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÷÷1 TIMOTHY 1
1 TIMOTHY 1
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
| UBS4 | NKJV | NRSV | TEV | NJB |
| Salutation | Greeting | Salutation | Introduction | Address |
| 1:1-2 | 1:1 | 1:1 | 1:1 | 1:1-2 |
| 1:2a | 1:2a | 1:2a | ||
| 1:2b | 1:2b | 1:2b | ||
| Warning Against False Doctrine | No Other Defense | The Defense of the Truth | Warnings Against False Teaching | Suppress the False Teachers |
| 1:3-7 | 1:3-11 | 1:3-7 | 1:3-7 | 1:3-7 |
| 1:8-11 | 1:8-11 | 1:8-11 | 1:8-11 | |
| Thankfulness for Mercy | Glory to God for His Grace | Gratitude for God's Mercy | Paul On His Own Calling | |
| 1:12-17 | 1:12-17 | 1:12-17 | 1:12-17 | 1:12-17 |
| Fight the Good Fight | Timothy's Responsibility | |||
| 1:18-20 | 1:18-20 | 1:18-20 | 1:18-20 | 1:18-20 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (see "Bible Interpretation Seminar")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
WORD AND PHRASE STUDY
÷1 TIMOTHY 1:1
NASB (UPDATED) TEXT: 1 TIMOTHY 1:1
1Paul, an apostle of Christ Jesus according to the commandment
of God our Savior, and of Christ Jesus, who is our hope,
1:1 "Paul" Most Jews of Paul's day who lived outside of Palestine had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
Option #3 seems best.
▣ "an apostle" This root is one of two common Greek VERBS for "send." This term has several theological usages.
▣ "of Christ Jesus" These terms are part of the fuller title "the Lord Jesus Christ." These three designations all have individual significance.
SPECIAL TOPIC: Lord (Adon and Kurios)
▣ "according to the commandment of God" This is another literary way of asserting Paul's apostolic authority. Paul's call was
▣ "God our Savior" This is an OT title for YHWH's care and deliverance of Israel (cf. Isa. 19:20; 43:3,11; 45:15,21; 49:26; 60:16; 63:8), especially through the coming Suffering Servant (cf. Isa. 52:13-53:12).
This title is used of
This is such an important title for Israel's God. He is now "the Savior" of all humans. This is
not a universalism in which all are saved, but a universal offer for all to be saved. This involves a personal faith
and repentance as well as a perseverance in faith.
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
SPECIAL TOPIC: COVENANT
SPECIAL TOPIC: FAITH
SPECIAL TOPIC: REPENTANCE
SPECIAL TOPIC: PERSEVERANCE
This was one of the NT titles for YHWH which was used of Caesar. The Caesars of Paul's day claimed to be "Lord," "Savior," even "divine." Christians reserved these titles uniquely for Jesus and because of this they were seen as traitors by the Roman government and society and were persecuted and died by the thousands in the first and second centuries. See full note at 2 Tim. 1:10.
SPECIAL TOPIC: A SUFFERING MESSIAH
▣ "Christ" See SPECIAL TOPIC: A SUFFERING MESSIAH and SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE.
▣ "our hope" Paul uses this term in several different senses related to the consumation of our faith.
÷1 TIMOTHY 1:2
NASB (UPDATED) TEXT: 1 TIMOTHY 1:2
2To Timothy, my true child in the faith: Grace, mercy
and peace from God the Father and Christ Jesus our Lord.
1:2 "To Timothy" The Pastoral Letters follow the typical Greek letter form:
▣ "my true child" "My" is not in the Greek text. "Child" is teknon, which means a legitimate child. Paul saw himself as Timothy's spiritual father (v. 18; cf. 2 Tim. 1:2; 2:1; 1 Cor. 4:17). He also refers to
by similar phrases.
It is possible that "son" is a first century Jewish idiom for "special disciple." The rabbis had young people follow them, live with them, to learn from them. Jesus did this with His disciples. It seems from Phil. 2:19-23 that this may be the sense of "true son" (cf. Titus 1:4).
▣ "Grace, mercy and peace" Notice the commonality and differences in Paul's opening greetings:
Notice that there is variety, but some elements are standard.
