BSBKJVWEBYLTASVBBEWMBT4TDBY|HymnsMusicDonate
Menu
Home › Commentaries  › In the Word Study Bible  › 1 Timothy 1

1 Timothy 1

ITWSB
‹ Chapter 0 1 Timothy — All Chapters Chapter 2 ›

“THE FIRST EPISTLE TO TIMOTHY”

Chapter One IN THIS CHAPTER

  1. To notice two different kinds of teaching: one that gives rise to disputes, and the other which produces godly edification in faith

  2. To consider what ought to be the goal of all teaching: love from a pure heart, a good conscience, and sincere faith

  3. To appreciate the example of Paul’s conversion in how longsuffering Christ is to those who believe on Him

SUMMARY Paul begins this epistle by urging his “true son in the faith” to remain in Ephesus and charge some not to teach other doctrines, nor give heed to fables and genealogies that cause disputes rather than godly edification in faith. The goal of this commandment is love from a pure heart, a good conscience, and sincere faith, from which some have strayed and turned to idle talk in their desire to be teachers of the law. While the law is good when used properly, it is not designed for the righteous person, but for those whose conduct is contrary to “sound doctrine” which is according to the gospel of God committed to Paul’s trust (1 Timothy 1:1-11).

Speaking of what was committed to Paul’s trust sparks an expression of thanksgiving and praise to Christ for counting him faithful and enabling him to be of service. His gratitude is heightened by remembering what he had been prior to receiving the grace and mercy of the Lord. But Jesus came into the world to save sinners, of whom Paul was chief, and in him Christ shows an example of His longsuffering to those who believe on Him for everlasting life (1 Timothy 1:12-17).

Paul then charges Timothy to carry out his responsibility in keeping with prophecies made concerning him. The charge is to “wage the good warfare, having faith and a good conscience”. He is reminded of two men, Hymenaeus and Alexander, who have rejected such things. As a result they had suffered shipwreck concerning the faith and had been turned over to Satan by Paul that they might learn not to blaspheme (1 Timothy 1:18-20).

OUTLINE I. (1 Timothy 1:1-2) A. THE AUTHOR (1 Timothy 1:1)1. Paul, an apostle of Jesus Christ (1 Timothy 1:1 a) 2. By the commandment of God our Savior and Jesus Christ our hope (1 Timothy 1:1 b)

B. THE (1 Timothy 1:2)1. Timothy (1 Timothy 1:2 a) 2. Paul’s true son in the faith (1 Timothy 1:2 b)

C. (1 Timothy 1:2 c)1. Grace, mercy, and peace 2. From God our Father and Jesus Christ our Lord

II. SOUND (1 Timothy 1:3-11) A. PAUL’S CHARGE TO TIMOTHY (1 Timothy 1:3-7)1. Remain in Ephesus and charge some… (1 Timothy 1:3 a) a. To teach no other doctrine (1 Timothy 1:3 b) b. Nor give heed to fables and endless genealogies (1 Timothy 1:4 a)

  1. Which cause disputes (1 Timothy 1:4 b)
  2. Rather than godly edification which is in faith (1 Timothy 1:4 c)
  1. The purpose of the commandment is… (1 Timothy 1:5 a) a. Love from a pure heart (1 Timothy 1:5 b) b. A good conscience (1 Timothy 1:5 c) c. Sincere faith (1 Timothy 1:5 d)
  2. For some have strayed… (1 Timothy 1:6 a) a. Having turned aside to idle talk (1 Timothy 1:6 b) b. Desiring to be teachers of the law (1 Timothy 1:7 a)
  1. Not understanding what they say (1 Timothy 1:7 b)
  2. Nor the things they affirm (1 Timothy 1:7 c)

B. THE PROPER USE OF THE LAW (1 Timothy 1:8-11)1. It is good if one uses it lawfully (1 Timothy 1:8) 2. The law is not made for the righteous (1 Timothy 1:9 a) a. But for all sorts of sinners (1 Timothy 1:9-10 a) b. And anything else that is contrary to sound doctrine (1 Timothy 1:10 b)

  1. According to the glorious gospel of the blessed God (1 Timothy 1:11 a)
  2. Which was committed to Paul’s trust (1 Timothy 1:11 b)

III. FOR THE LORD’S GRACE AND MERCY (1 Timothy 1:12-17) A. TO CHRIST JESUS (1 Timothy 1:12-14)1. For enabling him (1 Timothy 1:12 a) a. Because He counted him faithful (1 Timothy 1:12 b) b. Putting him into the ministry (1 Timothy 1:12 c) 2. Though he had formerly been… (1 Timothy 1:13 a) a. A blasphemer (1 Timothy 1:13 b) b. A persecutor (1 Timothy 1:13 c) c. An insolent man (1 Timothy 1:13 d) …but he obtained mercy because he did it ignorantly in unbelief (1 Timothy 1:13 e) 3. The grace of the Lord was exceedingly abundant, with faith and love in Christ Jesus (1 Timothy 1:14)

B. THE MERCY SHOWN TO HIM IS A PATTERN FOR OTHERS (1 Timothy 1:15-17)1. Christ came to save sinners, and Paul was one of the worst (1 Timothy 1:15) 2. But he received mercy, that Christ might demonstrate His longsuffering to others who believe on Him for everlasting life (1 Timothy 1:16) 3. Paul desires that honor and glory be given forever and ever… (1 Timothy 1:17 c) a. To the King eternal, immortal, invisible (1 Timothy 1:17 a) b. To God who alone is wise (1 Timothy 1:17 b)

IV. TIMOTHY’S (1 Timothy 1:18-20) A. TO WAGE THE GOOD WARFARE (1 Timothy 1:18)1. This is the charge Paul commits to his son Timothy (1 Timothy 1:18 a) 2. In accordance to prophecies made concerning him (1 Timothy 1:18 b)

B. TO HAVE FAITH AND A GOOD (1 Timothy 1:19-20)1. Which some have rejected, and concerning the faith have suffered shipwreck (1 Timothy 1:19) 2. Such as Hymenaeus and Alexander (1 Timothy 1:20 a) a. Whom Paul delivered to Satan (1 Timothy 1:20 b) b. That they may learn not to blaspheme (1 Timothy 1:20 c)

REVIEW FOR THE CHAPTER

  1. What are the main points of this chapter?- Introduction (1 Timothy 1:1-2)

  1. How does Paul describe Timothy in his salutation? (1 Timothy 1:2)- My true son in the faith

  2. Where did Paul want Timothy to remain? (1 Timothy 1:3)- Ephesus

  3. What two things did he want Timothy to charge some? (1 Timothy 1:3-4)- To teach no other doctrine

  • Nor give heed to fables and endless genealogies

  1. Paul’s concern is that such teachings would cause disputes rather than what? (1 Timothy 1:4)- Godly edification which is in faith

  2. What was the three-fold purpose of this commandment? (1 Timothy 1:5)- Love from a pure heart

  • A good conscience
  • A sincere faith
  1. What had some turned aside to? Why? (1 Timothy 1:6-7)- Idle talk
  • Because they desired to be teachers of the law
  1. When is the law good? Who is the law not made for? (1 Timothy 1:8-9)- When it is used lawfully
  • The righteous person

  1. When is something considered “sound doctrine”? (1 Timothy 1:10-11)- When it is according to “the glorious gospel of the blessed God”

  2. Why did Paul thank Christ Jesus? (1 Timothy 1:12)- Because He enabled him, counting him faithful, and put him into the ministry

  3. What had Paul been formerly? Why did he obtain mercy? (1 Timothy 1:13)- A blasphemer, a persecutor, and an insolent man

  • Because he did it ignorantly in unbelief

  1. What is a faithful saying and worthy of all acceptance? (1 Timothy 1:15)- That Christ Jesus came into the world to save sinners

  2. How did Paul view himself? (1 Timothy 1:15)- As chief of sinners

  3. Why did Paul obtain mercy, and Christ show all longsuffering toward him? (1 Timothy 1:16)- As a pattern to those who believe on Him for everlasting life

  4. To whom does Paul ascribe honor and glory? (1 Timothy 1:17)- To the King eternal, immortal, invisible

  • To God who alone is wise
  1. What charge does Paul commit to Timothy? What does it involve having? (1 Timothy 1:18-19)- Wage the good warfare
  • Faith and a good conscience
  1. Who had made shipwreck concerning the faith? What had Paul done in response? Why? (1 Timothy 1:19-20)- Hymenaeus and Alexander
  • Delivered them to Satan
  • That they may learn not to blaspheme

Commentary by David LipscombSECTION ONE OF THE PURPOSE FOR WHICH TIMOTHY WAS LEFT AT EPHESUS 1 Timothy 1:1-11

  1. ADDRESS AND 1 Timothy 1:1-21 Ti 1:1 Paul, an apostle of Christ Jesus–Paul begins this Epistle as usual by declaring his apostleship. This Epistle was an affectionate reminder from Paul, “the aged, " to Timothy to be steadfast in the faith in the midst of the many dangers to which he would be exposed in the city of Ephesus. 1 Timothy 1:1 according to the commandment of God our Saviour,–It was a commandment from God to resist the powerful school of false teaching which had arisen in the Ephesian church. So Paul prefaces the Epistle by designating himself as an apostle according to the Holy Spirit who said: “Separate me Barnabas and Saul for the work whereunto I have called them.” (Acts 13:2.) The designation “God our Saviour” fitly describes him in reference to his redeeming love through his Son Jesus Christ. 1 Timothy 1:1 and Christ Jesus our hope;–Christ Jesus gave hope to man. He died for him, opened the way for him to return to God , and gave him hope of life beyond the grave. (Ephesians 2:12.) 1 Timothy 1:2 unto Timothy, my true child, in faith:–No fleshly relationship existed between the two, but a closer and far dearer connection. Paul had taken him while yet a very young man to be his companion and fellow laborer. (Acts 16:3.) Of him, in the Epistle to the Philippian church, he said: “I have no man likeminded, who will care truly for your state.” (Philippians 2:20.) On another occasion he said: “Now if Timothy come , see that he be with you without fear; for he worketh the work of the Lord, as I also do: let no man therefore despise him.” (1 Corinthians 16:10-11.) Paul taught him as a son, and Timothy looked to him as a father in the gospel. The relationship of father and son was restricted to faith. 1 Timothy 1:2 Grace, mercy, peace, from God the Father and Christ Jesus our Lord.–Grace is the highest good for the guilty; mercy for the suffering is grace in action; and peace comes from God through the mediation of Jesus Christ.
  2. CHARGE THE MISUSE OF THE LAW 1 Timothy 1:3-111 Ti 1:3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia,–When Paul left Ephesus, he left there to restrain certain teachers who taught differently from Paul. 1 Timothy 1:3 that thou mightest charge certain men not to teach a different doctrine,–The teachers were doubtless the Judaizers who insisted that the Gentiles could not be saved unless they were circumcised and kept the law of Moses. 1 Timothy 1:4 neither to give heed to fables–As a part of this Judaizing spirit they gave much attention to Jewish fables, imaginary occurrences, that constituted a part of the traditions of the elders handed down from generation to generation. The Targums, the Jewish sacred books written by the rabbis, are largely composed of these. 1 Timothy 1:4 and endless genealogies,—The Jews laid much stress upon their ability to trace a distinct and unbroken genealogical line to Abraham. This care on this point was instilled by Moses and others of the prophets. This was done (1) so that the possessions of the different tribes might be kept in the families, (2) that the Levites might be kept separate who alone were to minister to sacred things; (3) that the lineage of the Messiah might be kept clear and distinct. Down to the coming of Jesus these genealogies were correctly kept. Since that time they seem to be so involved in confusion that no Jew is able to tell to which tribe he belongs. It is said that all genealogical tables that had hitherto been preserved so carefully were destroyed by Herod the Great because he was an Idumaen, seeking to establish a hereditary rule over the Jews , could not establish a line back to Abraham; and as he could not, he destroyed the advantages that these tables gave the children of Abraham over him. Whatever personal motives may have actuated him, the destruction of the tables, when the divine purposes of their establishment had ended, must be regarded as providential. They had ended because the land of Canaan would no longer be the home of the children of Israel, the Levitical priesthood had served its purpose in bringing forward its nation to Jesus Christ, the end of the law had come. The Jewish family as a distinct people of God, the Levitical priesthood, and the genealogy of Jesus, all like the law, were added because of transgression till the promised Messiah should come. Were the Messiah to come now, as the Jews claim he is yet to come, his lineage could not be set forth. The rabbis say these tables of genealogy are to be restored by the Messiah when he comes. But any table restored by a person who is himself the chief beneficiary of the table would rest under suspicion. The Jews among the Christians, especially among the Judaizers of Paul’s day, were given to seeking out these genealogies, as though they were to receive great good from them. 1 Timothy 1:4 which minister questionings,–These genealogies and fables are held in great aversion because they cause much disputing , wrangling, and strife. 1 Timothy 1:4 rather than a dispensation of God which is in faith; so do I now.–[In the dispensation of God’s love as manifested through faith in Christ is the only way of approach to the mercies of God, while these genealogies were uncertain and produced no faith; it was necessary, therefore, to impress upon all who were seeking salvation in any way other than through faith in Christ that it was vain.] 1 Timothy 1:5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:–The purpose and end of God’s law is that man may be led to do God’s will out of a pure heart and with a good conscience and faith unfeigned. It takes all three of these conditions to make service acceptable to God. A man without a pure heart, a good conscience , and faith that is unfeigned cannot do acceptable service to God. Men harden their hearts and sear their consciences by doing what their consciences condemn. A man who thus violates and corrupts his conscience cannot do acceptable services to God. While the good conscience may lead men to violate the will of God, run counter to his teaching, it cannot serve God without it is kept pure.

A man’s conscience is defiled , blinded, seared by doing what he knows is wrong or refusing to do what he knows is right. There is no more dangerous condition in which a man can place himself than to habitually do what he knows to be wrong or refuse to do what he knows to be right. Of the same nature is the expression “whatsoever is not of faith is sin.” (Romans 14:23.) This Scripture is usually applied in a sense differing from the meaning of the apostle. Its use is not one hurtful in its nature, or out of harmony with the Scriptures, and it grows out of the true meaning of the apostle in this text. The meaning clearly is that of doing a thing as an act of worship, in reference to which we have doubts, we condemn ourselves. That is, we cannot violate conscience; if it has doubts, they must be respected. The convictions of our hearts must be honored. God accepts nothing as worship that is not done heartily with full faith. The inference is clear that one who habitually violates his convictions of right soon loses all sense of right , hardens his heart, and makes his reformation impossible. The old philosopher who averred his ability to move the world, if he only had a fulcrum on which to rest his lever, expressed a universal, necessary truth. In the material world the lightest particle of matter cannot be moved without a fulcrum on which to rest the lever that moves it. It is equally true in morals. No movement of our moral sense or action can take place without a moral fulcrum on which to rest the lever of truth which moves it.

That fulcrum is the sense of right in human nature. If it is destroyed, there is no starting point to correct man’s moral and spiritual errors. Hence, Paul found mercy because he did his evil in ignorant unbelief; his conscience was good, pure, active; his sense of right was keen and sensitive. There is always hope of such men; God has respect for them. But when a man trifles with his convictions , does violence to his conscience, holds the truth in unrighteousness–that is, does not practice what he knows to be right, especially if he practices what he knows to be wrong –he corrupts his own moral nature, destroys his sense of right , and cuts off all possibility of his turning. In many evil ways is this protesting against wrong, yet encouraging the wrong , manifested. 1 Timothy 1:6 from which things some having swerved have turned aside unto vain talking;–These words teach that those teachers had once been in the right way, but had not remained in it; indeed, it is clear that these persons, not only had been, but were still reckoned among the members of the Ephesian church, and were engaged in disputations that brought no good to anyone. 1 Timothy 1:7 desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.– [They coveted the respect and influence which was ever paid to the acknowledged teachers of the law of Moses: but they utterly failed to understand the real meaning of that law. This same class of teachers was in the church at Smyrna, of whom it is said: “I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.” (Revelation 2:9.)] These persons aspired to be teachers of the law of Moses, but they did not see that the law of Moses ended in Christ and was taken out of the way by him. 1 Timothy 1:8 But we know that the law is good,–Paul, while affirming this of those who aspired to teach the law, showed his respect for the law. if a man use it lawfully,–Those who did not see that the law ended in Christ and was taken out of the way by him understood neither the law nor its aim and end. 1 Timothy 1:9 as knowing this, that law is not made for a righteous man,–The righteous man is one made righteous by faith in Jesus Christ, and does not need the Mosaic law with its earthly penalties to govern him. 1 Timothy 1:9 but for the lawless and unruly,–These refuse to be bound by any law, and submit to no higher authority. 1 Timothy 1:9 for the ungodly and sinners,–[These have no reverence for God, and are such as God disapproves; are marred or polluted by sin, separated from God, so as to be openly hostile to him.] 1 Timothy 1:9 for the unholy and profane,–Those who do not regard that which is sanctified or made holy by God, but profane his most sacred institutions. [Those who are impious or scoffers. One who treats the will of the Lord with contempt, mockery, or scorn.] 1 Timothy 1:9 for murderers of fathers and murderers of mothers,–Often when the parents become. old and burdensome they are killed by their children to be free from the trouble that the care of them imposes on them. [We can conceive nothing superior to this in enormity, and yet such crimes have been committed.] 1 Timothy 1:9 for manslayers,–Those who commit murder. [A crime against which all nature revolts. This sanctity of human life is founded on the fact that man was made in the image of God.] 1 Timothy 1:10 for fornicators,–Illicit intercourse of unmarried persons ; also such intercourse of an unmarried person with a person of the opposite sex, whether married or unmarried. 1 Timothy 1:10 for abusers of themselves with men,–“Carnal copulation between male persons.”–Sodomy. 1 Timothy 1:10 for menstealers,–Those who carry on a traffic in human flesh, 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. All these were menstealers, and God classed them with the most flagrant mortals. The guilt of manstealing was incurred essentially by those who purchased those who were thus stolen. 1 Timothy 1:10 for liars,–They who speak for truth for what they know to be false. 1 Timothy 1:10 for false swearers,–Those who deliberately swear to that which is false, and then prove false to their oath. 1 Timothy 1:10 and if there be any other thing contrary to the sound doctrine;–The law of Moses with its penalties was given to restrain, check, and punish those guilty of these sins, and not to rule those delivered from sin by faith in Christ Jesus. [Sound admirably describes the teaching as Paul conceived it in its complete freedom from any doubt as to right and wrong according to the instruction given to them as he was moved by the Holy Spirit.] 1 Timothy 1:11 according to the gospel of the glory of the blessed God, which was committed to my trust.–The gospel of the Lord Jesus Christ, the standard by which everything is to be tested , and the law of Moses was made for those who do not obey the teachings of the gospel which was committed to Paul, which he had preached. SECTION TWO OF TO CHRIST WHO HAD HIM WITH THE AS A PROOF OF GOD’S LONG- AND AS TO OTHERS 1 Timothy 1:12-171 Ti 1:12 I thank him that enabled me, even Christ Jesus our Lord,–Christ Jesus selected Paul for fidelity to his conscience, his sincere desire to obey God, and his willingness to die for what he believed to be right. God always respects the man who keeps a good conscience and is true to his convictions. 1 Timothy 1:12 for that he counted me faithful, appointing me to his service;–God honored Paul’s faithfulness to his convictions and readiness to die for what he believed to be the will of God , though in error, rather than the man who believed on him, yet did not confess him because he feared the Pharisees. God knows the man who is true to his own conscience, and for this reason Christ Jesus counted Paul worthy and placed him in the ministry of preaching the gospel to the Gentiles. 1 Timothy 1:13 though I was before a blasphemer, and a persecutor, and injurious:–There was no disposition with Paul to conceal his wrongs–he was open and free to confess them–that he might thereby magnify the mercy and goodness of God. So he says he was a blasphemer. To blaspheme is to speak reproachfully, rail at, revile, and calumniate. Paul sought the destruction of the whole church of God. Luke says: “But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.” (Acts 9:1-2.) When they were placed on trial, he gave his voice for their death. 1 Timothy 1:14 howbeit I obtained mercy, because I did it ignorantly in unbelief;–This clearly implies that had he persecuted the church as he did knowing it was the church of God, no pardon for him could be found. This accords exactly with the cases of Judas and Pilate and the mob that crucified Jesus. To commit these sins consciously was to forever bar the gates of mercy to them. To them believing they were serving God or with a good conscience left the way open for repentance and pardon to them. But certainly being true to conscience did not secure salvation, else those who crucified the Lord were in a saved state when they were crucifying him, else Paul was in a saved state while breathing out the threatenings and slaughter against all who called on the name of the Lord Jesus. But Paul, because he “did it ignorantly in unbelief, " believing that Jesus was not the Son of God, but that he was an impostor , obtained mercy. 1 Timothy 1:14 and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.–He here expresses his gratitude and joy for the exceeding abundant mercy and grace of God that saved him, which was brought through the faith and love which he had in Christ. 1 Timothy 1:15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners;–To believe and confess that Jesus is the Christ, the Son of the living God , who came into the world to save sinners, is a faithful and true saying, and is worthy of being confessed by all. 1 Timothy 1:15 of whom I am chief:–Paul speaks of himself as the chief of sinners before God. He had been in captivity, and is showing that the grace of God is sufficient to save the worst of sinners who would accept it in faith and love. He held himself as a sample of mercy as the chief of sinners. He was the chief of sinners not because he had been guilty of conscious, willful sin, but because he had been more active and fierce in his determination to destroy the church of God, believing that by so doing he was rendering service to God. 1 Timothy 1:16 howbeit for this cause I obtained mercy,–Notwithstanding the intensity of his bitterness, and his active zeal in destroying Christians, he had obtained mercy. God had forgiven him, that in him Christ should show forth all his longsuffering. Christ in him led him to bear the persecutions and the suffering he had inflicted on others. 1 Timothy 1:16 that in me as chief might Jesus Christ show forth all his longsuffering,–Paul had been chief of sinners in persecuting Christ. He now must be chief or first among those who suffer for him. He labored and suffered for Christ more than all the other apostles. Of himself he says: “Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” (2 Corinthians 11:23-27.) Paul was of an intense temperament and of the heroic mold that fitted him to inflict suffering on others, and bear it himself for what he believed to be right. He had inflicted it on others. 1 Timothy 1:16 for an ensample of them that should thereafter believe on him unto eternal life.–Jesus chose Paul that in him he might bear sufferings for him and others. In him God desired to set forth the pattern of sufferings that men, who should thereafter believe in him to everlasting life, should be willing to bear. The future world will be peopled with those of the true heroic spirit, who counted it all joy to suffer for right and uphold the truth. 1 Timothy 1:17 Now unto the King–Paul esteemed it an honor and a glory to him to be chosen to suffer as Jesus had suffered, thus to be made like Jesus in his sufferings, for it brought the assurance that he would be made like him in immortal glory. So he bursts forth in this ascription of praise to God. God is the King, Ruler of the universe. 1 Timothy 1:17 eternal,–There is no end to his reign and glory. 1 Timothy 1:17 immortal,–God is immortal in contrast with the beings of this earth. 1 Timothy 1:17 invisible,–He is invisible in contrast with visible things of creation. 1 Timothy 1:17 the only God,–The only true and real God. 1 Timothy 1:17 be honor and glory for ever and ever.–Let him be honored and glorified unto the age of the ages. 1 Timothy 1:17 Amen.–This denotes the solemn ascent of the heart to the sentiment conveyed by the foregoing words. SECTION THREE OF THE CHARGE TO TIMOTHY AND OF IT 1 Timothy 1:18-201 Ti 1:18 This charge I commit unto thee, my child Timothy,–The charge is to withstand and correct the errors of the false teachers. (Verse 3). The sum of the charge was that men should put their whole trust in Jesus Christ, who came into the world to save sinners, and who alone was able to lead them into everlasting life. The charge was the last heritage , the priceless treasure which Paul, feeling that for him the end was not far distant, would leave to Timothy. Anxious above measure for the churches in Asia, of which Ephesus was the center, foreseeing that the perils and dangers from within and without would rapidly close round the congregations, and placing his greatest earthly hope on the steadfastness and knowledge of Timothy, he charged him, by the memory of the prophetic utterances which years before had been made concerning him (Acts 17:1-2), to hold fast the doctrine which taught men to put their trust in Jesus Christ. 1 Timothy 1:18 according to the prophecies which led the way to thee ,–This was done in accordance with the prophecies which had gone before concerning him. Timothy had a spiritual gift imparted to him by the laying on of the hands of the presbytery. (4:14.) Paul was doubtless of this presbytery. (2 Timothy 1:6.) 1 Timothy 1:18 that by them thou mayest war the good warfare;–According to these prophecies, and through the spiritual gifts bestowed when the prophecies were made, Timothy was to be enabled to war the good warfare for Christ. Paul seems to have been presenting his own sins, his trials, his joy in trials to Timothy, as a means of stirring him up to a true spirit of self-sacrifice and devotion to God. 1 Timothy 1:19 holding faith and a good conscience;–As a means to this warfare, he was to hold faith and an abiding trust and confidence in God through Jesus Christ. The faith must be held in a good conscience. Conscience is the faculty within man that demands he should do what he believes to be right. His conscience is good, clear, pure when he does what he believes to be right. He must do this to please God. Not to do what conscience demands is to hold the truth in unrighteousness. 1 Timothy 1:19 which some having thrust from them–This is to believe one thing and practice another. To do so is to act hypocritically. 1 Timothy 1:19 made shipwreck concerning the faith:–Some had violated their consciences for wordly ends, and in this way had made shipwreck of their faith. Faith cannot live unless the soul obeys the conscience in doing the thing to which faith leads. Conscience demands that a person do the things which faith approves. “But wilt thou know, O vain man, that faith apart from works is barren?” (James 2:20.) 1 Timothy 1:20 of whom is Hymenaeus and Alexander;–Among those who had put away from them a good conscience and had made shipwreck of their faith were Alexander and Hymenaeus, thought to have been among the Judaizing teachers of Ephesus, who, from worldly motives, did violence to their consciences and, their faith miscarried, blasted all their hopes as when a ship driven by contrary winds is cast upon the breakers and all perish. whom I delivered unto Satan,–This is generally supposed to mean he had excluded them from the church, but it has always seemed to me to mean more than this. The church at Corinth was commanded to deliver the incestuous person to Satan. (1 Corinthians 5:5.) Many of the early critics, and some of the later ones, James Macknight among them, hold that Satan inflicted bodily punishments in the days of the apostles. Sometimes they cast out demons and delivered from the afflictions of the body. That was to deliver from Satan. To deliver to Satan was to turn the person over to him that he might inflict bodily disease or punishment upon him. If such was the case, it ceased with the age of miracles.

During that age both God and Satan exerted wonderful working power. They both ceased at the same time. One used his power to bless, the other to afflict and punish. 1 Timothy 1:20 that they might be taught not to blaspheme.–The design was reformation that they might be taught not to blaspheme God, Christ, and his cause by their erroneous and unholy teaching. The discipline at Corinth appears to have proved successful in bringing good results. (2 Corinthians 2:5-8.) In this case it seems to have been otherwise. (2 Timothy 2:16-18.)

Study on 1st Timothy Chapter One(1 Timothy 1:1-2) “Paul . . . unto Timothy.” It was the usual practice in the first century for the writer of a letter to sign his name first, and then write the name of the recipient. We have examples of this practice in official correspondence, for instance, “Pliny, to the emperor Trajan, wisheth health” etc., to which the emperor replied as follows: “Trajan to Pliny— health and happiness.” Adolph Deissmann in his monumental work, Light from the Ancient East, gives us a letter from a naughty schoolboy to his father. The boy follows this first century custom when beginning his letter, “Theon to Theon his father, greeting.” A prodigal son writing to his mother, begins his letter, “Antonus Longus, to Nilus his mother, many greetings.” It was supposed that the recipient of the letter we know as Third John, was in ill health, since John begins his letter, “The elder unto the well beloved Gaius, whom I love in the truth. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.” But with the discovery of the papyri, it was found that this was just the usual form of first century greeting, and our understanding of this portion of sacred Scripture had to be revised. The opening greetings in the New Testament letters, therefore, are not the distinctive practice of Bible writers, but represent the usual custom of first century letter writers. The name “Paul” is a transcript for the Latin paulus or paullus, meaning little. It was a favorite name among the Cilicians, and the nearest approach in sound to the Hebrew “Saul.” According to some, both names were borne by him in his childhood, Paulus being the one by which he was known among the Gentiles, and which was subsequently assumed to the exclusion of the other, in order to indicate his position as a friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history. There is a hint in this name that the apostle was of diminutive stature. An expression in 2 Corinthians 10:1, “who in presence am base among you,” the word “base” being tapeinos, which among the Greeks meant, “that which is grovelling, slavish, mean-spirited,” and another in the tenth verse, “his bodily presence is weak,” speaks of Paul’s physique as being in the estimation of these athletically-minded Greeks, infirm, feeble, lacking manliness and dignity. But, as in the case of other servants of God, there was a great heart in a frail body. The name “Timothy” is the transliteration of the Greek name made up of two words, “to honor,” and “God,” the name meaning, “he who honors God.” The name was doubtless given him in his early childhood by his mother Eunice or his grandmother Lois, both godly women, in the hope that with right training, he might grow up to exemplify the name which he bore. Paul designates himself as an apostle of Christ Jesus, thus giving an official tone to this letter. The word is apostolos, from the verb apostellτ, “to send one off on a commission to do something as one’s personal representative, with credentials furnished.” The word was used in the first century for an envoy or ambassador. Paul thought of himself as an official ambassador of Christ Jesus. The best texts have the order of the names reversed. Christ Jesus, not Jesus Christ. These names are used by the average English reader merely to indicate the identity of the person to whom they have reference.

But to Paul and his Greek readers, each had a special significance over and above that of identifying the person. The word “Christ” is the English spelling of the Greek word christos, and this in turn is the translation of the Hebrew word which we know as “Messiah,” both words, the Hebrew and the Greek, meaning “the one who is anointed.” In a Jewish setting such as the Gospel according to Matthew, the word refers to the Messiah of Israel, the Anointed of God who is to become its King.

In a Church setting, as here in First Timothy, it had the significance, not of the covenanted King of Israel, but of The Anointed One of God, to Paul and his Greek readers. The name “Jesus” is the English spelling of the Greek word Iηsous, which in turn is the Greek spelling of the Hebrew word we know in its transliterated form as “Jehoshua,” the “h” disappearing, since the Greek language has no letter “h.” The Hebrew word means “Jehovah saves.” This was its significance to Paul and his Greek readers. In the latter name, we see the deity, incarnation, and substitutionary atonement of our Lord, for the Jehovah of the Old Testament could not save lost sinners unless He paid the price of their sins, thus satisfying His justice, the price being outpoured blood, since the penalty of sin is death. And He could not die unless He became incarnate in human form. Expositors says, “The use of this official title (apostle) is an indication that the Pastoral Epistles were not merely private letters, but were intended to be read to the churches committed to the charge of Timothy and Titus respectively.” He was an apostle by the commandment of God. Robertson says, “by way of command.” He suggests that Paul means to convey the idea that he is an apostle under orders. Expositors has a note at this juncture. “It is to be noted that the command proceeds equally from God and from Christ Jesus. This language could hardly have been used if St. Paul conceived of Christ Jesus as a creature.” The same authority has this to say regarding the use of the expression, “of God our Saviour and Lord Jesus Christ, our hope.” “In the text there is an antithesis between the offices of God as our Saviour and of Christ Jesus as our hope. The one points to the past, at least, chiefly, and the other to the future. In speaking of the saving action of God, St. Paul uses the aorist (2 Timothy 1:9, Titus 2:11; Titus 3:4-5). He saved us potentially . . . God is the efficient cause of our justification, while Jesus, ‘our righteousness’ besides being the meritorious cause, may be said to be the formal cause; for ’the righteousness of God by which He maketh righteous,’ is embodied in Jesus, who ‘was made unto us . . . righteousness, and sanctification’ (1 Corinthians 1:30).

We advance from salvation to sanctification; and accordingly we must not narrow down the conception Christ Jesus our hope to mean ’the hope of Israel’ (Acts 23:6; Acts 28:20), but rather, the historical manifestation of the Son of God as Christ Jesus is the ground of our ‘hope of glory’ (Colossians 1:27). Our hope is that ’the body of our humiliation will be conformed to the body of His glory’ (Philippians 3:20-21). Our hope is that we shall be like Him (1 John 3:2).” Paul calls Timothy, “my own son in the faith.” The word “son” is not huios, “an adult son,” but teknon, “a child, a born one,” the emphasis being upon the birth relationship between child and parent. The word “own” is gnηsios, “legitimately born, not spurious, genuine, true.” The faith spoken of here is the Christian faith. When Paul contacted Timothy on his first missionary journey, the latter was already a disciple (Acts 16:1). That is, he was a learner. The term does not necessarily signify that the person is saved. Paul speaks of the Corinthian saints as those whom he begot through the gospel.

This is his way of saying that he won them to a saving faith in the Lord Jesus. Timothy’s mother and grandmother were Jews, and it is possible that Timothy, instructed in O. T. truth, was saved as sinners in the O.T., times were saved. When Paul contacted him, faith in the added revelation of the historic work of our Lord on the Cross, when accepted, would place him in the Body of Christ. In that sense, he could be a convert of the apostle, and thus, a genuine child by birth. The words in the salutation, “grace, mercy, peace,” deserve careful study. The word “grace” is probably the greatest word in the N.T., greater even than “love,” for grace is love in action, and therefore includes it. Speaking of the use of the Greek word “grace,” charis, in classical Greek, Trench, in his Synonyms of the New Testament has this to say; “It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this.” In other words, all that the Greeks were and loved and exemplified in their art, literature, and thought, lies embedded in this word. We can take Trench’s words, and substituting the word “God” say, “It is hardly too much to say that God has in no word uttered Himself and all that is in His heart more than in this.” In pagan Greece, the word referred, among other things, to a favor done by one Greek to another, out of the spontaneous generosity of his heart, without, hope of reward. Of course, this favor was always done to a friend, not an enemy. When the word is used in the N.

T., it takes an infinite leap forward, and acquires an additional meaning which it never had in pagan Greece, for this favor was done by God at the Cross, not to one who loved Him, but to one who hated Him. Grace here, is sanctifying grace, the work of the Holy Spirit in the life of the yielded believer. Turning to the word “mercy,” eleos, we offer Trench’s note comparing it to grace; “While Charis (grace) has reference to the sins of men, and is that glorious attribute of God which these sins call out and display, His free gift in their forgiveness, eleos (mercy) has special and immediate regard to the misery which is the consequence of these sins, being the tender sense of this misery displaying itself in the effort, which only the continued perverseness of man can hinder or defeat, to assuage and entirely remove it. . . . In the divine Mind, and in the order of our salvation, as conceived therein, the mercy precedes the grace: God so loved the world with a pitying love (herein was the mercy), that He gave His only begotten Son (herein is the grace), that the world through Him might be saved. But in the order of the manifestation of God’s purposes in salvation, the grace must go before, and make way for the mercy.” The word “mercy” is not found in the apostolic salutations of any of Paul’s letters except those to Timothy. The Nestle text of the letter to Titus does not include it. Expositors says concerning this: “If one may hazard a guess as to what prompted St. Paul to wish mercy to Timothy rather than Titus, it may be a subtle indication of the apostle’s anxiety as to Timothy’s administrative capacity.” The Greek word “peace,” eirηnη, means literally, “that which has been bound together again after having been separated.” The verb means “to bind together that which has been separated.” One is reminded of the words of Hamlet, “The times are out of joint. Oh, cursed spite that I was ever born to set them right.” That is, when things become disjointed, separated, there is no feeling of tranquility, comfort, well-being. The latter come as a result of binding together things that have become separated When the sanctifying grace and remedial mercy of God are operative in the life and ministry of Timothy, then that pleasant, satisfying feeling of tranquility, comfort, and well-being obtains. Translation: Paul, an ambassador of Christ Jesus by command of God our Saviour and Christ Jesus our hope, to Timothy, my genuine child in the Faith. Grace, mercy, peace, from God our Father and Christ Jesus our Lord.(1 Timothy 1:3-4) The words, “as I besought thee,” refer Timothy to some previous instruction which Paul gave him. Expositors says: “The motive of this letter is to provide Timothy with a written memorandum of previous verbal instructions, especially with a view to novel speculations about the laws which sap the vitality of the gospel, the root of which is sincerity and love.” The construction is left dangling in the air, so far as the actual Greek text is concerned. The A. V., rightly completes the thought of the apostle left unexpressed by him in his Greek, with the words, “so do.” The word “besought” is parakaleτ, “to beg, entreat, beseech.” It is a strong word. Evidently Timothy had other plans, and it needed Paul’s pleading to get him to stay at the Ephesian church. The word “abide” is prosmenτ, “to continue on.” Expositors says: “The word naturally implies that St. Paul and Timothy had been together at Ephesus, and that St. Paul left Timothy there as vicar apostolic.” The words, “when I went,” are from a present participle in the Greek text. Vincent suggests, “was going,” or, “was on my way.” The words, “teach no other doctrine,” are the translation of a negative and the verb heterodidaskaleτ, the latter word being made up of the verb, “to teach,” and the word heteros, which means, “another of a different kind.” The idea is not merely that those exhorted are not to teach any other doctrine, but they are not to teach a different doctrine, a doctrine which is contrary to the true doctrine. Our word, “heterodoxy,” namely, false doctrine, refers, not to doctrines of false religions, but to doctrine which poses as true Christian doctrine, but which is diametrically opposed to the true teachings of Christianity. This is what Paul is referring to. “Give heed” is prosechein, literally, “to hold to.” It means here, not merely, “to give attention to,” but, “to give assent to.” “Fables” is muthos, from which we get our word “myth.” The word in its widest sense means “word, speech, conversation.” Hence it has reference to the talk of men, a rumor, report, a story, false or true. Later it came to mean a fiction as opposed to an historic tale. In Attic prose it referred to a legend of prehistoric Greek times. Vincent says: “As to its reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc.

It is to be observed that muthoi (fables) are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives.“As to the endless genealogies, Vincent states that “by some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O. T., genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O. T., genealogies adorned with fables: by others to genealogical registers proper, used to foster the religious and national pride of the Jews against the Gentiles, or to ascertain the descent of the Messiah.” The word “endless” is aperantos, peras, meaning, “a limit or terminus,” the Alpha prefixed making the word mean, “without limit or terminus.” Vincent suggests that the word may be taken in the sense of “object” or “aim,” and thus, it would describe the study and teaching regarding these genealogies as without object, useless. The same authority says that the word “and” is explanatory. The fables and genealogies form a single conception, the genealogies indicating in what the peculiarity of the fables consists. The word “minister” is parechτ, “to reach forth, to offer,” thus, in this case, “to afford, furnish, give occasion to” questions. The word “questions” is ekzηtηsis. The simple noun means “questionings,” the prefixed preposition, ek, “out,” making the compound word mean “an investigation, a subtle, laborious inquiry or dispute, an exhaustive investigation.” The word “edifying” is the translation of oikodomian, “edification.” The correct reading is oikonomian, made up of oikos, “house,” and nomos, “law,” the compound word meaning “household economy,” in the sense of the administration of the affairs of a household. The word here refers to the scheme or order of salvation as devised and administered by God, the method of operation of God’s salvation in the life of the believing sinner. The words, “which is in faith,” speak of the fact that faith is the sphere or element in which this salvation operates. Thayer in his lexicon offers the following translation: “which furnish matter for disputes rather than the (knowledge of the) dispensation of the things by which God has provided for and prepared salvation, which salvation must be embraced by faith.” Translation: Just as I begged you to continue on in Ephesus, when I was going into Macedonia, in order that you might charge certain ones not to be teaching things contrary to sound doctrine, nor to be giving assent to fables and useless genealogies which are of such a character as to provide occasion for exhaustive investigations rather than a (knowledge of the) administration of the things by which God has provided for and prepared salvation, which salvation must be embraced by faith.(1 Timothy 1:5-7) The word “commandment” is not entolη, the word used when speaking of a commandment such as one of the ten commandments. It is paraggelia, a noun that has the same root as the verb in verse three, translated “charge.” The article refers the word back to its cognate. Thus, it is, “the end of the charge,” that charge which Paul gave Timothy in verses three and four: The word “end” is telos, “aim,” that which the charge contemplates, the object aimed at by the charge. Expositors says: “The true teaching— that of the apostle and of Timothy— would be the consequence of the charge given by Timothy and would issue in and be productive of an oikonomia theou (an administration of the things by which God has provided for and prepared salvation).” That is, if those to whom Timothy gives the charge, follow his instructions, they will exercise a careful stewardship of the gospel message, in other words, preach it in a way in which sinners will be saved. This working of God through His Word is further seen as to its nature, to be productive of charity out of a pure heart, and of a good conscience, and of faith unfeigned. The word “charity” is agapη, the word used in John 3:16 of God’s love for the lost, in Romans 5:5 of the love which the Holy Spirit sheds abroad in the heart of the yielded believer, and of the love defined by Paul in 1 Corinthians 13. The word “charity” is today an unfortunate translation of the Greek word. The word “good” is agathos. Cremer in his Biblico-Theological Lexicon of New Testament Greek, has some valuable material on this word. “The word expresses in its use, a recognition alike simple and full, that the thing spoken of is perfect in its kind, so as to produce pleasure, satisfaction, and a sense of well-being. The fundamental conception of the word is that of well-being, pleasure. Good is existence which is perfect and promotes perfection. “The transference of this conception to the sphere of morals was easy. Since that is good which, after its kind, is perfect, the sphere of good at once fundamentally limits itself to that which is as in general a thing should be, and thus the word becomes synonymous with Dikaios (righteous), observing divine and human laws, upright, virtuous, keeping the commands of God.” One can see from the above that a good conscience, therefore, is one that produces a sense of well-being, satisfaction, and pleasure. The guilty conscience is uncomfortable, dissatisfied. A good conscience is one that leads its owner to obey the Word of God. The word “unfeigned” is the translation of anupokritos. The verb is hupokrinomai.

The simple verb means “to judge,” the prefixed preposition, “under.” It was used in ancient Greece of an actor on the stage, of one who assumes to be what he is not. Our word “hypocrite” comes from this word. The Alpha prefixed makes the noun form refer to one who is not hypocritical in his actions or speech, one who is unfeigned, undisguised. The faith spoken of here is a genuine, as contrasted to a spurious, assumed, pretended faith, a mere intellectual assent that poses for a heart acceptance. “Having swerved” is astocheτ, “to miss the mark, to deviate from.” “Have turned aside” is ektrepτ, a medical term meaning “to turn or twist out,” used of limbs which were dislocated. Reference is made here to quite a doctrinal wrench from the true position. This was no slight misinterpretation of the Word, but a serious change of position doctrinally. The words, “vain jangling,” are mataiologian, made up of mataios, “that which is devoid of force, truth, success, result, that which is useless, to no purpose,” and logos “a word.” Thus, the compound word means “useless talk.” Their talk was vain in the sense of being in vain, futile. The participle “desiring,” Vincent says, is explanatory and confirmatory of the preceding statement. It is, “They have turned aside unto vain jangling since they desire to be teachers of the law.” The same authority says that this law is apparently the Mosaic law, and that these teachers may have been arbitrary teachers of the law, but in what way, cannot be shown. The participle “understanding” is concessive, namely, “though they neither understand.” Concerning the expression, “what they say, nor whereof they affirm,” Vincent says, “They know not what they say, nor what kind of things they are of which they speak so confidently. . . . The false teachers announce their errors with assurance.” The word “affirm” is diabebaiomai, “to affirm strongly, to assert confidently.” The words, “teachers of the law,” are one word in the Greek, nomodidaskalos, literally, “law teachers.” That is, these individuals wished to be, not teachers who taught the law among other things, but their exclusive stock in trade would be the O. T., law. They aimed at being professional interpreters of the law. Translation: Now, the objective which is the aim of the aforementioned charge is love out of a heart which is pure, and a conscience which is good, and a faith which is not assumed but real, from which things certain having deviated, have turned off into talk which is futile, since they desire to be law teachers, though they neither understand what things they are saying, nor what kind of things they are concerning which they speak so confidently.(1 Timothy 1:8-11) Lest Paul be misunderstood in his words about the Mosaic law, he now indicates the true use of the law as against the use to which these teachers just mentioned put the law. He says the law is good (kalos) if a man uses it lawfully. The word agathos refers to intrinsic goodness, while kalos refers to goodness as it is seen on the outside. But the distinction does not help us here. Cremer says that the Greeks brought kalos into very close connection with agathos, so that the basic meaning of each is the same, although the goodness is looked upon from two different standpoints. The word “lawfully” is nomimos, properly, “agreeable to the law.” Then Paul proceeds to make clear the proper use of the law. The word “law” in 1 Timothy 1:9 is without the article. While the word “law” could refer to the Mosaic law in such a construction, Expositors suggests that it refers to law in general. The same authority says: “Law is not enacted for a naturally law-abiding man. Dikaios (righteous) is used here in the popular sense, as in ‘I came not to call the righteous.’ It is unnecessary to suppose that St. Paul had the theory of justification in his mind when writing this.” Vincent concurs, in the words, “Morally upright. Not in the Pauline sense of justified by faith. . . .

This appears from the way in which the opposite of righteous is described in the next clause. The lawless person is anomos, recognizing no law. The disobedient person is anupotaktos.” Vincent says, “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.““Ungodly” is asebηs, “destitute of reverential awe towards God, impious.” The word “profane” is bebηlos. The word is derived from bηlos, “a threshold,” and hence has the primary sense of that which may be trodden. That which is permitted to be trodden by people at large is unhallowed, profane. Thus, a profane person is one who has made himself accessible to evil influence. He has not kept himself for God. He is common, unhallowed territory. He is secular, as contrasted to religious, so far as his relation to God is concerned. He is a non-religious person. The Greek word translated “murderers,” may be applied to any unnatural treatment of fathers and mothers. Several authorities render it “smiters.” The expression, “them that defile themselves with mankind,” is the translation of arsenokoitηs, which Thayer defines as a sodomite, one who lies with a male as with a female. “Menstealers” is andrapodistηs.

The word comes from anηr and pous, a person taken in war and sold into slavery. It refers to a slave-dealer, a kidnapper, a man-stealer, as well as to one who unjustly reduces free men to slavery, also to one who steals the slaves of others and sells them. The word includes all who exploit men and women for their own selfish ends. The word “sound” is hugiainτ, “to be in good health, to be well, sound.” Expositors says; “Healthy, wholesome, admirably describe Christian teaching, as St. Paul conceived it, in its complete freedom from casuistry or quibbles in its theory, and from arbitrary or unnatural restrictions in its practise.” Commenting on the words, “According to the gospel of the glory of the blessed God,” Expositors says: “Inasmuch as unsound teaching had claimed to be a gospel (Galatians 1:6), St. Paul finds it necessary to recharge the word with its old force by distinguishing epithets. The gospel had become impoverished by heterodox associations. The gospel with which St. Paul had been entrusted, was the gospel of the glory of the blessed God. . . . . And this glory, although primarily an attribute of God, is here and elsewhere treated as a blessed state to which those who obey the gospel may attain, and which it is possible to miss (Romans 3:23; Romans 5:2; Romans 15:7).” Translation: But we know that the law is good if a person uses it properly, knowing this, that law is not enacted for a law-abiding person, but for lawless ones, and for unruly ones, for those who are destitute of reverential awe towards God, and for sinners, for unholy ones and for those who are non-religious, for those who ill-treat fathers and ill-treat mothers, for man-slayers, for whoremongers, for those who defile themselves with men, for men-stealers, for liars, for perjurers, and if as is the case, there is anything of a different nature which is opposed to sound teaching, according to the gospel of the glory of the blessed God with which I was entrusted.(1 Timothy 1:12-14) Expositors says that “this parenthetical thanksgiving, which is quite in St. Paul’s manner, is suggested by the words ‘which was committed to my trust’ (v. 11).” The words “I thank,” are literally, “I have constant gratitude to.” It is not a mere statement of the fact of being grateful, but a revelation of Paul’s constant attitude of gratefulness. The word “enabled” is endunτ. Paul uses this verb in Philippians 4:13, “I am strong in the sphere of all things in the One who is constantly infusing strength in me.” The verb itself means “to clothe with, to furnish with anything,” the context indicating that with which the person is furnished. Since Paul in this statement is talking about being strong, the thing with which God clothes him or with which He furnishes him is strength. In our First Timothy context, the apostle is speaking of being entrusted with the proclamation of the gospel.

Paul thus was clothed with the ability to proclaim the good news of salvation. The Greek text reads: “I have constant gratitude to the One who endued me with the necessary strength, Christ Jesus our Lord.” What Paul is grateful to Him for is given in the words, “for that He counted me faithful.” The word “for” is hoti, better translated “because.” The word “counted” is hηgeomai, “to deem, account, consider, think.” It speaks of a belief or appraisal that does not rest upon one’s emotions, but upon the due consideration of external grounds, upon the weighing and comparing of facts. It refers to a deliberate and careful judgment. God saw that the fiery, zealous, intense Pharisee would be just as fiery, zealous, and intense in the proclamation of the gospel as he was in its persecution, when saving grace was operating in his being. God demonstrated His confidence in Paul by putting him into the ministry. The participle is aorist, its classification, circumstantial. God considered Paul trustworthy, having put him into the ministry.

The latter word is diakonia. The word means “service, ministering.” This Greek word could have been used in the last war when speaking of the Armed Services. It speaks of a branch of activity in which the individual renders service. Here it is Christian service. The word “ministry” today is used of the ordained clergy. Paul thought of the sphere of Christian service as a whole.

God placed him in the service. The word “was” is a concessive participle in the Greek text, “though I was.” Expositors notes that it was against Jesus personally that Paul had acted (Acts 9:5; Acts 22:7; Acts 26:14), and that this brings into stronger relief the kindness of Jesus to Paul. The word “blaspheme” in Greek means, “to speak reproachfully of, rail at, revile, calumniate.” Paul was guilty of all this in respect to Jesus. The word “injurious” is the translation of hubristηs, “one whose insolence and contempt of others breaks forth in wanton and outrageous acts.” Paul was hubristηs when he persecuted the Church. In commenting upon the statement, “I obtained mercy,” Expositors says, “Obtaining mercy does not in this case mean the pardon which implies merely exemption from punishment: no self-respecting man would value such a relationship with God. Rather, St. Paul has in his mind what he has expressed elsewhere as the issue of having received mercy, namely, to have been granted an opportunity of serving Him whom he injured.” On the words “in unbelief,” the same authority says, " ‘In unbelief’ does not so much qualify ‘ignorantly,’ as correct a possible notion that all ignorance must be excusable. St. Paul declares, on the contrary, that his was a positive act of sinful disbelief; but ‘where sin abounded, grace did abound more exceedingly.’ " Translation: I am constantly grateful to the One who endued me with the necessary strength, Christ Jesus our Lord, because He deemed me trustworthy, having placed me in service, though I was the very one who heretofore was a reviler, and a persecutor, and an insolent, destructive person. But I was shown mercy because, being ignorant, I acted in unbelief. Moreover, the grace of our Lord abounded exceedingly, together with faith and love which is in Christ Jesus.(1 Timothy 1:15-17) Introducing comments on these verses, Expositors says, “The dealings of Christ with me, of course, are not unique. My experience is the same in kind, though not in degree, as that of all saved sinners. Christ’s longsuffering will never undergo a more severe test than it did in my case, so that no sinner need ever despair. Let us glorify God therefore.” The Greek order is, “faithful is the saying.” The word “faithful” is pistos. Its usage in the first century can be seen from the following examples taken from the papyri, and quoted by Moulton and Milligan in their Vocabulary of the Greek Testament: “whom no one would trust; I have trusted no one to take it to her; I am no longer trusted, unless I behave fairly.” It is easy to see that the basic idea in the word is that of trustworthiness. The statement Paul is about to make, he declares to be trustworthy. The word “acceptation” is apodochη. The verb form, apodechomai, means “to accept what is offered from without, to receive into the mind” with assent. The noun form means “reception, admission, approbation.” The word “all,” Vincent says, “describes the reception of which the saying is worthy, as complete and excluding all doubt.” The words, “of whom I am chief,” are literally, “of whom, I, in contradistinction to others, am foremost.” The pronoun is used with its intensive force. The word “howbeit” is alla, used here, not in its adversative, but its ascensive sense, that of “moreover.” It continues the thought of verse 13 and develops the expression of self-depreciation. The connection, Expositors says, is, “I was such a sinner that antecedently one might doubt whether I could be saved or was worth saving. But Christ had a special object in view in extending to me His mercy.” In the phrase, “that in me first Jesus Christ,” the word “first” does not indicate that Paul is the chief sinner, but that he is “the representative instance of God’s longsuffering to a high-handed transgressor” (Vincent). The word is explained by the word “pattern.” Vincent notes that the A.V., misses the possessive force of the definite article which occurs with the word “longsuffering” in the Greek text. It is more correctly, “all His longsuffering.” Expositors translates, “the utmost longsuffering which He has.” The Greek word translated “longsuffering,” is makrothumia, made up of makros, “long,” and thumos, “soul” or “spirit.” It has the sense of a strong passion, stronger even than orgη, “anger.” Thumos is a tumultuous welling up of the whole spirit, a mighty emotion which seizes and moves the whole inner man. The restraint implied in makrothumia is more correctly expressed by long-suffering. It is a patient holding out under trial, a long-protracted restraint of the soul from yielding to passion, especially that of anger. The word “pattern” is hupotupτsis. The cognate verb means ‘’to delineate, to outline.” The noun means “an outline, sketch, brief or summary exposition, an example, a pattern.” Thayer explains its use in this instance in the words, “for an example of those who should hereafter believe, i.e., to show by the example of my conversion that the same grace which I had obtained would not be wanting also to those who should hereafter believe.” The word “everlasting” is aiτnion, “without beginning or end, that which has always been and always will be.” When used of the sufferings of the damned, the word of necessity must mean everlasting, not eternal, for these have a beginning but no end. When it is used of the life which God gives the believing sinner in salvation, the meaning is “eternal,” since the life God gives is the life He possesses, and that life had no beginning and will have no end. Hence, the word “eternal” should be used here, not the word “everlasting.” The Greek has, “Now, to the King of the Ages.” What a conception; God, the absolute Ruler of the Ages of time and of all that goes on in those ages. The word “immortal” is aphthartos, “uncorrupted, not liable to corruption or decay, imperishable.” The word “immortal,” meaning “that which is exempt from death,” is not a correct translation of the Greek word. The word “wise” is not in the best texts. It is “the only God.” Expositors translates by the word “unique.” The word “honor” is timη?, “a valuing by which the price is fixed.” Hence, it comes to mean “honor” in the sense that a person accords veneration, reverence, deference, to some one in the measure that he values that person. Translation: Trustworthy is this word and worthy of unqualified acceptance, that Christ Jesus came into the world to save sinners, of whom I am foremost. Moreover, on this account I was shown mercy, in order that in me first Jesus Christ might demonstrate the longsuffering which He has, as an example to those who are about to be believing on Him for life eternal. Now, to the King of the Ages, the incorruptible, invisible, unique God, be honor and glory, for ever and ever. Amen.(1 Timothy 1:18-20) The charge is given in what follows in this verse and the next. The expression, “son Timothy,” is most tender. The word is teknon, “child,” but the word was used as a term of endearment in connection with adults also. The words, “according to the prophecies that went before on thee,” are explained as follows: “The sense of the whole passage is: ‘I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee.’ According to 1 Timothy 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 here” (Vincent). The words, “that by them,” are literally “in order that in them,” that is, “in their sphere,” or, possibly, “in their power.” “Having put away,” Vincent says, is not strong enough. The Greek has it, “having thrust from them.” It implies wilful violence against conscience. The word “faith” has the definite article. It was not with reference to their personal faith, but with regard to the Faith, the Christian Faith as looked upon as a revelation, that they made shipwreck. Commenting on the words, “whom I have delivered unto Satan,” Vincent refers the reader to his notes on 1 Corinthians 5:5, where another was to be delivered to Satan. He says, “On this very obscure and much controverted passage, it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender, ’that the spirit may be saved’ etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan’s work.” The word “learn” is paideuτ, in the passive, “to be instructed or taught.” The verb, “have delivered,” is in the perfect tense, speaking of a past complete act having present results. These two were still under sentence of excommunication at the time of the writing of 1 Timothy. Translation: This charge I am entrusting to you, son Timothy, in accordance with the prophetic intimations concerning you, to the effect that in their sphere you are to wage the good warfare, holding faith and a good conscience, which (latter) certain having thrust from themselves concerning the Faith, have suffered shipwreck, among whom are Hymenaeus and Alexander, whom I have delivered over to Satan, in order that they may be taught not to be blasphemina.

1 Timothy 1:1

“THE FIRST EPISTLE TO TIMOTHY”

Jesus Christ, Our Hope (1 Timothy 1:1)

  1. In reference to Jesus Christ, Paul uses a title which is very unique in the NT… a. He calls Jesus “our hope” - 1 Timothy 1:1b. Nowhere else is Jesus so described, other than in Colossians 1:27
  2. Yet it came to be a precious title used by some in the early church… a. “Be of good cheer in God the Father and in Jesus Christ our common hope” - Ignatius, To The Ephesians 21:2b. “Let us therefore persevere in our hope and the earnest of our righteousness, who is Jesus Christ.” - Epistle of Polycarp 8
  3. The word ‘hope’ (Gr., elpis)… a. Means “a confident desire and expectation” b. Is closely aligned with the word ‘faith’ - cf. Hebrews 11:1 [In what way is Jesus ‘our hope’, our basis for ‘confident expectation’? Jesus is ‘our hope’…]

I. FOR OF SINS A. MAN HAS A PROBLEM WITH SIN…1. All have sinned - Romans 3:23; cf. 1 John 1:8; 1 John 1:102. The consequences are grave - Romans 6:233. People deal with this guilt of sin differently a. Some try to ignore it b. Others seek to compensate for it by doing good works c. Many look to different ‘saviors’ or teachers (the Law, Buddha, Mohammed, Mary)

B. JESUS IS OUR ONLY ‘HOPE’…1. He is the “Lamb of God who takes away the sin of the world”

II. FOR WITH GOD A. MAN HAS A LONGING FOR WITH GOD…1. It is something put in man by His Creator - Acts 17:26-282. Many seek to fulfill this longing with the wrong things a. Trying to satisfy it with material things b. But such things only leave an emptiness - Ecclesiastes 5:103. Many seek to fulfill this longing in the wrong way a. On their own b. Through some man or man-made religion

B. JESUS IS OUR ONLY ‘HOPE’…1. He is the only ‘way’ to the Father - John 14:62. Only in Him can we really come to know God - John 14:7-9; cf. John 1:183. In Him we are reconciled to God - 2 Corinthians 5:18-20 [Is Jesus your ‘hope’ for fellowship with God? Without Jesus, you cannot have a close relationship with God (1 John 2:23; 1 John 4:15). Jesus is also our ‘hope’…]

III. FOR POWER IN HOLY LIVING A. PEOPLE HAVE LONG THE NEED TO LIVE GOOD LIVES…1. Yet the ancient world admitted their inability to do so a. “We hate our vices and love them at the same time.” - Senecab. “We have not stood bravely enough by our good resolutions; despite our will and resistance we have lost our innocence. Nor is it only that we have acted amiss; we shall do so to the end.” - Seneca2. Even the apostles described the difficulty of living godly lives a. Paul described what it was like under the Law - Romans 7:21-24b. He reminded Christians of the conflict between the flesh and the Spirit - Galatians 5:16-17c. Peter wrote of the warfare between fleshly lusts and the soul - 1 Peter 2:11 B. JESUS IS OUR ONLY ‘HOPE’…1. In Christ we are freed from the law of sin and death - Romans 8:22. In Christ we have strength to do that which is good, and turn away from evil a. Because of the Spirit of God - cf. Romans 8:11-13b. The means by which God strengthens the inner man - Ephesians 3:16, 20 [Is Jesus your ‘hope’ for power in holiness? In Jesus there is strength to do God’s will (Philippians 4:13). Jesus is also our ‘hope…]

IV. FOR IN DAILY LIVING A. PEOPLE OFTEN WORRY ABOUT THE OF LIVE…1. They worry about their food and clothing 2. They desire basic contentment, with true joy and peace 3. Jesus acknowledged this concern was common among men - Matthew 6:31-32 B. JESUS IS OUR ONLY ‘HOPE’…1. His Father knows our needs - Matthew 6:322. Jesus provides the secret to God’s care - Matthew 6:33; Mark 10:28-303. He also is the source to true joy and peace - cf. Philippians 4:4; Philippians 4:6-74. In Him there is contentment, knowing that God will supply our needs - cf. Philippians 4:11-12; Philippians 4:19 [Is Jesus your ‘hope’ for God’s providential care in your life? If you trust in your own riches, you cannot please God (Luke 16:13). Finally, Jesus is our ‘hope’…]

V. FOR VICTORY OVER DEATH A. THE FEAR OF DEATH IS COMMON TO MANKIND…1. People try to avoid it, delay it 2. Some try to ignore, even refusing to speak of the dead

B. JESUS IS OUR ONLY ‘HOPE’…1. He came to deliver us from the fear of death - Hebrews 2:14-152. This He did by His own resurrection, and continues to do through the promise of His coming again - cf. 1 Thessalonians 4:13-18

  1. Jesus is many things to those who love Him; let’s make sure that He is ‘our hope’!

  2. Have you made Jesus your ‘hope’? If not, then you are still… a. In your sins b. Alienated from God c. Unable to live a truly righteous life d. Going through life without God’s providential care e. Unprepared for death, not ready for the Judgment to follow

Why not let Jesus become your ‘hope’ today…?

1 Timothy 1:2

1 Timothy 1:2 1 Timothy 1:2 ————————— τιμοθεωG5095 TO TIMOTHY, γνησιωG1103 " MY " TRUE τεκνωG5043 CHILD ενG1722 IN πιστειG4102 FAITH; χαριςG5485 GRACE, ελεοςG1656 MERCY, ειρηνηG1515 PEACE, αποG575 FROM θεουG2316 GOD πατροςG3962 ημωνG2257 OUR FATHER καιG2532 AND χριστουG5547 CHRIST ιησουG2424 JESUS τουG3588 κυριουG2962 ημωνG2257 OUR LORD. Timothy: Acts 16:1-3, 1 Thessalonians 3:2 my: 1 Timothy 1:18, 1 Corinthians 4:14-17, Philippians 2:19-22, 2 Timothy 1:2, 2 Timothy 2:1, Titus 1:4 Grace: Romans 1:7, Galatians 1:3, 2 Timothy 1:2, Titus 1:4, 1 Peter 1:2 Genesis 43:14 - And God Genesis 43:29 - God Daniel 4:1 - Peace Romans 16:21 - Timotheus 1 Corinthians 4:17 - who is Galatians 4:19 - little Philippians 1:1 - Timotheus Philippians 2:20 - I have Philippians 2:22 - as 1 Thessalonians 1:1 - Timotheus Philemon 1:10 - my son Philemon 1:19 - how thou 2 John 1:3 - Grace 1 Timothy 1:2. ———————– Son is from TEKNON, which occurs more than 75 times in ti.e Greek New Testament, and it is always rendered by child, with a few unimportant exceptions. Its various shades of meaning have to be determined by the connection in which it is used. Paul did not have any family of his own begetting, hence we know the word is used in a figurative sense in this verse. With reference to such a meaning, Thayer says of it historically, “With the possessive, it is used of a person who depends on another or is the follower; one who is connected with or belongs to a thing by any kind of close relationship; pupils or disciples are called children of their teachers.” In the faith means the close connecticn between Paul and Timothy, just described by these historical statements of Thayer, which was brought about by their common faith in Christ. Paul had instructed Timothy in the faith of the Gospel, hence he is here called his son according to the phrase “pupils or disciples’ as cited above. Grace, mercy and peace, etc., is the same kindly salutation by which Paul begins many of his epistles. (See the comments on such a salutation at 1 Corinthians 1:3). 1 Timothy 1:2 ——————————————————————————– My own son in the faith (γνησίῳτέκνῳἐνπίστει) More correctly, “my true child in faith.” Comp. Titus 1:4. With these two exceptions, τέκνον or υἱόςἐνπίστει does not occur in N.T. Ἑνπίστει or τῃπίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῃν to live, εἶναι to be, στήκειν to stand, βεβαιοῦσθαι to be established. For γνήσιος true, see 2 Corinthians 8:8; Philippians 2:20; Philippians 4:3.

It means natural by birth-relation, therefore true or genuine. ——————————————————————————– Mercy (ἔλεος) This addition to the usual form of salutation is peculiar to the Pastorals. 1 Timothy 1:2 ——————————————————————————– True (gnηsiτi). Legitimate, not spurious.

Old word from ginomai, but Pauline only in N.T. (Philippians 4:3; 2 Corinthians 8:8; Titus 1:4). In Philippians 2:20 the adverb gnηsiτs occurs and of Timothy again. ——————————————————————————– Christ Jesus (Christou Iηsou). So twice already in 1 Timothy 1:1 and as usual in the later Epistles (Colossians 1:1; Ephesians 1:1). 1 Timothy 1:2 ——————————————————————————– Unto Timothy, my true child in faith … TIMOTHY ——————————————————————————– The name of Paul’s friend Timothy had often been joined to that of the apostle in the salutations of 2 Corinthians 1:1; Philippians 1:1;Colossians 1:1, and in Philemon 1:1, and also with Silvanus in the salutations of both the Thessalonians; but here he was accorded the high honor of having one of the New Testament books addressed to him personally. As Wesley said, “Of all whom Paul ever converted, Timothy seems to have been to Paul the disciple who was most beloved and most trusted."[6] From the scattered references to him in the New Testament, the following facts appear: ——————————————————————————– From Acts 14:6 and Acts 16:3, it is clear that Timothy was a native of Lystra, and that he was converted on Paul’s first missionary tour. He, in all probability, saw Paul stoned and dragged out of Lystra for dead; and then, on the second missionary journey, in response to the promptings of prophetic utterances (1 Timothy 1:18), and upon the recommendation of the elders in Lystra and Iconium, Timothy was commissioned as the apostle’s attendant and helper on the mission field.

The letter before us testifies to the faithfulness of Timothy to that charge throughout the apostle’s subsequent life. ——————————————————————————– Timothy’s father was a Greek and his mother a devout Jewess, who, despite her marriage, had maintained her faith in the Scriptures. Due to the circumcision controversy, Paul circumcised Timothy, not as in any manner connected with salvation, but as an expedient foil of Jewish criticism (Acts 16:3).

Titus who had no racial connection with Judaism, Paul absolutely refused to circumcise (Galatians 2:3). ——————————————————————————– Timothy was ordained by the eldership of Lystra and Derbe (1 Timothy 4:14) and by the laying on of the hands of the apostle himself. ——————————————————————————– Timothy followed and aided Paul extensively in all of the labors recorded in Acts; and once, when Paul was necessarily separated from him at Berea, he went on to Corinth alone, but did not rest until Timothy had rejoined him. There seems to have been a very beautiful and wholesome friendship between the two. From Ephesus, Paul sent Timothy on one, perhaps more, corrective missions to Corinth; and he seems to have acted as Paul’s deputy whenever the occasion required it. Both during Paul’s first imprisonment in Rome and afterward, Timothy continued his faithful attendance upon Paul. During the second imprisonment, including the time immediately prior to it, he once more appeared as the man Paul sent to Ephesus to bolster the Christians of Ephesus against the impending persecutions. ——————————————————————————– As for the tradition that Timothy became the first metropolitan bishop of Ephesus, there cannot possibly be any value to it. As Rutherford said, “The position which Timothy occupied at Ephesus cannot, without doing the greatest violence to history, be called that of a bishop (in the current sense of that word).” In the New Testament, such terms as elder, bishop, overseer, presbyter, etc., are absolutely synonymous.

No competent scholar in these times denies this. ——————————————————————————– Timothy was, in all probability, at Paul’s side when the end came. As the threatening clouds became more and more ominous, and when Paul knew that his execution was at hand, he desired more than ever the companionship of his beloved Timothy; so he sent the somber appeal, “Give diligence to come shortly unto me” (2 Timothy 4:9). ——————————————————————————– My true child in faith …

As Ward said, “The word TRUE means “born in lawful wedlock,” thus being the most emphatic affirmation of the genuineness of Timothy’s conversion. ——————————————————————————– In faith … No less a scholar than White affirmed that, as is so frequently the case, the KJV is correct in rendering this “in the faith.” In this entire series, the most vigorous protest has been raised against the perversion of “faith,” which in the New Testament nearly always means “the faith,” and the importation into the word the notion of “subjective trust.” Even Hendriksen was diligent to assert, regarding this verse, that “It is best to take it here subjectively”; but as White said, " Titus 1:4 proves that FAITH here is THE FAITH as in KJV.” Dummelow agreed to this; and many scholars have pointed out that the inclusion of the article before FAITH and, in other cases, the omission of it, does not necessarily determine one meaning or another. ——————————————————————————– Grace, mercy and peace … Paul usually concluded his letters with “Grace and peace”; but here the inclusion of “mercy” would seem to be best explained thus, “The nearness of death, the weakness of old age, the ever-increasing dangers which crowded around Paul, seem to have called forth from him deeper expressions of love and tender pity.” ——————————————————————————– From God the Father and Christ Jesus our Lord …

1 Timothy 1:3-7

“THE FIRST EPISTLE TO TIMOTHY”

Two Kinds Of Teaching (1 Timothy 1:3-7)

  1. Paul wrote First Timothy to guide one’s conduct in the house of God
  • 1 Timothy 3:14-15a. Note that the church serves as “the pillar and ground of the truth” b. It is imperative our teaching reflects that responsibility

  1. Now let’s read from 1 Timothy 1:3-7… a. Paul reminded Timothy of the charge given him b. Concerning some who evidently were not teaching as they should!

  2. In our text we note “Two Kinds Of Teaching”… a. There is that which causes disputesb. There is that which produces godly edification

  3. What makes the difference? This question should concern… a. All those who teach or preach God’s Word b. All Christians, who as students by their personal study or comments in classes:

  1. Can contribute to the rise of disputes
  2. Or develop thoughts which result in godly edification

[Let’s note the difference between the two, beginning with…]

I. THAT CAUSES A. WHEN WE ARE DRIVEN BY THE DESIRE FOR NOVELTY…1. Not content with the simple gospel and doctrine of Jesus Christ

  • cf. Galatians 1:8-92. Ignoring the charge that we “teach no other doctrine” - 1 Timothy 1:33. Delving into that which is “new” a. New in the sense of new revelation, not supported by the Scriptures b. For old truth may be often be new to us who are still learning

B. WHEN WE STRESS THE TALK AT THE EXPENSE OF THE WALK…1. It is easy to become interested only in intellectual arguments a. Focusing more on argument rather than action b. Failing to make application of what we teach or study 2. In such case our teaching and study become ‘idle talk’ - 1 Timothy 1:6a. Against which Paul also warned Titus - Titus 1:10; Titus 3:9b. Which James described as ‘useless religion’ - James 1:22-27 C. WHEN WE ARE MOVED BY PRIDE RATHER THAN …1. Disputes are easily caused by those who: a. “desire to be teachers of the law” - 1 Timothy 1:7b. Seek to impress others with their ‘knowledge’ of the Word

  • contra James 3:13-182. Knowledge is not without its dangers a. We can be motivated more by pride than a sincere desire to serve God b. Without love, knowledge simply puffs up rather than truly builds up - 1 Corinthians 8:1-2 D. WHEN WE DISPLAY WITHOUT …1. Often the most dogmatic are the most misinformed!
  1. Like those “understanding neither what they say nor the things which they affirm” - 1 Timothy 3:73. Yes, we must stand fast in the defense of the truth… a. But “a little knowledge can be a dangerous thing” b. Let’s be sure that we truly know and understand what is truth!

[Such are the attitudes and motives that contribute to disputes among brethren. Now let’s consider…]

II. THAT GODLY A. WHEN IT IS BASED ON FAITH…1. Godly edification is that “which is in faith” - 1 Timothy 1:42. Of course, faith comes from the Word of God - Romans 10:17a. Godly teaching that edifies (builds up) comes from God’s Word b. We must let the Word of God be the basis of our thoughts and comments

B. WHEN IT SEEKS TO PRODUCE LOVE…1. Paul wrote “the purpose of the commandment is love” - 1 Timothy 1:5a. A love for truth certainly b. But also a love for God and man! - cf. 1 John 4:20-212. The desire should not be to just win arguments a. Our approach will therefore be different - 2 Timothy 2:24-25b. Because we are trying to win souls from the snare of Satan!

  • 2 Timothy 2:26 C. WHEN IT SEEKS TO CREATE A PURE HEART…1. Paul wrote that our goal should be love “from a pure heart”
  • 1 Timothy 1:52. The goals of our teaching and study must be pure and not defiled by: a. Trying to show how clever we are b. Seeking to show what great debaters we are c. Wanting to embarrass the ignorance of our opponents
  1. Our desire must be pure, seeking to lead people closer to God

D. WHEN IT SEEKS TO DEVELOP A GOOD …1. Our goal should be love “from a good conscience” - 1 Timothy 1:5a. Which comes from first applying the Word to ourselves b. Like Ezra the priest sought to do - cf. Ezra 7:102. Yet one can easily stray - 1 Timothy 1:6; cf. 1 Timothy 1:19-20a. Especially when they do not practice what they preach b. And when they expect others to do what they themselves do not

E. WHEN IT SEEKS TO BEGET A SINCERE FAITH…1. Our goal should be love “from a sincere faith” - 1 Timothy 1:5a. Where we really believe what we teach or say b. Not simply engaging in an intellectual exercise 2. Where what we are seeking is a living faith: a. To which we commit our lives b. And produces works of love to the glory of God - cf. Galatians 5:6

  1. So what kind of teachers or students are we…? a. Those constantly engaged in disputes, wrangling over words? b. Or those engaged in godly edification?

  2. Let’s be sure that our teaching and Bible study is always that which produces… a. Love b. A pure heart c. A good conscience d. A sincere faith

Of course, this is not possible without Jesus Christ as Lord and Savior in our lives. Have you accepted Him as Savior and obeyed Him as your Lord by responding to the gospel of Christ…? - Mark 16:15-16; Acts 2:38; Acts 22:16

1 Timothy 1:4

1 Timothy 1:4 1 Timothy 1:4 ————————— μηδεG3366 NOR προσεχεινG4337 [G5721] TO GIVE HEED μυθοιςG3454 TO FABLES καιG2532 AND γενεαλογιαιςG1076 απεραντοιςG562 , αιτινεςG3748 WHICH ζητησειςG2214 παρεχουσινG3930 [G5719] BRING μαλλονG3123 RATHER ηG2228 THAN οικονομιανG3622 θεουG2316 GOD’S τηνG3588 WHICH “IS” ενG1722 IN πιστειG4102 FAITH. to: 1 Timothy 4:7, 1 Timothy 6:4, 1 Timothy 6:20, 2 Timothy 2:14, 2 Timothy 2:16-18, 2 Timothy 4:4, Titus 1:14, 2 Peter 1:16 endless: Titus 3:9 questions: 1 Timothy 6:4, 1 Timothy 6:5, 2 Timothy 2:22 godly: 1 Timothy 3:16, 1 Timothy 6:3, 1 Timothy 6:11, 2 Corinthians 1:12, 2 Corinthians 7:9, 2 Corinthians 7:10, Ephesians 4:12-16, Titus 1:1, Hebrews 13:9 Leviticus 8:35 - keep Matthew 15:9 - teaching Acts 9:31 - were edified Acts 18:15 - a question Romans 14:19 - and 1 Corinthians 10:23 - edify 1 Corinthians 14:3 - edification 2 Corinthians 11:13 - false 1 Thessalonians 5:11 - and edify 2 Timothy 2:23 - General Titus 1:10 - there 1 Timothy 1:4. ———————– Fables has the same meal.-ing as myths, and the ones spoken of here are these put forth by the Juda-izers. They were a part of the commentaries that were composed with the claim that they were necessary to understand the law of Moses. It was easy to use such a notion as an opportunity for devising all sorts of speculative theories, and Paul’s instruction is to pay no attention to them. Endless genealogies. The Jews laid much stress upon their descent from Abraham (Matthew 3:9), yet many of them were not content with the literal line from that patriarch, but ran off into some vague notions of an immaterial or mystic ancestry. However, in their wild speculations upon such a line of genealogy, though still professing much interest in their relation to Abraham, such unreasonable mixtures of genealogies would cause persons to become unsettled.

As a result, the patriarch! Abraham was left behind as the speculations went on and on into the dim past without any certain conclusion.

That is why Paul calls them endless genealogies. It is evident why he says they minister questions, meaning they raise disputes among the people that will be of no edification since they are not in faith. So do. These words have no or;g nals at this place in the Greek text, but the King James translators thought they were justified by the repetition in the epistle of the exhortation Paul had given Timothy in person when he was with him. The idea is as if Paul said: “When I was with you in person I besought you to see after how certain ones taught. Now I am more particular about it, and insist on your doing as I requested.” 1 Timothy 1:4 ——————————————————————————– Give heed (προσέχειν) oP. Frequent in lxx and Class. Lit. To hold to. Often with τὸννοῦν the mind, which must be supplied here. It means here not merely to give attention to, but to give assent to. So Acts 8:6; Acts 16:14; Hebrews 2:1; 2 Peter 1:19. ——————————————————————————– Fables (μύθοις) Μῦθος, in its widest sense, means word, speech, conversation or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from λόγος a historic tale.

In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, οἱλεγόμενοιμῦθοιπερὶτῶνἐνἍϊδου what are called myths concerning those in Hades. Only once in lxx, Sir 20:19, in the sense of a saying or story. In N.T. Only in Pastorals, and 2 Peter 1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc.

It is to be observed that μῦθοι are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives. In 2 Timothy 4:4, the word is used absolutely, as here. ——————————————————————————– Endless genealogies (γενεαλογίαιςἀπεράντοις) Both words Pasto. For γενεαλογία (olxx) comp. Titus 3:9. Γενεαλογεῖσθαι to trace ancestry, only Hebrews 7:6; comp. 1 Chronicles 5:1, the only instance in lxx. Ἁπέραντος endless, N.T.o. Twice in lxx. By some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O.T. Genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O.T.

Genealogies adorned with fables: by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to ascertain the descent of the Messiah. Ἁπέραντος from ἀ not, and πέρας limit or terminus. Πέρας may be taken in the sense of object or aim, so that the adjective here may mean without object, useless. (So Chrysostom, Holtzmann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies (Alford); and others that these matters furnish an inexhaustible subject of study (Weiss). “Fables and endless genealogies” form a single conception, the καὶ and being explanatory, that is to say, and the “endless genealogies” indicating in what the peculiarity of the fables consists. ——————————————————————————– Which (αἵτινες) Rather the which: inasmuch as they. ——————————————————————————– Minister (παρέχουσιν) Afford, furnish, give occasion for. Only twice in Paul. Elsewhere mainly in Luke and Acts. ——————————————————————————– Questions (ἐκζητήσεις) Better, questionings. N.T.o. olxx. oClass. The simple ζητήσεις in Pastorals, John and Acts. The preposition ἐκ gives the sense of subtle, laborious investigation: inquiring out. ——————————————————————————– Godly edifying According to the reading οἰκοδομίαν edification.

So Vulg. aedificationem. But the correct reading is οἰκονομίαν ordering or dispensation: the scheme or order of salvation devised and administered by God: God’s household economy. Ὁικονομία is a Pauline word.

With the exception of this instance, only in Paul and Luke. See Ephesians 1:10; Ephesians 3:2; Ephesians 3:9; Colossians 1:25. ——————————————————————————– Which is in faith (τὴνἐνπίστει) See on 1 Timothy 1:2. Faith is the sphere or clement of its operation. 1 Timothy 1:4 ——————————————————————————– To give heed (prosechein). With noun understood. Old and common idiom in N.T. especially in Luke and Acts (Acts 8:10 ff.). Not in Paul’s earlier Epistles. 1 Timothy 3:8; 1 Timothy 4:1; 1 Timothy 4:13; Titus 1:14. ——————————————————————————– To fables (muthois).

Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. ——————————————————————————– Genealogies (genealogiais).

Dative of old word, in LXX, in N.T. only here and Titus 3:9. ——————————————————————————– Endless (aperantois). Old verbal compound (from a privative and perainτ, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. ——————————————————————————– Questionings (ekzηtηseis). “Seekings out.” Late and rare compound from ekzηteτ (itself Koinι word, Romans 3:11 from LXX and in papyri). Here only in N.T. Simplex zηtηsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. ——————————————————————————– A dispensation (oikonomian). Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. ——————————————————————————– In faith (en pistei). Pauline use of pistis.

1 Timothy 1:5

“THE FIRST EPISTLE TO TIMOTHY”

The Purpose Of The Commandment (1 Timothy 1:5)

  1. The idea of “commandment-keeping” is not a popular one among many people today… a. Some equate it with what they call “legalism” b. Others look at keeping any kind of commandment as an unpleasant task
  1. Perhaps a carry-over from childhood?
  2. Where they feel like they were constantly being “commanded” to do things?
  1. Yet keeping the commandments of God should not be looked upon by Christians in this way…

“Now the purpose of the commandment is love from a pure heart, [from] a good conscience, and from] sincere faith,” (1 Timothy 1:5) 3. What is the purpose or goal of any commandment from God…? a. Is it only to enjoin blind obedience? b. Or is there a noble purpose behind the commands?

[Our text (1 Timothy 1:5) suggests the latter, so let’s examine what Paul reveals about “The Purpose Of The Commandment”…]

I. THE PURPOSE IS TO PRODUCE LOVE A. NOT FOR ‘’…1. Which is as far as some go with the Word of God! a. They study it, discuss it, debate it, defend it b. In Bible class, conversations, publications, etc. 2. Unless they obey it, all is in vain! a. They fail to fulfill its ultimate purpose: to produce love! b. Their religion is a vain religion, not a pure religion – James 1:22-27c. “The purpose of all revelation and the test of all religion is character and conduct.” - MacLaren B. THE GOAL OF GOD’S IS LOVE…1. Both love for God and love for man - cf. Matthew 22:35-402. Concerning our love for God a. It begins with, but goes beyond adoration, praise and devotion b. True love for God is realized when we keep His commands

  • 1 John 5:3; John 14:15; John 14:213. Concerning our love for man a. It begins with, but goes beyond any active good will or affection we might have b. True love for man is also realized when we keep God’s commands - 1 John 5:2 [So the goal of any command of God is love. Not just any love, but a love that springs forth from a good source…]

II. FROM A PURE HEART, A GOOD , AND SINCERE FAITH A. FROM A PURE HEART…1. ‘Pure’ can also be translated ‘clean’, suggesting that which is from impurities 2. To love with such a heart requires purification, which comes obedience to the truth - 1 Peter 1:22-233. Have our souls been purified by obeying the truth? If not… a. We will be plagued by spiritual impurities (e.g., greed, covetousness, envy, pride) b. We will be unable to love God and man as we should 4. Those with ‘pure hearts’ are the ones who will be truly blessed

  • Matthew 5:8 B. FROM A GOOD …1. ‘Conscience’ is defined as “that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former, and to avoid the latter.” - Vine2. The love God desires is that which comes from a person with a ‘good conscience’ a. To have a ‘good’ conscience, it must be properly set
  1. Like a clock, it is accurate only when properly set
  2. Otherwise it might lead us astray - e.g., Acts 23:1; cf. Acts 26:9-113) A good conscience is one that is set according to God’s standard b. To have a ‘good’ conscience, it must be properly cleansed
  3. For no matter who we are, we are sinners! a) God says so - Romans 3:23b) So does our conscience - Romans 2:14-15c) Any who deny this have ‘rejected’ or ‘seared’ their conscience - cf. 1 Timothy 1:19; 1 Timothy 4:22) What can ‘cleanse’ our conscience? a) Not any OT sacrifice or worship - Hebrews 9:9-10b) Rather, the blood of Christ - Hebrews 9:143. Only with a conscience ‘cleansed’ from dead works can we really: a. Love both God and man b. Love with a pure heart and good conscience!

C. FROM A SINCERE FAITH…1. Some translations use ‘unfeigned’ instead of ‘sincere’ (ASV, KJV) 2. It is translated elsewhere as ‘without hypocrisy’ (Romans 12:9) or ‘genuine’ (2 Timothy 1:5) 3. The word ‘faith’ involves two interrelated concepts: a. A strong conviction in that which is believed b. A strong trust in the object believed 4. A ‘sincere faith’ would be: a. A true, honest to God, conviction b. A true-hearted trust in God and Jesus 5. This kind of faith comes only from the Word of God

  1. What kind of religion do you have…? a. One that consists in little more than religious talk? b. Or one that produces genuine love for God and man, manifested in deeds?

  2. If you desire the religion that pleases God, it must be the kind that expresses itself in love:

“For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.” (Galatians 5:6) 3. Yet that kind of love comes “from a pure heart, from a good conscience, and from sincere faith”… a. Which is the goal of every command of God b. Who dare says that keeping the commandments of God are not important?

Are you willing to let the commands of God create in you “love from a pure heart, from a good conscience and from sincere faith”…?

1 Timothy 1:6

1 Timothy 1:6 1 Timothy 1:6 ————————— ωνG3739 FROM WHICH τινεςG5100 SOME, αστοχησαντεςG795 [G5660] HAVING MISSED THE MARK, εξετραπησανG1624 [G5648] TURNED ASIDE ειςG1519 TO ματαιολογιανG3150 VAIN TALKING, From which some having swerved: or, Which some not aiming at, 1 Timothy 6:21, 2 Timothy 2:18,*Gr: 1 Timothy 4:10 turned: 1 Timothy 5:15, 1 Timothy 6:4, 1 Timothy 6:5, 1 Timothy 6:20, 2 Timothy 2:23, 2 Timothy 2:24, Titus 1:10, Titus 3:9 1 Timothy 6:3 - any 2 Timothy 2:14 - that James 2:20 - O vain 1 Timothy 1:6. ———————– From which refers to the good things mentioned in the preceding verse. To swerve means to deviate from some established path or way of life. If a person gets off of the proper road, he generally gets mixed up in some uncertain situation. Hence if a disciple departs from the road marked out by an unfeigned faith, it is no wonder if he falls into vain jangling. This term means “idle talking” according to Thayer’s lexicon, and certainly the fables and endless genealogies mentioned in verse 4 would fall into that class. 1 Timothy 1:6 ——————————————————————————– Having swerved (ἀστοχήσαντες) Pasto. In lxx, Sir 7:19; Sir 8:9. It means to miss the mark. ——————————————————————————– Have turned aside (ἐξετράπησαν) oP. Comp. 1 Timothy 5:15; 1 Timothy 6:20; 2 Timothy 4:4; Hebrews 12:13. ——————————————————————————– Vain jangling (ματαιολογίαν) N.T.o. olxx. oClass. 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, Exodus 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.” 1 Timothy 1:6 ——————————————————————————– Having swerved (astochηsantes).

First aorist active participle of astocheτ, compound Koinι verb (Polybius, Plutarch) from astochos (a privative and stochos, a mark), “having missed the mark.” In N.T. only here, 1 Timothy 6:21; 2 Timothy 2:18. With the ablative case hτn (which). ——————————————————————————– Have turned aside (exetrapηsan). Second aorist passive indicative of ektrepτ, old and common verb, to turn or twist out or aside. In medical sense in Hebrews 12:13. As metaphor in 1 Timothy 1:6; 1 Timothy 6:20; 2 Timothy 4:4. ——————————————————————————– Vain talking (mataiologian). Late word from mataiologos, only here in N.T., in the literary Koinι.

1 Timothy 1:7

1 Timothy 1:7 1 Timothy 1:7 ————————— θελοντεςG2309 [G5723] WISHING ειναιG1511 [G5750] TO BE νομοδιδασκαλοιG3547 μηG3361 LAW , νοουντεςG3539 [G5723] μητεG3383 NEITHER αG3739 WHAT λεγουσινG3004 [G5719] THEY SAY, μητεG3383 NOR περιG4012 τινωνG5101 WHAT διαβεβαιουνταιG1226 [G5736] THEY AFFIRM. to: Acts 15:1, Romans 2:19-21, Galatians 3:2, Galatians 3:5, Galatians 4:21, Galatians 5:3, Galatians 5:4, Titus 1:10, Titus 1:11 understanding: 1 Timothy 6:4, Isaiah 29:13, Isaiah 29:14, Jeremiah 8:8, Jeremiah 8:9, Matthew 15:14, Matthew 21:27, Matthew 23:16-24, John 3:9, John 3:10, John 9:40, John 9:41, Romans 1:22, 2 Timothy 3:7, 2 Peter 2:12 Job 32:12 - behold Job 38:2 - General Colossians 2:18 - intruding 2 Timothy 1:11 - General 1 Timothy 1:7. ———————– Desiring to be teachers of the law could not of itself be wrong. However, these teachers were not motivated by the right principle, or they would not have swerved from the faith in search of an opportunity to do their teaching. Besides, they were not qualified to teach the law, because they did not understand it themselves. Affirm is a stronger word than say. The latter merely means to speak without any special emphasis; even that should not be done about something that one does not understand. The former denotes a strong utterance in which the speaker is positive about his declarations. It is the height of folly to behave in such a manner concerning something which the actor does not understand. 1 Timothy 1:7 ——————————————————————————– Desiring (θέλοντες) The participle is explanatory and confirmatory of the preceding statement: since they desire. ——————————————————————————– Teachers of the law (νομοδιδάσκαλοι) oP. It occurs in Luke 5:17 and Acts 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. ——————————————————————————– Understanding (νοοῦντες) Better, though they understand. ——————————————————————————– What they say— whereof they affirm (ἃλέγουσιν—περὶτίνωνδιαβεβαιοῦνται) 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.

Titus 3:8. The false teachers announce their errors with assurance. 1 Timothy 1:7 ——————————————————————————– Teachers of the law (nomodidaskaloi).

Compound only in N.T. (here, Luke 5:17; Acts 5:34) and ecclesiastical writers. ——————————————————————————– Though they understand (noountes). Concessive participle of noeτ, old verb (Ephesians 3:4; Ephesians 3:20). ——————————————————————————– Neither what (mηte ha). Relative ha (which things). ——————————————————————————– Nor whereof (mηte peri tinτn). Here the interrogative tinτn used in sense of relative hτn. It may be regarded as the use of an indirect question for variety (Parry). ——————————————————————————– They confidently affirm (diabebaiountai). Present middle indicative of the common Koinι compound, in N.T. only here and Titus 3:8.

1 Timothy 1:8-11

“THE FIRST EPISTLE TO TIMOTHY”

The Lawful Use Of The Law (1 Timothy 1:8-11)

  1. A major problem in the early church was a proper understanding of the law of Moses… a. Some Jewish Christians sought to bind it upon Gentile Christians
  • cf. Acts 15:1-6b. Some Jewish Christians continued to observe certain elements of the Law - cf. Acts 21:20

  1. The issue prompted several epistles from Paul… a. To the church at Rome b. To the churches in Galatia c. To the church at Colosse d. To the Hebrew Christians in Palestine (if Paul be the author)

  2. It was evidently a problem in the church at Ephesus… a. Where Paul left Timothy - 1 Timothy 1:2-4b. Where some strayed as in their use of the Law - 1 Timothy 1:5-7

  3. A similar problem often exists today, where people… a. Fail to understand the purpose and limitations of the Law b. Use the Law in ways that are not lawful

[But as Paul writes, the Law (of Moses) is good when used lawfully (1 Timothy 1:8-11). From his words in this text and elsewhere, let’s examine first…]

I. THE LAW USED A. FOR WISDOM THROUGH FAITH…1. As Paul wrote later in his second epistle to Timothy - 2 Timothy 3:14-17a. Referring to the Scriptures Timothy knew from childhood b. An obvious reference to the Old Testament, including the Law of Moses 2. Appeal was often made to the Old Testament in discussing the nature of salvation a. As when Philip preached Christ to the eunuch - cf. Acts 8:30-35b. As when James spoke at the conference in Jerusalem

  • cf. Acts 15:13-17c. As when Paul wrote to the Christians in Rome - cf. Romans 4:1-8– We can learn much about our salvation in Christ from the Law! B. FOR …1. There is much we can learn about God in the Old Testament a. His omnipresence, omnipotence, omniscience - cf. Psalms 139b. His longsuffering and mercy, His justice and righteous indignation - cf. Psalms 103c. His providential workings in the affairs of nations and men
  • cf. Daniel 2, 4, 52. There is much we can learn about mankind a. The origin and fall of man - cf. Genesis 1-3b. The weakness of man and need for redemption - cf. Psalms 51– We can learn much about God and our need for Christ from the Law! C. FOR REPROOF, , IN …1. The Law contains principles of righteousness that remain true throughout time a. Condemning such sins as murder, fornication, homosexuality, kidnapping, lying, etc. b. When admonishing Christians regarding basic principles of righteousness, the apostles often appealed to the Old Testament - e.g., Romans 12:19-21; 1 Peter 3:8-12; Hebrews 12:4-72. The Law reveals much about sin a. The nature and spread of sin - Galatians 3:19b. The condemnation of sin - Romans 3:19-20– We can learn much about sin and its terrible consequences from the Law! D. FOR AND …1. As Paul in his epistles to churches in Rome and Corinth – Romans 15:4; 1 Corinthians 10:11-12a. The Old Testament was written for our learning, that we might have hope b. The Old Testament was written for our admonition, that we might not fall
  1. God’s dealings with Israel serves as an example for the church today a. As God’s elect, corporate Israel received the promises, but some individuals did not b. As God’s elect, the church as a whole will be saved, but as individuals we must make our calling and election sure - cf. 1 Peter 2:9-10; 2 Peter 1:10– From the Law we can learn much about the very real danger of apostasy! - e.g., Hebrews 3:8 to Hebrews 4:1 [Yes, “the law is good if one uses it lawfully.” What then would be some examples of the Law being used improperly…?]

II. THE LAW USED A. FOR FOOLISH …1. What Paul described as ‘idle talk’, the result of ignorance

  • 1 Timothy 1:6-72. What he described as “foolish disputes, genealogies, contentions, and strivings about the law” - Titus 3:9– Have you noticed how often false teachers appeal to the OT to promulgate their false doctrines? B. FOR FROM SIN…1. This was the error of the Judaizing teachers, who demanded that Gentile Christians must be circumcised and keep the Law of Moses - cf. Acts 15:1; Acts 15:52. It renders the death of Christ meaningless - Galatians 2:21– Seeking justification (salvation) by the Law separates one from Christ! - Galatians 5:4 C. FOR BINDING SUCH THINGS AS ITS FEASTS AND …1. Paul evidently had no problem with Jewish Christians (including himself) observing various elements of the Law as a personal matter while the temple was still standing - cf. Acts 16:1-3; Acts 18:18; Acts 18:21; Acts 21:18-26; 1 Corinthians 9:19-202. But he drew the line when attempts were made to bind such on Gentile Christians - cf. Galatians 2:3-5; Colossians 2:163. For the death of Christ broke down the Law which divided Jew and Gentile - Ephesians 2:14-16– Some have sought to bind various Jewish feast days, the Sabbath, dietary restrictions upon the church; this is an unlawful use of the Law! D. FOR IN WORSHIP…1. Some have appealed to the Law to justify various practices in their worship a. E.g., separate priesthood, special clothing, building of temples b. E.g., burning of incense, instrumental music, even animal sacrifices
  1. Yet the New Covenant ushered in a more spiritual worship a. As Jesus told the Samaritan woman at the well - John 4:20-24b. The worship under the Law of Moses:
  1. Was “symbolic for the present time” - Hebrews 9:92) Contained “fleshly ordinances imposed until the time of reformation” - Hebrews 9:10– To appeal to the Law as authority for any practice in worship fails to recognize that the time of reformation has come!
  1. As Paul wrote to the brethren at Rome: “Therefore the law is holy, and the commandment holy and just and good.” - Romans 7:12
  2. Even so, the Law had its limitations… a. It was designed to be temporary, until the coming of Christ

  1. Thus the Law of Moses today is not designed to make one righteous (1 Timothy 1:9), for true justification and sanctification comes only through the work of Christ

  2. Our understanding and application of the Law must be governed by and in harmony with the sound doctrine and gospel teachings of the apostles - cf. 1 Timothy 1:10-11 Appreciate the lawful use of the Law, and benefit thereby, while being careful of it’s unlawful use…!

1 Timothy 1:9

1 Timothy 1:9 1 Timothy 1:9 ————————— ειδωςG1492 [G5761] KNOWING τουτοG5124 THIS, οτιG3754 THAT δικαιωG1342 FOR A “ONE” νομοςG3551 LAW ουG3756 κειταιG2749 [G5736] IS NOT ENACTED, ανομοιςG459 δεG1161 BUT FOR LAWLESS καιG2532 AND ανυποτακτοιςG506 “ONES”, ασεβεσινG765 FOR “THE” UNGODLY καιG2532 AND αμαρτωλοιςG268 SINFUL, ανοσιοιςG462 FOR “THE” UNHOLY καιG2532 AND βεβηλοιςG952 PROFANE, πατραλωαιςG3964 FOR SMITERS OF FATHERS καιG2532 AND μητραλωαιςG3389 SMITERS OF MOTHERS; ανδροφονοιςG409 FOR SLAYERS OF MAN, the law: Romans 4:13, Romans 5:20, Romans 6:14, Galatians 3:10-14, Galatians 3:19, Galatians 5:23 the lawless: 2 Thessalonians 2:8,*Gr. disobedient: Romans 1:30, Titus 1:16, Titus 3:3, Hebrews 11:31, 1 Peter 2:7, 1 Peter 3:20 the ungodly: 1 Peter 4:18 profane: Jeremiah 23:11, Ezekiel 21:25, Hebrews 12:16 murderers: Leviticus 20:9, Deuteronomy 27:16, 2 Samuel 16:11, 2 Samuel 17:1-4, 2 Kings 19:37, 2 Chronicles 32:21, Proverbs 20:20, Proverbs 28:24, Proverbs 30:11, Proverbs 30:17, Matthew 10:21 manslayers: Genesis 9:5, Genesis 9:6, Exodus 20:13, Exodus 21:14, Numbers 35:30-33, Deuteronomy 21:6-9, Proverbs 28:17, Galatians 5:21, Revelation 21:8, Revelation 22:15 Exodus 21:15 - General Zechariah 5:3 - sweareth Luke 7:37 - which Romans 3:10 - none Romans 5:6 - ungodly 1 Corinthians 6:9 - unrighteous 1 Corinthians 14:22 - not to Galatians 5:19 - Adultery 1 Timothy 6:9 - which 2 Peter 1:20 - Knowing 2 Peter 2:8 - that 1 Timothy 1:9. ———————– The law is not made for a righteous man. 1 Peter 2:14 says that, governors are not only for the punishment of evildoers, but also for the praise of them who do well. Also in Romans 13:3-4 it is clearly shown that the same ruler who is to punish them who do evil is also expected to praise the righteous. Hence we know that Paul is here speaking only of the penal section of law. Lawless and disobedient refers to the members of society who are disturbers of the peace. Ungodly and sinners could well be used interchangeably if taken separately, but when combined in one phrase there is some distinction. The Greek word for the former has special reference to the personal attitude toward God.

Such a person practices a life of sin, but he does not even have any concern whether such a life is displeasing to God or not. The Greek word for the latter term has chief reference to the kind of life the man is living, without any consideration of his mental attitude about God; that idea is not in the word.

Unholy is a general term applying to all people who are unrighteous, since holiness is another word for righteousness. Profane means those whose lives are such that they can scarcely be distinguished from men of the world who make no profession of righteousness. Murder is a capital crime no matter against whom it is committed, but when perpetrated against one’s parents, it also violates all the laws of affection that are intended to keep families united. Man-slayers. The law of the land makes a distinction between manslaughter and other degrees of killing. Murder strictly consists of the unlawful taking of human life which is performed intentionally, while other instances of killing may be designated only as manslaughter. Yet if that is done as a result of carelessness, or in other ways that could have been avoided, it is also wrong and the law of God as well as of man provides some penalty for the act. 1 Timothy 1:9 ——————————————————————————– Knowing (εἰδὼς) The participle is connected with τὶς one, a man, in the preceding clause. ——————————————————————————– Is not made (οὐκεῖται) Lit. Is not laid down, set, appointed. Comp. 1 Thessalonians 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. ——————————————————————————– Righteous (δικαίῳ) Morally upright. Not in the Pauline sense of justified by faith. Comp. 2 Timothy 2:22; 2 Timothy 3:16.

This appears from the way in which the opposite of righteous is described in the next clause. ——————————————————————————– Lawless (ἀνόμοις) Recognizing no law; a sense which accords better with the following context than not having a law, as 1 Corinthians 9:21. ——————————————————————————– 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. ——————————————————————————– Ungodly— sinners (ἀσεβέσι—ἁμαρτωλοῖς) The same collocation in 1 Peter 4:18; Jude 1:15.

See on godliness, 2 Peter 1:3. ——————————————————————————– Unholy— profane (ἀνοσίοις—βεβήλοις) Ἁνοσιος unholy, Pasto. See on holiness, Luke 1:75. Βέβηλος profane, comp. 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16.

The verb βεβηλοῦν to profane, Matthew 12:5; Acts 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 Hebrews 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. ——————————————————————————– Murderers of fathers— murders of mothers (πατρολῴαις—μητρολῴαις) Both words Pasto and olxx.

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, 1 Corinthians 9:9-10. ——————————————————————————– Manslayers (ἀνδροφόνοις) N.T.o. Once in lxx, 2Ma 9:28. 1 Timothy 1:9 ——————————————————————————– Is not made for (ou keitai). The use of keitai for tetheitai (perfect passive of tithηmi) is a common enough idiom. See the same point about law in Galatians 3:18-23; Romans 13:13.

For “knowing this” (eidτs touto) see Ephesians 5:5. ——————————————————————————– Unruly (anupotaktois). Dative (like all these words) of the late verbal (a privative and hupotassτ). In N.T. only here, Titus 1:6; Titus 1:10; Hebrews 2:8. ——————————————————————————– Ungodly (asebesi). See Romans 4:5; Romans 5:6. ——————————————————————————– Sinners (hamartτlois). See Romans 3:7. ——————————————————————————– Unholy (anosiois). Common word (a privative and hosios.

In N.T. only here and 2 Timothy 3:2. ——————————————————————————– Profane (bebηlois). Old word from bainτ, to go, and bηlos, threshold.

See Hebrews 12:16. ——————————————————————————– Murderers of fathers (patrolτiais). Late form for common Attic patralτiais (from patηr, father, and aloiaτ, to smite) only here in N.T. ——————————————————————————– Murderers of mothers (mηtrolτiais). Late form Attic mηtralτiais. Only here in N.T. ——————————————————————————– Manslayers (andraphonois). Old compound (anηr, man, phonos, murder). Only here in N.T.

1 Timothy 1:10

1 Timothy 1:10 1 Timothy 1:10 ————————— πορνοιςG4205 , αρσενοκοιταιςG733 ABUSERS OF WITH MEN, ανδραποδισταιςG405 MEN , ψευσταιςG5583 LIARS, επιορκοιςG1965 , καιG2532 AND ειG1487 IF τιG5100 ANY THING ετερονG2087 τηG3588 OTHER υγιαινουσηG5198 [G5723] TO SOUND διδασκαλιαG1319 αντικειταιG480 [G5736] IS OPPOSED, whoremongers: Mark 7:21, Mark 7:22, 1 Corinthians 6:9, 1 Corinthians 6:10, Galatians 5:19-21, Ephesians 5:3-6, Hebrews 13:4 defile: Genesis 19:5, Leviticus 18:22, Leviticus 20:13, Romans 1:26, Jude 1:7 menstealers: Genesis 37:27, Genesis 40:15, Exodus 21:16, Deuteronomy 24:7, Revelation 18:13 for liars: John 8:44, Revelation 21:8, Revelation 21:27, Revelation 22:15 perjured: Exodus 20:7, Ezekiel 17:16-19, Hosea 4:1, Hosea 4:2, Hosea 10:4, Zechariah 5:4, Zechariah 8:17, Malachi 3:5, Matthew 5:33-37 contrary: 1 Timothy 6:3, 2 Timothy 1:13, 2 Timothy 4:3, Titus 1:9, Titus 2:1 Exodus 20:16 - General Leviticus 19:11 - lie one Deuteronomy 23:17 - sodomite Joshua 9:20 - lest wrath 1 Kings 22:46 - the remnant Psalms 24:4 - sworn Jeremiah 5:2 - though Jeremiah 23:10 - because Romans 3:10 - none 1 Corinthians 7:35 - comely Ephesians 4:25 - putting Colossians 3:9 - Lie 1 Timothy 4:6 - good doctrine 1 Timothy 1:10. ———————– Even one act of unlawful sexual intimacy constitutes fornication or adultery and is a grievous sin. But a whoremonger is a man who makes it a common practice; especially one who patronizes a woman who receives men for money. In some extreme cases the original word applies to a man who engages in the business for money (such as described in Ezekiel 16:30-34). Some lexicons define the original word as “a male prostitute.” Regardless of whichever phase of the crime is considered, it is one against God and man, surpassed perhaps only by that which is named by the words defile themselves with mankind. These italicized words are all from the one Greek w o r d , which Thayer defines as follows: “One who lies with a male as with a female, a sodomite.” The wicked character that is described just preceding this one sometimes is defined “a sodomite.” However, when that is the case it is a man who permits another to use him instead of a female. The one now being considered is the man who so uses this other man instead of a female.

The reader should see the comments on these two characters at 1 Corinthians 6:9. Menstealers is from , and Thayer defines the word as follows: “a slave-dealer, kidnapper, man-stealer.” He refers to the historical origin of the word and gives the following information: “As well one who unjustly reduces free men to slavery, as one who steals the slaves of others and sells them.” Liars, perjured persons. All perjured persons are liars also, but they are those who falsify under oath, or other form of legal testifying. The last clause of the verse is a generalization of the subject introduced at verse 3. Hence anything that is contrary to the doctrine taught by the apostles would be contrary to sound doctrine. 1 Timothy 1:10 ——————————————————————————– Them that defile themselves with mankind (ἀρσενοκοίταις) Only here and 1 Corinthians 6:9. olxx, oClass. ——————————————————————————– 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, Exodus 21:16. ——————————————————————————– Perjured persons (ἐπιόρκοις) N.T.o. Once in lxx, Zechariah 5:3. See Leviticus 19:12. ——————————————————————————– Is contrary to (ἀντίκειται) Lit.

Lies opposite to. Used by Paul and Luke.

See Luke 13:17; Galatians 5:17. ——————————————————————————– The sound doctrine (τῃὑγιαινούσῃδιδασκαλίᾳ) A phrase peculiar to the Pastorals. Ὑγιαίνειν to be in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 2Ma 1:10; 2Ma 9:19; 2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teaching, or λόγοι words, and twice with ἐντῃπίστει or τῃπίστει in the faith. The sound teaching (comp. διδαχή teaching, 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul’s, who teaches in Christ’s name and by his authority (2 Timothy 1:13; 2 Timothy 2:2; 2 Timothy 2:8).

In all the three letters it is called ἀλη.θεια or ἡἀλήθεια the truth, the knowledge (ἐπίγνωσις) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 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 (1 Timothy 2:2; 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7-8; 1 Timothy 6:6; 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ’ εὐσέβειαν according to godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν to show piety, 1 Timothy 5:4. εὐσεβῶςζῃν to live godly, 2 Timothy 3:12; Titus 2:12; and βίονδιάγεινἐνπάσῃεὐσεβείᾳ to lead a life in all godliness, 1 Timothy 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 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truth is used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21; Ephesians 4:24; and 2 Timothy 2:25-26; 2 Timothy 3:7 (comp. 2 Timothy 3:1-9); 2 Timothy 4:3-4; Titus 1:12 (comp.

Titus 1:11; Titus 1:15); Titus 2:4 (comp. Titus 2:1; Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3 f.). ——————————————————————————– That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8; 1 Timothy 5:12; 1 Timothy 6:10; 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10; 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 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 (1 Timothy 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 (1 Timothy 1:11), but the point of emphasis is shifted. 1 Timothy 1:10 ——————————————————————————– For abusers of themselves with men (arsenokoitais). Late compound for sodomites. In N.T. only here and 1 Corinthians 6:9. ——————————————————————————– Men-stealers (andrapodistais). Old word from andrapodizτ (from anηr, 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). ——————————————————————————– Liars (pseustais). Old word, see Romans 3:4. ——————————————————————————– False swearers (epiorkois). Old word (epi, orkos, oath). Perjurers. Only here in N.T. For similar lists, see 1 Corinthians 5:11; 1 Corinthians 6:9-10; Galatians 5:19-20; Romans 1:28-29; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2-3. ——————————————————————————– The sound doctrine (tηi hugiainousηi didaskaliβi). Dative case after antikeitai, for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainτ, old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3.

1 Timothy 1:11

1 Timothy 1:11 1 Timothy 1:11 ————————— καταG2596 TO τοG3588 THE ευαγγελιονG2098 GLAD TIDINGS τηςG3588 OF THE δοξηςG1391 GLORY τουG3588 OF THE μακαριουG3107 BLESSED θεουG2316 GOD, οG3739 WHICH επιστευθηνG4100 [G5681] WAS WITH εγωG1473 I. I thank: John 5:23, Philippians 2:11, Revelation 5:9-14, Revelation 7:10-12 who: 1 Corinthians 15:10, 2 Corinthians 3:5, 2 Corinthians 3:6, 2 Corinthians 4:1, 2 Corinthians 12:9, 2 Corinthians 12:10, Philippians 4:13, 2 Timothy 4:17 counted: Acts 16:15, 1 Corinthians 7:25 putting: 1 Timothy 1:11, Acts 9:15, Colossians 1:25 Genesis 32:10 - not worthy of the least of all 1 Samuel 3:20 - established Nehemiah 9:8 - foundest Nehemiah 13:13 - counted Proverbs 13:17 - but Jeremiah 23:28 - speak Matthew 20:4 - Go Matthew 24:45 - is Luke 10:2 - the Lord Luke 18:11 - God Acts 26:16 - a minister Romans 1:1 - called Romans 1:5 - we have 1 Corinthians 1:14 - thank 1 Corinthians 4:7 - who Galatians 1:15 - and Ephesians 4:12 - the work Colossians 1:23 - whereof 1 Thessalonians 2:4 - to be 1 Timothy 1:18 - charge 1 Timothy 2:7 - I Amos 1 Timothy 3:11 - faithful 2 Timothy 2:2 - faithful Hebrews 3:2 - as Hebrews 3:5 - faithful Revelation 11:17 - We give 1 Timothy 1:11. ———————- This is Paul’s explanation of the term sound doctrine in the preceding verse. To be such, it must agree with the glorious Gospel. Blessed in the original is defined also as “happy,” but when it is applied to God it means he is the source of true happiness. He is the giver of the glorious Gospel, and that is the reason He is credited with that which will make men happy. Committed to my trust denotes that Paul was entrusted with the preaching of this holy document. 1 Timothy 1:11 ——————————————————————————– According to The connection is with the whole foregoing statement about the law and its application, 1 Timothy 1:9 ff. The writer substantiates what he has just said about the law, by a reference to the gospel. Comp. Romans 2:16. ——————————————————————————– The glorious gospel of the blessed God (τὸεὐαγγέλιοντῆςδόξηςτοῦμακαρίουθεοῦ) More correctly, the gospel of the glory, etc. The phrase as a whole has no parallel in N.T. The nearest approach to it Isaiah 2 Corinthians 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 1 Timothy 6:15. For blessed is not used of God by Paul, nor elsewhere outside of the Pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed see on Matthew 5:3. The appearing of the glory of God in Jesus Christ is the contents of the gospel. Comp. Titus 2:13. ——————————————————————————– Which was committed to my trust (ὃἐπιστεύθηνἐγώ) emphatically asserts the authority of Paul against the “teachers of the law” (1 Timothy 1:7). 1 Timothy 1:11 ——————————————————————————– Of the blessed God (tou makariou theou).

Applied to God only here and 1 Timothy 6:15, but in Titus 2:13 makarios occurs with elpis (hope) of the “epiphany of our great God and Saviour Jesus Christ.” ——————————————————————————– Which was committed to my trust (ho episteuthηn egτ). “with which (ho accusative retained with first aorist passive verb episteuthηn) I was entrusted.”

1 Timothy 1:12-17

“THE FIRST EPISTLE TO TIMOTHY”

A Pattern For Would-Be Believers (1 Timothy 1:12-17)

  1. Are you someone who has contemplated becoming a Christian, but wondered… a. Would God forgive you for the terrible things you’ve done? b. Could you live the kind of life God desires of you?

  2. There is a man who serves as an example for you… a. Of the grace and mercy that is available for you b. Of the faith and love that you can have in Jesus

[His name is Paul, and in 1 Timothy 1:12-17 he describes how his own conversion is “A Pattern For Would-Be Believers.” First, in…]

I. THE GRACE OF OUR LORD A. NOTE PAUL’S FORMER LIFE…1. He was a blasphemer, persecutor, and insolent (violent) man

  • 1 Timothy 1:13a. Consenting to the death of Stephen - Acts 7:58; Acts 8:1b. Making havoc of the church in Jerusalem - Acts 8:3c. Persecuting Christians even to Damascus - Acts 9:1-2d. Persecuting even to the point of imprisonment and death - Acts 22:4e. Enraged against Christians, compelling them to blaspheme
  • Acts 26:9-112. His goal was to destroy the church of God - Galatians 1:133. He was indeed “chief” of sinners - 1 Timothy 1:15– Yet the grace of the Lord was “exceedingly abundant” and he obtained mercy! - 1 Timothy 1:14; 1 Timothy 1:16 B. WHAT ABOUT YOUR LIFE…?1. Yes, you have committed sin - Romans 3:23; James 2:10a. Perhaps you are a good, moral person like the Eunuch, Cornelius, or Lydia b. Perhaps you are a murderer and blasphemer like Paul was
  1. In either case, Jesus came to into the world to save sinners
  • 1 Timothy 1:15a. The grace of the Lord is exceedingly abundant - 1 Timothy 1:14b. The Lord is long-suffering - 1 Timothy 1:16; 2 Peter 3:9– Will you not let Paul’s pattern move you to believe on the Lord for everlasting life? - 1 Timothy 1:16 [There is no sin too great, no crime so heinous, that cannot be forgiven by the grace of the Lord! The conversion of Paul serves as evidence that no matter who you are or what you’ve done, you can be saved. Paul also serves as a pattern…]

II. THE FAITH AND LOVE IN JESUS A. NOTE PAUL’S SERVICE TO CHRIST…1. The Lord put Paul into the ministry - 1 Timothy 1:12a. To bear witness to what he had seen - Acts 26:16b. To turn people from the power of Satan to God - Acts 26:182. He became a pattern of the faith and love that is possible in Christ - 1 Timothy 1:14a. Because he cooperated with the grace of God - 1 Corinthians 15:9-10b. Striving to be the best he could be - Philippians 3:12-15c. Learning contentment, finding strength - Philippians 4:11-13– Paul provides the example of a life of faith and love that leads to peace - Philippians 4:9 B. WHAT ABOUT YOUR LIFE…?1. If you are already a Christian a. Are you experiencing the faith and love that is Christ?

  1. Faith that comes from the Word of God? - Romans 10:172) Love that comes by being taught of God? - 1 Thessalonians 4:9-10b. Are you following the pattern of Paul…?
  2. Cooperating with the grace of God to turn from sin?
  3. Ever pressing onward toward spiritual maturity?
  4. Faithful to whatever ministry the Lord places upon you?
  1. If you are not yet a Christian a. Why not take the step of faith like Paul did?
  1. He did what the Lord commanded him - Acts 22:162) He started anew, walking by faith and not by sight - 2 Corinthians 5:7b. Why not accept the love that is available in Jesus?
  2. The love of God, your heavenly Father - 1 John 4:10-112) The love of Jesus, your wonderful Savior - John 15:9-10– Will you not let Paul’s pattern move you to grow in faith and love? - 1 Corinthians 11:1
  1. Note that Paul was moved to respond to the grace of the Lord in two ways… a. He thanked Jesus Christ - 1 Timothy 1:12b. He praised God - 1 Timothy 1:17
  2. Shall we not respond to the grace of God in the same way…? a. Thanking God by rendering obedience to the gospel of Christ? b. Praising God by growing in the grace and knowledge of Christ?

Then perhaps the Lord can also use us as “A Pattern For Would-Be Believers”… - cf. 1 Timothy 4:12

1 Timothy 1:13

1 Timothy 1:13 1 Timothy 1:13 ————————— τονG3588 προτερονG4386 ονταG5607 [G5752] BEING βλασφημονG989 A καιG2532 AND διωκτηνG1376 καιG2532 AND υβριστηνG5197 ; αλλG235 BUT ηλεηθηνG1653 [G5681] I WAS SHEWN MERCY, οτιG3754 BECAUSE αγνοωνG50 [G5723] BEING εποιησαG4160 [G5656] I DID ενG1722 “IT” IN απιστιαG570 . was: Acts 8:3, Acts 9:1, Acts 9:5, Acts 9:13, Acts 22:4, Acts 26:9-11, 1 Corinthians 15:9, Galatians 1:13, Philippians 3:6 but: 1 Timothy 1:16, Hosea 2:23, Romans 5:20, Romans 5:21, Romans 11:30, Romans 11:31, Hebrews 4:16, 1 Peter 2:10 because: Numbers 15:30, Luke 12:47, Luke 23:34, John 9:39-41, Acts 3:17, Acts 26:9, Hebrews 6:4-8, Hebrews 10:26-29, 2 Peter 2:21, 2 Peter 2:22 Genesis 20:5 - in the integrity Leviticus 4:2 - through Leviticus 4:13 - through ignorance Leviticus 13:16 - General Leviticus 24:11 - blasphemed Leviticus 24:16 - blasphemeth Numbers 15:27 - General Deuteronomy 9:7 - Remember Nehemiah 9:8 - foundest Job 42:6 - I Psalms 68:18 - rebellious Isaiah 29:24 - also Ezekiel 18:21 - if the Hosea 2:1 - Ruhamah Matthew 5:7 - for Matthew 9:10 - many Matthew 9:13 - to call Matthew 12:31 - All Matthew 12:32 - whosoever Matthew 15:27 - Truth Matthew 20:4 - Go Matthew 21:31 - the publicans Mark 2:10 - General Luke 7:43 - I Luke 8:38 - saying Luke 12:10 - General Luke 12:48 - knew Luke 15:19 - no Luke 19:10 - General Luke 22:32 - strengthen Luke 22:65 - blasphemously John 16:3 - because John 16:9 - General Acts 6:11 - blasphemous Acts 13:27 - because Acts 16:32 - they Acts 22:7 - why Romans 4:5 - ungodly Romans 5:16 - but the free Romans 6:17 - that 1 Corinthians 2:8 - for 2 Corinthians 4:1 - as Galatians 1:23 - he which Ephesians 3:8 - who am Colossians 3:8 - blasphemy 1 Thessalonians 5:9 - obtain 1 Timothy 1:15 - of whom 2 Timothy 2:10 - obtain Hebrews 5:2 - ignorant James 2:7 - blaspheme 1 Peter 2:15 - the ignorance Revelation 2:9 - the blasphemy 1 Timothy 1:13. ———————– One of the strongest evidences of Paul’s sincerity was the radical change in his conduct toward the cause of Christ. A blasphemer is one who speaks with strong and bitter language against another, and a persecutor is a man who puts such bitterness into action against the object of his blasphemy. Injurious is from which Thayer defines as follows: “An insolent [overbearing] man, one who, uplifted with pride, either heaps insulting language upon others or floes them some shameful act of wrong.” We have no information that Paul ever saw- Christ personally, much less that he could have injured him directly. But in persecuting the disciples of Christ he was mistreating Him. (See Matthew 25:44-45 and Acts 9:4-5.) Obtained mercy does not say that he was excused for what he did. A jury may recommend mercy for a defendant, although it has found the man guilty, because there are circumstances that justify an easier punishment than strict application of the law might demand. This is the case in Paul’s instance, so the Lord showed him mercy because he was an unbeliever –had made no profession toward Christ–and was ignorant of the facts in the matter. 1 Timothy 1:13 ——————————————————————————– Blasphemer— persecutor— injurious (βλάσφημον—διώκτην—ὑβριστήν) Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o.; ὑβριστής in Romans 1:30 only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 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 (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated (ὑβρισθήσεται, Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13; Galatians 1:23.

Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. ——————————————————————————– I obtained mercy (ἠλεήθην) Comp. 1 Timothy 1:16. In speaking of his conversion, Paul uses χάρις grace.

See 1 Timothy 1:14, and the apostleship he speaks of himself as one who has obtained mercy (ἠλεημένος) of the Lord to be faithful. 1 Corinthians 7:25; comp. 2 Corinthians 4:1. 1 Timothy 1:13 ——————————————————————————– Before (to proteron). Accusative of general reference of the articular comparative, “as to the former-time,” formerly, as in Galatians 4:13. ——————————————————————————– Though I was (onta). Concessive participle agreeing with me. ——————————————————————————– Blasphemer (blasphηmon). Old word either from blax (stupid) and phηmη, speech, or from blaptτ, to injure. Rare in N.T. but Paul uses blasphηmeτ, to blaspheme in Romans 2:24. ——————————————————————————– Persecutor (diτktηs). So far found only here.

Probably made by Paul from diτkτ, which he knew well enough (Acts 22:4; Acts 22:7; Acts 26:14-15; Galatians 1:13; Galatians 1:23; Philippians 3:6; 2 Timothy 3:12). ——————————————————————————– Injurious (hubristηn). Substantive, not adjective, “an insolent man.” Old word from hubrizτ, in N.T. only here and Romans 1:30. ——————————————————————————– I obtained mercy (eleηthηn).

First aorist passive indicative of eleeτ, old verb. See 2 Corinthians 4:1; Romans 11:30-31. ——————————————————————————– Ignorantly (agnoτn). Present active participle of agnoeτ, “not knowing.” Old verb (Romans 2:4). In a blindness of heart. ——————————————————————————– In unbelief (en apistiβi). See Romans 11:20; Romans 11:25.

1 Timothy 1:14

1 Timothy 1:14 1 Timothy 1:14 ————————— υπερεπλεονασενG5250 [G5656] δεG1161 BUT ηG3588 THE χαριςG5485 GRACE τουG3588 κυριουG2962 ημωνG2257 OF OUR LORD μεταG3326 WITH πιστεωςG4102 FAITH καιG2532 AND αγαπηςG26 LOVE τηςG3588 WHICH “IS” ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS. the grace: Acts 15:11, Romans 16:20, 2 Corinthians 8:9, 2 Corinthians 13:14, Revelation 22:21 exceeding: Exodus 34:6, Isaiah 55:6, Isaiah 55:7, Romans 5:15-20, 1 Corinthians 15:10, Ephesians 1:7, Ephesians 1:8, 1 Peter 1:3 with: Luke 7:47-50, 1 Thessalonians 5:8, 2 Timothy 1:13, 1 John 4:10 Genesis 19:19 - and thou Psalms 111:4 - gracious Psalms 116:5 - Gracious Isaiah 63:7 - according to his Matthew 20:9 - they received Luke 22:65 - blasphemously John 1:14 - full John 6:65 - that no John 20:27 - Reach hither thy finger Acts 9:6 - Arise Romans 5:17 - abundance Romans 12:3 - I say 1 Corinthians 1:4 - the grace 1 Corinthians 15:9 - because 2 Corinthians 9:14 - the exceeding 2 Corinthians 12:9 - My grace Galatians 1:6 - the grace Ephesians 1:6 - praise Ephesians 1:15 - faith Ephesians 2:4 - who Ephesians 3:7 - according Ephesians 3:18 - able Ephesians 3:20 - exceeding Ephesians 6:23 - and love 2 Timothy 2:10 - obtain Titus 2:11 - the grace 2 John 1:3 - in truth 1 Timothy 1:14. ———————– Grace is the unmerited favor of the Lord, which explains why Paul was accorded mercy after his opposition to His people as just stated in the preceding verse. With faith and love. Even the “unmerited favor” of Christ will not be given to a man unless he does his part in the transaction. Paul accepted the testimony of the divinity of Christ which produced faith. He then began at once to labor for the new-found religion, which showed his love for the cause. 1 Timothy 1:14 ——————————————————————————– Was exceeding abundant (ὑπερεπλεόνασεν) Or abounded exceedingly. N.T.o. olxx. oClass. 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 1 Timothy 2:2; 2 Timothy 3:2. ——————————————————————————– With faith For faith as treated in the Pastorals, see Introduction, and sound doctrine, 1 Timothy 1:10. 1 Timothy 1:14 ——————————————————————————– Abounded exceedingly (huperepleonasen). Aorist active indicative of the late and rare (Ps. of Sol. 5:19 and in Herond.) compound huperpleonazτ (here alone in N.T.), in later ecclesiastical writers.

The simplex pleonazτ Paul used in Romans 5:20; Romans 6:1 and the kindred hupereperisseusen used also with hη charis. Paul is fond of compounds with huper. For “faith in Christ Jesus” see Galatians 3:26, for “faith and love in Christ Jesus” as here, see 2 Timothy 1:13.

1 Timothy 1:15

1 Timothy 1:15 1 Timothy 1:15 ————————— πιστοςG4103 οG3588 “IS” THE λογοςG3056 WORD, καιG2532 AND πασηςG3956 OF ALL αποδοχηςG594 αξιοςG514 WORTHY, οτιG3754 THAT χριστοςG5547 CHRIST ιησουςG2424 JESUS ηλθενG2064 [G5627] CAME ειςG1519 INTO τονG3588 THE κοσμονG2889 WORLD αμαρτωλουςG268 SINNERS σωσαιG4982 [G5658] TO SAVE, ωνG3739 OF WHOM “THE” πρωτοςG4413 FIRST ειμιG1510 [G5748] AM εγωG1473 I. a faithful: 1 Timothy 1:19, 1 Timothy 3:1, 1 Timothy 4:9, 2 Timothy 2:11, Titus 3:8, Revelation 21:5, Revelation 22:6 worthy: John 1:12, John 3:16, John 3:17, John 3:36, Acts 11:1, Acts 11:18, 1 John 5:11 that: Matthew 1:21, Matthew 9:13, Matthew 18:11, Matthew 20:28, Mark 2:17, Luke 5:32, Luke 19:10, John 1:29, John 12:47, Acts 3:26, Romans 3:24-26, Romans 5:6, Romans 5:8-10, Hebrews 7:25, 1 John 3:5, 1 John 3:8, 1 John 4:9, 1 John 4:10, Revelation 5:9 of whom: 1 Timothy 1:13, Job 42:6, Ezekiel 16:63, Ezekiel 36:31, Ezekiel 36:32, 1 Corinthians 15:9, Ephesians 3:8 2 Samuel 6:22 - in mine Job 36:9 - their Job 40:4 - Behold Psalms 34:2 - the humble Psalms 40:10 - salvation Psalms 66:16 - Come Proverbs 2:1 - if Proverbs 4:10 - my Proverbs 25:25 - so Ecclesiastes 12:10 - acceptable words Isaiah 55:7 - for Matthew 12:32 - whosoever Luke 7:37 - which Luke 7:41 - the one Luke 9:56 - the Son Luke 15:1 - General Luke 18:13 - a sinner Luke 23:43 - To day John 6:33 - cometh John 8:11 - go John 10:10 - I am John 11:27 - which John 12:27 - but John 16:27 - and have Romans 1:1 - separated Romans 3:25 - remission 1 Corinthians 15:10 - by Ephesians 3:7 - according Colossians 1:5 - the word Titus 1:9 - fast Titus 2:14 - gave Hebrews 2:3 - so 1 John 1:9 - he Isaiah 1 John 3:23 - his commandment 1 John 5:13 - believe Revelation 19:9 - These 1 Timothy 1:15. ———————– Faithful saying. The first word is defined “that can be relied on” by Thayer; it means that it is true. Of course if a saying is true, it is worthy of all acceptation. The saying Paul has in mind is that Christ Jesus came into the world to save sinners. It could not be untrue, for He made the same declaration himself (Matthew 18:11; Luke 19:10). Chief is from PROTOS, which means “principal” in the sense of being outstanding and noted. This again refers to his former activities against the cause of Christ. 1 Timothy 1:15 ——————————————————————————– This is a faithful saying (πιστὸςὁλόγος) Better, faithful is the saying. A favorite phrase in these Epistles. oP. See 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8. ——————————————————————————– Worthy of all acceptation (πάσηςἀποδοχῆςἄξιος) The phrase only here and 1 Timothy 4:9. Ἁποδοχή Pasto olxx. Comp. Acts 2:41, ἀποδεξάμενοιτὸνλόγον received his word. Πάσης all or every describes the reception of which the saying is worthy as complete and excluding all doubt. ——————————————————————————– Came into the world (ἦλθενεἰςτὸνκόσμον) The phrase is unique in the Pastorals, and does not appear in Paul. It is Johannine.

See John 1:9; John 3:19; John 11:27; John 12:46. ——————————————————————————– To save sinners (ἁναρτωλοὺςσῶσαι) The thought is Pauline, but not the phrase. See Luke 9:56; Luke 19:10. ——————————————————————————– Chief (πρῶτος) Or foremost.

Comp. 1 Corinthians 15:9, and Ephesians 3:8. This expression is an advance on those. 1 Timothy 1:15 ——————————————————————————– Faithful is the saying (pistos ho logos). Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully pistis, pisteuτ, pistos. Same use of pistos (trustworthy) applied to logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 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 John 9:37; John 11:27; John 16:28; John 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 Luke 5:32; John 12:47. ——————————————————————————– Acceptation (apodochηs). Genitive case with axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9. ——————————————————————————– Chief (prτtos). Not ηn (I was), but eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” (elachistos tτn apostolτn).

In Ephesians 3:8 he refers to himself as “the less than the least of all saints” (tτi elachistoterτi pantτn hagiτn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5-6; 2 Corinthians 12:11).

It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4-5; Acts 26:11). He had sad memories of those days.

1 Timothy 1:16

1 Timothy 1:16 1 Timothy 1:16 ————————— αλλαG235 BUT διαG1223 τουτοG5124 FOR THIS REASON ηλεηθηνG1653 [G5681] I WAS SHEWN MERCY, ιναG2443 THAT ενG1722 IN εμοιG1698 ME, “THE” πρωτωG4413 FIRST, ενδειξηταιG1731 [G5672] MIGHT SHEW FORTH ιησουςG2424 JESUS χριστοςG5547 CHRIST τηνG3588 THE πασανG3956 WHOLE μακροθυμιανG3115 , προςG4314 FOR υποτυπωσινG5296 A τωνG3588 OF THOSE μελλοντωνG3195 [G5723] BEING ABOUT πιστευεινG4100 [G5721] TO BELIEVE επG1909 ON αυτωG846 HIM ειςG1519 TO ζωηνG2222 LIFE αιωνιονG166 ETERNAL. for this: Numbers 23:3, Psalms 25:11, Isaiah 1:18, Isaiah 43:25, Ephesians 1:6, Ephesians 1:12, Ephesians 2:7, 2 Thessalonians 1:10 I obtained: 1 Timothy 1:13, 2 Corinthians 4:1 all: Exodus 34:8, Romans 2:4, Romans 2:5, 1 Peter 3:20, 2 Peter 3:9, 2 Peter 3:15 for a: 2 Chronicles 33:9-13, 2 Chronicles 33:19, Isaiah 55:7, Luke 7:47, Luke 15:10, Luke 18:13, Luke 18:14, Luke 19:7-9, Luke 23:43, John 6:37, Acts 13:39, Romans 5:20, Romans 15:4, Hebrews 7:25 believe: John 3:15, John 3:16, John 3:36, John 5:24, John 6:40, John 6:54, John 20:31, Romans 5:21, Romans 6:23, 1 John 5:11, 1 John 5:12 Genesis 43:14 - And God Psalms 32:6 - For this Psalms 34:2 - the humble Psalms 66:16 - Come Son 8:10 - then Isaiah 54:8 - but Ezekiel 20:44 - when I Matthew 5:7 - for Matthew 19:16 - eternal Mark 2:17 - I came Luke 5:32 - General Luke 7:41 - the one John 8:11 - go John 10:28 - I give John 11:27 - which John 12:47 - for John 12:50 - his John 17:2 - give Romans 1:1 - separated Romans 5:8 - commendeth 1 Corinthians 15:10 - by Galatians 6:8 - of the Spirit 1 Thessalonians 5:9 - obtain 1 John 2:25 - General 1 John 5:13 - believe Revelation 19:1 - Salvation 1 Timothy 1:16. ———————– In 1 Timothy 1:13 the apostle says he obtained mercy because of his misunderstanding of the case. In our present verse he repeats his statement and adds the Lord’s other motive for extending the favor to him. It was that he could be used as a pattern for the encouragement of other believers. When they learn of the great long-suffering that Christ showed toward such a “chief” sinner as Paul, they will be induced to depend upon Him for grace to assist them toward a working belief that will bring them to eternal life. 1 Timothy 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. ——————————————————————————– All longsuffering (τὴνἅπασανμακροθυμίαν) More correctly, “all his longsuffering.” The A.V. misses the possessive force of the article. For longsuffering see on be patient, James 5:7. The form ἅπας occurs as an undisputed reading only once in Paul, Ephesians 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. ——————————————————————————– Pattern (ὑποτύπωσιν) Or, ensample.

Only here and 2 Timothy 1:13. olxx. oClass. An example of the writer’s fondness for high-sounding compounds.

Paul uses τύπος. ——————————————————————————– 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. ——————————————————————————– Believe (πιστευ.ειν) This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God.

With ἐπὶ upon and the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6 (all citations), and Romans 4:18; Luke 24:25. ——————————————————————————– Unto life everlasting (εἰςζωὴναἰώνιον) Better, eternal life. See additional note on 2 Thessalonians 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 (1 Timothy 4:8). The promise of eternal life (2 Timothy 1:1) and the words who brought life and immortality to light through the gospel (2 Timothy 1:10) may fairly be taken to cover the present life. 1 Timothy 1:16 ——————————————————————————– In me as chief (en emoi prτtτi). Probably starts with the same sense of prτtos as in 1 Timothy 1:15 (rank), but turns to order (first in line).

Paul becomes the “specimen” sinner as an encouragement to all who come after him. ——————————————————————————– Might shew forth (endeixηtai). First aorist middle subjunctive (purpose with hina) of endeiknumi, to point out, for which see Ephesians 2:7 (same form with hina). ——————————————————————————– Longsuffering (makrothumian).

Common Pauline word (2 Corinthians 6:6). ——————————————————————————– For an ensample (pros hupotupτsin). Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb hupotupoτ (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 2 Peter 2:6.

1 Timothy 1:17

1 Timothy 1:17 1 Timothy 1:17 ————————— τωG3588 δεG1161 NOW TO THE βασιλειG935 KING τωνG3588 OF THE αιωνωνG165 AGES, “THE” αφθαρτωG862 , αορατωG517 , μονωG3441 ONLY σοφωG4680 WISE θεωG2316 GOD, τιμηG5092 HONOUR καιG2532 AND δοξαG1391 GLORY ειςG1519 TO τουςG3588 THE αιωναςG165 AGES τωνG3588 OF THE αιωνωνG165 AGES. αμηνG281 AMEN. the King: 1 Timothy 6:15, 1 Timothy 6:16, Psalms 10:16, Psalms 45:1, Psalms 45:6, Psalms 47:6-8, Psalms 90:2, Psalms 145:13, Jeremiah 10:10, Daniel 2:44, Daniel 7:14, Micah 5:2, Malachi 1:14, Matthew 6:13, Matthew 25:34, Romans 1:23, Hebrews 1:8-13, Revelation 17:14, Revelation 19:16 invisible: John 1:18, Romans 1:20, Colossians 1:15, Hebrews 11:27, 1 John 4:12 the only: Romans 16:27, Jude 1:25 be: 1 Chronicles 29:11, Nehemiah 9:5, Psalms 41:13, Psalms 57:11, Psalms 72:18, Psalms 72:19, Psalms 106:48, Daniel 4:34, Daniel 4:37, Ephesians 3:20, Ephesians 3:21, 1 Peter 5:11, 2 Peter 3:18, Revelation 4:8-11, Revelation 5:9-14, Revelation 7:12, Revelation 19:1, Revelation 19:6 Amen: Matthew 6:13, Matthew 28:20 Genesis 21:33 - everlasting Genesis 24:27 - Blessed Deuteronomy 4:16 - the likeness Deuteronomy 33:27 - eternal 1 Chronicles 29:10 - Blessed be thou Psalms 29:10 - King Psalms 89:52 - Blessed Isaiah 40:28 - the everlasting Isaiah 43:13 - before Isaiah 57:15 - that inhabiteth Jeremiah 46:18 - saith Lamentations 5:19 - remainest Habakkuk 1:12 - thou not Luke 19:38 - glory John 4:24 - a Spirit John 5:26 - hath life John 5:37 - Ye have Acts 17:23 - To Romans 1:25 - more Romans 11:36 - to whom Romans 16:26 - everlasting 1 Corinthians 8:4 - there Isaiah 2 Corinthians 11:31 - which Galatians 1:5 - whom Ephesians 2:7 - in the Philippians 2:6 - in Philippians 4:20 - unto 2 Timothy 4:18 - to whom Hebrews 9:14 - eternal Hebrews 13:21 - to whom 1 Peter 4:11 - to whom Revelation 5:12 - to receive 1 Timothy 1:17. ———————– Eternal is from two Greek words at this place, which are TON AIONON. In the composition they are plural in number and in the possessive case, and the Englishman’s Greek New Testament translates them “of the ages.” There have been three ages or dispensations of religion given into the world, namely, the Patriarchal, the Jewish and the Christian. God has been and is the supreme ruler or K;ng over each of them, although the Son has been placed in charge of the third. Immortal means He is not subject to decay as were the idols that were worshiped as gods by some. Invisible is another distinction between the true God and those made of “gold or silver or stone,” which could be seen literally with the eyes of man. Only wise God has the sense of saying: “He is the only God, and he is wise.” Be honor and glory means these qualities should be attributed to this one true God.

For ever and ever is an emphatic form of expression, meaning these virtues wil be possessed by Him endlessly. Amen is defined by Thayer, “so be it, so it is, may it be fulfilled.” 1 Timothy 1:17 ——————————————————————————– King eternal (βασιλεῖτῶναἰώνων) Lit. the king of the ages. Only here and Revelation 15:3. Comp. Hebrews 1:2; Hebrews 11:3. In lxx, Tob 6:10. For kindred expressions in lxx, see Exodus 15:18; 1 Samuel 13:13; Psalms 9:7; Psalms 29:10; Psalms 73:12; Psalms 144:13; Psalms 145:10. See also additional note on 2 Thessalonians 1:9. ——————————————————————————– Immortal (ἀφθάρτῳ) Lit. Incorruptible.

In Paul, applied to God only, Romans 1:23. ——————————————————————————– Invisible (ἀοράτῳ) Applied to God, Colossians 1:15; Hebrews 11:27. ——————————————————————————– The only wise God (μόνῳθεῳ) Wise should be omitted. Rend. The only God. Σοφῳ wise was interpolated from Romans 16:27— the only instance in which Paul applies the term to God. Comp. Jude 1:4; Jude 1:25; Luke 5:21; John 5:44. ——————————————————————————– Honor and glory (τιμὴκαