of God, and say to him, depart from us, Job 21:14 and by "sinners" are designed notorious ones, who are exceeding great sinners, always sinning, making sin their constant business and employment; on and against these the law lies:

for unholy and profane: such are unholy persons, who are destitute of inward principles of truth and holiness, and who live unholy lives and conversations; and "profane" persons are those who profane the name of the Lord by cursing and swearing, and who profane his day, doctrines, and ordinances, and live dissolute and profane lives, being abandoned to all sin and wickedness; these three couples of wicked men, expressed in general terms, seem to have respect greatly to the moral part of the four precepts of the decalogue, as the following particulars do to the other six:

for murderers of fathers, and murderers of mothers; though there is no law that expressly mentions this, yet is beyond all doubt a breach both of the fifth and sixth commands; and if cursing parents, and disobedience to them, were punishable by the law with death, then much more the murder of them; see Lev 20:9 though the words will bear to be rendered, "for strikers of fathers, and strikers of mothers"; and so the Syriac and Arabic versions render them, and against this there was an express law, Exo 21:15. According to the Pompeian law, one guilty of parricide was to be sewed up in a sack with a dog, a cock, a viper, and an ape, and cast into the sea, or into a river ^h:

for manslayers, guilty of the murder of any man, which was always punishable with death, and was a breach of the sixth command; see Gen 9:6.

Gill: 1Ti 1:10

For whoremongers,.... Fornicators and adulterers, who were transgressors of the seventh command, Exo 20:14 these God will judge, and such shall have their portion in the lake that burns with fire and brimstone:

for them that defile themselves with mankind; who are guilty of sodomy; such, according to the law, were to die, Lev 18:22 the wrath of God was revealed from heaven in a very visible and remarkable manner against this abomination, by raining fire and brimstone upon Sodom and Gomorrah, and upon the cities of the plain, who defiled themselves in this way:

for men stealers; who decoyed servants or free men, and stole them away, and sold them for slaves; see the laws against this practice, and the punishment such were liable to, in Exo 21:16. This practice was condemned by the Flavian law among the Romans ⁱ, and was not allowed of among the Grecians ^k; the death with which such were punished was strangling, according to the Jews ^l:

for liars; who speak what is false, against their own knowledge and conscience, and with a design to deceive; who lie against their neighbours, and act falsely and deceitfully in trade and merchandise, as well as speak that which is not true; see Lev 6:2.

for perjured persons; who take a false oath on any account, and bear false witness against their neighbour. Now upon, and against all, and each of these, the law lies, as an accusing, threatening, and cursing law:

and if there be any other thing that is contrary to sound doctrine; the law lies against it, takes notice of it, charges with it, condemns and punishes for it: by "sound doctrine" is meant the doctrine of the Gospel, which is in itself pure and incorrupt, and is the cause of soundness and health to others; it is health to the navel, and marrow to the bones; its doctrines are the wholesome words of Christ, and by them souls are nourished up unto eternal life; when the errors and heresies of men are in themselves rotten and corrupt, and also eat as do a canker. Here it may be observed, that there is an entire harmony and agreement between the Gospel and the law, rightly understood and used; what is contrary to the one, is also to the other; the Gospel no more countenances sin than the law does; and whatever is repugnant to the Gospel is liable to be punished by the law,

Gill: 1Ti 1:11

According to the glorious Gospel of the blessed God,.... For no doctrine is sound, but what is agreeable to that: this is a very great encomium of the Gospel. The doctrine preached by the apostles was not only Gospel, or good news, and glad tidings, but the Gospel of God; of which he is the author, and which relates to his glory, the glory of all his perfections; which reveals his purposes, shows his covenant, and exhibits the blessings and promises of it; and is the Gospel of the blessed God, who is blessed in himself, and is the fountain of blessedness to others; and particularly he blesses his chosen ones with spiritual blessings, and which are set forth and declared in the Gospel; for which reason this epithet seems to be given to God here: and it is a glorious one; it discovers the glory of God, of his wisdom, grace, and love in the salvation of men; its doctrines of peace and pardon, righteousness and salvation by Jesus Christ, are glorious ones; and so are its promises, being great and precious, all yea and amen in Christ, absolute, unconditional, unchangeable, and irreversible; its ordinances also are glorious ones, being amiable and pleasant, and not grievous and burdensome to believers; and it is glorious in its effects, being the power of God unto salvation, the means of enlightening the blind, of quickening the dead, of delivering men from bondage and servitude, of turning men from sin and Satan to God, and of refreshing and comforting distressed minds, and of reviving the spirits of drooping saints, of establishing and strengthening them, and nourishing them up to eternal life. The apostle adds,

which was committed to my trust: to distinguish this Gospel from another, from that of the false teachers, which was an inglorious one, and he had nothing to do with; and to show the excellency and worth of it; it being valuable, was deserving of care and keeping, and was a depositum the person intrusted with was faithfully and carefully to keep and preserve.

Gill: 1Ti 1:12

And I thank Jesus Christ our Lord, &c. l The subject matter of this thanksgiving being the apostle's call to the ministry of the word, and his furniture and fitness for it, shows, that while others were fond of being teachers, and called doctors of the law, he esteemed it an high honour and special favour bestowed upon him, that he was a preacher of the Gospel; and that all his gifts and abilities for it were not of himself, nor from men, but were owing to the free grace of God, and favour of Christ; wherefore he gloried not in them, as if he had not received them, but gives Christ the glory of them, and thanks to him for them,

who hath enabled me; who gave him all his abilities for the preaching of the Gospel, and all that strength to perform the various parts of labour and service he was called unto, and all that firmness, resolution, and fortitude of mind he was endued with, to bear and suffer what he did for the sake of Christ and his Gospel,

For that he counted me faithful; not that he was so antecedent to the grace and gifts bestowed on him by Christ, or that Christ foresaw that he would be so, and therefore chose him for his service; but he counted him faithful, having made him so by his grace, and thus he kept him; faithfulness being a necessary requisite and qualification for a Gospel minister, he having a great trust committed to him, being made a steward of the manifold grace and mysteries of God:

putting me into the ministry. The ministry of the word, the work of the ministry, or preaching of the Gospel, the dispensation or administration of it to the sons of men; this he did not thrust himself into, nor take this honour to, and of himself; nor was he put into it by men, but was chosen to it of God, and called unto it by the Spirit, and was placed in it by Christ himself, who in person appeared to him, and made a minister of him; see Rom 1:1 Act 13:2. The Arabic and Ethiopic versions read, "his ministry", the ministry of Christ.

Gill: 1Ti 1:13

Who was before a blasphemer,.... Of the name of Christ, contrary to which he thought he ought to do many things; and he not only blasphemed that name himself, calling him an impostor and a deceiver, but he compelled others to blaspheme it also, Act 26:9. This, as well as what follows, is said, to illustrate the grace of God in his conversion, and call to the ministry:

and a persecutor: for not content to speak evil of Christ, of his person, people, truths, and ordinances, he acted against them; not only breathed out against the disciples threatenings and slaughter, but did many evil things to them, and destroyed them which called on the name of Christ; persecuted Christ in his members, and them beyond measure, even unto death, Act 9:1.

And injurious; not barely using contumelious and reproachful words of Christ, and his people, which is the sense of some versions, and seems to be included in the first character; but using force and violence, and doing injury, not only to the characters, but persons and properties of the saints, making havoc of the church, haling men and women out of their houses, and committing them to prison; and now it was that Benjamin ravined as a wolf, the apostle being of that tribe; see Act 8:3.

But I obtained mercy: the Vulgate Latin version reads, "the mercy of God"; God had mercy on him, unasked and unsought for, as well as unmerited; God had mercy on him when he was in the career of his sin, and stopped him; and of his abundant mercy begat him again to a lively hope of forgiveness and eternal life; and through his great love quickened him, when dead in trespasses and sins; and according to the multitude of his tender mercies, forgave and blotted out all his iniquities; and put him openly among his children, his family and household; and to all this added the grace of apostleship: he put him into the ministry, and, of a blaspheming and injurious persecutor, made him a laborious, faithful, and useful preacher of the Gospel,

Because I did it ignorantly in unbelief. This is said, not as an extenuation of this sin, or as an excuse for himself; for this was not the apostle's method, since in the next verse he calls himself the chief of sinners; besides, ignorance is not an excuse but an aggravation of sin, especially when there are means of knowledge, and these are not attended to; and when persons are not open to conviction, and reject the fullest evidence, which was the case here: nor can unbelief be pleaded in such a man's favour, who heard what Stephen had to say; and though he could not resist his wisdom, received not the truth spoken by him, but consented to his death; moreover, all sins spring from ignorance, and are aggravated by unbelief: but this phrase describes the apostle's state and condition; he was a poor, blind, ignorant bigot, an unbelieving and hardened creature, and so an object of mercy, pity, and compassion; and he who has compassion on the ignorant, and them that are out of the way, had compassion on him. He indeed did not know that Jesus was the Christ, or that his followers were the true church of God; he really thought he ought to do what he did, and that, in doing it, he did God good service; he had a zeal, but not according to knowledge; and therefore did not sin wilfully and maliciously against light, and knowledge, and conscience, and so not the sin against the Holy Ghost; as some of the Pharisees did, and therefore died without mercy, and were not capable subjects of mercy, and proper objects of it; nor is it ever extended to such: but this not being the case of the apostle, mercy was of sovereign good will and pleasure vouchsafed to him; his ignorance and unbelief were not a reason or cause of his obtaining mercy, which is always shown in a sovereign way; but a reason, showing, that that was mercy that was vouchsafed to him, since he was such an ignorant and unbelieving creature. It is a good note of Beza's on the place, "en merita preparationis quae profert apostolus"; "what works, merits, previous qualifications and preparations were there in the apostle, fitting him for the grace and mercy of God", seeing in the midst of his sins, and in the full pursuit of them, the grace of God laid hold upon him, and mercy was shown him? there is nothing between his being a blasphemer, a persecutor, an injurious person, an ignorant unbeliever, and his obtaining mercy.

Gill: 1Ti 1:14

And the grace of our Lord was exceeding abundant,.... That is, the love of Jehovah the Father; so the Ethiopic version reads, "the grace of God"; of God the Father, since he is distinguished in the text from Jesus Christ. God is abundant in grace and goodness; he is rich and plenteous in mercy; there is an overflow of love in his heart to his chosen people, and in conversion it flows out, and abounds and superabounds; see Rom 5:20.

with faith and love which is in Christ Jesus; these are the effects of the love and favour of God displayed in conversion, or which the grace of God brings along with it, and implants in the soul at that time, as it did in the apostle; for by "faith" is not meant the faithfulness of God to his Son, and to his covenant, oath, and promise, which now began visibly to be made good; nor the faith of the Gospel committed to the apostle's trust, which was an high favour; but the grace of faith, which is a pure gift of God, and a distinguishing instance of his grace; for all men have it not, only his elect; and is a most precious and excellent grace, and of great use and importance: it receives every blessing from Christ, and gives him all the glory; through it much peace, joy, and comfort are enjoyed here, and with it is connected eternal life and salvation hereafter: and by "love" also is meant, not the love with which God loves his people, for that is designed by the grace of our Lord, though there is a very great display of that in conversion, which is a time of love; but the internal grace of love, even love to God, to Christ, and to his people, which the apostle was before destitute of; but now instead of unbelief he had faith, and instead of rage and madness against Christ, and the saints, his soul was filled with love to both. The Arabic version reads, "with my faith, and my love". The phrase, "which is in Christ Jesus", denotes either that the spring of these graces is in Christ, and that they come from him, in whom all fulness dwells; or that he is the object of them, in which they centre, and on whom they are exercised, and particularly that love to the saints was shown for his sake.

Gill: 1Ti 1:15

This is a faithful saying, and worthy of all acceptation,.... This is said, lest it should be thought strange, or scarcely credible, that so great a sinner should be saved; as well as to give a summary of the glorious Gospel the apostle was intrusted with; and in opposition to fables, endless genealogies, and vain jangling, and contentions about the law. The doctrine of Christ's coming into the world, and of salvation by him, as it is the sum and substance of the Gospel, so it is a "faithful saying"; in which the faithfulness of God is displayed to himself, and the perfections of his nature, his holiness, justice, love, grace, and mercy; to his law, which is magnified, and made honourable; to his word of promise hereby fulfilled; and to his Son in carrying him through the work: and the faithfulness of Christ is discovered herein, both to his Father with whom, and to his friends for whom, he engaged to obtain salvation; and the faithfulness of ministers is shown in preaching it, and of other saints in professing it, and abiding by it: it is a true saying, and not to be disputed or doubted of, but to be believed most firmly; it is certain that God the Father sent his Son into the world for this purpose; and Christ himself assures us, that he came for this end; his carriage to sinners, and his actions, testified the same; his works and miracles confirm it; and the numberless instances of sinners saved by him evince the truth of it: and it is "worthy of all acceptation"; or to be received by all sorts of persons, learned, or unlearned, rich or poor, greater or lesser sinners; and to be received in all ways, and in the best manner, as the word of God, and not man; with heartiness and readiness, and with love, joy, and gladness, and with meekness, faith, and fear, and by all means; for it is entirely true, absolutely necessary, and suitable to the case of all, and is to be highly valued and esteemed by those who do approve and accept of it. It is the Christian Cabala, or the evangelical tradition, delivered by the Father to Christ, by him to his apostles, and by them to the saints, by whom it is cordially received. The apostle seems to allude to the Cabala of the Jews, their oral law, which they say ^m was delivered to Moses on Mount Sinai, and by him to Joshua; and by Joshua to the elders; and by the elders to the prophets; and so from one to another to his times: but here he suggests, that if they would have a Cabala, here is one, that is firm, and true, and certain, and worthy to be received, whereas the Jewish one was precarious, yea, false and untrue. Indeed, sometimes the words of the prophets are so called by them; so that passage in Joe 2:13 is called קבלה, "Cabala" ⁿ, some thing delivered and received; upon which one of their commentators ^o has these words,

"whatever a prophet commands the Israelites, makes known unto them, or exhorts them to, is a Cabala.

And if a prophetic command or admonition, then surely: such an evangelical doctrine, as follows, is entitled to this character,

that Christ Jesus came into the world to save sinners; Christ came into the world, being sent by his Father, but not against his will, but with his free consent: he came voluntarily in the fulness of time into this sinful world, where he was ill treated; and this was not by local motion, or change of place, but by assumption of nature; and the end of it was, that he might be the Saviour of lost sinners, as all men are, both by Adam's sin, and their own transgressions; though he came not to save all, for then all would be saved, whereas they are not; and if he came to save them, he must have then so far lost his end; but he came to save sinners, of all sorts, even notorious sinners, the worst and chief of sinners: and the apostle instances in himself,

of whom I am chief; or "first"; not that he was the first in time; Adam was the first man that sinned, though Eve was before him in the transgression: it is a most stupid notion, that some gave into from this passage, as if the soul of Adam passed from one body to another, till it came to Paul, and therefore he calls himself the first of sinners: but his meaning is, that he was the first in quality, or the greatest and chiefest of sinners, not only of those that are saved, but of all men, Jews or Gentiles; and this he said not hyperbolically, nor out of modesty, but from a real sense or apprehension he had of himself, and his sins, which were made exceeding sinful to him; or he was the chief of sinners, and exceeded all others in his way of sinning, in blaspheming the name of Christ, and persecuting his saints, otherwise his conversation was externally moral, and in his own, and in the opinion of others, blameless: he was no fornicator, adulterer, thief, extortioner, &c. but in the above things he went beyond all others, and was a ringleader in them; and the remembrance of these sins abode with him, and kept him humble all his days; he was always ready to acknowledge them, and express his vileness and unworthiness on account of them: hence he here says, not "of whom I was", but "of whom I am chief". Now such sinners, and all sorts of sinners, Christ came to save from all their sins, original and actual; from the law, its curse and condemnation; from the bondage of Satan, the evil of the world, and wrath to come, and from every enemy; and that, by his obedience, sufferings, and death, by fulfilling the law, bearing its penalty, offering himself a sacrifice for sin, thereby finishing it, making reconciliation for it, and bringing in an everlasting righteousness: and a great Saviour he is, and an only one; a full, suitable, able, and willing Saviour; a Saviour of the soul, as well as of the body, and of both with an everlasting salvation,

Gill: 1Ti 1:16

Howbeit, for this cause I obtained mercy,.... Though so great a sinner, and even the chief of sinners:

that in me first Jesus Christ might show forth all longsuffering; not that the apostle was the first that was converted upon Christ's coming to save sinners; for there were many converted before him, and very great sinners too, and he speaks of himself as one born out of due time; unless it can be thought that he was the first of the persecutors of the church, upon the death of Stephen, that was converted: but the word "first" is not an "adverb" of time, but a "noun" expressing the character of the apostle, as before; and the sense is, that in him, the first or chief of sinners, Jesus Christ exhibited an instance of his abundant longsuffering exercised towards his elect for their salvation; he waiting in the midst of all their sins and rebellions to be gracious to them; and of this, here was a full proof in the Apostle Paul: what longsuffering and patience were showed, while he held the clothes of them that stoned Stephen, when he made havoc and haled men and women to prison, and persecuted them to death? and this was done,

for a pattern to them that should hereafter believe on him to life everlasting; either to those of his fellow persecutors, or of others in that age, who should be made sensible of their sins, and by this instance and example of grace be encouraged to believe in Christ for life and salvation; or to all awakened and convinced sinners then, and in every age, who from hence may conceive hope of salvation in Christ for themselves, though ever so great sinners; since such patience and longsuffering were exercised towards, and such grace bestowed upon, one that had been a sinner of the first rank and size, yea, the chief of sinners: in him was delineated the grace of God, and in his conversion it was painted in its most lively colours; and a just representation is given of it, for the encouragement of the faith and hope of others in Christ. Christ is here represented as the object of faith; and true faith regards him, looks unto him, and deals with him for eternal life and salvation. Our countryman, Mr. Mede, thinks that the sense is, that the conversion of the Apostle Paul was a pattern of the conversion of the Jews in the latter day; and his thought seems to be a very good one: the apostle's conversion is a pledge and earnest of theirs, and showed that God had not cast away all that people; and carries in it some likeness and agreement with theirs: as his, theirs will be in the midst of all their blindness and unbelief; and when they have filled up the measure of their sins; and they will be a nation born at once, suddenly, and by the immediate power and grace of God, without the ministry of the word, which they will not hear: thus they will be converted as he was, and become as hearty lovers and friends of the Gentile churches.

Gill: 1Ti 1:17

Now unto the King eternal,.... This doxology, or ascription of glory to God, on account of the grace bestowed upon the apostle, may be considered, either as referring to all the three divine Persons, Father, Son, and Spirit, who are the one and only God; and to whom all the attributes of wisdom, power, eternity, immortality, or incorruptibleness, and invisibility, belong; and who are jointly concerned in the grace bestowed upon any of the sons of men. Or else to God the Father, in agreement with a parallel place in Rom 16:27 who is the only true God, in opposition to nominal and fictitious deities, though not to the exclusion of the Son and Spirit; and to whom the several epithets here used may be unquestionably given: he has shown his wisdom in the works of creation, providence, and grace; he is the everlasting King, or the King of ages, or of worlds; he is Maker of the worlds, and the Governor of them throughout all ages and generations; he only has immortality, and is the incorruptible God, and who is invisible, whose shape has never been seen, nor his voice heard: or else this may be thought to belong to Jesus Christ, since it is to him the apostle gives thanks for putting him into the ministry; and from him he obtained mercy, and received abundant grace; and he it was who came into the world to save sinners, and who showed forth all longsuffering in him, see 1Ti 1:12, upon which the apostle breaks out into this attribution of glory and honour, and which agrees with Jud 1:25. And everything here said is applicable to him; he is the eternal King, whose is the kingdom of nature, providence, and grace; his throne is for ever and ever, and of his kingdom and government there is no end; he is the "King of ages", as the phrase may be rendered, and so his kingdom is called מלכות כל עולמים, "the kingdom of all ages", Psa 145:13 and which endures throughout all generations; and this distinguishes him from all other kings. Scarce any king ever reigned an age, but Christ has reigned, and will reign throughout all ages. No regard is here had, as some have thought, to the Aeones of the Gnostics and Valentinians; but rather the apostle adopts a phrase into his doxology, frequently used by the Jews in their prayers, many of which begin after this manner,

"blessed art thou, O Lord our God, מלך העולם "the king of the age, or world", &c.

and רבון כל העולמים, "Lord of all ages, or worlds", &c. ^p. Other attributes and epithets follow, as

immortal or "incorruptible". Christ is the living God, and the living Redeemer; and though he died as man, he will die no more, but ever lives to make intercession for his people, and to reign over them, and protect them: who also may be said to be "invisible", who was so in his divine nature, till manifest in the flesh; and now in his human nature he is taken out of the sight of men, and is not to be beheld with bodily eyes by men on earth: and he is

the only wise God; he is "the only God", so the Alexandrian copy, the Syriac and Vulgate Latin versions, read; not to the exclusion of the Father or Spirit, but in opposition to all false deities, or those who are not by nature God: and he is the only wise God; who is wisdom itself, and of himself; and is the fountain of wisdom, both natural and spiritual, unto others; wherefore to him be

honour and glory for ever and ever, Amen. Christ is crowned with honour and glory, and he is worthy of it; and it becomes all men to honour the Son, as they do the Father: he is the brightness of his glory, and equal to him; and the glory of deity, of all the divine perfections, and works, and also worship, should be given him; as well as the glory of salvation, and of all the grace the sons of men partake of; and that not only now, but to all eternity,

Gill: 1Ti 1:18

This charge I commit unto thee, son Timothy,.... After a digression the apostle had made concerning himself, his conversion, and call to the ministry, he returns to his former subject, and original design, and renews the charge he gave to Timothy; and which was not only an order to charge others to teach no other doctrine than that of the Gospel; but includes the charge of preaching it himself, and intends the glorious Gospel of the blessed God committed to his trust, and the whole form of sound words he had heard of him, and which he had charged him to keep pure and incorrupt: and this was done,

according to the prophecies which went before on thee; by which are meant, not the prophecies of the Old Testament, though of these Timothy had a considerable share of knowledge from a child, and was hereby greatly qualified to have such a charge committed to him; but then these were not prophecies concerning him, but the Messiah, his person, office, kingdom, and grace: nor are any particular revelations made unto the Apostle Paul concerning Timothy intended, of which there is no account; the revelations and visions he had, related not to men, and their characters, but to doctrines; rather the testimonies of the brethren at Lystra and Iconium, and the good reports they made of him to the apostle, which promised and foreboded future usefulness, are designed; though it seems best of all to understand these prophecies of such as were delivered out by the prophets in the church, for such there were in those times; who, when Timothy was a child, or a youth, foretold that he would have great gifts bestowed upon him, and would be a very useful, diligent, laborious, and successful preacher of the Gospel; and therefore the apostle mentions these to stimulate him the more to the discharge of his work, that he might answer the prophecies concerning him: for he adds,

that thou by them mightest war a good warfare: that is, that in consideration of the charge committed to him, and the prophecies that went before of him, might be the more industrious to fulfil his ministry, is signified by a warfare, in allusion to the service of the Levites, which is so called, Num 8:24 with zeal and courage, faithfulness and integrity: for not that warfare is intended, which is common to all believers; who being enlisted as volunteers under Christ, the Captain of their salvation, and having on the whole armour of God, fight against the world, the flesh, and the devil; and are more than conquerors through him that has loved them: but that warfare, which is peculiar to the ministers of the word; whose business it is more especially to fight the good fight of faith, and as good soldiers of Christ, to endure hardness for the sake of him, and his Gospel; and who, besides the other enemies, have to do with false teachers; and their warfare lies in publishing and defending the Gospel of Christ, and in contending for it, and in the weakening of Satan's kingdom, and enlarging the kingdom of Christ; and for which the weapons of their warfare are peculiarly made, and are eminently succeeded; and when they are used to such good purposes, by the ministers of the Gospel, they war a good warfare.

Gill: 1Ti 1:19

Holding faith, and a good conscience..... By "faith" is meant, not the grace of faith, but the doctrine of faith, a sense in which it is often used in this epistle; see 1Ti 3:9 and the "holding" of it does not intend a mere profession of it, and a retaining of that without wavering, which is to be done by all believers; but a holding it forth in the ministry of the word, in opposition to a concealing or dropping it, or any part of it; and a holding it fast, without wavering, and in opposition to a departure from it or any cowardice about it and against all posers: to which must be added, a good conscience; the conscience is not naturally good, but is defiled by sin; and that is only good, which is sprinkled by the blood of Christ, and thereby purged from dead works; the effect of which is an holy, upright, and becoming conversation; and which seems to be chiefly intended here, and particularly the upright conduct and behaviour of the ministers of the Gospel, in the faithful discharge of their work and office: see 2Co 1:12.

Which some having put away; that is, a good conscience; and which does not suppose that they once had one, since that may be put away which was never had: the Jews, who blasphemed and contradicted, and never received the word of God, are said to put it from them, Act 13:46 where the same word is used as here; and signifies to refuse or reject anything with detestation and contempt: these men always had an abhorrence to a good conscience among men, and to a good life and conversation, the evidence of it; and at length threw off the mask, and dropped the faith they professed, as being contrary to their evil conscience: though admitting it does suppose they once had a good conscience, it must be understood not of a conscience cleansed by the blood of Christ, but of a good conscience in external show only, or in comparison of what they afterwards appeared to have: and, besides, some men, destitute of the grace of God, may have a good conscience in some sense, or with respect to some particular facts, or to their general conduct and behaviour among men, as the Apostle Paul had while unregenerate, Act 23:1 and which being acted against, or lost, is no instance of falling from the true grace of God, which this passage is sometimes produced in proof of:

concerning faith have made shipwreck; which designs not the grace, but the doctrine of faith, as before observed, which men may profess, and fall off from, and entirely drop and lose. Though supposing faith as a grace is meant, the phrase, "have made shipwreck of it", is not strong enough to prove the total and final falling away of true believers, could such be thought to be here meant; since persons may be shipwrecked, and not lost, the Apostle Paul was thrice shipwrecked, and each time saved; besides, as there is a true and unfeigned, so there is a feigned and counterfeit faith, which may be in persons who have no true grace, and may be shipwrecked, so as to be lost.

Gill: 1Ti 1:20

Of whom is Hymenaeus and Alexander,.... The former of these is mentioned in 2Ti 2:17 and that part of faith he made shipwreck of, or erred in, was the doctrine of the resurrection of the dead, whereby the faith of some nominal believers was overthrown; and this was attended with the putting away of a good conscience, he seemingly before had; for his profane and vain babblings increased to more ungodliness: the latter seems to be the same with Alexander the coppersmith, who did the apostle much evil, 2Ti 4:14 and it may be is the same with him who was at Ephesus when the apostle was, there, Act 19:33 and where he might be now with Hymenaeus, with whom he might agree in his erroneous opinions, and therefore are particularly mentioned, Ephesus being the place where Timothy now was. It seems by their names that they were both Greeks; Alexander is a known name among the Greeks, since the times of Alexander the great, and even became common among the Jews; see Gill on Act 4:6, and Hymenaeus was a name among the Grecians, from Hymen, the Heathen god of marriage: one of this name is mentioned among those said to be raised from the dead by Aesculapius ^q; there was also a bishop of Jerusalem of this name ^r,

Whom I have delivered to Satan; not by excommunication, which is the act of a church, and not of a single person; but by an apostolical power he had of delivering the bodies of men into the hands of Satan, by him to be tortured and afflicted, in order to bring them to a sense of their sins, and as a chastisement and correction for them, and a token of God's displeasure at them; See Gill on 1Co 5:5.

That they may learn not to blaspheme; or "that being chastised", corrected, or disciplined, "they might not blaspheme", as they had before done; either by words, contradicting, reviling, and scoffing at the doctrine of the resurrection; or by their unbecoming lives and conversations, giving themselves great liberty in sinning, supposing there was no truth in that doctrine; whereby they not only blasphemed the Christian religion themselves, but caused it to be evil spoken of by others,

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ti 1:5

¹ tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.

² tn Grk “love from a pure heart and a good conscience and a sincere faith.”

NET Notes: 1Ti 1:7

¹ tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”

NET Notes: 1Ti 1:9

¹ sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.

NET Notes: 1Ti 1:10

¹ tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

NET Notes: 1Ti 1:11

¹ tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “the gospel of the glory of the blessed God.”

³ tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.

NET Notes: 1Ti 1:13

¹ tn Or “violent,” “cruel.”

NET Notes: 1Ti 1:14

¹ tn Grk “with faith and love in Christ Jesus.”

NET Notes: 1Ti 1:15

¹ tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).

² tn Grk “of whom I am the first.”

NET Notes: 1Ti 1:16

¹ tn Grk “but because of this I was treated with mercy, so that…”

² tn Grk “in me first,” making the connection with the last phrase of v. 15.

NET Notes: 1Ti 1:17

¹ tn Or more literally, “king of the ages.”

² tc Most later witnesses (א² D¹ H^c Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.

³ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

NET Notes: 1Ti 1:18

¹ sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.

² sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.

³ tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).

NET Notes: 1Ti 1:19

¹ tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”

NET Notes: 1Ti 1:20

¹ sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.

Geneva Bible: 1Ti 1:5

^{( 4 )} Now the end of the ^{( c )} commandment is ^{( d )} charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:

^{( 4 )} The second admonition is, that the right use and practice of the doctrine must be joined with the doctrine. And that consists in pure charity, and a good conscience, and true faith.

^{( c )} Of the Law.

^{( d )} There is neither love without a good conscience, nor a good conscience without faith, nor faith without the word of God.

Geneva Bible: 1Ti 1:6

^{( 5 )} From which some having swerved have turned aside unto vain jangling;

^{( 5 )} That which he spoke before generally of vain and curious controversies, he applies to those who, pretending a zeal of the Law, dwelled upon outward things, and never made an end of babbling of foolish trifles.

Geneva Bible: 1Ti 1:7

^{( 6 )} Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

^{( 6 )} There are none more unlearned, and more impudent in usurping the name of holiness, than foolish babblers, who reason fallaciously.

Geneva Bible: 1Ti 1:8

^{( 7 )} But we know that the law [is] good, if a man use it lawfully;

^{( 7 )} The taking away of an objection: he does not condemn the Law, but requires the right use and practice of it.

Geneva Bible: 1Ti 1:9

^{( 8 )} Knowing this, that the law is not made for a ^{( e )} righteous man, but for the lawless and disobedient, for the ungodly and for ^{( f )} sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

^{( 8 )} He indeed escapes the curse of the Law, and therefore does not abhor it, who fleeing and avoiding those things which the Law condemns, gives himself with all his heart to observe it: and he does not make a vain babbling of outward and curious matters.

^{( e )} And such a one is he, whom the Lord has endued with true doctrine, and with the Holy Spirit.

^{( f )} To those who make an art, as it were, of sinning.

Geneva Bible: 1Ti 1:11

^{( 9 )} According to the glorious gospel of the blessed God, ^{( 10 )} which was committed to my trust.

^{( 9 )} He contrasts fond and vain babbling with, not only the Law, but the Gospel also, which does not condemn, but greatly commends the wholesome doctrine contained in the commandments of God. And therefore he calls it a glorious Gospel, and the Gospel of the blessed God, the power of which these babblers did not know.

^{( 10 )} A reason why neither any other Gospel is to be taught than he has taught in the Church, neither after any other way, because there is no other Gospel besides that which God committed to him.

Geneva Bible: 1Ti 1:12

^{( 11 )} And I thank Christ Jesus our Lord, who hath ^{( g )} enabled me, for that he counted me faithful, putting me into the ministry;

^{( 11 )} He maintains of necessity his apostleship against some that did find fault with his former life, debasing himself even to hell, to advance only Christ's only, with which he abolished all those his former doings.

^{( g )} Who gave me strength, not only when I had no will to do well, but also when I was wholly given to evil.

Geneva Bible: 1Ti 1:13

Who was before a ^{( h )} blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief.

^{( h )} These are the meritorious works which Paul brags of.

Geneva Bible: 1Ti 1:14

And the grace of our Lord was exceeding abundant ^{( 12 )} with faith and love which is in Christ Jesus.

^{( 12 )} He proves this change by the effects, because he who was a profane man, has become a believer: and he that did most outrageously persecute Christ, burns now in love towards him.

Geneva Bible: 1Ti 1:15

^{( 13 )} This [is] a ^{( i )} faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

^{( 13 )} He turns the reproach of the adversaries upon their own head, showing that this singular example of the goodness of God, contributes greatly to the benefit of the whole Church.

^{( i )} Worthy to be believed.

Geneva Bible: 1Ti 1:17

^{( 14 )} Now unto the King eternal, immortal, invisible, the ^{( k )} only wise God, [be] honour and glory for ever and ever. Amen.

^{( 14 )} He breaks out into an exclamation, even because of the very zeal of his mind, because he cannot satisfy himself in amplifying the grace of God.

^{( k )} See Joh 17:3

Geneva Bible: 1Ti 1:18

^{( 15 )} This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by ^{( l )} them mightest war a good warfare;

^{( 15 )} The conclusion of both the former fatherly admonitions, that is, that Timothy striving bravely against all stops, being called to the ministry according to many prophecies which went before of him, should both maintain the doctrine which he had received, and keep also a good conscience.

^{( l )} By the help of them.

Geneva Bible: 1Ti 1:19

Holding ^{( m )} faith, and a good conscience; ^{( 16 )} which some having put away concerning faith have made shipwreck:

^{( m )} Wholesome and sound doctrine.

^{( 16 )} Whoever does not keep a good conscience, loses also by little and little, the gift of understanding. And this he proves by two most lamentable examples.

Geneva Bible: 1Ti 1:20

Of whom is Hymenaeus and Alexander; ^{( 17 )} whom I have ^{( n )} delivered unto Satan, that they may ^{( o )} learn not to blaspheme.

^{( 17 )} Those who fall from God, and his religion, are not to be endured in the Church, but rather ought to be excommunicated.

^{( n )} Cast out of the Church, and so delivered them to Satan.

^{( o )} That by their pain they might learn how serious it is to blaspheme.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 1:1-20

1 Timothy is put in mind of the charge which was given unto him by Paul at his going to Macedonia.

5 Of the right use and end of the law.

11 Of Saint Paul's calling to be an apostle;

20 and Hymenaeus and Alexander.

Maclaren: 1Ti 1:5

The End Of The Commandment

Now, the end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned.'--1 Tim. 1:5.

THE Apostle has just said that he left Timothy in Ephesus, in order to check some tendencies there which were giving anxiety. Certain teachers had appeared, the effect of whose activity was to create parties, to foster useless speculations, and to turn the minds of the Ephesian Christians away from the practical and moral side of Christianity. In opposition to these, the Apostle here lays down the broad principle that God has spoken, not in order to make acute theologians, or to provide materials for controversy, but in order to help us to love. The whole of these latest letters of the Apostle breathe the mellow wisdom of old age, which has learned to rate brilliant intellectualism, agility, incontroversial fence and the like, far lower than homely goodness. And so, says Paul, the end of the commandment is love.'

Now he here states, not only the purpose of the divine revelation, but gives us a summary, but yet sufficient, outline of the method by which God works towards that purpose. The commandment is the beginning, love is the end or aim. And between these two there are inserted three things, a pure heart,' a good conscience,' faith unfeigned.' Now of these three the two former are closely connected, and the third is the cause, or condition, of both of them. It is, therefore, properly named last as being first in order, and therefore last reached in analysis. When you track a stream from its mouth to its source, the fountain-head is the last thing that you come to. And here we have, as in these great lakes in Central Africa --out of which finally the Nile issues--the stages of the flow. There are the twin lakes, a good conscience' and a pure heart.' These come from unfeigned faith,' which lies higher up in the hills of God; and they run down into the love which is the end of the commandment.' The faith lays hold on the commandment, and so the process is complete. Or, if you begin at the top, instead of at the bottom, God gives the word; faith grasps the word, and thereby nourishes a pure heart' and a good conscience,' and thereby produces a universal love. So, then, we have three steps to look at here.

I. First Of All, What God Speaks To Us For.

The end of the commandment is love.'

Now, I take it that the word commandment' here means, not this or that specific precept, but the whole body of Christian revelation, considered as containing laws for life. And to begin with, and only to mention, it is something to get that point of view, that all which God says, be it promise, be it self-manifestation, be it threatening, or he it anything else, has a preceptive bearing, and is meant to influence life and conduct. I shall have a word or two more to say about that presently, but note, just as we go on, how remarkable it is, and how full of lessons, if we will ponder it, that one name for the Gospel on the lips of the man who had most to say about the contrast between Gospel and Law is commandment.' Try to feel the stringency of that aspect of evangelical truth and of Christian revelation.

Then I need not remind you how here the indefinite expression love' must be taken, as I think is generally the case in the New Testament, when the object on which the love rests is not defined, as including both of the twin commandments, of which the second, our Master says, is like unto the first, love to God and love to man. In the Christian idea these two are one. They are shoots from the one root. The only difference is that the one climbs and the other grows along the levels of earth. There is no gulf set in the New Testament teaching, and there ought to be none in the practice and life of a Christian man, between the love of God and the love of man. They are two aspects of one thing.

Then, if so, mark how, according to the Apostle's teaching here, in this one thought of a dual-sided love, one turned upwards, one turned earthwards, there lies the whole perfection of a human soul. You want nothing more if you are rooted and grounded in love.' That will secure all goodness, all morality, all religion, everything that is beautiful, and everything that is noble. And all this is meant to be the result of God's speech to us.

So, then, two very plain practical principles may be deduced and enforced from this first thought. First, the purpose of all revelation and the test of all religion is--character and conduct.

It is all very well to know about God, to have our minds filled with true thoughts about Him, His nature, and dealings with us. Orthodoxy is good, but orthodoxy is a means to an end. There should be nothing in a man's creed which does not act upon his life. Or, if I may put it into technical words, all a man's credenda should be his agenda; and whatsoever he believes should come straight into his life to influence it, and to shape character. Here, then, is the warning against a mere notional orthodoxy, and against regarding Christian truth as being intended mainly to illuminate the understanding, or to be a subject of speculation and discussion. There are people in all generations, and there are plenty of them to-day, who seem to think that the great verities of the Gospel are mainly meant to provide material for controversy--As if religion were intended For nothing else but to be mended'! and that they have done all that can be expected when they have tried to apprehend the true bearing of this revelation, and to contend against misinterpretations. This is the curse of religious controversy, that it blinds men to the practical importance of the truths for which they are fighting. It is as if one were to take some fertile wheat-land, and sand it all over, and roll it down, and make it smooth for a gymnasium, where nothing would grow. So the temper which finds in Christian truth simply a ministration of questions,' as my text says, mars its purpose, and robs itself of all the power and nourishment that it might find there.

No less to be guarded against is the other misconception which the clear grasp of our text would dismiss at once, that the great purpose for which God speaks to us men, in the revelation of Jesus Christ, is that we may, as we say, be forgiven,' and escape any of the temporal or eternal consequences of our wrongdoing. That is a purpose, no doubt, and men Will never rise to the apprehension of the loftiest purposes, nor penetrate to a sympathetic perception of the inmost sweetness of the Gospel, unless they begin with its redemptive aspect, even in the narrowest sense of that word. But there are a miserable number of so-called and of real Christians in this world, and in our churches to-day, who have little conception that God has spoken to them for anything else than to deliver them from the fear of death, and from the incidence on them of future condemnation. He has spoken for this purpose, but the ultimate end of all is that we may be helped to love Him, and so to be like Him. The aim of the commandment is love, and if you ever are tempted to rest in intellectual apprehensions, or to pervert the truth of God into a mere arena on which you can display your skill of fence and your intellectual agility, or if ever you are tempted to think that all is done when the sweet message of forgiveness is sealed upon a man's heart, remember the solemn and plain words of my text--the final purpose of all is that we may love God and man.

But then, on the other side, note that no less distinctly is the sole foundation of this love laid in God's speech. My text, in its elevation of sentiment and character and conduct above doctrine, falls in with the prevailing tendencies of this day; but it provides the safeguards which these tendencies neglect. Notice that this favourite saying of the most advanced school of broad thinkers, who are always talking about the decay of dogma, and the unimportance of doctrine as compared with love, is here uttered by a man who was no sentimentalist, but to whom the Christian system was a most distinct and definite thing, bristling all over with the obnoxious doctrines which are by some of us so summarily dismissed as of no importance. My very text protests against the modern attempt to wrench away the sentiments and emotions produced in men, by the reception of Christian truth, from the truth which it recognises as the only basis on which they can be produced. It declares that the commandment' must come first, before love can follow; and the rest of the letter, although, as I say, it decisively places the end of revelation as being the moral and religious perfecting of men into assimilation with the divine love, no less decisively demands that for such a perfecting there shall be laid the foundation of the truth as it is revealed in Jesus Christ.

And that is what we want to-day in order to make breadth wholesome, and if only we will carry with us the two thoughts, the commandment and love, we shall not go far wrong. But what would you think of a man that said, I do not want any foundations. I want a house to live in'? And pray how are you going to get your house without the foundations? Or would he be a wise man who said, Oh, never mind about putting grapes into the vine vat, and producing fermentation; give me the wine!' Yes! But you must have the fermentation first. The process is not the result, of course, but there is no result without the process. And according to New Testament teaching, which, I am bold to say, is verified by experience, there is no deep, all-swaying, sovereign, heart-uniting love to God which is not drawn from the acceptance of the truth as it is in Jesus Christ.

II. And So I Come, Secondly, To Note The Purifying Which Is Needed Prior To Such Love.

Our text, as I said, divides the process into stages; or, if I may go back to a former illustration, into levels. And on the level immediately above the love, down into which the waters of the twin lakes glide, are a pure heart and a good conscience. These are the requisites for all real and operative love. Now they are closely connected, as it seems to me, more closely so than with either the stage which precedes or that which follows. They are, in fact, two twin thoughts, very closely identified, though not quite identical.

A pure heart is one that has been defecated and cleansed from the impurities which naturally attach to human affections. A good conscience' is one which is void of offence towards God and man, and registers the emotions of a pure heart. It is like a sheet of sensitive paper that, with a broken line, indicates how many hours of sunshine in the day there have been. We need not discuss the question as to which of these two great gifts and blessings which sweeten a whole life come first. In the initial stages of the Christian life I suppose the good conscience precedes the pure heart. For forgiveness which calms the conscience and purges it of the perilous stuff which has been injected into it by our corruptions--forgiveness comes before cleansing, and the conscience is calm before the heart is purified. But in the later stages of the Christian life the order seems to be reversed, and there cannot be in a man a conscience that is good unless there is a heart that is pure.

But however that may be--and it does not affect the general question before us--mark how distinctly Paul lays down here the principle that you will get no real love of God or man out of men whose hearts are foul, and whose consciences are either torpid or stinging them. I need not dwell upon that, for it is plain to anybody that will think for a moment that all sin separates between a man and God; and that from a heart all seething and bubbling, like the crater of a volcano, with foul liquids, and giving forth foul odours, there can come no love worth calling so to God, nor any benevolence worth calling so to man. Wherever there is sin, unrecognised, unconfessed, unpardoned, there is a black barrier built up between a man's heart and the yearning heart of God on the other side. And until that barrier is swept away, until the whole nature receives a new set, until it is delivered from the love of evil, and from its self-centred absorption, and until conscience has taken into grateful hands, if I might so say, the greatest of all gifts, the assurance of the divine forgiveness, I, for one, do not believe that deep, vital, and life transforming love to God is possible. I know that it is very unfashionable, I know it is exceedingly narrow teaching, but it seems to me that it is Scriptural teaching; and it seems to me that if we will strip it of the exaggerations with which it has often been surrounded, and recognise that there may be a kind of instinctive and occasional recognition of a divine love, there may be a yearning after a clear light, and fuller knowledge of it, and yet all the while no real love to God, rooted in and lording over and moulding the life, we shall not find much in the history of the world, or in the experience of ourselves or of others, to contradict the affirmation that you need the cleansing of forgiveness, and the recognition of God's love in Jesus Christ, before you can get love worth calling so in return to Him in men's hearts.

Brethren, there is much to-day to shame Christian men in the singular fact which is becoming more obvious daily, of a divorce between human benevolence and godliness. It is a scandal that there should be so many men in the world who make no pretensions to any sympathy with your Christianity, and who set you an example of benevolence, self-sacrifice, enthusiasm for humanity, as it is called. I believe that the one basis upon which there can be solidly built benevolence to men is devotion to God, because of God's great love to us in Jesus Christ. But I want to stir, if I might not say sting, you and myself into a recognition of our obligations to mankind, more stringent and compelling than we have ever felt it, by this phenomenon of modern life, that a divorce has been proclaimed between philanthropy and religion. The end of the commandment is love, out of a pure heart, and of a good conscience.

III. Lastly, Notice The Condition Of Such Purifying.

To recur to my former illustration, we have to go up country to a still higher level. What feeds the two reservoirs that feed the love? What makes the heart pure and the conscience good? Paul answers, faith unfeigned'; not mere intellectual apprehension, not mere superficial or professed, but deep, genuine, and complete faith which has in it the element of reliance as well as the element of credence. Belief is not all that goes to make faith. Trust is not all that goes to make faith. Belief and trust are indissolubly wedded in the conception of it. Such a faith, which knows what it lays hold of--for it lays hold upon definite truth, and lays hold on what it knows, for it trusts in Him whom the truth reveals--such a faith makes the heart pure and the conscience good.

And how does it do so? By nothing in itself. There is no power in my faith to make me one bit better than I am. There is no power in it to still one accusation of conscience. It is only the condition on which the one power that purges and that calms enters into my heart and works there. The power of faith is the power of that which faith admits to operate in my life. If we open our hearts the fire will come in, and it will thaw the ice, and melt out the foulness from my heart. It is important for practice that we should clearly understand that the great things which the Bible says of faith it says of it only because it is the channel, the medium, the condition, by and on which the real power, which is Jesus Christ Himself, acts upon us. It is not the window, but the sunshine, that floods this building with light. It is not the opened hand, but the gift laid in it, that enriches the pauper. It is not the poor leaden pipe, but the water that flows through it, that fills the cistern, and cleanses it, whilst it fills. It is not your faith, but the Christ whom your faith brings into your heart and conscience, that purges the one, and makes the other void of offence towards God and man.

So, brethren, let us learn the secret of all nobility, of all power, of all righteousness of character and conduct. Put your foot on the lowest round of the ladder, and then aspire and climb, and you will reach the summit. Take the first step, and be true to it after you have taken it, and the last will surely come. He that can say,' We have known and believed the love that God hath to us,' will also be able to say, We love Him because He first loved us.' And this commandment have we of God, that he who loves God loves his brother also.'

Maclaren: 1Ti 1:11

'The Gospel Of The Glory Of The Happy God'

The glorious gospel of the blessed God.'--1 Tim. 1:11.

Two remarks of an expository character will prepare the way for our consideration of this text. The first is, that the proper rendering is that which is given in the Revised Version--the gospel of the glory,' not the glorious gospel.' The Apostle is not telling us what kind of thing the Gospel is, but what it is about. He is dealing not with its quality, but with its contents. It is a Gospel which reveals, has to do with, is the manifestation of, the glory of God.

Then the other remark is with reference to the meaning of the word' blessed.' There are two Greek words which are both translated blessed' in the New Testament. One of them, the more common, literally means well spoken of,' and points to the action of praise or benediction; describes what a man is when men speak well of him, or what God is when men praise and magnify His name. But the other word, which is used here, and is only applied to God once more in Scripture, has no reference to the human attribution of blessing and praise to Him, but describes Him altogether apart from what men say of Him, as what He is in Himself, the blessed,' or, as we might almost say, the happy' God. If the word happy seems too trivial, suggesting ideas of levity, of turbulence, of possible change, then I do not know that we can find any better word than that which is already employed in my text, if only we remember that it means the solemn, calm, restful, perpetual gladness that fills the heart of God.

So much, then, being premised, there are three points that seem to me to come out of this remarkable expression of my text. First, the revelation of God in Christ, of which the Gospel is the record, is the glory of God. Second, that revelation is, in a very profound sense, an element in the blessedness of God. And, lastly, that revelation is the good news for men. Let us look at these three points, then, in succession.

I. Take, First, That Striking Thought That The Revelation Of God In Jesus Christ Is The Glory Of God.

The theme, or contents, or purpose of the whole Gospel, is to set forth and make manifest to men the glory of God.

Now what do we mean by the glory'? I think, perhaps, that question may be most simply answered by remembering the definite meaning of the word in the Old Testament. There it designates, usually, that supernatural and lustrous light which dwelt between the Cherubim, the symbol of the presence and of the self-manifestation of God. So that we may say, in brief, that the glory of God is the sum-total of the light that streams from His self-revelation, considered as being the object of adoration and praise by a world that gazes upon Him.

And if this he the notion of the glory of God, is it not a startling contrast which is suggested between the apparent contents and the real substance of that Gospel? Suppose a man, for instance, who had no previous knowledge of Christianity, being told that in it he would find the highest revelation of the glory of God. He comes to the book, and finds that the very heart of it is not about God, but about a man; that this revelation of the glory of God is the biography of a man; and more than that, that the larger portion of that biography is the story of the humiliations, and the sufferings, and the death of the man. Would it not strike him as a strange paradox that the history of a man's life was the shining apex of all revelations of the glory of God? And yet so it is, and the Apostle, just because to him the Gospel was the story of the Christ who lived and died, declares that in this story of a human life, patient, meek, limited, despised, rejected, and at last crucified, lies, brighter than all other flashings of the divine light, the very heart of the lustre and palpitating centre and fontal source of all the radiance with which God has flooded the world. The history of Jesus Christ is the glory of God. And that involves two or three considerations on which I dwell briefly.

One of them is this: Christ, then, is the self-revelation of God. If, when we deal with the story of His life and death, we are dealing simply with the biography of a man, however pure, lofty, inspired he may be, then I ask what sort of connection there is between that biography which the four Gospels gives us, and what my text says is the substance of the Gospel? What force of logic is there in the Apostle's words: God commendeth His love toward us in that whilst we were yet sinners Christ died for us,' unless there is some altogether different connection between the God who commends His love and the Christ who dies to commend it, than exists between a mere man and God? Brethren! to deliver my text, and a hundred other passages of Scripture, from the charge of being extravagant nonsense, and clear, illogical non sequiturs, you must believe that in that man Christ Jesus we behold His glory--the glory of the only begotten of the Father'; and that when we look--haply not without some touch of tenderness and awed admiration in our hearts--upon His gentleness, we have to say, the patient God'; when we look upon His tears we have to say, the pitying God'; when we look upon His Cross we have to say, the redeeming God'; and gazing upon the Man, to see in Him the manifest divinity. Oh! listen to that voice, He that hath seen Me hath seen the Father,' and bow before the story of the human life as being the revelation of the indwelling God.

And then, still further, my text suggests that this self-revelation of God in Jesus Christ is the very climax and highest point of all God's revelations to men. I believe that the loftiest exhibition and conception of the divine character which is possible to us must be made to us in the form of a man. I believe that the law of humanity, for ever, in heaven as on earth, is this, that the Son is the revealer of God; and that no loftier--yea, at bottom, no other--communication of the divine nature can be made to man than is made in Jesus Christ.

But be that as it may, let me urge upon you this thought, that in that wondrous story of the life and death of our Lord Jesus Christ the very high-water mark of divine self-communication has been touched and reached. All the energies of the divine nature are embodied there. The riches, both of the wisdom and of the knowledge of God,' are in the Cross and Passion of our Saviour. To declare at this time His righteousness' Jesus Christ came to die. The Cross is the power of God unto salvation.' Or, to put it into other words, and avail oneself of an illustration, we know the old story of the queen who, for the love of an unworthy human heart, dissolved pearls in the cup and gave them to him to drink. We may say that God comes to us, and for the love of us, reprobate and unworthy, has melted all the jewels of His nature into that cup of blessing which He offers to us, saying: Drink ye all of it.' The whole Godhead, so to speak, is smelted down to make that rushing river of molten love which flows from the Cross of Christ into the hearts of men. Here is the highest point of God's revelation of Himself.

And my text implies, still further, that the true living, flashing centre of the glory of God is the love of God. Christendom is more than half heathen yet, and it betrays its heathenism not least in its vulgar conceptions of the divine nature and its glory. The majestic attributes which separate God from man, and make Him unlike His creatures, are the ones which people too often fancy belong to the glorious side of His character. They draw distinctions between grace' and glory,' and think that the latter applies mainly to what I might call the physical and the metaphysical, and less to the moral, attributes of the divine nature. We adore power, and when it is expanded to infinity we think that it is the glory of God. But my text delivers us from all such misconceptions. If we rightly understand it, then we learn this, that the true heart of the glory is tenderness and love. Of power that weak man hanging on the Cross is a strange embodiment; but if we learn that there is something more godlike in God than power, then we can say, as we look upon Jesus Christ: Lo! this is our God. We have waited for Him, and He will save us.' Not in the wisdom that knows no growth, not in the knowledge which has no border-land Of ignorance ringing it round about, not in the unwearied might of His arm, not in the exhaustless energy of His being, not in the unslumbering watchfulness of His all-seeing eye, not in that awful presence wheresoever creatures are; not in any or in all of these lies the glory of God, but in His love. These are the fringes of the brightness; this is the central blaze. The Gospel is the Gospel of the glory of God, because it is all summed up in the one word--God so loved the world that He gave His only begotten Son.'

II. Now, In The Next Place, The Revelation Of God In Christ Is An Element In The Blessedness Of God.

We are come here into places where we see but very dimly, and it becomes us to speak very cautiously. Only as we are led by the divine teaching may we affirm at all. But it cannot be unwise to accept in simple literality utterances of Scripture, however they may seem to strike us as strange. And so I would say --the philosopher's God may be all-sufficient and unemotional, the Bible's God delighteth in mercy,' rejoiceth in His gifts, and is glad when men accept them. It is something, surely, amid all the griefs and sorrows of this sorrow-haunted and devil-hunted world, to rise to this lofty region and to feel that there is a living personal joy at the heart of the universe. If we went no further, to me there is infinite beauty and mighty consolation and strength in that one thought --the happy God. He is not, as some ways of representing Him figure Him to be, what the older astronomers thought the sun was, a great cold orb, black and frigid at the heart, though the source and centre of light and warmth to the system. But He Himself is joy, or if we dare not venture on that word, which brings with it earthly associations, and suggests the possibility of alteration--He is the blessed God. And the Psalmist saw deeply into the divine nature, who, not contented with hymning His praise as the possessor of the fountain of life, and the light whereby we see light, exclaimed in an ecstasy of anticipation, Thou makest us to drink of the rivers of Thy pleasures.'

But there is a great deal more than that here, if not in the word itself, at least in its connection, which connection seems to suggest that, howsoever the divine nature must be supposed to be blessed in its own absolute and boundless perfectness, an element in the blessedness of God Himself arises from His self-communication through the Gospel to the world. All love delights in imparting. Why should not God's? On the lower level of human affection we know that it is so, and on the highest level we may with all reverence venture to say, The quality of that mercy… is twice blest,' and that divine love blesseth Him that gives and them that take.'

He created a universe because He delights in His works, and in having creatures on whom He can lavish Himself. He rests in His love, and rejoices over us with singing' when we open our hearts to the reception of His light, and learn to know Him as He has declared Himself in His Christ. The blessed God is blessed because He is God. But He is blessed too because He is the loving and, therefore, the giving God.

What a rock-firmness such a thought as this gives to the mercy and the love that He pours out upon us! If they were evoked by our worthiness we might well tremble, but when we know, according to the grand words familiar to many of us, that it is His nature and property to be merciful, and that He is far gladder in giving than we can be in receiving, then we may be sure that His mercy endureth for ever, and that it is the very necessity of His being--and He cannot turn His back upon Himself--to love, to pity, to succour, and to bless.

III. And So, Lastly, The Revelation Of God In Christ Is Good News For Us All.

The Gospel of the glory of the blessed God.' How that word' Gospel' has got tarnished and enfeebled by constant use and unreflective use, so that it slips glibly off my tongue and falls without producing any effect upon your hearts I It needs to be freshened up by considering what really it means. It means this: here are we like men shut up in a beleaguered city, hopeless, helpless, with no power to break out or to raise the siege; provisions failing, death certain. Some of you older men and women remember how that was the case in that awful siege of Paris, in the Franco-German War, and what expedients were adopted in order to get some communication from without. And here to us, prisoned, comes, as it did to them, a despatch borne under a dove's wing, and the message is this:--God is love; and that you may know that He is, He has sent you His Son who died on the Cross, the sacrifice for a world's sin. Believe it, and trust it, and all your transgressions will pass away.

My brother, is not that good news? Is it not the good news that you need--the news of a Father, of pardon, of hope, of love, of strength, of purity, of heaven? Does it not meet our fears, our forebodings, our wants at every point? It comes to you. What do you do with it? Do you welcome it eagerly, do you clutch it to your hearts, do you say, This is my Gospel'? Oh! let me beseech you, welcome the message; do not turn away from the word from heaven, which will bring life and blessedness to all your hearts! Some of you have turned away long enough, some of you, perhaps, are fighting with the temptation to do so again, even now. Let me press that ancient Gospel upon your acceptance, that Christ the Son of God has died for you, and lives to bless and help you. Take it and live! So shall you find that, as cold water to a thirsty soul,' so is this best of all news from the far country.

Maclaren: 1Ti 1:15

The Gospel In Small

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners! --1 Tim. 1:15.

CONDENSATION is a difficult art. There are few things drier and more unsatisfactory than small books on great subjects, abbreviated statements of large systems. Error lurks in summaries, and yet here the whole fulness of God's communication to men is gathered into a sentence; tiny as a diamond, and flashing like it. My text is the one precious drop of essence, distilled from gardens full of fragrant flowers. There is an old legend of a magic tent, which could be expanded to shelter an army, and contracted to cover a single man. That great Gospel which fills the Bible and overflows on the shelves of crowded libraries is here, without harm to its power, folded up into one saying, which the simplest can understand sufficiently to partake of the salvation which it offers.

There are five of these faithful sayings' in the letters of Paul, usually called the pastoral epistles.' It seems to have been a manner with him, at that time of his life, to underscore anything which he felt to be especially important by attaching to it this label. They are all, with one exception, references to the largest truths of the Gospel. I turn to this one the first of them now, for the sake of gathering some lessons from it.

I. Note, Then, First, Here The Gospel In A Nutshell.

Christ Jesus came into the world to save sinners.' Now, every word there is weighty, and might be, not beaten out, but opened out into volumes. Mark who it is that comes--the solemn double name of that great Lord, Christ Jesus.' The former tells of His divine appointment and preparation, inasmuch as the Spirit of the Lord God is upon Him, anointing Him to proclaim good tidings to the poor, and to open the prison doors to all the captives, and asserts that it is He to whom prophets and ritual witnessed, and for whose coming prophets and kings looked wearily through the ages, and died rejoicing even to see afar off the glimmer of His day. The name of Jesus tells of the child born in Bethlehem, who knows the experience of our lives by His own, and not only bends over our griefs with the pity and omniscience of a God, but with the experience and sympathy of a man.

Christ Jesus came.' Then He was before He came. His own will impelled His feet, and brought Him to earth.

Christ Jesus came to save.' Then there is disease, for saving is healing; and there is danger, for saving is making secure.

Christ Jesus came to save sinners '--the universal condition, co-extensive with the world' into which, and for which, He came. And so the essence of the Gospel, as it lay in Paul's mind, and had been verified in his experience, was this--that a divine person had left a life of glory, and in wonderful fashion had taken upon Himself manhood in order to deliver men from the universal danger and disease. That is the Gospel which Paul believed, and which he commends to us as a faithful saying.'

Well, then, if that be so, there are two or three things very important for us to lay to heart. The first is the universality of sin. That is the thing in which we are all alike, dear friends. That is the one thing about which any man is safe in his estimate of another. We differ profoundly. The members of this congregation, gathered accidentally together, and perhaps never to be all together again, may be at the antipodes of culture, of condition, of circumstances, of modes of life; but, just as really below all the diversities there lies the common possession of the one human heart, so really and universally below all diversities there lies the black drop in the heart, and' we all have sinned and come short of the glory of God.' It is that truth which I want to lay on your hearts as the first condition to understanding anything about the power, the meaning, the blessedness of the Gospel which we say we believe.

And what does Paul mean by this universal indictment? If you take the vivid autobiographical sketch in the midst of which it is embedded, you will understand. He goes on to say,' of whom I am chief.' It was the same man that said, without supposing that he was contradicting this utterance at all, touching the righteousness which is in the law' I was blameless.' And yet, I am chief.' So all true men who have ever shown us their heart, in telling their Christian faith, have repeated Paul's statement; from Augustine in his wonderful Confessions, to John Bunyan in his Grace Abounding to the Chief of Sinners. And then prosaic men have said, What profligates they must have been, or what exaggerators they are now!' No. Sewer gas of the worst sort has no smell; and the most poisonous exhalations are only perceptible by their effects. What made Paul think himself the chief of sinners was not that he had broken the commandments, for he might have said, and in effect did say, All these have I kept from my youth up,' but that, through all the respectability and morality of his early life there ran this streak--an alienation of heart, in the pride of self-confidence, from God, and an ignorance of his own wretchedness and need. Ah! brethren, I do not need to exaggerate, nor to talk about splendid vices,' in the untrue language of one of the old saints, but this I seek to press on you: that the deep, universal sin does not lie in the indulgence of passions, or the breach of moralities, but it lies here--thou hast left Me, the fountain of living water.' That is what I charge on myself, and on every one of you, and I beseech you to recognise the existence of this sinfulness beneath all the surface of reputable and pure lives. Beautiful they may be; God forbid that I should deny it: beautiful with many a strenuous effort after goodness, and charming in many respects, but yet vitiated by this, The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified.' That is enough to make a man brush away all the respectabilities and proprieties and graces, and look at the black reality beneath, and wail out of whom I am chief.'

But, further, Paul's condensed summary of the Gospel implies the fatal character of this universal sin. He comes to save,' says he. Now what answers to save' is either disease or danger. The word is employed in the original in antithesis to both conditions. To save is to heal and to make safe.

And I need not remind you, I suppose, of how truly the alienation from God, and the substitution for Him of self or of creature, is the sickness of the whole man. But the end of sickness uncured is death. We have no healing medicine,' and the wound is incurable' by the skill of any earthly chirurgeon. The notion of sickness passes, therefore, at once into that of danger: for unhealed sickness can only end in death. Oh! that my words could have the waking power that would startle some of my complacent hearers into the recognition of the bare facts of their lives and character, and of the position in which they stand on a slippery inclined plane that goes straight down into darkness!

You do not hear much about the danger of sin from some modern pulpits. God forbid that it should be the staple of any; but God forbid that it should be excluded from any! Whilst fear is a low motive, self-preservation is not a low one; and it is to that that I now appeal. Brethren, the danger of every sin is, first, its rapid growth; second, its power of separating from God; third, the certainty of a future--ay! and present--retribution.

To me, the proof of the fatal effect of sin is what God had to do in order to stop it. Do you think that it would be a small, superficial cut which could be stanched by nothing else but the pierced hand of Jesus Christy Measure the intensity of danger by the cost of deliverance, and judge how grave are the wounds for the healing of which stripes had to be laid on Him. Ah! if you and I had not been in danger of death, Jesus Christ would not have died. And if it true that the Son of God laid aside His glory, and came into the world and died on the Cross for men, out of the very greatness of the gift, and the marvellousness of the mercy, there comes solemn teaching as to the intensity of the misery and the reality and awfulness of the retribution from which we were delivered by such a death. Sin, the universal condition, brings with it no slight disease and no small danger.

Further, we may gather from this condensed summary where the true heart and essence of the Christian revelation is. You will never understand it until you are contented to take the point of view which the New Testament takes, and give all weight and gravity to the fact of man's transgression and the consequences thereof. We shall never know what the power and the glory of the revelation of God in Jesus Christ is until we recognise that, first and foremost, it is the mighty means by which man's ruin is repaired, man's down rush is stopped, sin is forgiven and capable of being cleansed. Only when we think of the Gospel of Jesus Christ as being, first and foremost, the redemption of the world by the great act of incarnation and sacrifice, do we come to be in a position in any measure to estimate its superlative worth.

And, for my part, I believe that almost all the mistakes and errors and evaporations of Christianity into a mere dead nothing which have characterised the various ages of the Church come mainly from this, that men fail to see how deep and how fatal are the wounds of sin, and so fall to apprehend the Gospel as being mainly and primarily a system of redemption. There are many other most beautiful aspects about it, much else in it, that is lovely and of good report, and fitted to draw men's hearts and admiration; but all is rooted in this, the life and death of Jesus Christ, the sacrifice by whom we are forgiven, and in whom we are healed.

And if you strike that out, you have a dead nothing left--an eviscerated Gospel.

I believe that we all need to be reminded of that to-day, as we always do, but mainly to-day, when we hear from so many lips estimates, favourable or unfavourable to Christianity and its mission in the world, which leave out of sight, or minimise into undue insignificance, or shove into a backward place, its essential characteristic, that it is the power of God through Christ, His Son Incarnate, dying and rising again for the salvation of individual souls from the penalty, the guilt, the habit, and the love of their sins, and only secondarily is it a morality, a philosophy, a social lever. I take for mine the quaint saying of one of the old Puritans, When so many brethren are preaching to the times, it may be allowed one poor brother to preach for eternity.'

This is a faithful saying, that Christ Jesus came into the world to save sinners.'

II. Now, Secondly, Note The Reliableness Of This Condensed Gospel.

When a man in the middle of some slight plank, thrown across a stream, tests it with a stamp of his foot, and calls to his comrades, It is quite firm,' there is reason for their venturing upon it too. That is exactly what Paul is doing here. How does he know that it is a faithful saying'? Because he has proved it in his own experience, and found that in his case the salvation which Jesus Christ was said to effect has been effected. Now there are many other grounds of certitude besides this, but, after all, it is worth men's while to consider how many millions there have been from the beginning who would be ready to join chorus with the Apostle here, and to gay, One thing I know, that whereas I was blind, now I see.' My experience cannot be your certitude; but if you and I are suffering from precisely the same disease, and I have tested a cure, my experiences should have some weight with you. And so, brethren, I point you to all the thousands who are ready to say, This poor man cried, and the Lord heard him, and saved him.' Are there any who give counter-evidence; that say, We have tried it. It is all a sham and imagination. We have asked this Christ of yours to forgive us, and He has not. We have asked Him to cleanse us, and He has not. We have tried Him, and He is an impostor, and we will have no more to do with Him.' There are people, alas! who have gone back to their wallowing in the mire, but it was not because Christ had failed in His promises, but because they did not care to have them fulfilled any more. Jesus Christ does not promise that His salvation shall work against the will of men who submit themselves to it.

But it is not only because of that consentient chorus of many voices--the testimony of which wise men will not reject--that the word is a faithful saying.' This is no place or time to enter upon anything like a condensation of the Christian evidence; but, in lieu of everything else, I point to one proof. There is no fact in the history of the world better attested, and the unbelief of which is more unreasonable, than the Resurrection of Jesus Christ. And if Christ rose from the dead--and you cannot understand the history of the world unless He did, nor the existence of the Church either--if Jesus Christ rose from the dead, it seems to me that almost all the rest follows of necessity: the influx of the supernatural, the unique character of His career, the correspondence of the end with the beginning, the broad seal of the divine confirmation stamped upon His claims to be the Son of God and the Redeemer of the world. All these things seem to me to come necessarily from that fact. And I say, given the consentient witness of nineteen centuries, given the existence of the Church, given the effects of Christianity in the world, given that upon which they repose--the Resurrection of Jesus Christ from the dead--the conclusion is sound, This is a faithful saying … that He came into the world to save sinners.'

Men talk, nowadays, very often as if the progress of science and new views as to the evolution of creatures or of mankind had effected the certitude of the Gospel. It does not seem to me that they have in the smallest degree. The foundation of God standeth sure,' whatever may become of some of the superstructures which men have built upon it. They may very probably be blown away. So much the better if we get the rock to build upon once more. A great deal is going, but not the Gospel. Do not let us be afraid, or suppose that it will suffer. Do not let us dread every new speculation as if it was going to finish Christianity, but recognise this--that the fact of man's sin and, blessed be God! the fact of man's redemption stands untouched by them all; and to-day, as of old, Jesus Christ is, and is firmly manifested to be, the world's Saviour. Whatsoever refuge may be swept away by any storms, Behold, I lay in Zion for a foundation, a stone, a tried corner-stone, a sure foundation: He that believeth shall not be confounded.'

III. Lastly, Notice The Consequent Wisdom And Duty Of Acceptance.

Worthy of all acceptation,' says Paul. Yes, of course, if it is reliable. That word of the Lord which is sure, making wise the simple,' deserves to be received. Now this phrase, all acceptation,' may mean either of two things: it may either mean worthy of being welcomed by all men, or by the whole of each man.

This Gospel deserves to be welcomed by every man, for it is fitted for every man, since it deals with the primary human characteristic of transgression. Brethren! we need different kinds of intellectual nutriment, according to education and culture. We need different kinds of treatment, according to condition and circumstance. The morality of one age is not the morality of another, Much, even of right and wrong, is local and temporary; but black man and white, savage and civilised, philosopher and fool, king and clown, all need the same air to breathe, the same water to drink, the same sun for light and warmth, and all need the same Christ for redemption from the same sin, for safety from the same danger, for snatching from the same death. This Gospel is a Gospel for the world, and for every man in it. Have you taken it for yours? If it is worthy of all acceptation,' it is worthy of your acceptation. If you have not, you are treating Him and it with indignity, as if it was a worthless letter left in the post-office for you, which you knew was there, but which you did not think valuable enough to take the trouble to go for. The gift lies at your side. It is less than truth to say that it is worthy of being accepted.' Oh! it is infinitely more than that.

It is, also, worthy of all acceptation' in the sense of worthy of being accepted into all a man's nature, because it will fit it all and bless it all. Some of us give it a half welcome. We take it into our heads, and then we put a partition between them and our hearts, and keep our religion on the other side, so that it does not influence us at all. It is worthy of being received by the understanding, to which it will bring truth absolute; of being received by the will, to which it will bring the freedom of submission; of being received by the conscience, to which it will bring quickening; of being received by the affections, to which it will bring pure and perfect love. For hope, it will bring a certainty to gaze upon; for passions, a curb; for effort, a spur and a power; for desires, satisfaction; for the whole man, healing and light.

Brother! take it. And, if you do, begin where it begins, with your sins; and be contented to be saved as a sinner in danger and sickness, who can neither defend nor heal yourself. And thus coming, you will test the rope and find it hold; you will take the medicine and know that it cures; and, by your own experience, you will be able to say, This is a faithful saying, Jesus Christ came into the world to save sinners.'

The Chief Of Sinners

Of whom I am chief.'--1 Tim. 1:15.

THE less teachers of religion talk about themselves the better; and yet there is a kind of personal reference, far removed from egotism and offensiveness. Few such men have ever spoken more of themselves than Paul did, and yet none have been truer to his motto: We preach not ourselves, but Christ Jesus.' For the scope of almost all his personal references is the depreciation of self, and the magnifying of the wonderful mercy which drew him to Jesus Christ. Whenever he speaks of his conversion it is with deep emotion and with burning cheeks. Here, for instance, he adduces himself as the typical example of God's long-suffering If he were saved none need despair.

I take it that this saying of the Apostle's,' Of whom I am chief,' paradoxical and exaggerated as it seems to many men, is in spirit that which all who know themselves ought to re-echo; and without which there is little strength in Christian life.

I. And So I Ask You To Note, First, What This Man Thinks Of Himself.

Of whom I am chief.' Now, if we set what we know of the character of Saul of Tarsus before he was a Christian by the side of that of many who have won a bad supremacy in wickedness, the words seem entirely strange and exaggerated. But, as I have often had to say, the principle of the Apostle's estimate is to be found in his belief that, not the outward manifestation of evil in specific acts of immorality, or flagrant breaches of commandment, but the inward principle from which the deeds flowed, is the measure of a man's criminality, and that, according to the uniform teaching of Scripture, the very root of sin, and that which is common to all the things that the world's conscience and ordinary morality designate as wrong, is to be found here, that self has become the centre, the aim, and the law instead of God. This is the condemnation, said Paul's Master--not that men have done so-and-so and so-and-so, but--that light is come into the world, and men love darkness.' That is the root of evil. s When the Comforter is come.' said Paul's Master, He will convince the world of sin.' Because they have broken the commandments? Because they have been lustful, ambitious, passionate, murderous, profligate, and so on? No I Because they believe not in Me.'

The common root of all sin is alienation of heart and will from God. And it is by the root, and not by the black clusters of poisonous berries that have come from it, that men are to be judged. Here is the mother-tincture. You may colour it in different ways, and you may flavour it with different essences, and you will get a whole pharmacopoeia of poisons out of it. But the mother-poison of them all is this, that men turn away from the light, which is God; and for you and me is God in Christ.

So this man, looking back from the to-day of his present devotion and love to the yesterdays of his hostility, avails himself indeed of the palliation,' I did it ignorantly, in unbelief,' but yet is smitten with the consciousness that whilst as touching the righteousness that is of the law he was blameless, his attitude to that incarnate love was such as now, he thinks, stamps him as the worst of men.

Brethren, there is the standard by which we have to try ourselves. If we get down below the mere surface of acts, and think, not of what we do, but of what we are, we shall then, at any rate, have in our hands the means by which we can truly estimate ourselves.

But what have we to say about that word chief'? Is not that exaggeration? Well, yes and no. For every man ought to know the weak and evil places of his own heart better than he does those of any besides. And if he does so know them, he will understand that the ordinary classification of sin, according to the apparent blackness of the deed. is very superficial and misleading. Obviously, the worst of acts need not be done by the worst of men, and it does not at all follow that the man who does the awful deed stands out from his fellows in the same bad pre-eminence in which his deed stands out from theirs.

Take a concrete case. Go into the slums of Manchester, and take some of the people there, battered almost out of the semblance of humanity, and all crusted over and leprous with foul-smelling evils that you and I never come within a thousand miles of thinking it possible that we should do. Did you ever think that it is quite possible that the worst harlot, thief, drunkard, profligate in your back streets may be more innocent in their profligacy than you are in your respectability; and that we may even come to this paradox, that the worse the act, as a rule, the less guilty the doer? It is not such a paradox as it looks, because, on the one hand, the presence of temptation, and, on the other hand, the absence of light, make all the difference. And these people, who could not have been anything else, are innocent in degradation as compared with you, With all your education and culture, and opportunities of going straight, and knowledge of Christ and His love. The little transgressions that you do are far greater than the gross ones that they do. But for the grace of God, there goes John Bradford,' said the old preacher, when he saw a man going to the scaffold. And you and I, if we know ourselves, will not think that we have an instance of exaggeration, but only of the object nearest seeming the largest, when Paul said Of whom I am chief.'

Only go and look for your sin in the way they look for Guy Fawkes at the House of Commons before the session, Take a dark lantern, and go down into the cellars. And if you do not find something there that will take all the conceit out of you, it must be because you are very short-sighted, or phenomenally self-complacent.

What does it matter though there be vineyards on the slopes of Vesuvius, and bright houses nestling at its base, and beauty lying all around like the dream of a god, if, when a man cranes his neck over the top of the crater, he sees that that cone, so graceful on the outside, is seething with fire and sulphur? Let us look down into the crater of our own hearts, and what we see there may well make us feel as Paul did when he said,' Of whom I am chief."

Now, such an estimate is perfectly consistent with a clear recognition of any good that may be in the character and manifest in life. For the same Paul who says, Of whom I am chief,' says, in the almost contemporaneous letter sent to the same person, I have fought a good fight; I have finished my course; I have kept the faith'; and he is the same man who asserted, In nothing am I behind the very chiefest apostles, though I be nothing.' The true Christian estimate of one's own evil and sin does not in the least interfere with the recognition of what God strengthens one to do, or of the progress which, by God's grace, may have been made in holiness and righteousness. The two things may lie side by side with perfect harmony, and ought to do so, in every Christian heart.

But notice one more point. The Apostle does not say I was; but I am chief.' What! A man who could say, in another connection, If any man be in Christ Jesus, he is a new creature; old things are passed away'--the man who could say, in another connection, I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God'--does he also say,' I am chief'? Is he speaking about his present? Are old sins bound round a man's neck for evermore? If they he, what is the meaning of the Gospel that Jesus Christ redeems us from our sins? Well, he means this. No lapse of time, nor any gift of divine pardon, nor any subsequent advancement in holiness and righteousness, can alter the fact that I, the very same I that am now rejoicing, in God's salvation, am the man that did all these things; and, in a very profound sense, they remain mine through all eternity. I may be a forgiven sinner, and a cleansed sinner, and a sanctified sinner, but I am a sinner--not I was. The imperishable connection between a man and his past, which may be so tragical, and, thank God, may be so blessed, even in the case of remembered and confessed sin, is solemnly hinted at in the words before us. We carry with us ever the fact of past transgression, and no forgiveness, nor any future perfecting of holiness in the fear' and by the grace of the Lord' can alter that fact. Therefore, let us beware lest we bring upon our souls any more of the stains which, though they be in a blessed and sufficient sense blotted out, do yet leave the marks where they have fallen for ever.

II. Note How This Man Comes To Such An Estimate Of Himself.

He did not think so deeply and penitently of his past at the beginning of his career, true and deep as his repentance, and valid and genuine as his conversion were. But as he advanced in the love of Jesus Christ, his former active hostility became more monstrous to him, and the higher he rose, the clearer wag his vision of the depth from which he had struggled; for growth in Christian holiness deepens the conviction of prior imperfection.

If God has forgiven my sin the more need for me to remember it. Thou shalt be ashamed and confounded, and never open thy mouth any more because of thy transgressions, when I am pacified towards thee for all that thou hast done.' If you, my brother, have any real and genuine hold of God's pardoning mercy, it will bow you down the more completely on your knees in the recognition of your own sin. The man who, as soon as the pressure of guilt and danger which is laid upon him seems to him to be lifted off, springs up like some elastic figure of India rubber, and goes on his way in jaunty forgetfulness of his past evil, needs to ask himself whether he has ever passed from death unto life. Not to remember the old sin is to be blind. The surest sign that we are pardoned is the depth of our habitual penitence. Try yourselves, you Christian people who are so sure of your forgiveness, try yourselves by that test, and if you find that you are thinking less of your past evil, be doubtful whether you have ever entered into the genuine possession of the forgiving mercy of your God.

And then, still further, this penitent retrospect is the direct result of advancement in Christian characteristics. We are drawn to begin some study or enterprise by the illusion that there is but a little way to go. Alps upon alps arise' when once we have climbed a short distance up the hill, and it has become as difficult to go back as to go .forward.

So it is in the Christian life--the sign of growing perfection is the growing consciousness of imperfection. A spot upon a clean palm is more conspicuous than a diffuse griminess over all the hand. One stain upon a white robe spoils it which would not be noticed upon one less lustrously clean. And so the more we grow towards God in Christ, and the more we appropriate and make our own His righteousness, the more we shall be conscious of our deficiencies, and the less we shall be prepared to assert virtues for ourselves.

Thus it comes to pass that conscience is least sensitive when it is most needed, and most swift to act when it has least to do. So it comes to pass, too, that no man's acquittal of himself can be accepted as sufficient; and that he is a fool in self-knowledge who says, I am not conscious of guilt, therefore I am innocent.' I know nothing against myself, yet am I not hereby justified: but He that judgeth me is the Lord.' The more you become like Christ the more you will find out your unlikeness to Him.

III. Lastly, Note What This Judgment Of Himself Did For This Man.

I said in the beginning of my remarks that it seemed to me that without the reproduction of this estimate of ourselves there would be little strong Christian life in us. It seems to me that that continual remembrance which Paul carried with him of what he had been, and of Christ's marvellous love in drawing him to Himself, was the very spring of all that was noble and conspicuously Christian in his career. And I venture to say, in two or three words, what I think you and I will never have unless we have this lowly self-estimate.

Without it there will be no intensity of cleaving to Jesus Christ. If you do not know that you are ill, you will not take the medicine. If you do not believe that the house is on fire, you will not mind the escape. "The life-buoy lies unnoticed on the shelf above the berth as long as the sea is calm and everything goes well. Unless you have been down into the depths of your own heart, and seen the evil that is there, you will not care for the redeeming Christ, nor will you grasp Him as a man does who knows that there is nothing between him and ruin except that strong hand. We must be driven to the Saviour as well as drawn to Him if there is to be any reality or tightness in the clutch with which we hold Him. And if you do not hold Him with a firm clutch you do not hold Him at all.

Further, without this lowly estimate there will be no fervour of grateful love. That is the reason why so much both of orthodox and heterodox religion amongst us to-day is such a tepid thing as it is. It is because men have never felt either that they need a Redeemer, or that Jesus Christ has redeemed them. I believe that there is only one power that will strike the rock of a human heart, and make the water of grateful devotion flow out, and that is the belief in Jesus Christ as the Redeemer of mankind, and as my Saviour. Unless that be your faith, which it will not be except you have this conviction of my text in its spirit and essence, there will not be in your hearts the love which will glow there, an all-transforming power.

And is there anything in the world more obnoxious, more insipid, than lukewarm religion? If, with marks of quotation, I might use the coarse, strong expression of John Milton--It gives a vomit to God Himself.' Because thou art neither cold nor hot, I will spue thee out of my mouth,' And without it there will be little pity of, and love for, our fellows. Unless we feel the common evil, and estimate by the intensity of its working in ourselves how sad are its ravages in others, our charity to men will be as tepid as our love to God. Did you ever notice that, historically, the widest benevolence to men goes along with what some people call the narrowest' theology? People tell us, for instance, to mark the contrast between the theology which is usually called evangelical and the wide benevolence usually accompanying it, and ask how the two things agree. The wide' benevolence comes directly from the narrow' theology. He that knows the plague of his own heart, and how Christ has redeemed him, will go, with the pity of Christ in his heart, to help to redeem others.

So, dear friends, If we say that we have no sin, we deceive ourselves.' If we confess our sins, He is faithful and just to forgive us our sins, and cleanse us from all unrighteousness.'

Maclaren: 1Ti 1:16

A Test Case

Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe.'--1 Tim. 1:16.

THE smallest of God's creatures, if it were only a gnat dancing in a sunbeam, has a right to have its well-being considered as an end of God's dealings. But no creature is so isolated or great as that it has a right to have its well-being regarded as the sole end of God's dealings. That is true about all His blessings and gifts; it is eminently true about His gift of salvation. He saves men because He loves them individually, and desires to make them blessed; but He also saves them because He desires that through them others shall be brought into the living knowledge of His love. It is most especially true about great religious teachers and guides.

Paul's humility is as manifest as his self-consciousness when he says in my text, This is what I was saved for. Not merely, not even principally, for the blessings that thereby accrue to myself, but that in me, as a crucial instance, there should be manifested the whole fulness of the divine love and saving power.' So he puts his own experience as giving no kind of honour or glory to himself, but as simply showing the grace and infinite love of Jesus Christ. Paul disappears as but a passive recipient; and Christ strides into the front as the actor in his conversion and apostleship.

So we may take this point of view of my text, and look at the story of what befell the great Apostle as being in many different ways an exhibition of the great verities of the Gospel. I desire to signalise, especially, three points here. We see in it the demonstration of the life of Christ; an exhibition of the love of the living Christ; and a marvellous proof of the power of that loving and living Lord.

I. First, Then, Take The Experience Of This Apostle As A Demonstration Of The Exalted Life, And Continuous Energy In The World, Of Jesus Christ.

What was it that turned the brilliant young disciple of Gamaliel, the rising hope of the Pharisaic party, the hammer of the heretics, into one of themselves? The appearance of Jesus Christ. Paul rode out of Jerusalem believing Him to be dead, and His Resurrection a lie. He staggered into Damascus, blind but seeing, and knowing that Jesus Christ lived and reigned. Now if you will let the man tell you himself what he saw, or thought he saw, you will come to this, that it was a visible, audible manifestation of a corporeal Christ. For it is extremely noteworthy that the Apostle ranks the appearance to him self, on the road to Damascus, as in the same class with the appearances to the other apostles which he enumerates in the great chapter in the Epistle to the Corinthians. He draws no distinction, as far as evidential force goes, between the appearance to Simon and to the five hundred brethren and to the others, and that which flashed upon him and made a Christian of him. Other men that were with him saw the light. He saw the Christ within the blaze. Other men heard a noise; he heard audible and intelligible words in his own speech. This is his account of the phenomenon. What do you think of his account?

There are but three possible answers! It was imposture; it was delusion; it was truth. The theory of imposture is out of court. Do men gather grapes of thorns or figs of thistles?' Such a life as followed is altogether incongruous with the notion that the man who lived it was a deceiver. A fanatic he may have been; self-deceived he may have been; but transparently sincere he undeniably was. It is not given to impostors to move the world, as Paul did and does.

Was it delusion? Well it is a strange kind of hallucination which has such physical accompaniments and consequences as those in the story--not wanting confirmation from witnesses--which has come to us.

At midday, O king '--in no darkness; in no shut-up chamber, at midday, O king--I heard, I saw, The men that were with me' partly shared in the vision. There was a lengthened conversation; two senses at least were appealed to, vision and hearing, and in both vision and hearing there were partial participators. Physical consequences that lasted for three days accompanied the hallucination; and the man was blind, not seeing the sun, and neither did eat nor drink.' There must be some soil beforehand in which delusions of such a sort can root themselves. But, if we take the story in the Acts of the Apostles, there is not the smallest foothold for the fashionable notion, which is entirely due to men's dislike of the supernatural, that there was any kind of misgiving in the young Pharisee, springing from the influence of Stephen's martyrdom, as he went forth breathing out threatenings and slaughter. The plain fact is that, at one moment he hated Jesus Christ as a bad man, and believed that the story of the Resurrection was a gross falsehood; and that at the next moment he knew Him to be living and reigning, and the Lord of his life and of the world. Hallucinations do not come thus, like a thunderclap on unprepared minds. Nor is there anything in the subsequent history of the man that seems to confirm, but everything that contradicts, the idea that such a revolutionary change as upset all his mental furniture, and changed the whole current of his life, and slammed in his face the door that was wide open to advancement and reputation, came from a delusion.

I think the hallucination theory is out of court, too, and there is nothing left but the old-fashioned one, that what he said he saw, he saw, and did not fancy; and that which he said he heard, he heard; and that it was not a buzzing of a diseased nerve in his own ears, but the actual speech of the glorified Christ. Very well, then; if that be true, what then? The old-fashioned belief--Jesus who died on the Cross is living, Jesus who died on the Cross is glorified, Jesus who died on the Cross is exalted to the throne of the universe, puts His hand into the affairs of the world as a power amongst them. Paul's Christology is but the rationale of the vision that led to Paul's conversion. It was in part because he saw that Just One, and heard the words of His mouth,' that he declares, God hath highly exalted Him, and given Him a name that is above every name, that at the name of Jesus every knee should bow.' I do not say that the vision to Paul is a demonstration of the reality of the Resurrection, but I do say that it is a very strong confirmatory evidence, which the opponents of that truth will have much difficulty in legitimately putting aside.

II. Secondly, Let Me Ask You To Consider How This Man's Experience Is An Exhibition Of The Love Of The Living Lord.

That is the main point on which the Apostle dwells in my text, in which he says that in him Jesus Christ shows forth all long-suffering.' The whole fulness of His patient, pitying grace was lavished upon him. He says this because he puts side by side his hostility and Christ's love, what he had believed of Jesus, and how Jesus had borne with him and loved him through all, and had drawn him to Himself and received him. So he established by his own experience this great truth, that the love of Jesus Christ is never darkened by one single speck of .anger, that He suffereth long, and is kind'; that He meets hostility with patient love, hatred with a larger outpouring of His affection, and that His only answer to men's departures from Him in heart and feeling is more mightily to seek to draw them to Himself. Long-suffering' means, in its true and proper sense, the patient acceptance, without the smallest movement of indignation, of unworthy treatment. And just as Christ on earth gave His back to the smiter, and His cheeks to them that pulled off the hair'; and let the lips of Judas touch His, nor withdrew His face from shame and spitting'; and was never stirred to one impatient or angry word by any opposition, so now, and to us all, with equal boundlessness of endurance, He lets men hate Him, and revile Him, and forget Him, and turn their backs upon Him; and for only answer has,' Come unto Me all ye that labour, and are heavy laden, and I will give you rest.'

Oh, dear brethren, we can weary out all loves except one. By carelessness, rebelliousness, the opposition of indifference, we can chill the affection of those to whom we are dearest. Can a mother forget? Yea, she may forget,' but you cannot provoke Jesus Christ to cease His love. Some of you have been trying it all your days, but you have not done it yet. There does come a time when' the wrath of the Lamb'--which is a very terrible paradox--is kindled, and will fall, I fear, on some men and women who are listening now. But not yet. You cannot make Christ angry. For this cause I obtained mercy, that in me Jesus Christ might show forth all long-suffering, for a pattern'--for the same long-suffering is extended to us all.

And then, in like manner, I may remind you that out of Paul's experience, as a cardinal instance and standing example of Christ's heart and dealings, comes the thought that that long-suffering is always wooing men to itself, and making efforts to draw them away from their own evil. In Paul's case there was a miracle. That difference is of small consequence. As truly as ever Christ spoke to Paul from the heavens, so truly, and so tenderly, does He speak to every one of us. He is drawing us all, you that yield and you that do not yield to His attractions, by the kindliest gifts of His love, by the revelations of His grace, by the movements of His Spirit, by the providences of our days, by even my poor lips addressing you now--for, if I be speaking His truth, it is not I that speak, but He that speaks in me. I beseech you, dear friends, recognise in this old story of the persecutor turned apostle nothing exceptional, though there be something miraculous, but only an exceptional form of manifestation of the normal activity of the love of Christ towards every soul. He loves, He draws, He welcomes all that come to Him. His servant, who stood over the blind, penitent persecutor, and said to him, Brother Saul!' was only faintly echoing the glad reception which the elder Brother of the family gives to this and to every prodigal who comes back; because He Himself has drawn Him.

If we will only recognise the undying truth for all of us that lies beneath the individual experience of this apostle, we, too, may share in the attraction of His love, in the constraining and blessed influences of that love received, and in the welcome with which He hails us when we turn. If this man were thus dealt with, no man need despair.

III. Lastly, We May Notice How This Experience Is A Manifestation Of The Power Of The Living, Loving Lord.

The first and plainest thing that it teaches us about that power is that Jesus Christ is able in one moment to revolutionise a life. There is nothing more striking than the suddenness and completeness of the change which passed. One day is with the Lord as a thousand years'; and there come moments in every life into which there is crammed and condensed a whole world of experience, so as that a man looks back from this instant to that before, and feels that a gulf, deep as infinity, separates him from his old self.

Now, it is very unfashionable in these days to talk about conversion at all. It is even more unfashionable to talk about sudden conversions. I venture to say that there are types of character and experience which will never be turned to good, unless they are turned suddenly; while there are others, no doubt, to whom the course is a gradual one, and you cannot tell where the dawn broadens into perfect day. But, in the case of men who have grown up to some degree of maturity of life, either in sensuous sin or crusted over with selfish worldliness, or in any other way, by reason of intellectual pursuits, or others have become forgetful of God and careless of religion--unless such men are in a moment arrested and wheeled round at once, there is very little chance of their ever being so at all.

I am sure I am speaking to some now who, unless the truth of Christ comes into their minds with arresting flash, and unless they are in one moment, into which an eternity is condensed, changed in their purposes, will never be changed.

Do not, my friend, listen to the talk that sudden conversion is impossible or unlikely. It is the only kind of conversion that some of you are capable of. I remember a man, one of the best Christian men in a humble station in life that I ever knew--he did not live in Manchester--he had been a drunkard up to his fortieth or fiftieth year. One day he was walking across an open field, and a voice, as he thought, spoke to him and said, naming him, If you don't sign the pledge to-day you will be damned!' He turned on his heel, and walked straight down the street to the house of a temperance friend, and said, I have come to sign the pledge.' He signed it, and from that day to the day of his death adorned the doctrine of Jesus Christ' his Saviour. If that man had not been suddenly converted he would never have been converted. So I say that this story of the text is a crucial instance of Christ's power to lay hold upon a man, and wheel him right round all in a moment, and send him on a new path. He wants to do that with all of you to whom He has not already done it. I beseech you, do not stick your heels into the ground in resistance, nor when He puts His hand on your shoulder stiffen your back that He may not do what He desires with you.

May we not see here, too, a demonstration of Christ's power to make a life nobly and blessedly new, different from all its past, and adorned with strange and unexpected fruits of beauty and wisdom and holiness? This man's account of his future, from the moment of that incident on the Damascus road to the headman's block outside the walls of Rome, is this: If any man be in Christ he is a new creature'; I live, yet not I, but Christ liveth in me.' Christ will do that for us all; for long-suffering was shown on the Apostle for a pattern to them who should hereafter believe.

So, you Christian people, it is as much your business as it was Paul's, to be visible rhetoric, manifest demonstrations in your lives of the truth of the Gospel. Men ought to say about us, There must be something in the religion that has done that for these people.' We ought to be such that our characters shall induce the thought that the Christ who has made men like us cannot be a figment. Do you show, Christian men, that you are grafted upon the true Vine by the abundance of the fruit that you bring forth? Can you venture to say, as Paul said, If you want to know what Jesus Christ's love and power are, look at me? Do not venture adducing yourself as a specimen of His power unless you have a life like Paul's to look back upon.

For us all the fountain to which Paul had recourse is open. Why do we draw so little from it? The fire which burned, refining and illuminating, in him may be kindled in all our hearts. Why are we so icy? His convictions are of some value, as subsidiary evidence to Gospel facts; his experience is of still more value as an attestation and an instance of Gospel blessings. Believe like Paul and you will be saved like Paul. Jesus Christ will show to you all long-suffering. For though Paul received it all he did not exhaust it, and the same long-suffering which was lavished on him is available for each of us. Only you too must say like him, I was not disobedient to the heavenly vision.'

Maclaren: 1Ti 1:17

The Glory Of The King

Now, unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.'--1 Tim. 1:17.

WITH this burst of irrepressible praise the Apostle ends his reference to his own conversion as a transcendent, standing instance of the infinite love and transforming power of God. Similar doxologies accompany almost all his references to the same fact. This one comes from the lips of Paul the aged,' looking back from almost the close of a life which owed many sorrows and troubles to that day on the road to Damascus. His heart fills with thankfulness that overflows into the great words of my text. He had little to be thankful for, judged according to the rules of sense; but, though weighed down with care, having made but a poor thing of the world because of that vision which he saw that day, and now near martyrdom, he turns with a full heart to God, and breaks into this song of thanksgiving. There are lives which bear to be looked back upon. Are ours of that kind?

But my object is mainly to draw your attention to what seems to me a remarkable feature in this burst of thanksgiving. And perhaps I shall best impress the thought which it has given to me if I ask you to look, first, at the character of the God who is glorified by Paul's salvation; second, at the facts which glorify such a God; and, last, at the praise which should fill the lives of those who know the facts.

I. First, Then, Notice The God Who Is Glorified By Paul's Salvation.

Now what strikes me as singular about this great doxology is the characteristics, or, to use a technical word, the attributes, of the divine nature which the Apostle selects. They are all those which separate God from man; all those which present Him as arrayed in majesty, apart from human weaknesses, unapproachable by human sense, and filling a solitary throne. These are the characteristics which the Apostle thinks receive added lustre, and are lifted to a loftier height of honour and glory,' by the small fact that he, Paul, was saved from sins as he journeyed to Damascus.

It would be easy to roll out oratorical platitudes about these specific characteristics of the divine nature, but that would be as unprofitable as it would be easy. All that I want to do now is just to note the force of the epithets; and, if I can, to deepen the impression of the remarkableness of their selection.

With regard, then, to the first of them, we at once feel that the designation of' the King' is unfamiliar to the New Testament. It brings with it lofty ideas, no doubt; but it is not a name which the writers of the New Testament, who had been taught in the school of love, and led by a Son to the knowledge of God, are most fond of using. The King' has melted into the Father.' But here Paul selects that more remote and less tender name for a specific purpose. He is the King'--not eternal,' as our Bible renders it, but more correctly the King of the Ages.' The idea intended is not so much that of unending existence as that He moulds the epochs of the world's history, and directs the evolution of its progress. It is the thought of an overruling Providence, with the additional thought that all the moments are a linked chain, through which He flashes the electric force of His will. He is King of the Ages.'

The other epithets are more appropriately to be connected with the word God' which follows than with the word King' which precedes. The Apostle's meaning is this: The King of the ages, even the God who is,' etc. And the epithets thus selected all tend in the same direction. Incorruptible.' That at once parts that mystic and majestic Being from all of which the law is decay. There may be in it some hint of moral purity, but more probably it is simply what I may call a physical attribute, that that immortal nature not only does not, but cannot, pass into any less noble forms. Corruption has no share in His immortal being.

As to invisible,' no word need be said to illustrate that. It too points solely to the separation of God from all approach by human sense.

And then the last of the epithets, which, according to the more accurate reading of the text, should be, not as our Bible has it, the only wise God,' but the only God,' lifts Him still further above all comparison and contact with other beings.

So the whole set forth the remote attributes which make a man feel, The gulf between Him and me is so great that thought cannot pass across it, and I doubt whether love can live half-way across that flight, or will not rather, like some poor land bird with tiny wings, drop exhausted, and be drowned in the abyss before it reaches the other side.' We expect to find a hymn to the infinite love. Instead of that we get praise, which might be upon the lips of many a thinker of Paul's day and of ours, who would laugh the idea of revelation, and especially of a revelation such as Paul believed in, to absolute scorn. And yet he knew what he was saying when he did not lift up his praise to the God of tenderness, of pity, of forgiveness, of pardoning love, but to' the King of the ages; the incorruptible, invisible, only God'; the God whose honour and glory were magnified by the revelation of Himself in Jesus Christ.

II. Look At The Facts Which Glorify Even Such A God.

And so that brings me, in the second place, to ask you to look at the facts which glorify even such a God.

Paul was primarily thinking of his own individual experience; of what passed when the voice spoke to him, Why persecutest thou Me?' and of the transforming power which had changed him, the wolf, with teeth red with the blood of the saints, into a lamb. But, as he is careful to point out, the personal allusion is lost in his contemplation of his own history, as being a specimen and test-case for the blessing and encouragement of all who' should hereafter believe upon Him unto life everlasting.' So what we come to is this --that the work of Jesus Christ is that which paints the lily and gilds the refined gold of the divine loftinesses and magnificence, and which brings honour and glory even to that remote and inaccessible majesty. For, in that revelation of God in Jesus Christ, there is added to all these magnificent and all but inconceivable attributes and excellences, something that is far diviner and nobler than themselves.

There be two great conceptions smelted together in the revelation of God in Jesus Christ, of which neither attains its supremest beauty except by the juxtaposition of the other. Power is harsh, and scarcely worthy to be called divine, unless it be linked with love. Love is not glorious unless it be braced and energised by power. And, says Paul, these two are brought together in Jesus; and therefore each is heightened by the other. It is the love of God that lifts His power to its highest height; it is the revelation of Him as stooping that teaches us His loftiness. It is because He has come within the grasp of our humanity in Jesus Christ that we can hymn our highest and noblest praises to the King eternal, the invisible God.'

The sunshine falls upon the snow-clad peaks of the great mountains and flushes them with a tender pink that makes them nobler and fairer by far than when they were veiled in clouds. And so all the divine majesty towers higher when we believe in the divine condescension, and there is no god that men have ever dreamed of so great as the God who stoops to sinners and is manifest in the flesh and Cross of the Man of Sorrows.

Take these characteristics of the divine nature as set forth in the text one by one, and consider how the Revelation in Jesus Christ, and its power on sinful men, raises our conceptions of them. The King of the ages '--and do we ever penetrate so deeply into the purpose which has guided His hand, as it moulded and moved the ages, as when we can say with Paul that His good pleasure' is that, in the dispensation of the fulness of times, He might gather together in one all things in Christ.' The intention of the epochs as they emerge, the purpose of all their linked intricacies and apparently diverse movements, is this one thing, that God in Christ may be manifest to men. and that humanity may be gathered, like sheep round the Shepherd, into the one fold of the one Lord. For that the world stands; for that the ages roll, and He who is the King of the epochs hath put into the hands of the Lamb that was slain the Book that contains all their events; and only His hand, pierced upon Calvary, is able to open the seals, to read the Book. The King of the ages is the Father of Christ.

And in like manner, that incorruptible God, far away from us because He is so, and to whom we look up here doubtingly and despairingly and often complainingly and ask, Why hast Thou made us thus, to be weighed upon with the decay of all things and of ourselves?' comes near to us all in the Christ who knows the mystery of death, and thereby makes us partakers of an inheritance incorruptible. Brethren, we shall never adore, or even dimly understand, the blessedness of believing in a God who cannot decay nor change, unless from the midst of graves and griefs we lift our hearts to Him as revealed in the face of the dying Christ. He, though He died, did not see corruption, and we through Him shall pass into the same blessed immunity.

The King, the God invisible.' No man hath seen God at any time, nor can see Him.' Who will honour and glorify that attribute which parts Him wholly from our sense, and so largely from our apprehension, as will he who can go on to say, the only begotten Son which is in the bosom of the Father, He hath declared Him.' We look up into a waste Heaven; thought and fear, and sometimes desire, travel into its tenantless spaces. We say the blue is an illusion; there is nothing there but blackness. But he that hath seen Me hath seen the Father.' And we can lift thankful praise to Him, the King invisible, when we hear Jesus saying,' thou hast both seen Him, and it is He that talketh with thee.'

The only God.' How that repels men from His throne! And yet, if we apprehend the meaning of Christ's Cross and work, we understand that the solitary God welcomes my solitary soul into such mysteries and sacred sweetnesses of fellowship with Himself that, the humanity remaining undisturbed, and the divinity remaining unintruded upon, we yet are one in Him, and partakers of a divine nature. Unless we come to God through Jesus Christ, the awful attributes in the text spurn a man from His throne, and make all true fellowship impossible.

So let me remind you that the religion which does not blend together in indissoluble union these two, the majesty and the lowliness, the power and the love, the God inaccessible and the God who has tabernacled with us in Jesus Christ, is sure to be almost an impotent religion. Deism in all its forms, the religion which admits a God and denies a revelation; the religion which, in some vague sense, admits a revelation and denies an incarnation; the religion which admits an incarnation and denies a sacrifice; all these have little to say to man as a sinner; little to say to man as a mourner; little power to move his heart, little power to infuse strength into his weakness. If once you strike out the thought of a redeeming Christ from your religion, the temperature will go down alarmingly, and all will soon be frost bound.

Brethren, there is no real adoration of the loftiness of the King of the ages, no true apprehension of the majesty of the God incorruptible, invisible, eternal, until we see Him in the face and in the Cross of Jesus Christ. The truths of this gospel of our salvation do not in the smallest degree impinge upon or weaken, but rather heighten, the glory of God. The brightest glory streams from the Cross. It was when He was standing within a few hours of it, and had it full in view, that Jesus Christ broke out into that strange strain of triumph, Now is God glorified.' The King of the ages, incorruptible, invisible, the only God,' is more honoured and glorified in the forgiveness that comes through Jesus Christ, and in the transforming power which He puts forth in the Gospel, than in all besides.

III. Lastly, Let Me Draw Your Attention To The Praise Which Should Fill The Lives Of Those Who Know These Facts.

I said that this Apostle seems always, when he refers to his own individual conversion, to have been melted into fresh outpourings of thankfulness and of praise. And that is what ought to be the life of all of you who vail yourselves Christians; a continual warmth of thankfulness welling up in the heart, and not seldom finding utterance in the words, but always filling the life.

Not seldom, I say, finding utterance in the words. It is a delicate thing for a man to speak about himself, and his own religious experience. Our English reticence, our social habits, and many other even less worthy hindrances rise in the way; and I should be the last man to urge Christian people to cast their pearls before swine, or too fully to,

Open wide the bridal chamber of the heart,'

to let in the day. There is a wholesome fear of men who are always talking about their own religious experiences. But there are times and people to whom it is treason to the Master for us not to be frank in the confession of what we have found in Him. And I think there would be less complaining of the want of power in the public preaching of the Word if more professing Christians more frequently and more simply said to those to whom their words are weighty, Come and hear and I will tell you what God hath done for my soul.' Ye are my witnesses,' saith the Lord. It is a strange way that Christian people in this generation have of discharging their obligations that they should go, as so many of them do, from the cradle of their Christian lives to their graves, never having opened their lips for the Master who has done all for them.

Only remember, if you venture to speak you will have to live your preaching. There is no speech nor language, their voice is not heard, their sound is gone out through all the earth.' The silent witness of life must always accompany the audible proclamation, and in many cases is far more eloquent than it. Your consistent thankfulness manifested in your daily obedience, and in the transformation of your character, will do far more than all my preaching, or the preaching of thousands like me, to commend the Gospel of Jesus Christ.

One last word, brethren. This revelation is made to us all. What is God to you, friend? Is He a remote, majestic, unsympathising, terrible Deity? Is He dim, shadowy, unwelcome; or is He God whose love softens His power; Whose power magnifies his love? Oh! I beseech you, open your eyes and your hearts to see that that remote Deity is of no use to you, will do nothing for you, cannot help you, may probably judge you, but will never heal you. And open your hearts to see that the only God' whom men can love is God in Christ. If here we lift up grateful praise' unto Him that loveth us and hath loosed us from our sins in His blood,' we, too, shall one day join in that great chorus which at last will be heard saying, Blessing and honour and glory and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.'

MHCC: 1Ti 1:5-11

Whatever tends to weaken love to God, or love to the brethren, tends to defeat the end of the commandment. The design of the gospel is answered, when sinners, through repentance towards God and faith in Jesus Christ, are brought to exercise Christian love. And as believers were righteous persons in God's appointed way, the law was not against them. But unless we are made righteous by faith in Christ, really repenting and forsaking sin, we are yet under the curse of the law, even according to the gospel of the blessed God, and are unfit to share the holy happiness of heaven.

MHCC: 1Ti 1:12-17

The apostle knew that he would justly have perished, if the Lord had been extreme to mark what was amiss; and also if his grace and mercy had not been abundant to him when dead in sin, working faith and love to Christ in his heart. This is a faithful saying; these are true and faithful words, which may be depended on, That the Son of God came into the world, willingly and purposely to save sinners. No man, with Paul's example before him, can question the love and power of Christ to save him, if he really desires to trust in him as the Son of God, who once died on the cross, and now reigns upon the throne of glory, to save all that come to God through him. Let us then admire and praise the grace of God our Saviour; and ascribe to the Father, Son, and Holy Ghost, three Persons in the unity of the Godhead, the glory of all done in, by, and for us.

MHCC: 1Ti 1:18-20

The ministry is a warfare against sin and Satan; carried on under the Lord Jesus, who is the Captain of our salvation. The good hopes others have had of us, should stir us up to duty. And let us be upright in our conduct in all things. The design of the highest censures in the primitive church, was, to prevent further sin, and to reclaim the sinner. May all who are tempted to put away a good conscience, and to abuse the gospel, remember that this is the way to make shipwreck of faith also.

Matthew Henry: 1Ti 1:5-11

Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel.

I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom 13:10.

1. The end of the commandment is charity, or love, Rom 13:8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Mat 5:44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, 1Co 13:1. By this shall all men know that you are my disciples, if you love one another, Joh 13:35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three: - (1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Act 24:16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity - the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much!

2. The use of the law (1Ti 1:8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law (Gal 3:21): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, 1Ti 1:9, 1Ti 1:10. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution.

II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here (1Ti 1:11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, 1Co 4:1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!

Matthew Henry: 1Ti 1:12-17

Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Act 26:16, Act 26:17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer 23:21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.

II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.

1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Act 9:1. He made havoc of the church, Act 8:3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Act 22:4; Act 26:10, Act 26:11.

2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.

(1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luk 12:48. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: " But I obtained mercy, I a blasphemer,"etc.

(2.) Here he takes notice of the abundant grace of Jesus Christ, 1Ti 1:14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel (1Ti 1:15): This is a faithful saying, etc. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, Joh 1:14. He came into the world, not to call the righteous but sinners to repentance, Mat 9:13. His errand into the world was to seek and find, and so save, those that were lost, Luk 19:10. The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse, where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, etc., Act 9:1, Act 9:2. Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints (Eph 3:8) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2Co 11:5), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.

(3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

[1.] For the encouragement of others to repent and believe (1Ti 1:16): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb 11:6. Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb 10:39.

[2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God's goodness to him: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Observe, First, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible. Secondly, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, etc. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan 7:9. He is immortal, and the original of immortality; he only has immortality (1Ti 6:16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, 1Ti 6:16. He is the only wise God (Jud 1:25); he only is infinitely wise, and the fountain of all wisdom. " To him be glory for ever and ever, "or, "Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do,"Rev 5:12, Rev 5:13.

Matthew Henry: 1Ti 1:18-20

Here is the charge he gives to Timothy to proceed in his work with resolution, 1Ti 1:18. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (Heb 2:10), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, 1Ti 1:19. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (Act 24:16), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, 1Ti 3:9. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1Co 5:5. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.

Barclay: 1Ti 1:3-7

It is clear that at the back of the Pastoral Epistles there is some heresy which is endangering the Church. Right at the beginning it will be well to try to see what this heresy is. We will therefore collect the facts about it now.

This very passage brings us face to face with two of its great characteristics. It dealt in idle tales and endless genealogies. These two things were not peculiar to this heresy but were deeply engrained in the thought of the ancient world.

First, the idle tales. One of the characteristics of the ancient world was that the poets and even the historians loved to work out romantic and fictitious tales about the foundation of cities and of families. They would tell how some god came to earth and founded the city or took in marriage some mortal maid and founded a family. The ancient world was full of stories like that.

Second, the endless genealogies. The ancient world had a passion for genealogies. We can see that even in the Old Testament with its chapters of names and in the New Testament with the genealogies of Jesus with which Matthew and Luke begin their gospels. A man like Alexander the Great had a completely artificial pedigree constructed in which he traced his lineage back on the one side to Achilles and Andromache and on the other to Perseus and Hercules.

It would be the easiest thing in the world for Christianity to get lost in endless and fabulous stories about origins and in elaborate and imaginary genealogies. That was a danger which was inherent in the situation in which Christian thought was developing.

It was peculiarly threatening from two directions.

It was threatening from the Jewish direction. To the Jews there was no book in the world like the Old Testament. Their scholars spent a lifetime studying it and expounding it. In the Old Testament many chapters and many sections are long genealogies; and one of the favourite occupations of the Jewish scholars was to construct an imaginary and edifying biography for every name in the list! A man could go on for ever doing that; and it may be that that was what was partly in Paul's mind. He may be saying, "When you ought to be working at the Christian life, you are working out imaginary biographies and genealogies. You are wasting your time on elegant fripperies, when you should be getting down to life and living." This may be a warning to us never to allow Christian thinking to get lost in speculations which do not matter.

Barclay: 1Ti 1:3-7

But this danger came with an even greater threat from the Greek side. At this time in history there was developing a Greek line of thought which came to be known as Gnosticism. We find it specially in the background of the Pastoral Epistles, the Letter to the Colossians and the Fourth Gospel.

Gnosticism was entirely speculative. It began with the problem of the origin of sin and of suffering. If God is altogether good, he could not have created them. How then did they get into the world? The Gnostic answer was that creation was not creation out of nothing; before time began matter existed. They believed that this matter was essentially imperfect, an evil thing; and out of this essentially evil matter the world was created.

No sooner had they got this length than they ran into another difficulty. If matter is essentially evil and God is essentially good, God could not himself have touched this matter. So they began another set of speculations. They said that God put out an emanation, and that this emanation put out another emanation, and the second emanation put out a third emanation and so on and on until there came into being an emanation so distant from God that he could handle matter; and that it was not God but this emanation who created the world.

They went further. They held that each successive emanation knew less about God so that there came a stage in the series of emanations when the emanations were completely ignorant of him and, more, there was a final stage when the emanations were not only ignorant of God but actively hostile to him. So they arrived at the thought that the god who created the world was quite ignorant of and hostile to the true God. Later on they went even further and identified the God of the Old Testament with this creating god, and the God of the New Testament with the true God.

They further provided each one of the emanations with a complete biography. And so they built up an elaborate mythology of gods and emanations, each with his story and his biography and his genealogy. There is no doubt that the ancient world was riddled with that kind of thinking; and that it even entered the Church itself. It made Jesus merely the greatest of the emanations, the one closest to God. It classed him as the highest link in the endless chain between God and man.

This Gnostic line of thought had certain characteristics which appear all through the Pastoral Epistles as the characteristics of those whose heresies were threatening the Church and the purity of the faith.

(i) Gnosticism was obviously highly speculative, and it was therefore intensely intellectually snobbish. It believed that all this intellectual speculation was quite beyond the mental grasp of ordinary people and was for a chosen few, the elite of the Church. So Timothy is warned against "godless chatter and contradictions of what is falsely called knowledge" (1Ti 6:20). He is warned against a religion of speculative questions instead of humble faith (1Ti 1:4). He is warned against the man who is proud of his intellect but really knows nothing and dotes about questions and strifes of words (1Ti 6:4). He is told to shun "godless chatter," for they can produce only ungodliness (2Ti 2:16). He is told to avoid "stupid, senseless controversies" which in the end can only engender strife (2Ti 2:23). Further, the Pastoral Epistles go out of their way to stress the fact that this idea of an intellectual aristocracy is quite wrong, for God's love is universal. God wants all men to be saved and all men to come to a knowledge of the truth (1Ti 2:4). God is the Saviour of all men, especially those who believe (1Ti 4:10). The Christian Church would have nothing to do with any kind of faith which was founded on intellectual speculation and set up an arrogant intellectual aristocracy.

(ii) Gnosticism was concerned with this long series of emanations. It gave to each of them a biography and a pedigree and an importance in the chain between God and men. These gnostics were concerned with "endless genealogies" (1Ti 1:4). They went in for "godless and silly myths" about them (1Ti 4:7). They turned their ears away from the truth to myths (2Ti 4:4). They dealt in fables like the Jewish myths (Tit 1:14). Worst of all, they thought in terms of two gods and of Jesus as one of a whole series of mediators between God and man; whereas "there is one God, and one mediator between God and men, the man Christ Jesus" (1Ti 2:5). There is only one King of ages, immortal, invisible, there is only one God (1Ti 1:17). Christianity had to repudiate a religion which took their unique place from God and from Jesus Christ.

Barclay: 1Ti 1:3-7

The danger of Gnosticism was not only intellectual. It had serious moral and ethical consequences. We must remember that its basic belief was that matter was essentially evil and spirit alone was good. That issued in two opposite results.

(i) If matter is evil, the body is evil; and the body must be despised and held down. Therefore Gnosticism could and did issue in a rigid asceticism. It forbade men to marry, for the instincts of the body were to be suppressed. It laid down strict food laws, for the needs of the body must as far as possible be eliminated. So the Pastorals speak of those who forbid to marry and who command to abstain from meats (1Ti 4:3). The answer to these people is that everything which God has created is good and is to be received with thanksgiving (1Ti 4:4). The Gnostic looked on creation as an evil thing, the work of an evil god; the Christian looks on creation as a noble thing, the gift of a good God. The Christian lives in a world where all things are pure; the Gnostic lived in a world where all things were defiled (Tit 1:15).

(ii) But Gnosticism could issue in precisely the opposite ethical belief. If the body is evil, it does not matter what a man does with it. Therefore, let him sate his appetites. These things are of no importance, therefore a man can use his body in the most licentious way and it makes no difference. So the Pastorals speak of those who lead away weak women until they are laden with sin and the victims of all kinds of lusts (2Ti 3:6). Such men profess to know God, but they deny him by their deeds (Tit 1:16). They used their religious beliefs as an excuse for immorality.

(iii) Gnosticism had still another consequence. The Christian believes in the resurrection of the body. That is not to say that he ever believed that we are resurrected with this mortal, human body; but he always believed that after resurrection from the dead a man would have a spiritual body, provided by God. Paul discusses this whole question in 1Cor 15 . The Gnostic held that there was no such thing as the resurrection of the body (2Ti 2:18). After death a man would be a kind of disembodied spirit. The basic difference is that the Gnostic believed in the body's destruction; the Christian believes in its redemption. The Gnostic believed in what he would call soul salvation; the Christian believes in whole salvation.

So behind the Pastoral Epistles there are these dangerous heretics, who gave their lives to intellectual speculations, who saw this as an evil world and the creating god as evil, who put between the world and God an endless series of emanations and lesser gods and spent their time equipping each of them with endless fables and genealogies, who reduced Jesus to the position of a link in a chain and took away his uniqueness, who lived either in a rigorous asceticism or an unbridled licentiousness, who denied the resurrection of the body. It was their heretical beliefs that the Pastorals were written to combat.

Barclay: 1Ti 1:3-7

In this passage there is a clear picture of the mind of the dangerous heretic. There is a kind of heresy in which a man differs from orthodox belief because he has honestly thought things out and cannot agree with it. He does not take any pride in being different; he is different simply because he has to be. Such a heresy does not spoil a man's character; it may in fact enhance his character, because he has really thought out his faith and is not living on a second-hand orthodoxy. But that is not the heretic whose picture is drawn here. Here are distinguished five characteristics of the dangerous heretic.

(i) He is driven by the desire for novelty. He is like someone who must be in the latest fashion and must undergo the latest craze. He despises old things for no better reason than that they are old, and desires new things for no better reason than that they are new. Christianity has always the problem of presenting old truth in a new way. The truth does not change, but every age must find its own way of presenting it. Every teacher and preacher must talk to men in language which they understand. The old truth and the new presentation go ever hand in hand.

(ii) He exalts the mind at the expense of the heart. His conception of religion is speculation and not experience. Christianity has never demanded that a man should stop thinking for himself, but it does demand that his thinking should be dominated by a personal experience of Jesus Christ.

(iii) He deals in argument instead of action. He is more interested in abstruse discussion than in the effective administration of the household of the faith. He forgets that the truth is not only something which a man accepts with his mind, but is also something which he translates into action. Long ago the distinction between the Greek and the Jew was drawn. The Greek loved argument for the sake of argument; there was nothing that he liked better than to sit with a group of friends and indulge in a series of mental acrobatics and enjoy "the stimulus of a mental hike." But he was not specially interested in reaching conclusions, and in evolving a principle of action. The Jew, too, liked argument; but he wished every argument to end in a decision which demanded action. There is always a danger of heresy when we fall in love with words and forget deeds, for deeds are the acid test by which every argument must be tested.

(iv) He is moved by arrogance rather than by humility. He looks down with a certain contempt on simple-minded people who cannot follow his flights of intellectual speculation. He regards those who do not reach his own conclusions as ignorant fools. The Christian has somehow to combine an immovable certainty with a gentle humility.

(v) He is guilty of dogmatism without knowledge. He does not really know what he is talking about nor really understand the significance of the things about which he dogmatizes. The strange thing about religious argument is that everyone thinks that he has a right to express a dogmatic opinion. In all other fields we demand that a person should have a certain knowledge before he lays down the law. But there are those who dogmatize about the Bible and its teaching although they have never even tried to find out what the experts in language and history have said. It may well be that the Christian cause has suffered more from ignorant dogmatism than from anything else.

When we think of the characteristics of those who were troubling the Church at Ephesus we can see that their descendants are still with us.

Barclay: 1Ti 1:3-7

As this passage draws the picture of the thinker who disturbs the Church, it also draws the picture of the really Christian thinker. He, too, has five characteristics.

(i) His thinking is based on faith. Faith means taking God at his word; it means believing that he is as Jesus proclaimed him to be. That is to say, the Christian thinker begins from the principle that Jesus Christ has given the full revelation of God.

(ii) His thinking is motivated by love. Paul's whole purpose is to produce love. To think in love will always save us from certain things. It will save us from arrogant thinking. It will save us from contemptuous thinking. It will save us from condemning either that with which we do not agree, or that which we do not understand. It will save us from expressing our views in such a way that we hurt other people. Love saves us from destructive thinking and destructive speaking. To think in love is always to think in sympathy. The man who argues in love argues not to defeat his opponent, but to win him.

(iii) His thinking comes from a pure heart. Here the word used is very significant. It is katharos (2513), which originally simply meant clean as opposed to soiled or dirty. Later it came to have certain most suggestive uses. It was used of corn that has been winnowed and cleansed of all chaff. It was used of an army which had been purified of all cowardly and undisciplined soldiers until there was nothing left but first-class fighting men. It was used of something which was without any debasing admixture. So, then, a pure heart is a heart whose motives are absolutely pure and absolutely unmixed. In the heart of the Christian thinker there is no desire to show how clever he is, no desire to win a purely debating victory, no desire to show up the ignorance of his opponent. His only desire is to help and to illumine and to lead nearer to God. The Christian thinker is moved only by love of truth and love for men.

(iv) His thinking comes from a good conscience. The Greek word for conscience is suneidesis (4893). It literally means a knowing with. The real meaning of conscience is a knowing with oneself. To have a good conscience is to be able to look in the face the knowledge which one shares with no one but oneself and not be ashamed. Emerson remarked of Seneca that he said the loveliest things, if only he had the right to say them. The Christian thinker is the man whose thoughts and whose deeds give him the right to say what he does--and that is the most acid test of all.

(v) The Christian thinker is the man of undissembling faith. The phrase literally means the faith in which there is no hypocrisy. That simply means that the great characteristic of the Christian thinker is sincerity. He is sincere both in his desire to find the truth--and in his desire to communicate it.

Barclay: 1Ti 1:8-11

This passage begins with what was a favourite thought in the ancient world. The place of the law is to deal with evil-doers. The good man does not need any law to control his actions or to threaten him with punishments; and in a world of good men there would be no need for laws at all.

Antiphanes, the Greek, had it: "He who does no wrong needs no law." It was the claim of Aristotle that "philosophy enables a man to do without external control that which others do because of fear of the laws." Ambrose, the great Christian bishop, wrote: "The just man has the law of his own mind, of his own equity and of his own justice as his standard; and therefore he is not recalled from fault by terror of punishment, but by the rule of honour." Pagan and Christian alike regarded true goodness as something which had its source in a man's heart; as something which was not dependent on the rewards and punishments of the law.

But in one thing the pagan and the Christian differed. The pagan looked back to an ancient golden time when all things were good and no law was needed. Ovid, the Roman poet, drew one of the most famous pictures of that ancient golden time (Metamorphoses 1: 90-112). "Golden was that first age, which with no one to compel, without a law, of its own will, kept faith and did the right. There was no fear of punishment, no threatening words were to be read on brazen tablets; no suppliant throng gazed fearfully upon the judge's face; but without judges men lived secure. Not yet had the pine tree, felled on its native mountains, descended thence into the watery plain to visit other lands; men knew no shores except their own. Nor, yet were cities begirt with steep moats; there were no trumpets of straight, no horns of curving brass, no swords or helmets. There was no need at all of armed men, for nations, secure from war's alarms, passed the years in gentle peace." Tacitus, the Roman historian, had the same picture (Annals 3: 26). "In the earliest times, when men had as yet no evil passions, they led blameless, guiltless lives, without either punishment or restraint. Led by their own nature to pursue none but virtuous ends, they required no rewards; and as they desired nothing contrary to the right, there was no need for pains and penalties." The ancient world looked back and longed for the days that were gone. But the Christian faith does not look back to a lost golden age; it looks forward to the day when the only law will be the love of Christ within a man's heart, for it is certain that the day of law cannot end until the day of love dawns.

There should be only one controlling factor in the lives of every one of us. Our goodness should come, not from fear of the law, not even from fear of judgment, but from fear of disappointing the love of Christ and of grieving the fatherly heart of God. The Christian's dynamic comes from the fact that he knows sin is not only breaking God's law but also breaking his heart. It is not the law of God but the love of God which constrains us.

Barclay: 1Ti 1:8-11

In an ideal state, when the Kingdom comes, there will be no necessity for any law other than the love of God within a man's heart; but as things are, the case is very different. And here Paul sets out a catalogue of sins which the law must control and condemn. The interest of the passage is that it shows us the background against which Christianity grew up. This list of sins is in fact a description of the world in which the early Christians lived and moved and had their being. Nothing shows us so well how the Christian Church was a little island of purity in a vicious world. We talk about it being hard to be a Christian in modern civilization; we have only to read a passage like this to see how infinitely harder it must have been in the circumstances in which the Church first began. Let us take this terrible list and look at the items on it.

There are the lawless (anomoi, 459). They are those who know the laws of right and wrong and break them open-eyed. No one can blame a man for breaking a law he does not know exists; but the lawless are those who deliberately violate the laws in order to satisfy their own ambitions and desires.

There are the undisciplined (anupotaktoi, 506). They are the unruly and the insubordinate, those who refuse to obey any authority. They are like soldiers who mutinously disobey the word of command. They are either too proud or too unbridled to accept any control.

There are the irreverent (asebeis, 765). Asebeis is a terrible word. It describes not indifference nor the lapse into sin. It describes "positive and active irreligion," the spirit which defiantly withholds from God that which is his right. It describes human nature "in battle array against God."

There are the sinners (hamartoloi, 268). In its commonest usage this word describes character. It can be used, for instance, of a slave who is of lax and useless character. It describes the person who has no moral standards left.

There are the impious (anosioi, 462). Hosios (3741) is a noble word; it describes, as Trench puts it, "the everlasting ordinances of right, which no law or custom of man has constituted, for they are anterior to all law and custom." The things which are hosios (3741) are part of the very constitution of the universe, the everlasting sanctities. The Greek, for instance, shudderingly declared that the Egyptian custom where brother could marry sister and the Persian custom where son could marry mother, were anosia, unholy. The man who is anosios (462) is worse than a mere lawbreaker. He is the man who violates the ultimate decencies of life.

There are the polluted (bebeloi, 952). Bebelos is an ugly word with a strange history. It originally meant simply that which can be trodden upon, in contradistinction to that which is sacred to some god and therefore inviolable. It then came to mean profane in opposition to sacred, then the man who profanes the sacred things, who desecrates God's day, disobeys his laws and belittles his worship. The man who is bebelos (952) soils everything he touches.

There are those who strike or even kill their parents (patraloai, 3964, and metraloai, 3389). Under Roman law a son who struck his parents was liable to death. The words describe sons or daughters who are lost to gratitude, lost to respect and lost to shame. And it must ever be remembered that this most cruel of blows can be one, not upon the body, but upon the heart.

There are the murderers (androphonoi, 409), literally man-slayers. Paul is thinking of the Ten Commandments and of how breach after breach of them characterizes the heathen world. We must not think that this at least has nothing to do with us, for Jesus widened the commandment to include not only the act of murder, but also the feeling of anger against a brother.

There are the fornicators and the homosexuals (pornoi, 4205, and arsenokoitai, 733). It is difficult for us to realize the state of the ancient world in matters of sexual morality. It was riddled with unnatural vice. One of the extraordinary things was the actual connection of immorality and religion. The Temple of Aphrodite, goddess of love, at Corinth had attached to it a thousand priestesses who were sacred prostitutes and who at evening came down to the city streets and plied their trade. It is said that Solon was the first law-maker in Athens to legalize prostitution and that with the profits of the public brothels he instituted a new temple was built to Aphrodite, the goddess of love.

E. F. Brown was a missionary in India, and in his commentary on the Pastoral Epistles he quotes an extraordinary section from the Penal Code of India. A section of that code forbade obscene representations and then went on to say: "This section does not extend to any representation or sculpture, engraved, painted or otherwise represented on or in any temple, or any car used for the conveyance of idols, or kept or used for any religious purpose." It is an extraordinary thing that in the non-Christian religions time and time again immorality and obscenity flourish under the very protection of religion. It has often been said and said truly that chastity was the one completely new virtue which Christianity brought into this world. It was no easy thing in the early days to endeavour to live according to the Christian ethic in a world like that.

There are the andrapodistai (405). The word may either mean slave-dealers or slave-kidnappers. Possibly both meanings are involved here. It is true that slavery was an integral part of the ancient world. It is true that Aristotle declared that civilization was founded on slavery, that certain men and women existed only to perform the menial tasks of life for the convenience of the cultured classes. But even in the ancient world voices were raised against slavery. Philo spoke of slave-dealers as those "who despoil men of their most precious possession, their freedom."

But this more probably refers to kidnappers of slaves. Slaves were valuable property. An ordinary slave with no special gifts fetched from 16 to 20 British pounds. A specially accomplished slave would fetch three or four times as much. Beautiful youths were in special demand as pages and cupbearers and would fetch as much as 800 or 900 British pounds. Marcus Antonius is said to have paid 2,000 British pounds for two well-matched youths who were wrongly represented to be twins. In the days when Rome was specially eager to learn the arts of Greece and slaves who were skilled in Greek literature and music and art were specially valuable, a certain Lutatius Daphnis was sold for 3,500 British pounds. The result was that frequently valuable slaves were either seduced from their masters or kidnapped. The kidnapping of specially beautiful or specially accomplished slaves was a common feature of ancient life.

Finally, there are liars (pseustai, 5583) and perjurers (epiorkoi, 1965), men who did not hesitate to twist the truth to gain dishonourable ends.

Here is a vivid picture of the atmosphere in which the ancient Church grew up. It was against an infection like that that the writer of the Pastorals sought to protect the Christians in his charge.

Barclay: 1Ti 1:8-11

Into this world came the Christian message, and this passage tells us four things about it.

(i) It is sound teaching. The word used for sound (hugiainein, 5198) literally means health-giving. Christianity is an ethical religion. It demands from a man not only the keeping of certain ritual laws, but the living of a good life. E. F. Brown draws a comparison between it and Islam; a Mohammedan may be regarded as a very holy man if he observes certain ceremonial rituals, even though his moral life is quite unclean. He quotes a writer on Morocco: "The great blot on the creed of Islam is that precept and practice are not expected to go together, except as regards the ritual, so that a man may be notoriously wicked yet esteemed religious, having his blessing sought as that of one who has power with God, without the slightest sense of incongruity. The position of things was very well put to me one day by a Moor in Fez, who remarked: 'Do you want to know what our religion is? We purify ourselves with water while we contemplate adultery; we go to the mosque to pray and as we do so we think how best to cheat our neighbours; we give alms at the door and go back to our shop to rob; we read our Korans and go out to commit unmentionable sins; we fast and go on pilgrimage and yet we lie and kill.' " It must always be remembered that Christianity does not mean observing a ritual, even if that ritual consists of bible-reading and church-going; it means living a good life. Christianity, if it is real, is health-giving; it is the moral antiseptic which alone can cleanse life.

(ii) It is a glorious gospel; that is to say, it is glorious good news. It is good news of forgiveness for past sins and of power to conquer sin in the days to come, good news of God's mercy, God's cleansing and God's grace.

(iii) It is good news which comes from God. The Christian gospel is not a discovery made by man; it is something revealed by God. It does not offer only the help of man; it offers the power of God.

(iv) That good news comes through men. It was entrusted to Paul to bring it to others. God makes his offer and he needs his messengers. The real Christian is the person who has himself closed with the offer of God and has realized that he cannot keep such good news to himself but must share it with others who have not yet found it.

Barclay: 1Ti 1:12-17

This passage begins with a very paean of thanksgiving. There were four tremendous things for which Paul wished to thank Jesus Christ.

(i) He thanked him because he chose him. Paul never had the feeling that he had chosen Christ, but always that Christ had chosen him. It was as if, when he was heading straight for destruction, Jesus Christ had laid his hand upon his shoulder and arrested him in the way. It was as if, when he was busy throwing away his life, Jesus Christ had suddenly brought him to his senses. In the days of the war I knew a Polish airman. He had crowded more thrilling hairbreadth escapes from death and from worse into a few years than the vast majority of men do into a lifetime. Sometimes he would tell the story of escape from occupied Europe, of parachute descents from the air, of rescue from the sea, and at the end of this amazing odyssey, he would always say, with a look of wonder in his eyes: "And now I am God's man." That is how Paul felt; he was Christ's man for Christ had chosen him.

(ii) He thanked him because he trusted him. It was to Paul an amazing thing, that he, the arch-persecutor, had been chosen as the missionary of Christ. It was not only that Jesus Christ had forgiven him; it was that Christ trusted him. Sometimes we forgive a man who has committed some mistake or been guilty of some sin, but we make it very clear that his past makes it impossible for us to trust him again with any responsibility. But Christ had not only forgiven Paul; he entrusted him with work to do. The man who had been Christ's persecutor had been made his ambassador.

(iii) He thanked him because he had appointed him. We must be very careful to note that to which Paul felt himself appointed. He was appointed to service. Paul never thought of himself as appointed to honour, or to leadership within the Church. He was saved to serve. Plutarch tells that when a Spartan won a victory in the games, his reward was that he might stand beside his king in battle. A Spartan wrestler at the Olympic games was offered a very considerable bribe to abandon the struggle; but he refused. Finally, after a terrific effort, he won his victory. Someone said to him: "Well, Spartan, what have you got out of this costly victory you have won?" He answered: "I have won the privilege of standing in front of my king in battle." His reward was to serve and, if need be, to die for his king. It was for service, not honour, that Paul knew himself to be chosen.

(iv) He thanked him because he had empowered him. Paul had long since discovered that Jesus Christ never gives a man a task to do without also giving him the power to do it. Paul would never have said, "See what I have done," but always, "See what Jesus Christ has enabled me to do." No man is good enough, or strong enough, or pure enough, or wise enough to be the servant of Christ. But if he will give himself to Christ, he will go, not in his own strength, but in the strength of his Lord.

Barclay: 1Ti 1:12-17

There are two further interesting things in this passage.

Paul's Jewish background comes out. He says that Jesus Christ had mercy on him because he committed his sins against Christ and his Church in the days of his ignorance. We often think that the Jewish viewpoint was that sacrifice atoned for sin; a man sinned, his sin broke his relationship with God, then sacrifice was made and God's anger was appeased and the relationship restored.

It may well have been that that was in fact the popular, debased view of sacrifice. But the highest Jewish thought insisted on two things. First, it insisted that sacrifice could never atone for deliberate sin, but only for the sins a man committed in ignorance or when swept away in a moment of passion. Second, the highest Jewish thought insisted that no sacrifice could atone for any sin unless there was contrition in the heart of the man who brought it. Here Paul is speaking out of his Jewish background. His heart had been broken by the mercy of Christ; his sins had been committed in the days before he knew Christ and his love. And for these reasons he felt that there was mercy for him.

There is a still more interesting matter, which is pointed out by E. F. Brown. 1Ti 1:14is difficult. In the Revised Standard Version it runs: "The grace of our Lord overflowed for me with the faith and love that are in Christ Jesus." The first part is not difficult; it simply means that the grace of God rose higher than Paul's sin. But what exactly is the meaning of the phrase "with the faith and love that are in Christ Jesus"? E. F. Brown suggests that it is that the work of the grace of Christ in Paul's heart was helped by the faith and the love he found in the members of the Christian Church, things like the sympathy and the understanding and the kindness he received from men like Ananias, who opened his eyes and called him brother (Act 9:10-19), and Barnabas, who stood by him when the rest of the Church regarded him with bleak suspicion (Act 9:26-28). That is a very lovely idea. And if it be correct, we can see that there are three factors which cooperate in the conversion of any man.

(i) First, there is God. It was the prayer of Jeremiah: "Restore us to thyself, O Lord" (Lam 5:21). As Augustine had it, we would never even have begun to seek for God unless he had already found us. The prime mover is God; at the back of a man's first desire for goodness there is his seeking love.

(ii) There is a man's own self. The King James Version renders Mat 18:3entirely passively: "Except ye be converted and become as little children, ye shall not enter into the Kingdom of Heaven." The Revised Standard Version gives a much more active rendering: "Unless you turn and become like children, you will never enter the kingdom of heaven." There must be human response to divine appeal. God gave men free will and they can use it either to accept or to refuse his offer.

(iii) There is the agency of some Christian person. It is Paul's conviction that he is sent "to open the eyes of the Gentiles, that they may turn from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins" (Act 26:18). It is James' belief that any man who converts the sinner from the error of his way "will save a soul from death and will cover a multitude of sins" (Jam 5:19-20). So then there is a double duty laid upon us. It has been said that a saint is someone who makes it easier to believe in God, and that a saint is someone in whom Christ lives again. We must give thanks for those who showed us Christ, whose words and example brought us to him; and we must strive to be the influence which brings others to him.

In this matter of conversion the initiative of God, the response of man, and the influence of the Christian all combine.

Barclay: 1Ti 1:12-17

The thing which stands out in this passage is Paul's insistence upon remembering his own sin. He heaps up a very climax of words to show what he did to Christ and the Church. He was an insulter of the Church; he had flung hot and angry words at the Christians, accusing them of crimes against God. He was a persecutor; he had taken every means open to him under the Jewish law to annihilate the Christian Church. Then comes a terrible word; he had been a man of insolent and brutal violence. The word in Greek is hubristes (5197). It indicates a kind of arrogant sadism; it describes the man who is out to inflict pain for the sheer joy of inflicting it. The corresponding abstract noun is hubris (5196) which Aristotle defines: "Hubris (5196) means to hurt and to grieve people, in such a way that shame comes to the man who is hurt and grieved, and that not that the person who inflicts the hurt and injury may gain anything else in addition to what he already possesses, but simply that he may find delight in his own cruelty and in the suffering of the other person."

That is what Paul was once like in regard to the Christian Church. Not content with words of insult, he went to the limit of legal persecution. Not content with legal persecution, he went to the limit of sadistic brutality in his attempt to stamp out the Christian faith. He remembered that; and to the end of the day he regarded himself as the chief of sinners. It is not that he was the chief of sinners; he still is. True, he could never forget that he was a forgiven sinner; but neither could he ever forget that he was a sinner. Why should he remember his sin with such vividness?

(i) The memory of his sin was the surest way to keep him from pride. There could be no such thing as spiritual pride for a man who had done the things that he had done. John Newton was one of the great preachers and the supreme hymn-writers of the Church; but he had sunk to the lowest depths to which a man can sink, in the days when he sailed the seas in a slave-trader's ship. So when he became a converted man and a preacher of the gospel, he wrote a text in great letters, and fastened it above the mantlepiece of his study where he could not fail to see it: "Thou shalt remember that thou wast a bondman in the land of Egypt and the Lord thy God redeemed thee." He also composed his own epitaph: "John Newton, Clerk, once an Infidel and Libertine, a Servant of Slaves in Africa, was by the Mercy of our Lord and Saviour Jesus Christ, Preserved, Restored, Pardoned, and Appointed to Preach the Faith he had so long laboured to destroy." John Newton never forgot that he was a forgiven sinner; neither did Paul. Neither must we. It does a man good to remember his sins; it saves him from spiritual pride.

(ii) The memory of his sin was the surest way to keep his gratitude aflame. To remember what we have been forgiven is the surest way to keep awake our love to Jesus Christ. F. W. Boreham tells of a letter which the old Puritan, Thomas Goodwin, wrote to his son. "When I was threatening to become cold in my ministry, and when I felt Sabbath morning coming and my heart not filled with amazement at the grace of God, or when I was making ready to dispense the Lord's Supper, do you know what I used to do? I used to take a turn up and down among the sins of my past life, and I always came down again with a broken and a contrite heart, ready to preach, as it was preached in the beginning, the forgiveness of sins." "I do not think," he said, "I ever went up the pulpit stair that I did not stop for a moment at the foot of it and take a turn up and down among the sins of my past years. I do not think that I ever planned a sermon that I did not take a turn round my study table and look back at the sins of my youth and of all my life down to the present; and many a Sabbath morning, when my soul had been cold and dry, for the lack of prayer during the week, a turn up and down in my past life before I went into the pulpit always broke my hard heart and made me close with the gospel for my own soul before I began to preach." When we remember how we have hurt God and hurt those who love us and hurt our fellow-men and when we remember how God and men have forgiven us, that memory must awake the flame of gratitude within our hearts.

(iii) The memory of his sin was the constant urge to greater effort. It is quite true that a man can never earn the approval of God, or deserve his love; but it is also true that he can never stop trying to do something to show how much he appreciates the love and the mercy which have made him what he is. Whenever we love anyone we cannot help trying always to demonstrate our love. When we remember how much God loves us and how little we deserve it, when we remember that it was for us that Jesus Christ hung and suffered on Calvary, it must compel us to effort that will tell God we realize what he has done for us and will show Jesus Christ that his sacrifice was not in vain..

(iv) The memory of his sin was bound to be a constant encouragement to others. Paul uses a vivid picture. He says that what happened to him was a kind of outline-sketch of what was going to happen to those who would accept Christ in the days to come. The word he uses is hupotuposis (5296) which means an outline, a sketch-plan, a first draft, a preliminary model. It is as if Paul were saying, "Look what Christ has done for me! If someone like me can be saved, there is hope for everyone." Suppose a man was seriously ill and had to go through a dangerous operation, it would be the greatest encouragement to him if he met and talked with someone who had undergone the same operation and had emerged completely cured. Paul did not shrinkingly conceal his record; he blazoned it abroad, that others might take courage and be filled with hope that the grace which had changed him could change them too.

Greatheart said to Christian's boys: "You must know that Forgetful Green is the most dangerous place in all these parts." Paul's sin was something which he refused to forget, for every time he remembered the greatness of his sin, he remembered the still greater greatness of Jesus Christ. It was not that he brooded unhealthily over his sin; it was that he remembered it to rejoice in the wonder of the grace of Jesus Christ.

Barclay: 1Ti 1:18-20

The first section of this passage is highly compressed. What lies behind it is this. There must have been a meeting of the prophets of the Church. They were men known to be within the confidence and the counsels of God. "Surely the Lord does nothing without revealing his secret to his servants the prophets" (Amo 3:7). This meeting thought about the situation which was threatening the Church and came to the conclusion that Timothy was the man to deal with it. We can see the prophets acting in exactly the same way in Act 13:1-3. The Church was faced with the great decision whether or not to take the gospel out to the Gentiles; and it was to the prophets that there came the message of the Holy Spirit, saying: "Set apart for me Barnabas and Saul for the work to which I have called them" (Act 13:2). That was what had happened to Timothy. He had been marked out by the prophets as the man to deal with the situation in the Church. It may well have been that he shrank from the greatness of the task which faced him, and here Paul encourages him with certain considerations.

(i) Paul says to him: "You are a man who has been chosen and you cannot refuse your task." Something like that happened to John Knox. He had been teaching in St. Andrews. His teaching was supposed to be private but many came to it, for he was obviously a man with a message. So the people urged him "that he would take the preaching place upon him. But he utterly refused, alleging that he would not run where God had not called him.... Whereupon they Privily among themselves advising, having with them in council Sir David Lindsay of the Mount, they concluded that they would give a charge to the said John, and that publicly by the mouth of their preacher."

So Sunday came and Knox was in Church and John Rough was preaching. "The said John Rough, preacher, directed his words to the said John Knox, saying: 'Brother, ye shall not be offended, albeit that I speak unto you that which I have in charge, even from all those that are here present, which is this: In the name of God, and of his Son Jesus Christ, and in the name of these that presently call you by my mouth, I charge you that you refuse not this holy vocation, but...that you take upon you the public office and charge of preaching, even as you look to avoid God's heavy displeasure, and desire that he shall multiply his graces with you.' And in the end he said to those that were present: 'Was not this your charge to me? And do ye not approve this vocation?' They answered: 'It was: and we approve it.' Whereat the said John, abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behaviour, from that day till the day that he was compelled to present himself to the public place of preaching, did sufficiently declare the grief and trouble of his heart; for no man saw any sign of mirth in him, neither yet had he pleasure to accompany any man, many days together."

John Knox was chosen; he did not want to answer the call; but he had to, for the choice had been made by God. Years afterwards the Regent Morton uttered his famous epitaph by Knox's graveside: "In respect that he bore God's message, to whom he must make account for the same, he (albeit he was weak and an unworthy creature, and a fearful man) feared not the faces of men." The consciousness of being chosen gave him courage.

So Paul says to Timothy: "You have been chosen; you cannot let down God and man." To every one of us there comes God's choosing; and when we are summoned to some work for him, we dare not refuse it.

(ii) It may be that Paul was saying to Timothy: "Be true to your name." Timothy--its full form is Timotheos (5095)--is composed of two Greek words, time (5092) which means "honour," and theos (2316) which means "God," and so means "honour to God." If we are called by the name Christian, one of Christ's folk, to that name we must be true.

(iii) Finally, Paul says to Timothy: "I entrust this charge to you". The word which he uses for to entrust is paratithesthai (3908), which is the word used of entrusting something valuable to someone's safe keeping. It is used, for instance, of making a deposit in a bank, or of entrusting someone to another's care. It always implies that a trust has been reposed in someone for which he will be called to account. So Paul says: "Timothy, into your hands I am placing a sacred trust. See that you do not fail." God reposes his trust in us; into our hands he puts his honour and his Church. We too must see to it that we do not fail.

Barclay: 1Ti 1:18-20

What then is entrusted to Timothy? He is despatched to fight a good campaign. The picture of life as a campaign is one which has always fascinated men's thoughts. Maximus of Tyre said: "God is the general; life is the campaign; man is the soldier." Seneca said: "For me to live, my dear Lucilius, is to be a soldier." When a man became a follower of the goddess Isis and was initiated into the Mysteries connected with the goddess' name, the summons to him was: "Enrol yourself in the sacred soldiery of Isis."

There are three things to be noted.

(i) It is not to a battle that we are summoned; it is to a campaign. Life is one long campaign, a service from which there is no release, not a short, sharp struggle after which a man can lay aside his arms and rest in peace. To change the metaphor, life is not a sprint; it is a marathon race. It is there that the danger enters in. It is necessary to be for ever on the watch. "Eternal vigilance is the price of liberty." The temptations of life never cease their search for a chink in the armour of the Christian. It is one of the commonest dangers in life to proceed in a series of spasms. We must remember that we are summoned to a campaign which goes on as long as life does.

(ii) It is to a fine campaign that Timothy is summoned. Here again we have the word kalos (2570) of which the Pastorals are so fond. It does not mean only something which is good and strong; it means something which is also winsome and lovely. The soldier of Christ is not a conscript who serves grimly and grudgingly; he is a volunteer who serves with a certain knightly chivalry. He is not the slave of duty, but the servant of joy.

(iii) Timothy is commanded to take with him two weapons of equipment. (a) He is to take faith. Even when things are at their darkest, he must have faith in the essential rightness of his cause and in the ultimate triumph of God. It was faith which kept up John Knox when he was in despair. Once when he was a slave on the galleys, the ship came in sight of St. Andrews. He was so weak that he had to be lifted up bodily in order to see. They showed him the church steeple and asked if he knew it. "Yes," he said, "I know it well: and I am fully persuaded, how weak that ever I now appear, that I shall not depart this life till that my tongue shall glorify his godly name in the same place." He describes his feelings in 1554 when he had to flee the country to escape the vengeance of Mary Tudor. "Not only the ungodly, but even my faithful brethren, yea, and my own self, that is, all natural understanding, judged my cause to be irremediable. The frail flesh, oppressed with fear and pain, desireth deliverance, ever abhorring and drawing back from obedience giving. O Christian brethren, I write by experience.... I know the grudging and murmuring complaints of the flesh; I know the anger, wrath, and indignation which it conceiveth against God, calling all his promises in doubt, and being ready every hour utterly to fall from God. Against which remains only faith." The Christian soldier needs in the darkest hour the faith that will not shrink. (b) He is to take the defence of a good conscience. That is to say, the Christian soldier must at least try to live in accordance with his own doctrine. The virtue is gone out of a man's message when his conscience condemns him as he speaks.

Barclay: 1Ti 1:18-20

The passage closes with a stern rebuke to two members of the Church who have injured the Church, grieved Paul, and made shipwreck of their own lives. Hymenaeus is mentioned again in 2Ti 2:17; and Alexander may well be the Alexander who is referred to in 2Ti 4:14. Paul has three complaints against them.

(i) They had rejected the guidance of conscience. They had allowed their own desires to speak with more persuasiveness than the voice of God.

(ii) They had relapsed into evil practices. Once they had abandoned God, life had become soiled and debased. When God went from life, beauty went along with him.

(iii) They had taken to false teaching. Again it was almost inevitable. When a man takes the wrong way, his first instinct is to find excuses for himself. He takes the Christian teaching and twists it to suit himself. Out of the right he finds perverted arguments to justify the wrong. He finds arguments in the words of Christ to justify the ways of the devil. The moment a man disobeys the voice of conscience, his conduct becomes debased and his thinking twisted.

So Paul goes on to say that he has "handed them over to Satan." What is the meaning of this terrible phrase? There are three possibilities.

(i) He may be thinking of the Jewish practice of excommunication. According to synagogue practice, if a man was an evil-doer he was first publicly rebuked. If that was ineffective, he was banished from the synagogue for a period of thirty days. If he was still stubbornly unrepentant, he was put under the ban, which made him a person accursed, debarred from the society of men and the fellowship of God. In such a case a man might well be said to be handed over to Satan.

(ii) He may be saying that he has barred them from the Church and turned them loose in the world. In a heathen society it was inevitable that men should draw a hard and fast line between the Church and the world. The Church was God's territory; the world was Satan's; and to be debarred from the Church was to be handed over to that territory which was under the sway of Satan. The phrase may mean that these two troublers of the Church were abandoned to the world.

(iii) The third explanation is the most likely of the three. Satan was held to be responsible for human suffering and pain. A man in the Corinthian Church had been guilty of the terrible sin of incest. Paul's advice was that he should be delivered to Satan "for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (1Co 5:5). The idea is that the Church should pray for some physical chastisement to fall on that man so that, by the pain of his body, he might be brought to the senses of his mind. In Job's case it was Satan who brought the physical suffering upon him (Job 2:6-7). In the New Testament itself we have the terrible end of Ananias and Sapphira (Act 5:5, Act 5:10), and the blindness which fell upon Elymas because of his opposition to the gospel (Act 13:11). It may well be that it was Paul's prayer that these two men should be subjected to some painful visitation which would be a punishment and a warning.

That is all the more likely because it is Paul's hope that they will be, not obliterated and destroyed, but disciplined out of their evil ways. To him, as it ought to be to us, punishment was never mere vindictive vengeance but always remedial discipline, never meant simply to hurt but always to cure.

Constable: 1Ti 1:3-20

II. TIMOTHY'S MISSION IN EPHESUS 1:3-20

In chapter 1 Paul charged Timothy to remain faithful to the task with which Paul had entrusted him in Ephesus. He began by reminding Timothy what that task was and how he should carry out his chief duty. Then he exhorted Timothy to be faithful. He reminded his young protégé of God's power to transform lives and warned him of the danger of acting contrary to his own spiritually sensitive conscience.

"The absence of . . . [a thanksgiving] here supports the observation . . . that 1 Timothy is really for the sake of the church as much as, or more than, for Timothy himself; what is taking place in the church gives no cause for thanksgiving."¹⁴

Constable: 1Ti 1:3-11

A. The task Timothy faced 1:3-11

Paul penned these opening words to remind Timothy to correct teachers in the Ephesian church who were majoring on minor matters in their Bible teaching. In so doing he reminded Timothy of his own responsibility as a communicator of God's truth.

"That the false teachers were . . . probably elders [of the house-churches in Ephesus] is supported by several items from 1 Timothy: their presuming to be teachers of the law' (v. 7), a responsibility of the elders (5:17; cf. 3:2); the fact that two are named and excommunicated by Paul (1:19-20), not by the church as in 2 Thessalonians 3:14 and 1 Corinthians 5:1-5; and the repeated concern about elders in this letter, both as to their qualifications--with no mention of duties--in 3:1-7 and their discipline and apparent replacement in 5:19-25."¹⁵

1:3-4 Paul's geographical movements, to which he referred here, probably took place between his first Roman imprisonment and the writing of this epistle. We cannot fit them into the chronology of Acts. Acts concludes with Paul's first Roman imprisonment. The apostle had left Timothy in Ephesus for the general purpose of acting as his special representative. He was under Paul but over the elders of the church in his authority. As such Timothy occupied a position unique to the apostolic period of church history.¹⁶

"Paul repeats in writing what he had outlined orally for Timothy in order that Timothy might have it black on white and that he might present it as written evidence to those who objected to Timothy's activities . . ."¹⁷

The error of the objects of Paul's criticism seems to have been more in their emphasis than in their content. "Strange doctrines" (Gr. heterodidaskalein) is a general term that contrasts their novel teaching with what is edifying.

"Some see in this teaching the influence of Gentile gnostic philosophy with its speculative views of religious beliefs and practices. Such incipient gnostic elements did circulate in Asia during the latter half of the first century and may have been present here. But that the false teaching combatted in the Pastorals had already become Gnostic in character is doubtful. The Jewish character of the teaching here denounced is obvious."¹⁸

In particular, these teachers seem to have been emphasizing extra-biblical stories that had become part of the traditions of Judaism that grew out of the genealogies of the Old Testament (cf. Titus 1:14; 3:9). "Myths" and "endless genealogies" evidently describe two aspects of one aberration rather than two separate problems. Certain myths about what Jesus did are an example of this ear-tickling entertainment, though these specific myths were not the subject of these false teachers. One of these was that when Jesus was a child he formed a bird out of clay, blew on it, it came to life and flew away.¹⁹

"The lists of bare names in Old Testament genealogies were easily expanded into fictitious histories, supposed to illustrate God's dealings with His people and an example is still preserved to us in the apocalyptic Book of Jubilees. The practice, indeed, was so common that the word genealogy' was often used in the sense of mythical history, and this would seem to be its meaning in the present verse."²⁰

This kind of emphasis, Paul warned, simply generated questions for which there are no real answers rather than contributing to the spiritual maturation of believers (cf. Eph. 4:11-16). John Bunyan reportedly said, "Some love the meat; some love to pick the bones."²¹ Growth is God's goal for Christians, and it involves the exercise of our "faith" (cf. Rom. 1:17).

Examples of similar errors in teaching today would be preoccupation with typology, numerology, or the details of exegesis along with a failure to emphasize the point of the passage being expounded. This failure to emphasize what the writer of Scripture emphasized and to emphasize something else seems to be at the heart of the problem Paul addressed here.²²

"I am personally of the opinion that one of the causes of weakness in the churches today is the virtual disappearance from our pulpits of sound, steady, Scriptural, expository teaching, and that a widespread return to that desirable practice is essential to the solid building-up of our members in the faith."²³

1:5 The ultimate aim of a Bible teacher should not be to generate debate and controversy. It should be to cultivate the lives of his or her students so they manifest love in their daily living. This love should spring from a pure heart, a conscience void of shame, and a genuine trust in God.²⁴

"For Paul and the ancient Mediterranean culture in general, conscience was the internal judgment of one's actions by that one's group--'pain one feels because others consider one's actions inappropriate and dishonorable.'²⁵ Honor and shame, rather than guilt, were the operative feelings. Therefore, Paul's readers would perceive the conscience as sending internal signals evaluating the rightness or wrongness of behavior (past, present or future) as a member of a group. We, on the other hand, view the conscience as concerned with right and wrong on an individual basis, not necessarily taking into account what others think and expect about us."²⁶

We need to approach confrontation carefully (cf. Gal. 6:1). Is our motivation to help or to hurt the other person? Is our attitude loving, and does this come through in our non-verbal as well as verbal communication? Loving confrontation expresses care and respect for the other person. It communicates that we want the other person to respect us and understand how we feel. The timing, location, and setting are all very important in confrontation. We need to be sensitive to other pressures that may be on the other person. We should also give help with an openness to accept confrontation from the other person as well.

1:6-7 The "Law" is the Mosaic Code but also the Scriptures of Paul's day, the Old Testament, particularly the legal parts of it. Paul probably did not mean that these erring teachers failed to understand the letter of their content, though this may have been true of some of them. He probably meant that they did not understand what they were really saying and not saying by their emphasis. They missed the point of the Law.

". . . Paul's description of their confidence' implies in this context stubbornness, a refusal to be denied. We might say they are dogmatic, which (along with the claim to authority) Paul regards with irony, since they have no real understanding of the matters they teach."²⁷

"This apostasy' on the part of both the erring elders and their followers is the great urgency of 1 Timothy."²⁸

1:8-11 The Law (Gr. nomos) is profitable if one uses it properly, according to its original intention ("lawfully," Gr. nomimos, a play on words).

"Here its goodness' is related to its being used properly, that is, treated as law (intended for the lawless, v. 9) and not used illegitimately' as a source for myths and endless genealogies, or for ascetic practices."²⁹

"Thus Paul is saying that the law is not given to apply in some mystical way to people who are already righteous,' i.e., those already seeking to conform to the law. It is, rather, given to deal with people who are specifically violating its sanctions and to warn them against their specific sins (as the list in vv. 9b-10 goes on to do)."³⁰

Paul arranged his first six epithets in pairs (v. 9a).³¹ The leading attitude in each pair precedes the resulting action. There is a progression in these three couplets from more general to more specific lawlessness. The first two terms are introductory.

The disobedient

"Lawless" people refuse to recognize law.

"Rebellious" individuals refuse to obey laws.

The following sins are violations of the first through the third commandments.

The irreverent

"Ungodly" men and women have no regard for God.

"Sinners" live in opposition to God.

The impure

"Unholy" people are those whose lives are impure.

"Profane" persons treat sacred things as common.

The second group of offenders (vv. 9b-10a) provides examples of individuals who break the fifth through the ninth commandments of the Decalogue. They are sinners arrayed against society.

The violent

"Father-strikers and mother-strikers" (better than those who kill these people)³² have no reverence or affection for their own parents (cf. Exod. 20:12, the fifth commandment).

"Murderers" kill people deliberately (cf. Exod. 20:13, the sixth commandment).

The immoral

"Immoral men" deal perversely with people of the opposite sex (cf. Exod. 20:14, the seventhe commandment).

"Homosexuals" abuse people of their own sex (the seventh commandment).³³

The deceitful

"Kidnappers" steal and sell other people (cf. Exod. 20:15, the eighth commandment).

"Liars and perjurers" bear false witness (cf. Exod. 20:16, the nineth commandment).

"Most likely the list is a conscious reflection of the Mosaic Law as law and expresses the kinds of sins such law was given to prohibit."³⁴

Paul concluded his list (vv. 10b-11) with a general category of anything contrary to not only the Law of Moses but the larger gospel that Paul preached.³⁵ That gospel encompassed the Old Testament. "Sound doctrine" does not just describe correct or accurate doctrine but what is healthful and wholesome.³⁶

"Healthy teaching leads to proper Christian behavior, love and good works; the diseased teaching of the heretics leads to controversies, arrogance, abusiveness, and strife (6:4)."³⁷

"Missionaries of one particular cult say that their scriptures are authoritative because they stem from God. Its elders usually insist that the Holy Spirit will move in the heart' to confirm the veracity of their teaching. But when their doctrines do not pass the more objective test applied by the church fathers, what does it matter how one feels' about their teaching? Such counterclaims to authority are clearly wrong."³⁸

"It will be clear from any careful reading that this concern for the gospel is the driving force behind the P[astoral]E[pistles]."³⁹

Paul's points in this pericope are the following. When a person teaches the Scriptures, he or she should distinguish speculation that goes beyond what God has revealed from the teaching of God's Word (the method, v. 4). Second, love should be primary (the motive, v. 5). Third, the teacher should present a portion of Scripture considering the purpose for which God intended it (the meaning, vv. 8-10). Knowledge of the letter is not enough. A teacher should communicate the spirit of the divine Author as well.

Constable: 1Ti 1:12-17

1. A positive encouragement 1:12-17

Paul thanked God for changing him to enable Timothy to appreciate the fact that God can transform even the worst of sinners and enable His saints to accomplish supernatural feats. What precipitated Paul's testimony here was the difficult situation Timothy faced in Ephesus made even harder by Timothy's personal tendency toward timidity. The evidence that Timothy tended to be timid, perhaps partly because of the strong opposition he faced, comes out more clearly later in this epistle.

"V. 11 with its assertion that the gospel was entrusted to Paul provides the setting for vv. 12-17. Paul demonstrates how this entrusting and his own reception of mercy and grace in Jesus Christ provides an illustration that the gospel is the power of God unto salvation for any sinner, because it has been that to him, a terrible sinner."⁴⁰

1:12-14 Did God save Paul because He foresaw that Paul would be faithful (v. 12)? No, but God entrusted him with the ministry he had received at least in part for that reason.

"Not skill or knowledge but faithfulness is the first qualification for a minister of Christ (I Cor. 4:2)."⁴¹

Paul had not opposed Jesus Christ and His church because he wanted to dishonor God. Paul believed he was serving God by persecuting Christians. He was mistaken about who Jesus Christ is. For this reason God had mercy on him.⁴² The Greek word translated "violent aggressor" ("violent man," NIV; hubristes) means a proud, haughty man. Such a person heaps insulting language on others and or does some shameful act of wrong against them.

God poured out grace, trust, and love on Paul even though Paul had poured out blasphemy, persecution, and violence on God.

"Jesus recognized this principle when He prayed on the cross, Father, forgive them, for they know not what they do' (Luke 23:34). Their ignorance did not save them, nor did Christ's prayer save them; but the combination of the two postponed God's judgment, giving them an opportunity to be saved."⁴³

1:15 Seven times in the Pastorals Paul evidently alluded to statements that had become proverbial in the early church. They may have been parts of early Christian hymns or catechisms (manuals for the training of new Christians; cf. 2:5-6; 3:16; 2 Tim. 1:9-10; 2:8-13; Titus 2:11-14; 3:3-7).⁴⁴ They may be restatements of what Jesus said about Himself (cf. Matt. 9:13; Mark 2:17; Luke 5:32; 19:10; John 12:46-47; 16:28; 18:37).⁴⁵ Paul probably alluded to one of these classic statements here, as seems likely from his use of the introductory, "It is a trustworthy statement." Here the great truth affirmed is that the purpose of Christ's incarnation was the salvation of sinners.

"The repeated formula is always attached to a maxim (relating either to doctrine or practice) on which full reliance can be placed."⁴⁶

Was Paul really the worst sinner of all time (cf. 1 Cor. 15:9; Eph. 3:8)? Obviously many people have lived longer in a more depraved condition than Paul did. He became a Christian relatively early in his adult life. Perhaps the apostle meant that he was the "foremost" sinner in the sense that his sin of aggressively tearing down the work that God was building up was the worst kind of sin. It was much worse than simply ignoring God and going one's own way.

Note, too, that Paul still regarded himself as a sinner though a forgiven one: ". . . I am foremost."

"The fact is that it is always the characteristic of a true saint to feel himself a real sinner. The air in a room seems to be clear, but when it is penetrated by the sunlight it is seen to be full of dust and other impurities: and so as men draw nearer to God, and are penetrated by the light of God (1 John i. 5), they see more clearly their own infirmities, and begin to feel for sin something of the hatred which God feels for it."⁴⁷

1:16 God was unusually merciful to Paul because He desired to make the apostle an example of how God can change the worst of sinners into the best of saints. His greatest enemy became His greatest servant. In the light of Paul's conversion no one should conclude that his or her sin is too great for God to forgive. God may be patient with anyone since He was patient with Paul.

1:17 Such grace prompted Paul to glorify God in this brief doxology. God is the King of the ages (sovereign), immortal (eternal), invisible (spiritual), and the only God (unique). To Him belong all honor and glory eternally. "Amen" means, "So be it." The Christians often uttered this word out loud in their meetings as did the Jews in their synagogues.

The reason Paul referred to his conversion in this section (1:12-17) was to encourage Timothy to be faithful in the ministry with which God had entrusted him (1:3-11). In his ministry at Ephesus Timothy would never encounter a more difficult case than Saul of Tarsus had been. The fact that God had completely transformed Paul shows that He can do the same to anyone. This gives hope to everyone who seeks to win people to Christ and to help them grow in Christ.

Constable: 1Ti 1:18-20

2. A negative warning 1:18-20

Paul next balanced his positive encouragement based on God's dealings with himself (vv. 12-17) with a negative warning based on God's dealings with two unfaithful ministers. He did this to challenge Timothy further to remain faithful to God as he discharged his duties. His thought returned to what he had written in verses 3-7.

1:18-19 The command to which Paul referred here is the one contained in verses 3 and 4. He now returned to the subject that he began there. Sometime in the past someone had given prophecies concerning Timothy's effectiveness as a servant of Christ (4:14; 2 Tim. 1:6; cf. Acts 13:2). We have no record of who gave them, when, or where, but Paul referred to them here to motivate Timothy to carry on. Paul had left Timothy in Ephesus (v. 3), but more importantly the Holy Spirit had placed him there.

"Here the believer is cast in the role of a soldier who is ordered out into battle. The weapons of this soldier, however, are not clever argumentation or inescapable logic, things that we might think best suited to debates with false teachers. On the contrary, Timothy is to avoid debates (2 Tim 2:23-25). Nor is the soldier's objective the destruction of his opponent. Appropriate strategy includes instructing, correcting erroneous views and urging repentance (see 2 Thess 3:14-15). The minister's weapons for this fight are the gospel and godly concern for the spiritual condition of the opponent. The goal is to protect the faith of those whom the false teachers seek to influence and, if possible, to win back those who have strayed (1:5). Only the gospel is sufficient for such work, as Paul has just taken great care to illustrate (1:11-16)."⁴⁸

As Timothy fought the good fight, he should continue to trust God and maintain a good conscience. A conscience, like a computer, programmed with the will of God can be a great asset to the Christian soldier. However if one violates his or her conscience so programmed, that person ignores a warning signal. The results can be disastrous. The conscience is the umpire of the soul. One's conscience enables him or her to feel dishonor, shame, and guilt.

"In the conflict which we wage outwardly against the enemy, our chief concern is with the inner state and disposition of the heart."⁴⁹

"One man said of his hypocritical pastor, He is such a good preacher, he should never get out of the pulpit; but he is such a poor Christian, he should never get into the pulpit!"⁵⁰

1:20 Paul cited two examples of casualties of this type with which Timothy was apparently familiar: Hymenaeus (cf. 2 Tim. 2:17) and Alexander (cf. 2 Tim. 4:14). Paul had turned them over to God's discipline because of their determination to continue living in a manner contrary to the will of God. This discipline would come on them through the agency of Satan so that they would repent and stop blaspheming God by their lives.

Handing someone over to Satan may mean that Satan had permission to inflict some illness or disability on the evildoer (cf. Job 2:6).⁵¹ It may also picture life outside the fellowship of the church as Satan's sphere (cf. 1 Cor. 5:5).⁵² Thus to deliver these men to Satan would mean that Paul had removed them from the church's fellowship and placed them in Satan's realm where they would experience his malice (cf. Acts 5:1-11; 13:11).⁵³ These men appear to have been leaders, teachers, and even elders in the Ephesian church. It was very rare for Paul to name names when referring to serious sinners. That he did so here indicates that he wanted everyone to know to whom he was referring.

"It is certainly a disciplinary or remedial and not a merely punitive penalty . . ."⁵⁴

"We should not misunderstand the nature of this process. It was not simply intended to cut out a cancer' in order to preserve the rest of the body, as some churches view it today. Neither is it a practice that the church today can afford to ignore, as if it were an aberration belonging to the Inquisition. Taken together, Matthew 18:15-17, 1 Corinthians 5:5, 2 Corinthians 2:5-11 and 2 Thessalonians 3:14-15 reflect the development of a carefully measured process. Each step was designed to bring the erring individual to the point of admission and true change of mind and behavior. Even if the individual persisted in a stubborn refusal to change (like the two mentioned here), the final step of expulsion from the fellowship back into the hostile world was ultimately intended as a means (desperate and last-ditch though it be) of reclamation. To be handed over to Satan (compare 1 Cor 5:5) is to be exposed, without the protection God promises to his people, to the dangers of sin. For some it takes being cast off into the sea to realize the advantages on board ship [cf. Jonah]."⁵⁵

Hymenaeus and Alexander appear to have been genuine believers in view of how Paul described them here and in his other references to them in 2 Timothy.⁵⁶ Perseverance in faith and good works is not inevitable for the Christian. The many New Testament warnings against turning away from the Lord and the truth should make that fact obvious. There are also examples of Old Testament believers who did not remain faithful to the Lord (e.g., Lot, the Israelites in the wilderness, Saul, Solomon, Uzziah, et al.).

The Greek word translated "blaspheme" (blasphemein) means to "by contemptuous speech intentionally come short of the reverence due to God or to sacred things."⁵⁷

This first chapter deals with matters of vital importance to every Christian since we are all ministers of Jesus Christ. These matters are specially relevant to church leaders. In the communication of God's Word, our primary responsibility (2 Tim. 4:2), we should avoid speculation and seek to represent God's intention accurately (vv. 3-11). We can face our task optimistically since God has the power to transform even the worst of sinners into the greatest of saints (vv. 12-17). Nevertheless we should be careful not to go against the warnings of our consciences programmed with God's Word as we carry out our ministry.

College: 1Ti 1:1-20

1 TIMOTHY 1

I. THE SALUTATION (1:1-2)

¹ Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, ² To Timothy my true son in the faith:

Grace, mercy and peace from God the Father and Christ Jesus our Lord.

1:1 Paul, an apostle of Christ Jesus

Paul follows the normal pattern of the Hellenistic letter by first introducing himself as the author and then moving to address his audience. In 1 Timothy Paul calls himself an "apostle," a designation that is common in letters where his authority is in question or where he wishes to give added weight to his exhortations (1 Corinthians, 2 Corinthians, Galatians, Ephesians, Colossians). On other occasions he will indicate his work as "servant" (Philippians) or "prisoner" (Philemon). It may on the surface seem strange that Paul will use such a designation to write to his "true son in the faith." That designation takes on special meaning, however, when one remembers that 1 Timothy was written to be read not only by Timothy but also by the entire church at Ephesus, a church facing false teachers who would likely have emphasized their authority.

by the command of God our Savior and of Christ Jesus our hope,

Paul notes that his authority was not self-acquired but rather came "by the command of God." Ordinarily Paul will indicate that he is an apostle "by the will of God" (2 Tim 1:1). One cannot help but wonder whether Paul is preparing Timothy for the charge or command to instruct the church to live as Christians ought by indicating that he himself has been issued a command by God.

The source of this command is "God our Savior and Christ." God is frequently referred to as "Savior" in the OT, indicating that he is the powerful deliverer. In the Roman world the term "savior" (swthvr , sôtçr ) was applied to the emperor in the emperor cult, in particular to Nero. Outside the Pastoral Epistles Paul never uses the term "savior" to refer to God the Father, rather reserving the term to describe the work of Jesus. In the Pastoral Epistles both God the Father (1 Tim 1:1; 2:3; 4:10; Titus 1:3; 2:10; 3:4) and Jesus Christ the Son (Titus 1:4; 2:13; 3:6; 2 Tim 1:10) are designated "savior." Although Paul does not use the word savior to describe the Father in his other epistles, he still does designate the work of the Father as providing salvation for believers (1 Cor 1:21; 1 Thess 5:9).

Jesus is the source of the Christian's hope. Hope is not merely wishful thinking but indicates the desire of one who is earnestly expecting something. Here there is an eschatological note of the completion of the salvation that is offered through Jesus when he returns.

1:2 To Timothy my true son in the faith:

Paul both indicates the closeness of his relationship with Timothy and points to Timothy's authority by declaring him to be his "true son in the faith." He is Paul's "true," i.e., "legitimate" son. Knight has suggested three options for understanding the father-son relationship between Paul and Timothy: (1) Timothy may well have received the gospel through the preaching of Paul; (2) Paul may be describing his nurturing relationship with Timothy; he is an adopted son; or (3) Paul is simply indicating that he is older than Timothy both in physical years and in the faith. Knight is probably correct in concluding that Paul's primary emphasis is (1), but (2) and (3) may be included as well.

Not only is Paul encouraging Timothy with these words but perhaps also ensuring his positive reception by the church at Ephesus. Note that Timothy is Paul's son "in the faith." Is Paul referring to Timothy's faith in Christ which has produced this unique relationship, to his faithfulness to Christ as the sphere in which the relationship exists, or to the cause or belief system for which he and Paul labor? The middle option seems best to describe Paul's intent.

Grace, mercy and peace from God the Father and Christ Jesus our Lord.

The threefold salutation of Paul, "grace, mercy and peace," is used by Paul only here and in 2 Tim 1:2 (cf. 2 John 3; Jude 2). Paul's normal greeting is simply "grace and peace." "Grace" (cavri" , charis ) represents the noun form of the Greek verb normally used in a greeting. It indicates the unmerited goodness of God. "Mercy" (e[leo" , eleos ) is God's help to the discouraged, the down-and-out. The verb form appears in 1 Tim 1:13, 16 where the plight of sinners and their need for divine favor is the focus. "Peace" (eijrhvnh , eirçnç ) represents the normal greeting among Jews, mlv ( shalom ) in Hebrew. The term refers not to absence of warfare, but to the wholeness of the relationship between a person and God.

II. PAUL'S CHARGE TO TIMOTHY (1:3-20)

A. THE CHARGE AND THE FALSE TEACHERS (1:3-7)

³ As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer ⁴ nor to devote themselves to myths and endless genealogies. These promote controversies rather than God's work - which is by faith. ⁵ The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith.

⁶ Some have wandered away from these and turned to meaningless talk. ⁷ They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.

Paul's primary concern in the remainder of this section is that "certain men" be instructed "not to teach false doctrines." He reminds Timothy of the real message of the gospel and warns against these false teachers' abuse of the law. Timothy must fight on and not follow the bad example of Hymenaeus and Alexander, whom Paul will mention in v. 20.

1:3 As I urged you when I went into Macedonia,

The NIV translation of vv. 3-4 conceals the fact that the Greek text is a bit awkward. The text begins with "as," with no conclusion to the sentence: "As I urged you, journeying into Macedonia to stay . . . to command certain people not to teach. . . ." The KJV completes Paul's thought with "so do." Paul had previously warned the Ephesian elders about the coming of false teachers (Acts 20:29-30). That heresy has now arisen, and Paul instructs Timothy how he is to deal with it.

stay there in Ephesus

Paul's apparent ministry at Ephesus after being released from imprisonment at the end of Acts provides an interesting postscript to his telling the Ephesian elders that he would not see them again in Acts 20. It would seem that he does indeed see them and work with them. Timothy has stayed on at Ephesus at Paul's urging. This may indicate some reluctance on Timothy's part to stay on rather than travel with Paul. It may also be Paul's way of indicating to the Ephesian church that Timothy is acting on his behalf with his authority.

so that you may command certain men not to teach false doctrines any longer

The word "command" is a very strong word. When followed by the word "not" and an infinitive, it carries the idea "forbid." Timothy is thus to forbid these people from teaching falsehood and devoting themselves to "myths and endless genealogies." The false teachers are spreading their falsehoods and spending their time in speculations that are both irrelevant and contrary to the gospel.

1:4 nor to devote themselves to myths and endless genealogies.

Many scholars have argued that the "endless genealogies" refer to the second century gnostic emanations that proceed like a progression of ripples from the one true God. One need not propose such a drastic solution. Such speculative exploration of genealogies and myths can clearly be seen in Judaism. The occurrence of the same word "myths" (muvqoi , mythoi ) in Titus 1:14 with the clarifying adjective "Jewish" supports this conclusion. The term "myths" also appears in 1 Tim 4:7 where Paul terms them "old wives' tales." Myths are seen as enticing and attractive snares which would lure hearers from the truth. In Titus 3:9 Paul reflects on genealogies that are "unprofitable and useless."

These promote controversies rather than God's work - which is by faith.

All of this speculation was bound to promote "controversies rather than God's work - which is by faith." The phrase "God's work" (oijkonomiva , oikonomia ) refers to the stewardship of another's property, here God's. The work of God which had been entrusted to believers, his plan for redeeming his people, was being perverted by this heresy. In a manner that is characteristic of Paul, he informs his readers that God's work is accomplished through faith.

1:5 The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith.

The goal of Timothy's "command" (paraggeliva , parangelia ) is love, a quality which is not likely to be found among the false teachers. This love issues from (1) a pure heart, (2) a good conscience, and (3) a sincere faith. From a biblical perspective the heart is the seat of the will. A "pure heart" is then the conscience which wills to do what is right and noble. For Paul the "conscience" is the inner awareness of moral right and wrong (Rom 13:5; 1 Cor 8:10). Since the conscience can become calloused and marred (1 Tim 4:2; Titus 1:15), the Christian must so live within the will of God that his conscience is trained (1 Cor 8:7-12). "Sincere faith" refers to a genuine faith. In fact the Greek word behind "sincere" (ajnupovkrito" , anypokritos ) could well be rendered "unhypocritical."

1:6 Some have wandered away from these and turned to meaningless talk.

The "some" of v. 6 were the same persons as the "certain men" of v. 3. The false teachers have wandered away from the pure heart, good conscience, and sincere faith of v. 5. "Wandered away" comes from a Greek word (ajstocevw , astocheô ) which means "to miss the mark" or "to go beyond the goal." The false teachers have missed the mark set for them by a pure heart, a good conscience, and a sincere faith. Instead they have turned to meaningless talk. "Meaningless talk" represents a single word in the original which could literally be rendered "empty or useless discourse." All of the talk of the false teachers leads nowhere. It may draw some followers, but it does not produce the godly life.

1:7 They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.

These false teachers want to be known as "teachers of the law." Like many of the Jewish rabbis of the day, they suggest extravagant interpretations of the Old Testament stories and laws pretending to be scholars. These men have no real grasp of the intent of the sacred Scriptures and little concern with regard to the gospel's implications for Christian living. Here one can see the Jewish character of the false teaching at Ephesus. Like some modern day preachers these men may hide the gospel with senseless minutiae.

B. THE LAWFUL USE OF THE LAW (1:8-11)

⁸ We know that the law is good if one uses it properly. ⁹ We also know that law ^a is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, ¹⁰ for adulterers and perverts, for slave traders and liars and perjurers - and for whatever else is contrary to the sound doctrine ¹¹ that conforms to the glorious gospel of the blessed God, which he entrusted to me.

^a 9 Or that the law

1:8 We know that the law is good

Paul does not want his readers to misunderstand his last statement about the false teachers and their relationship with the law. The law is "good" because it reflects the will of God. The difficulty is not in the law but in the false teachers' ignorance of its intent and their misuse of it. "Ignorance" and "mindlessness" are recurring descriptions of the false teachers in the Pastoral Epistles (1 Tim 6:4, 20; Titus 1:15; 3:9; 2 Tim 2:23). The law (Paul is here using that term in a much broader sense than the Ten Commandments or law of Moses) is itself an honorable and valuable resource for the Christian. Paul himself uses adjectives like "holy," "spiritual," "just," and "good" to describe it (Rom 7:12-14; cf. Gal 3:23-26 for Paul's understanding of its value).

if one uses it properly.

Proper use of the law was to make it clear that actions or sins like those in vv. 9-10 were wrong. The adverb "properly" (nomivmw" , nomimôs , sometimes literally rendered "lawfully") appears only here and in 2 Tim 2:5. God intended that the law bring human beings to a consciousness of sin (Rom 5:12; 6:23; 7:11, 13).

1:9 We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious;

The purpose of law is the restraint of evil-doing. The purpose of the law is to be seen not in what it does to or for the "righteous," but rather in relation to those who practice evil. Paul begins his vice list by using three pairs of adjectives which describe these sinful people in terms of their relationship with God and may well be seen as paralleling the earlier section of the Decalogue: "lawbreakers and rebels" (those who willfully break the law and rebel against it); "the ungodly and sinful" (those whose disobedient lifestyle indicates that God has no place in their lives); and "the unholy and irreligious" (those who have no sense of the sacred).

for those who kill their fathers or mothers, for murderers, 1:10 for adulterers and perverts, for slave traders and liars and perjurers

As Fee has noted, Paul's catalogue of vices bears a striking resemblance to the Ten Commandments (the fifth commandment through the ninth). These lawless people are "those who kill their fathers or mothers," a very gruesome way to break the fifth commandment (Exod 20:12; cf. Exod 21:15); "murderers" (literally "man-slayers," i.e., those who break the sixth commandment; cf. Exod 21:13); "adulterers" (literally "the sexually immoral") and "perverts" ("homosexuals"), both groups would break commandment seven (Exod 21:14); "slave traders" (literally "those who catch a man by the foot"), perhaps not too far a stretch to be seen as breakers of the eighth commandment (Exod 21:15); and "liars and perjurers," those who bear false witness and break the ninth commandment (Exod 21:16). The order of these vices is hardly accidental. Paul is demonstrating that God gave the law, not for idle speculation and meaningless talk, but to prohibit sin.

- and for whatever else is contrary to the sound doctrine

Paul completes his list with a phrase designed to cover all the bases: "and for whatever else is contrary to the sound doctrine." A final summation of this sort is quite common for Paul (Rom 13:9; Gal 5:21). The term "sound doctrine" will appear regularly in the Pastoral Epistles (1 Tim 1:10; 6:3; Titus 1:9, 13; 2:2, 8). Literally, the phrase (uJgiainouvsh/ didaskaliva/ , hygiainousç didaskalia ; cf. the English word "hygiene") might be translated "healthy teaching." This metaphor provides a clear contrast with the sick, "unhealthy interest" or craving of the false teachers in 6:4 and the teaching of these folks which "will spread like gangrene" in 2 Tim 2:17. Knight suggests that his metaphorical use of medical language may be the result of Paul's association with Luke the physician. While this may be true, it is also possible that Paul is simply using a common figure of speech.

1:11 that conforms to the glorious gospel of the blessed God,

This sound doctrine is teaching which "conforms to the glorious gospel of the blessed God." The original reads literally "to the gospel of the glory of the blessed God," providing the translator with two alternatives: 1) a descriptive genitive, "the glorious gospel"; or 2) a genitive of content, "the gospel which is the manifestation of God's glory." The differences between the two choices are minimal. The gospel is glorious because it manifests the glory of God. "Blessed" (makavrio" , makarios ) is used of God only here and in 6:15 although it is frequently used in such a fashion by Philo. Paul probably intends to indicate that "blessedness" rests in and comes from God.

which he entrusted to me.

Paul concludes this section by noting that God had "entrusted" (pisteuvw , pisteuô ) him with the gospel and the doctrine. His use of this verb indicates that God had faith in him and that the gospel was a trust given to his care (cf. Rom 3:2; 1 Cor 9:17; Gal 2:4; 1 Thess 2:4; 1 Tim 2:7; 2 Tim 1:11; 2:9; Titus 1:3).

C. PAUL'S OWN MINISTRY, A POSITIVE EXAMPLE (1:12-17)

¹² I thank Christ Jesus our Lord, who has given me strength, that he considered me faithful, appointing me to his service. ¹³ Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. ¹⁴ The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.

¹⁵ Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners - of whom I am the worst. ¹⁶ But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life. ¹⁷ Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.

1:12 I thank Christ Jesus our Lord, who has given me strength, that he considered me faithful, appointing me to his service.

Paul now expands on the personal reference of the last phrase of verse 11, expressing his gratitude to Jesus who empowered him ("given strength," ejnduvnamai , endynamai ), deeming him trustworthy ("faithful," pistov" , pistos ) and "appointing [him] to his service" ("ministry," diakoniva , diakonia ).

1:13 Even though I was once a blasphemer and a persecutor and a violent man,

Paul notes that God could well have looked at his former life and denied him such a privilege. After all he was "once a blasphemer" (having denied what God had done and said in Jesus) and "a persecutor" (Acts 22:4, 7; 26:11) and a "violent man" (one who acted as an insolent bully, a thoroughly objectionable fellow with outrageous disregard of other men's rights, cf. Acts 9:1, 2; 22:4, 5, 19, 20; 26:10, 11; Gal 1:13).

I was shown mercy because I acted in ignorance and unbelief.

But God had shown him mercy. Paul sees the reason for this mercy in the fact that he "acted in ignorance and unbelief," not that he merits the mercy, but that he was not acting in defiance. Here Paul is not minimizing the significance of his sin, but rather indicating something of its nature. His sin was not one that was "presumptuous" or "defiant" (Num 15:22-31).

1:14 The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.

While many would question the authorship of this book, the theology of this passage is thoroughly Pauline. Grace had been "poured out abundantly" upon Paul; that grace then stimulated his own faith and love. God's actions are always prior to man's. It is noteworthy that faith and love are located "in Christ Jesus."

1:15 Here is a trustworthy saying that deserves full acceptance:

In verse 15 Paul elaborates upon the grace God had shown him in Christ Jesus. This passage is the first of five sections in the Pastoral Epistles that contain the term "trustworthy saying" (1 Tim 1:15; 3:1; 4:9; Titus 3:8; 2 Tim 2:11). Two of the passages contain the additional affirmation that the saying "deserves full acceptance" (this verse and 1 Tim 4:9). Three issues arise when the formula appears: 1) Does the formula follow or precede the trustworthy saying? Here the formula obviously precedes the saying; in 4:9 it follows the saying; scholars debate the order in 3:1. 2) What portion of the verse or verses in question contain the trustworthy saying? 3) Just what is the meaning of the formula?

Christ Jesus came into the world to save sinners

The saying which appears here - "Christ Jesus came into the world to save sinners" - emphasizes both the incarnation and the redemptive work of Christ; Christ came and he came to save. The origin of the saying has been much debated. It seems likely that Paul is simply citing something that these Christians have frequently heard preached and perhaps have themselves recited or sung.

- of whom I am the worst.

The simple mention of the word "sinners" causes Paul once again to reflect upon his own life. The term "worst" is literally "first" (prw'to" , prôtos ). The term refers not to the sequence of Paul's sin or conversion but to its magnitude. This may well seem to be an exaggeration to the reader, but for Paul it is no exaggeration (1 Cor 15:9, 10; Gal 1:13; Eph 3:8). As Lea and Griffin put it, "[Paul] never got beyond a response of wonder and gratitude to God's act of saving him 'warts and all.' We must never move beyond the excitement and joy our conversion generates in us."

1:16 But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life.

In v. 16 Paul repeats the fact that he "was shown mercy" (v. 13) and his evaluation of his own sinfulness as "worst of sinners" (v. 15), but this time he gives reason that God had "shown mercy" on terrible sinner Paul. Christ Jesus was clearly demonstrating "his unlimited patience" (literally "the all longsuffering," thΙn a{pasan makroqumivan , tçn hapasan makrothymian ) to Paul which serves as an "example" of that patience for all believers. Paul is contending that, if God can be patient with him and show mercy to him, any believer should have confidence that he too can be forgiven and "receive eternal life."

1:17 Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.

The fact that God has shown mercy on him and that same mercy is available to all "those who would believe in him" leads Paul to break into a doxology. Such a reflection on the grace of God is not unusual in Paul's letters (cf. Rom 1:25; 9:5; 11:36; Gal 1:5; Eph 3:21; Phil 4:20; 1 Tim 6:17).

He begins by designating God as "the King eternal." This phrase (oJ basileuΙ" tw'n aijwvnwn , ho basileus tôn aiônôn ) may mean either "eternal king" (NASB, NIV) or "king of the ages" (RSV, NEB, NRSV). Perhaps one should not be too concerned about the difference since the king over all ages differs little from the eternal king.

Paul continues by describing God as "immortal" (literally "incorruptible"), "invisible" (cf. Rom 1:20; Col 1:15), and "the only God" (cf. this theme throughout the OT, especially Deut 6:4). On account of God's nature all "honor and glory" are due him "for ever and ever." The "amen," common as the sign of assent to a prayer or proclamation in the synagogue and in the early church, serves as the conclusion of this doxology (cf. Rom 1:25; 9:5; 11:36; 16:27; Gal 3:21; Eph 3:21; Phil 4:20; 1 Tim 6:17).

The doxology concludes the digression on Paul's ministry and God's grace begun at v. 12. Paul is now ready to return to instructions for Timothy regarding the false teachers and his ministry.

D. THE NEGATIVE EXAMPLE OF HYMENAEUS AND ALEXANDER (1:18-20)

¹⁸ Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight, ¹⁹ holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith. ²⁰ Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

1:18 Timothy, my son, I give you this instruction

Vv. 18-20 return to the discussion of vv. 3-7. This is even clearer in Greek than in English. The word translated "instruction" (paraggeliva , parangelia ) in v. 18 also appeared in vv. 3 and 5 where it was translated "command" in the NIV. The material in this section is not mere repetition. Paul is concerned that Timothy endure whatever hardship may come his way and thus fulfill his ministry. Paul uses examples of two failed ministers and their ministries to drive home his message.

in keeping with the prophecies once made about you,

Paul's instructions to Timothy are not merely his whim; they are "in keeping with the prophecies once made" about him. Paul will later refer to Timothy's "spiritual gift" (likely his ministry, 4:14) which was accompanied by a "prophetic message" from the elders and by the laying on of hands. It seems likely that Timothy's Spirit-bestowed gift was his ministry, something recognized through some prophecy when Timothy was originally designated to assist Paul in his missionary work. This is consistent with the Spirit's designation of Barnabas and Saul in Acts 13:1-3.

so that by following them you may fight the good fight,

By means of these prophecies Timothy is to "fight the good fight." The battle against Satan and heterodoxy is a genuine one. Paul's description of the "fight" (strateiva , strateia ) is a term filled with the military imagery of strategy, tactics, and preparation for an all-out battle.

1:19 holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith.

In fighting the good fight Timothy must hold on to or keep faith and a good conscience - two of the three qualities that accompanied Paul's charge in v. 5. "Conscience" becomes the compass of one's life. Rejecting or repudiating it results in spiritual shipwreck. Although conscience can be mistaught or defiled, one who refuses to be sensitive to his conscience will lose his faith. In 1 Timothy Paul places special emphasis on both "good conscience" and "sound doctrine." One should note Paul's change in metaphor from the soldier ("fight the good fight") to the sailor ("shipwrecked their faith").

1:20 Among them are Hymenaeus and Alexander,

Hymenaeus and Alexander, along with certain others, provide Paul with examples of those who have rejected conscience and made shipwreck of their faith. Hymenaeus will be mentioned again later with Philetus in 2 Tim 2:17. Other than these two brief references and his occurrence in the second-century apocryphal work Acts of Paul and Thecla , he is unknown. There are two other references to an Alexander who is connected to Ephesus: Acts 19:33-34 where a Jew by that name was hindered from speaking by a rowdy crowd and 2 Tim 4:14-15 where Paul warns Timothy about a metal worker bearing that name. Although many will link the Alexander of this passage with the Alexanders in one or both of the other texts, it is impossible to demonstrate that this is the case with any certainty. Fee is likely correct in suggesting that this Alexander may well be the one of 2 Tim 4:14-15.

whom I have handed over to Satan to be taught not to blaspheme.

Paul states that he has handed these men "over to Satan" in order that they might be "taught not to blaspheme." The serious state of these men and the threat they offered to the church had led Paul to place an anathema on them. There has been much debate about the phrase and the parallel in 1 Cor 5:5 "hand this man over to Satan, so that the sinful nature" (literally "that his body") "may be destroyed and his spirit saved on the day of the Lord." There are at least two primary interpretations for the phrase to "hand over to Satan": some would suggest that Paul was allowing Satan to inflict the evil doers with physical illness, and others that the term is a semi-technical reference to disfellowshipping. The latter interpretation for this text and 1 Cor 5:5 seems most likely. Paul is turning the sinner back over to Satan's sphere of influence and removing offenders from the fellowship of believers. The point of such action for Paul is always the redemption of the sinner. Here the discipline is clearly that they might learn "not to blaspheme." Discipline is to teach, not to punish. Here Paul hopes that turning the offenders over to the influence of Satan will teach them not to insult the Lord with their words and deeds.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: 1Ti 1:5

In the context of this passage( 1Ti 1:5-11 ), Paul is speaking of the Law of God when he refers to the "commandment." Its purpose is to bring a sinner to genuine conversion, with the evidence of the fruit of love from a pure heart, a good conscience, and true faith. The purpose of a mirror is to send us to the water that we might be made clean. The purpose of the Law is to reveal sin and send us to be washed clean by the blood of Jesus Christ.

Evidence: 1Ti 1:8

The way to use the Law "lawfully" is to use it in evangelism as a "schoolmaster" to bring sinners to Christ ( Gal 3:24 ). See 1Ti 1:9-10 .

"I have found by long experience that the severest threatenings of the Law of God have a prominent place in leading men to Christ. They must see themselves lost before they will cry for mercy. They will not escape from danger until they see it." A. B. Earle

THE FUNCTION OF THE LAW

"As that which is straight discovers that which is crooked, so there is no way of coming to that knowledge of sin which is necessary to repentance, but by comparing our hearts and lives with the Law.

"Paul had a very quick and piercing judgment and yet never attained the right knowledge of indwelling sin till the Spirit by the Law made it known to him. Though brought up at the feet of Gamaliel, a doctor of the Law, though himself a strict observer of it, yet without the Law. He had the letter of the Law, but he had not the spiritual meaning of it-the shell, but not the kernel. He had the Law in his hand and in his head, but he had it not in his heart. But when the command-ment came (not to his eyes only, but to his heart), sin revived, as the dust in a room rises when the sunshine is let into it. Paul then saw that in sin which he had never seen be-fore-sin in its consequences, sin with death at the heels of it, sin and the curse entailed upon it. 'The Spirit, by the commandment, convinced me that I was in a state of sin, and in a state of death because of sin.' Of this excellent use is the Law; it is a lamp and a light; it opens the eyes, prepares the way of the Lord." Matthew Henry

QUESTIONS & OBJECTIONS

"How should I witness to a homosexual?"

Rather than offend homosexuals by directly confronting the issue of their sinful lifestyle, modern evangelism often tries to soften the approach by saying that "God hates the sin, but loves the sinner." This isn't a new concept. Charles Finney stated, "God is not angry merely against the sin abstracted from the sinner, but against the sinner himself. Some persons have labored hard to set up this ridiculous and absurd abstraction, and would fain make it appear that God is angry at sin, yet not at the sinner. He hates the theft, but loves the thief. He abhors adultery, but is pleased with the adulterer. Now this is supreme nonsense. The sin has no moral character apart from the sinner. The act is nothing apart from the actor. The very thing that God hates and disapproves is not the mere event-the thing done in distinction from the doer; but it is the doer himself. It grieves and displeases Him that a rational moral agent, under His government, should array himself against his own God and Father, against all that is right and just in the universe. This is the thing that offends God. The sinner himself is the direct and the only object of his anger.

"So the Bible shows. God is angry with the wicked ( Psa 7:11 ), not with the abstract sin. If the wicked turn not, God will whet His sword-He has bent His bow and made it ready-not to shoot at the sin, but the sinner-the wicked man who has done the abominable thing. This is the only doctrine of either the Bible or of common sense on this subject" (The Guilt of Sin).

The biblical way to witness to a homosexual is not to argue with him about his lifestyle but to use the Law to bring the knowledge of sin. This will show him that he is guilty of breaking God's holy Law, and he is damned not because of, but despite his sexual preference. The Law was made for homosexuals, as well as other lawbreakers. See Psa 5:5 and 2Pe 2:6-8 footnotes.

Evidence: 1Ti 1:12

Here are three wonderful truths for evangelism:

1. God has enabled you to be His witness ( Act 1:8 ).

2. God considers you faithful, entrusting you with the stewardship of the gospel ( 1Co 9:16-17 ).

3. God has placed you into the ministry ( Mar 16:15 ).

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• 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. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 1 (Chapter Introduction)

Overview

1Ti 1:1, Timothy is put in mind of the charge which was given unto him by Paul at his going to Macedonia; 1Ti 1:5, Of the right use and end of the law; 1Ti 1:11, Of Saint Paul’s calling to be an apostle; 1Ti 1:20, and Hymenaeus and Alexander.

Poole: 1 Timothy 1 (Chapter Introduction)

ARGUMENT

Timothy is thought to have been a native of Lystra in Lycaonia, Act 16:1 . His mother, Eunice, was a Jewess, Act 16:1 ; a believer, 2Ti 1:5 . His father a Greek, Act 16:1 , but (possibly) proselyted to the Jewish religion. They gave Timothy his name, signifying thereby their pious desire that their son should fear and honour God, and be put in mind of his duty by his name. They bred him up in the knowledge of the Scriptures from a child. When it was he first became a disciple to Paul doth not appear; but it appears from 2Ti 3:11 , that he was with Paul at Antioch and Iconium, which was before he came to Lystra, Act 16:1 , where Paul circumcised him. After this Paul made him his companion, and sent him upon several messages. He was a sickly person, 1Ti 5:23 , but eminent in gifts and graces, 2Ti 1:5 3:15 1Co 4:17 . After this he was ordained a minister by Paul and the presbytery, 2Ti 1:6 . He became very dear to Paul for his faithfulness, Phi 2:19-21 ; so as he calls him his beloved son, and faithful, 1Co 4:17 , his son in the faith, 1Ti 1:2 , his dearly beloved son, his fellow worker, fellow labourer, & c. Paul left him a time at Thessalonica and Berea, Act 17:13,14 ; then sent for him to Athens, Act 17:15 . He came to him at Corinth, Act 18:5 . Thence he sent him into Macedonia, Act 19:22 . From thence he came to Corinth, and goes with Paul into Asia. Act 20:4 ; where Paul entreats him to stay some time at Ephesus, as an evangelist, to settle the churches there, 2Ti 4:5 . From thence he sends for him to Rome, 2Ti 4:9 , and sends Tychicus in his room to Ephesus, 2Ti 4:12 . Paul having left Timothy, a young man, in this great trust, being himself to be absent, writes this Epistle to him, to encourage him against all dangers, and to direct him in the management of his office. The scope of the Epistle is to direct Timothy in the first place, and then all ministers of the gospel, how to behave themselves in the ministerial work, as to preaching, praying, government, opposing gainsayers, &c.; so as it is the most perfect direction we have in all Scripture for the discharge of the ministerial office. The time when Paul wrote this Epistle is uncertainly judged, but guessed to be the one and twentieth year after Christ’ s death, and about the nineteenth after Paul’ s conversion; it is certain it was when he was in Macedonia, and before he returned to Ephesus, Act 19:1 .

1 TIMOTHY CHAPTER 1

1Ti 1:1,2 The salutation.

1Ti 1:3,4 Timothy is put in mind of the charge before given him by Paul.

1Ti 1:5-7 The end of the commandment is charity, from which

some had turned aside to teach the law, which they

understood not.

1Ti 1:8-11 The scope of the law was to condemn wickedness, which

is the design of the gospel also.

1Ti 1:12-17 Paul blesseth God for calling him to the ministry

notwithstanding his great demerit, whereby all

penitent sinners that believe are assured of mercy

through Christ.

1Ti 1:18-20 He urgeth Timothy to a due discharge of his trust,

warning him of some who had deserted the truth, of

whom Hymeneus and Alexander had been delivered by

him unto Satan.

Paul, an apostle of Jesus Christ one immediately sent by Jesus Christ, by his voice from heaven, Act 9:15 , though not by his voice upon earth, as those, Mat 10:1-42 .

By the commandment of God our Saviour, and Lord Jesus Christ:

through the will of God 1Co 1:1 , not his permissive, but preceptive will; and this is the same with his being called to be an apostle, Rom 1:1 1Co 1:1 . By our Lord Jesus Christ, the Father not being excluded, but the Son only being named, to whom the mediatory kingdom was committed.

Which is our hope: our hope there is no more in the Greek, that is, the object of our hope: as when it is said, Gen 31:53 , that Jacob sware by the fear of his father Isaac, that is, by the Deity whom his father feared. This glorious eulogy belongs to our Saviour, in whom there is a concurrence of all that is requisite to free us from destructive evils, and to make us everlastingly happy: for he is wisdom, righteousness, sanctification, and redemption. Hence the Gentiles without Christ are said to be without hope, Eph 2:12 . And from hence it is evident that Jesus Christ is the eternal God, for if he were only a man, though in excellence above all others, he could not be our hope, for cursed is he that trusteth in man, Jer 17:5 .

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 1 (Chapter Introduction)

(1Ti 1:1-4) The apostle salutes Timothy.

(1Ti 1:5-11) The design of the law as given by Moses.

(1Ti 1:12-17) Of his own conversion and call to the apostleship.

(1Ti 1:18-20) The obligation to maintain faith and a good conscience.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 1 (Chapter Introduction)

After the inscription (1Ti 1:1, 1Ti 1:2) we have, I. The charge given to Timothy (1Ti 1:3, 1Ti 1:4). II. The true end of the law (1Ti 1:5-11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness (1Ti 1:12-16) IV. His doxology (1Ti 1:17). V. A renewal of the charge to Timothy (1Ti 1:18). And of Hymenaeus and Alexander (1Ti 1:19, 1Ti 1:20).

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 1 (Chapter Introduction)

The Royal Command (1Ti_1:1-2)

The Hope Of The World (1Ti_1:1-2 Continued)

Timothy, My Son (1Ti_1:1-2 Continued)

Grace, Mercy And Peace (1Ti_1:1-2 Continued)

Error And Heresy (1Ti_1:3-7)

The Speculations Of The Greeks (1Ti_1:3-7 Continued)

The Ethics Of Heresy (1Ti_1:3-7 Continued)

The Mind Of The Heretic (1Ti_1:3-7 Continued)

The Mind Of The Christian Thinker (1Ti_1:3-7 Continued)

Those Who Need No Law (1Ti_1:8-11)

Those Whom The Law Condemns (1Ti_1:8-11 Continued)

The Cleansing Word (1Ti_1:8-11 Continued)

Saved To Serve (1Ti_1:12-17)

The Means Of Conversion (1Ti_1:12-17 Continued)

The Unforgotten Shame And The Undying Inspiration (1Ti_1:12-17 Continued)

The Summons Which Cannot Be Denied (1Ti_1:18-20)

Despatched On God's Campaign (1Ti_1:18-20 Continued)

A Stern Rebuke (1Ti_1:18-20 Continued)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

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Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 1 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 1

In this chapter, after the inscription and salutation, the apostle having entreated Timothy to abide at Ephesus, observes, that his end was, that he might check the false teachers there, whom he describes; and then he gives an account of his apostleship, and also of his conversion, to the encouragement of sinners, and to the glory of the grace of God; and closes with an exhortation to Timothy to constancy and perseverance in his Christian warfare. The inscription and salutation are in 1Ti 1:1 and much in the common form; and whereas, when he went into Macedonia, he desired Timothy to continue at Ephesus, his end was, to restrain the false teachers from preaching the doctrine they did, which was contrary to the Gospel, fabulous, useless, and unedifying, 1Ti 1:3 for though these men set up for teachers of the law, they went off, and strayed from its general end, which was love with faith, through their ignorance of it, 1Ti 1:5 not but that the law itself was good, as Gospel ministers full well knew; which is said to prevent an objection against them, as laying it aside as useless; but the abuse of it is what is complained of, it being made for some persons, and not for others who are mentioned, between which, and the sound doctrine of the Gospel, there is an agreement, 1Ti 1:8 which leads on the apostle to observe his call to the office of a preacher of it by Christ, his qualification for it, and investiture with it, for which he gives thanks, 1Ti 1:12 And in order to illustrate the grace of God in converting him first, and then making him a minister of the word, he takes notice of his state and condition before conversion, what a vile sinner he had been, and of the abundant grace God bestowed on him in it, 1Ti 1:13 And that this case of his might not seem strange and incredible, he observes, that this is the sum of the Gospel, that Christ came into the world to save the chief of sinners, such an one as he was, 1Ti 1:15. And besides, the end of the Lord in his conversion was, by the pattern of longsuffering he showed in him, that others might be encouraged to believe in Christ also, 1Ti 1:16 and then for all this grace bestowed on him, he ascribes honour and glory to God, 1Ti 1:17 and renews his charge to Timothy to fight manfully against the false teachers, to which he should be the more induced by the consideration of the prophecies that went before of him, 1Ti 1:18 and to hold faith and good conscience, which had been dropped by some professors; of which instances are given in Hymenaeus and Philetus, 1Ti 1:19.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

-College Press New Testament Commentary: with the NIV

SELECTED

BIBLIOGRAPHY

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. "The New Testament Teaching on the Role Relationship of Male and Female with Special Reference to the Teaching/Ruling Functions in the Church," JETS 18 (1975) 81-91.

. The Role Relationship of Men and Women. Revised ed. Phillipsburg, NJ. 1985.

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ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

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College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

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