▣ "Father" The Bible uses human categories (anthropomorphisms) to describe deity as an aid to time-bound, sinful mankind. The most common biblical imagery relates to the family:
SPECIAL TOPIC: FATHERHOOD OF GOD
SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE DEITY
÷1 TIMOTHY 1:3-7
NASB (UPDATED) TEXT: 1 TIMOTHY 1:3-7
3As I urged you upon my departure for Macedonia, remain on
at Ephesus so that you may instruct certain men not to teach strange doctrines, 4nor to pay attention to myths and
endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith.
5But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. 6For
some men, straying from these things, have turned aside to fruitless discussion, 7wanting to be teachers of the Law,
even though they do not understand either what they are saying or the matters about which they make confident assertions.
1:3-11 1 Timothy is primarily about how to handle different kinds of people in the local church.
1:3 "Ephesus"
▣ "so that" This is a hina (PURPOSE CLAUSE), which means "in order that" (1 Tim. 1:10,18,20; 2:2; 3:15; 4:15; 5:7,16,20,21; 6:1,19).
▣ "may instruct" This is a military term "to give strict orders" (cf. 1 Tim. 1:5,18; 4:11; 5:7; 6:13,17). Paul is directing Timothy as his Apostolic delegate/surrogate.
▣ "certain men not to teach strange doctrines" Normally Paul, like all first century writers, would include a prayer of thanksgiving, an expected introductory item of Greek letters. However, in both Galatians and 1 Timothy the situation (i.e., opposing false teachers) demanded a deviation from the normal pattern. There is much modern academic speculation about these false teachers. They seem to combine aspects of Jewish and Greek thought (like the false teachers of Colossians). In this context (1 Tim. 1:3-4) they are characterized by
Some commentators relate these to Gnosticism's aeons or angelic spheres (plērōma) between a high good god and lesser gods/angels of Gnostic thought, the least of which molded/formed evil matter (i.e., YHWH).
The Jewish element is obvious in:
SPECIAL TOPIC: FALSE TEACHING IN THE PASTORALS
| ▣ | |
| NASB | "to teach no strange doctrine" |
| NKJV | "teach no other doctrines" |
| NRSV | "not to teach any different doctrine" |
| TEV | "teaching false doctrine" |
| NJB | "to spread wrong teaching" |
This is a PRESENT INFINITIVE of a compound term heteros (another of a different kind) plus didakalin (the thing taught). This would then refer to teachings with no Apostolic basis. The ADJECTIVE heteros is also used to describe inappropriate teaching in Acts 17:21; 2 Cor. 11:4; and Gal. 1:6-7. 1 Timothy 6:3 is a good parallel.
In The New International Biblical Commentary, p. xiv, one of my favorite commentators, Gordon Fee, asserts that this verse is crucial in interpreting the purpose of 1 Timothy. In his opinion it is not primarily a "manual of church discipline," but a refutation of false teachers/teaching (and I agree).
1:4 "nor to pay attention to myths and endless genealogies" Because of the references to
these teachings were Jewish in nature. It is possible that it refers to the speculative origins of the Messiah (cf. Titus 3:9a).
Irenaeus and Tertullian thought Paul was prophetically speaking to later Gnosticism's aeons or angelic levels between the holy god and a lesser god (or elohim/angel; see SPECIAL TOPIC: NAMES FOR DEITY, C.) who formed matter. Gnosticism is a system of thought that is known from writings from the middle of the second century. From these writings we know of their extensive lists of angelic levels between a high good god and the lesser spiritual beings. However, these Gnostic lists are never characterized in contemporary Christian, Jewish, or Gnostic literature by the terms "myths" or "genealogies."
The subject of Gnosticism has been greatly advanced by the archaeological discoveries of Gnostic texts such as Nag Hammadi. These writings are now available in English, The Nag Hammadi Library by James M. Robinson and Richard Smith.
For further information about "Gnosticism" see
for a good discussion of the word "myth" and how it is used in different senses, see G. B. Caird, The Language and Imagery of the Bible, chapter 12, pp. 219-242.
| ▣ | |
| NASB | "give rise to mere speculation" |
| NKJV, Peshitta | "which cause disputes" |
| NRSV | "that promote speculations" |
| TEV | "which only produce arguments" |
| NJB | "only foster doubts" |
It is possible to get so involved in the study of Christianity that we forget why we are studying God's word (cf. Titus 3:8; Matt. 28:19-20). Just because a text could mean this or that does not mean that it does mean that. Check the historical setting and larger context.
This over emphasis on speculation is exactly the reason that Pietism developed out of the Reformation tradition. Mind and heart must both be yielded and energized by God's Spirit.
"Bible Interpretation Seminar"
| ▣ | |
| NASB | "rather than furthering the administration of God" |
| NKJV | "rather than godly edification" |
| NRSV | "rather than the divine training" |
| TEV | "they do not serve God's plan" |
| NJB | "instead of furthering God's plan" |
| Peshitta | "rather than build up the faith of God" |
This is the term for "household manager" (oikonomian, found in the uncial MSS א, A, D2, F, G) used for believers' stewardship of the gospel message. It refers to God's gracious plan for all mankind's salvation through faith in Christ (cf. Gen. 3:15; 2 Cor. 5:21; Eph. 2:8-10; 2:11-3:13). The NET Bible gives 1 Tim. 2:3-6; 2 Tim. 1:9-10 and Titus 3:4-7 as the theological elements of God's eternal redemptive plan (p. 2176).
The NKJV's "edification" (oikodomēn) follows MS D* and the Greek texts used by Irenaeus and the Latin text used by Theodore. The UBS4 gives "household manager" an "A" rating (certain).
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
▣ "which is by faith" There is a real difference between "myths," "genealogies," "speculations," and faith. Faith is based on the revelatory, historical truth of the gospel, not theories. Faith comes from the promises of God (cf. Gal. 3:14,16,17,18,21,22,29), not the philosophical preponderance of humans (cf. 1 Cor. 1:18-31). One is based on revelation, the other on human speculation. One honors God and the other magnifies the human thinker.
This is not meant to depreciate godly scholarship, but to differentiate divine revelation from human reason, speculation, and discovery. Believers are called to love God with their "minds" (cf. Jesus' quote of Deut. 6:5 in Matt. 22:36-37; Mark 12:28-30; Luke 10:27) and to pass these revelatory truths on to their children (cf. Deut. 6:7,20-25).
SPECIAL TOPIC: FAITH, BELIEVE, TRUST
1:5 "love from a pure heart" The goal of Paul's charge for believers to love (cf. Deut. 6:4-6) had a three-fold component (cf. Heb. 10:22).
In Hebrew "heart" was used for the seat of the intellect, emotions, and will (cf. Deut. 6:5-6). It stood for the whole person.
▣ "a good conscience" There is not an OT counterpart to the Greek term "conscience" unless it is the Hebrew term "breast," which implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom. 2:15). Paul uses this term twice in his trials in Acts (cf. Acts 23:1 and 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1 Cor. 4:4).
Conscience is a developing understanding of believers' motives and actions based on
It is made possible by the personal reception of the gospel and an indwelling Spirit (i.e., John 1:12; 3:16).
Paul uses this term twice in chapter 1.
The problem is that human thinking can be corrupted by false ideas and personal bias.
▣ "a sincere faith" Paul uses this ADJECTIVE three times in his writings to describe
It has the connotation of genuine, real, or sincere which is opposite of "counterfeit" which describes the false teachers (cf. 1 Tim. 1:19-20).
1:6-7 These verses further characterize the false teachers in very Jewish categories
The tragedy of false teachers is either
÷1 TIMOTHY 1:8-11
NASB (UPDATED) TEXT: 1 TIMOTHY 1:8-11
8But we know that the Law is good, if one uses it lawfully, 9realizing
the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy
and profane, for those who kill their fathers or mothers, for murderers 10and immoral men and homosexuals and kidnappers and
liars and perjurers, and whatever else is contrary to sound teaching, 11according to the glorious gospel of the blessed God, with
which I have been entrusted.
1:8-11 This is one long sentence in Greek. It clearly reveals one continuing purpose of the Mosaic Law, especially as it relates to moral living.
SPECIAL TOPIC: THE TEN COMMANDMENTS
SPECIAL TOPIC: THE MOSAIC LAW AND THE CHRISTIAN
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
1:8 "But we know that the Law is good" Paul states this in Rom. 7:12,16 (see notes online).
▣ "if" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential, but contingent, action. The Mosaic Law must be used in an appropriate manner and not as a legalistic agenda (cf. Rom. 2:27-29; 7:6; 2 Cor. 3:6).
SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII
1:9 "but for those who are lawless and rebellious" Paul includes several lists of sins in his writings (cf. Rom. 1:29-31; 13:13; 1 Cor. 5:11; 6:9-10; Eph. 5:5; Col. 3:5; 1 Tim. 6:4-5; 2 Tim. 3:2-4; Titus 3:3). They are similar to the lists of vices of the first century Greek moralists (Stoics). This list describes those for whom the Law still has relevance (i.e., sinners). The Law as God's agent to convict of sin is fully discussed in Galatians 3.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
▣ "lawless" This meant "no recognized authority." These false teachers had rejected the moral aspects of the Mosaic Law. They had become a "law" unto themselves (no conscience, cf. 1 Tim. 4:2).
▣ "rebellious" This meant "not under authority." They wanted to be authorities unto themselves.
▣ "ungodly" This meant "knowledgeably irreligious." They were not ignorant, but self-blinded.
▣ "unholy" This means the opposite of godly. They oppose all that God stands for and does.
▣ "profane" This meant "to trample the holy." They claimed to be spiritual, but by their lifestyles they demonstrated their worldliness.
▣ "those who kill their fathers and mothers" If this list reflects the Decalog, then this may reflect lack of the respect/honor which is due parents (cf. Exod. 20:12; Deut. 5:16).
SPECIAL TOPIC: HONOR FATHER AND MOTHER
▣ "murderers" In the Decalog this refers to non-legal, premeditated murder (cf. Exod. 20:13; Deut. 5:17).
1:10 "immoral men" This meant "sexually immoral" and may refer to Exod. 20:14 and Deut. 5:18. Sexuality without bounds has always characterized false teachers.
SPECIAL TOPIC: HUMAN SEXUALITY
| ▣ | |
| NASB, NJB | "homosexuals" |
| NKJV, NRSV | "sodomites" |
| TEV | "sexual perverts" |
| Peshitta | "those who defile lthemselves with males" |
For a good brief discussion of this subject see Hard Sayings of the Bible, pp. 543-544.
▣ "kidnappers" This may be further evidence that the entire list parallels the Ten Commandments. This is a rabbinical interpretation of "thou shalt not steal" (cf. Exod. 20:15; Deut. 5:19). The rabbis assert that it refers to kidnaping of slaves (cf. Exod. 21:16; Deut. 24:7), however, the immediate context seems related to perverse sexuality (i.e., the sexual use of a slave girl, cf. Amos 2:7, or the use of young boys for homosexual perversity).
▣ "and liars and perjurers" This may relate to the Commandment "you shall not bear false witness against your neighbor" (cf. Exod. 20:16; Deut. 5:20).
SPECIAL TOPIC: FALSE WITNESSES
▣ "and whatever else is contrary to sound teaching" If we continue to compare this to the Decalog then this must refer to "coveting" (cf. Exod. 20:17; Deut. 5:21). However, Paul seems to end his list of sins in Rom. 13:9 and Gal. 5:21 in the same general sense (i.e., without specific reference to coveting).
▣ "sound teaching" We get the English word "hygiene" from this Greek word. This term is used in the NT eleven times; nine are in the Pastoral Letters. It speaks of teachings that make believers spiritually healthy.
This concept (though different phrasing) is a repeated theme in the Pastoral Letters (cf. 1 Tim. 1:10; 4:6; 6:3; 2 Tim. 1:13; 4:3; Titus 1:9,13; 2:1,2,7). In this context it is parallel to "the glorious gospel" in 1 Tim. 1:11.
The difficult contemporary application of this text relates to modern believers being able to define "false teachers." How does one differentiate between items of personal preference and culture versus crucial doctrinal issues? The answer must lie in the Apostolic preaching of the gospel, especially as it relates to the person and work of Christ and how humans receive the benefit of Christ's work and live in light of the gospel's mandate of Christlikeness.
"Sound teaching" is one of several words and phrases that lift up and describe God's truth.
SPECIAL TOPIC: THE ORTHODOXY OF THE PASTORALS
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
1:11 "the glorious gospel" This is literally "the gospel of the glory of the blessed God." This is parallel to the "sound teaching" of 1 Tim. 1:10. God has revealed how to respond to Him and other humans in appropriate (gospel) and inappropriate (Jewish legalism) ways. The new covenant in Christ is the final arbitrator of what is necessary and appropriate for believers (cf. Acts 15).
The term glory (doxa) is very difficult to define. In the OT the Hebrew term kabod, a commercial term, means "to be heavy" and thereby valuable and honorable. It had a special derived sense when used of YHWH (cf. Exod. 16:7) in connection with the shekinah cloud which represented His presence. This cloud was a pillar of fire. Therefore, kabod took on a radiant, brilliant connotation (cf. Exod. 24:17). In the OT it becomes a way of referring to God Himself (cf. Isa. 59:19). This is why John 1:14 becomes so significant. Jesus and/or His gospel are identified fully with the blessed God of the OT, YHWH.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
SPECIAL TOPIC: GLORY (doxa, NT)
SPECIAL TOPIC: GLORY (kabod, OT)
▣ "of the blessed God" This word for "blessed" is used for God, only here and in 1 Tim. 6:15. It is the same term used in the Beatitudes of Matt. 5 (i.e. "happy," "content"). The implication of the idiom is that YHWH is worthy of praise.
▣ "which I have been entrusted" This is an AORIST PASSIVE INDICATIVE of pisteuō, the general term for faith, trust, or believe in the NT. Here it is used in the sense of "to entrust something to another."
God entrusted the gospel
Paul paid a high price for his stewardship of the gospel (cf. 2 Cor. 4:7-12; 6:3-10; 11:16-29). Knowledge of God's truth is a great blessing and awesome responsibility which falls on all believers (i.e., Matt. 28:16-20)!
SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST
÷1 TIMOTHY 1:12-17
NASB (UPDATED) TEXT: 1 TIMOTHY 1:12-17
12 I thank Christ Jesus our Lord, who has strengthened me, because He
considered me faithful, putting me into service, 13even though I was formerly a blasphemer and a persecutor and a violent
aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14and the grace of our Lord was more than abundant,
with the faith and love which are found in Christ Jesus. 15It is a trustworthy statement, deserving full acceptance, that
Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16Yet for this reason I found mercy,
so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal
life. 17Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
1:12 "I thank Christ Jesus our Lord" This is one of the rare occasions when Paul directs his prayer to Christ instead of the Father. He possibly does this here because it was Jesus whom he heard on the Damascus road (cf. Acts 9:4-5; 22:7-8; 26:15). Paul believed that Jesus
The rest of this paragraph is devoted to Paul's amazement that God could love, forgive, and use a sinner like him. If God could do this for Paul, He could do it for anyone, even the false teachers and those influenced by them.
This type of doxology that seems to break into the context is characteristic of Paul's writing (i.e., Eph. 3:20-21). Expressing his theology often caused him to burst into praise and thanksgiving. Paul often used the Greek term eucharisteō or eucharistia to express thanks, but the term here is charin, which is also formed from the stem of the term "grace" (charis). This term is rarer in Paul's writing (cf. 1 Tim. 1:12; 2 Tim. 1:3). However, both are used apparently interchangeably in the Corinthian letters, therefore, they are probably synonymous for Paul, with little or no distinctiveness implied.
SPECIAL TOPIC: CHRIST JESUS AS LORD
1:13 "blasphemer" This must refer to Saul's beliefs and statements about Jesus before his conversion. He was a rabbinical student of Gamaliel, the famous Pharisaic "liberal."
▣ "a persecutor and a violent aggressor" As a rabbinical student he tried to make himself stand out from the other students by showing his passionate persecution of those who were not part of his theological circle (i.e., Jewish Christians, cf. Acts 8:1-3; 9:1,13,21; 22:4,19; 26:10-11; 1 Cor. 15:8-9; Gal. 1:13; Phil. 3:6).
▣ "I was shown mercy" This is an AORIST PASSIVE INDICATIVE. God/Christ had mercy on Saul the violent persecutor. If he can receive mercy, anyone can receive mercy. This reveals clearly the character of God and how far His love and mercy extends to sinners for His larger purposes.
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
▣ "because I acted ignorantly in unbelief" In the OT, sins of ignorance could be forgiven by sacrifice (cf. Leviticus 16), whereas for premeditated sin there was no sacrifice possible, not even on the Day of Atonement. In Romans Paul clearly asserts that God holds humans responsible for the light they have. An example of this truth is that before the Mosaic Law, God did not hold humans responsible for violating its precepts (cf. Acts 17:30; Rom. 3:20,25; 4:15; 5:13,20; 7:5,7-8; 1 Cor. 15:56). This same truth is also seen in those who have never heard the gospel (cf. Rom. 1:18-2:29). They are responsible for the light they have (from creation, Rom. 1:18-23 and an inner moral witness, Rom. 2:14-15). This is called "natural revelation" (cf. Ps. 19:1-6) as opposed to "special revelation" (i.e., the inspiration of the Bible).
SPECIAL TOPIC: UNINTENTIONAL SINS
1:14 "the grace of our Lord" The key in Paul's theology about salvation was the character of God, not the performance of mankind (i.e., Eph. 2:8-9). Fallen humans' only hope is in the settled, merciful, gracious character of God, expressed in Christ (cf. Eph. 1:3-14; 2:4,8-9).
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
▣ "more than abundant" This is literally "super abundantly" (huperpleonazō). It is a characteristic hapax legomenon compound with huper created by Paul. "Where sin increased, grace abounded all the more" (Rom. 5:20).
SPECIAL TOPIC: PAUL'S USE OF "HUPER" COMPOUNDS
▣ "with the faith and love which are found in Christ Jesus" There are several interpretive issues involved in this verse.
Surely Paul's conversion (cf. Acts 9) was an act of grace. Paul was chosen and acted upon. His response was not an act of unaffected free will! His needs were met in God's grace and Jesus' actions. Paul received heaven's gifts and then lived them out for others.
Notice that God's provisions for salvation come only through Christ (i.e., John 14:6; Acts 4:12; 1 Tim. 2:5; 1 John. 5:10-12). He is God's answer to fallen mankind's needs in every area (cf. 1 Tim. 1:15-17).
SPECIAL TOPIC: THE ORTHODOXY OF THE PASTORALS
1:15 "It is a trustworthy statement deserving full acceptance" This phrase is used five times in the Pastoral Letters (cf. 1 Tim. 1:15; 3:1, 4:9; 2 Tim. 2:11; Titus 3:8), but no where else in the NT. It is used much like Jesus' "amen, amen" (translated "truly, truly" or "verily, verily") to introduce significant statements.
Many scholars believe that this phrase was a literary marker for Paul, quoting a hymn, liturgy, creed, or catechism. Other possible places he quotes early creedal statements are 1 Tim. 1:17; 3:16; 6:15-16; 2 Tim. 2:11-13. These quotes may help explain the different vocabulary of the Pastorals along with the possibility of Paul's use of a scribe
▣ "Christ Jesus came into the world" This implies Jesus' pre-existence (cf. John 1:1,15, 8:57-58, 16:28, 17:5; 1 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8), which was a major doctrinal issue related to His Deity (He was incarnated, cf. John 1:14; Phil. 2:6-7, not created, cf. Prov. 8:22). This may address the Gnostic aspect of these false teachers.
SPECIAL TOPIC: PAUL'S USE OF KOSMOS
▣ "to save sinners" This is the purpose of Christ's coming (cf. Mark 10:45; Luke 19:10; 1 John 2:2). Also it shows the basic tenet of the gospel concerning fallen humanity's need for grace (cf. Rom. 3:9-18,23; 6:23). The name "Jesus" reflects the name of Israel's God, YHWH and the NOUN "salvation" (cf. Matt. 1:21).
SPECIAL TOPIC: THE FALL OF MANKIND
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
▣ "I am foremost" The greater the light, the greater the consciousness of sin (cf. 1 Tim. 1:16; 1 Cor. 15:9; Eph. 3:8). Paul felt guilty over his persecution of the church (cf. Acts 7:58; 8:1; 9:1-2; 22:4,19-20; 26:10-11), but felt empowered by God's grace, love, and provision for sinners through Christ's finished work (cf. 1 Tim. 1:16).
The PRESENT TENSE VERB implies a previous state.
| 1:16 | |
| NASB | "perfect patience" |
| NKJV | "all longsuffering" |
| NRSV | "the utmost patience" |
| TEV | "full patience" |
| NJB | "inexhaustible patience" |
| Peshitta | "all patience" |
This is a compound Greek term (makros and thumos) for "restrained wrath." This term is often used of God in the Greek OT, called the Septuagint (cf. Num. 14:18; Ps. 86:15; 103:8; Joel 2:13; Nah. 1:3). It also characterizes God in the NT (cf. Rom. 2:4; 9:22; 1 Pet. 3:20; 2 Pet. 3:15). It is meant to characterize His children also (cf. 2 Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 1:11; 3:12; 2 Tim. 3:10; 4:2).
▣ "as an example" Paul's testimony of salvation from being an arch enemy of Christianity to becoming the trusted Apostle to the Gentiles reveals the depth and width and height of God's grace. In a sense Paul was a sincere false teacher on whom God had mercy!
▣ "for those who would believe in Him" Jesus prays for those who would believe in Him in John 17:20-26. Although the Gospel of John uses the PREPOSITION eis often to express the object of human faith, Paul normally uses epi (cf. Rom. 4:5,24; 9:33; 10:11; 1 Tim. 1:16; also notice Acts 9:42; 11:17; 16:31) or just the DATIVE (cf. Gal. 3:6; Acts 18:8; 27:25). There seems to be no theological difference between (1) believing into (eis); believing in (en); believing on (epi); or the use of the DATIVE CASE without a PREPOSITION (cf. 1 John 5:10).
Paul, like John, sometimes uses hoti (i.e., believe that), which emphasizes the content of faith (cf. Rom. 6:8; 1 Thess. 4:14). The gospel is
SPECIAL TOPIC: JOHN'S USE OF THE VERB "BELIEVE"
SPECIAL TOPIC: WHAT DOES IT MEAN TO "Receive," "Believe," "Confess/Profess," "Call Upon"?
SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST
▣ "eternal life" Eternal life (zōen aiōnion) is a major recurring theme in John's theology. It is a current reality (e.g., John 3:16,36; 5:24; 6:47,54) as well as a future hope given to those who know the Father through trusting the Son (e.g., John 17:2-3).
Paul uses this term as a way of referring to the life of
Only God is immortal; only God can give life. He gives eternal life to those who trust His Son by faith. See full note at 2 Tim. 1:10.
SPECIAL TOPIC: FOREVER (Greek idiom)
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
1:17 "the King" This doxology is similar to 1 Tim. 6:15-16. It reflects the language of the later synagogue ("the King of the Universe") and the Jews of the diaspora (the term "eternal" was used of God by Philo of Alexandria).
It is quite possible that Paul is quoting a creed or hymn of the early church as he does in 1 Tim. 3:16; 6:15-16 and 2 Tim. 2:11-13.
SPECIAL TOPIC: CHARACTERISTIC OF ISRAEL'S GOD (NT)
▣ "Eternal" This is the first of four powerful ADJECTIVES, which is the same ADJECTIVE used in the phrase "eternal life" in 1 Tim. 1:16, but here to describe God. It is literally "of the ages" (aiōnion), which may be
The "already and not yet" tension of eternal life characterizes the current period where these two Jewish ages are overlapped because of the new revelation concerning the two comings of the Messiah, one as Savior, and a later one as King, Lord, and Judge.
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "immortal" This is literally "incorruptible." It is imagery for the ever-living, only-living One (YHWH from the Hebrew VERB "to be," cf. Exod. 3:14). Only God has life in Himself (cf. Rom. 1:23; 1 Tim. 1:17; 6:16). All other life is a derived gift and a stewardship. It comes only through the grace of the Father, the work of Christ (cf. 2 Tim. 1:10), and the ministry of the Spirit.
SPECIAL TOPIC: NAMES FOR DEITY, D.
▣ "invisible" This is used in the sense of the spiritual realm (cf. Col. 1:15) or possibly YHWH as the unseen God (no images, cf. Exod. 33:20; Deut. 4:15; 1 Tim. 6:16). God is the eternal Spirit present in all of creation (cf. John 1:18; 4:24; 1 Tim.6:15-16)! The only Person of the Trinity that has a physical body is Jesus.
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
▣ "the only God" This refers to Jewish monotheism (cf. Deut. 6:4-6; Jude 25). This context reflects the unique biblical worldview. The Bible presents mankind with a faith perspective beyond the five senses.
The Textus Receptus, following the Greek uncial manuscripts אc, Dc, K, L, and P, adds "wise" (NKJV, "to God who alone is wise"). This addition is absent in the Greek uncial manuscripts א*, A, D*, F, G, and H*. It may be a scribal addition from Rom. 16:27. The UBS4 gives the shorter text an "A" rating (certain).
SPECIAL TOPIC: TEXTUAL CRITICISM
▣ "be honor and glory" This is basically the meaning of the OT term kabod (cf. 1 Tim. 1:11). It is used several times in the book of Revelation along with other praises (cf. Rev. 4:9,11; 5:12,13; 7:12).
In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term referring to a pair of scales which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous.
It is first used of YHWH's presence with His people (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10).
SPECIAL TOPIC: GLORY (kabod, OT)
▣ "forever and ever" This is literally "ages of the ages," an idiom for eternity (cf. Gal. 1:5; Phil. 4:20; 2 Tim. 4:18). This same term is used
SPECIAL TOPIC: FOREVER (Greek idiom)
▣ "Amen" See SPECIAL TOPIC: AMEN
÷1 TIMOTHY 1:18-20
NASB (UPDATED) TEXT: 1 TIMOTHY 1:18-20
18This command I entrust to you, Timothy, my son, in accordance
with the prophecies previously made concerning you, that by them you fight the good fight, 19keeping faith and a good conscience,
which some have rejected and suffered shipwreck in regard to their faith. 20Among these are Hymenaeus and Alexander, whom
I have handed over to Satan, so that they will be taught not to blaspheme.
1:18 "command" Paul uses two military terms in this chapter:
This paragraph (i.e., 1 Tim. 1:18-20) returns to the false teachers' theological issue of 1 Tim. 1:3-7.
| ▣ | |
| NASB, TEV | "entrust" |
| NKJV, Peshitta | "commit" |
| NRSV, NJB | "giving" |
This is a PRESENT MIDDLE INDICATIVE of paratithēmi. Paul entrusted the work of the gospel to Timothy (cf. 1 Tim. 6:20; 2 Tim. 1:14, just as Jesus had entrusted it to him, cf. 2 Tim. 1:12) to pass on to other faithful men (cf. 2 Tim. 2:2). See full note at v. 11.
This term is used of
▣ "in accordance with the prophecies previously made concerning you" Timothy received both spiritual giftedness and prophetic confirmation by the church in Lystra at the time of the laying on of hands (cf. 1 Tim. 4:14). This phrase can mean
SPECIAL TOPIC: LAYING ON OF HANDS
▣ "fight the good fight" Often the Christian life is depicted as an athletic event or military warfare, as here. The prophecies concerning Timothy enabled him to continually and courageously fight the good fight like Paul (PRESENT MIDDLE SUBJUNCTIVE, cf. 1 Tim. 6:12; 2 Tim. 2:3-4; 4:7; 2 Cor. 10:3-6; Eph. 6:10-17).
1:19 "keeping faith and a good conscience" The good fight involves having and continuing to have (PERFECT ACTIVE PARTICIPLE )
Both of these are mentioned in 1 Tim. 1:5. They are mentioned again because the loss of them is the very reason some members of the church have shipwrecked their faith.
Faith could refer to either (1) Christian doctrine or (2) Christian living. Both are crucial.
We learn from 2 Tim. 2:17 that Hymenaeus was involved in doctrinal deviation (asserting the resurrection had already taken place) and godlessness (cf. 2 Tim. 2:16). The other named person, Alexander, can not be the silversmith mentioned in 2 Tim. 4:14 and Acts 19 because he was an enemy of the gospel.
Their rejection of truth and godliness was not due to deception, but willful rejection (AORIST MIDDLE [deponent] PARTICIPLE of apōtheō, cf. Acts 7:39; 13:46; Rom. 11:1).
▣ "which some have rejected and suffered shipwreck in regards to their faith" This is a difficult and controversial subject. There are so many examples of apostasy in 1 Timothy (cf. 1 Tim. 1:19; 4:1-2; 5:14-15; 6:9-10,21; also 2 Tim. 2:16-18; 3:1-8,13; 2 Pet. 2:1,20-21; Jude 4).
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
1:20 "Hymenaeus and Alexander" These two apparently prominent members of the church have "made shipwreck of their faith." They have been excommunicated from the fellowship. Exactly what their "blasphemy" was is uncertain.
F. F. Bruce, in Answers to Questions, makes these connections and asserts they were Antinomians, p. 113.
▣ "I have handed over to Satan" This is a very difficult phrase. Biblical precedents are
Notice the stated purpose in 1 Tim. 1:20 is to teach them not to blaspheme. It may refer to excommunication from the believing fellowship. God's temporal discipline is always redemptive. God uses Satan to test human beings (cf. Genesis 3; Job 1-2; Zechariah 3). In a sense, Satan is a tool of God. It is Satan's rebellion against God, his desire for independence, that makes him evil, not his tempting duties.
The use of this phrase implies there is hope for these false teachers and their followers. However, the similar imagery used for the false teachers in 1 Tim. 4:2 implies there is no hope for them. See a good discussion of this subject in F. F. Bruce, Answers to Questions, pp. 90-91.
SPECIAL TOPIC: EXCOMMUNICATION
SPECIAL TOPIC: GOD TESTS HIS PEOPLE
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
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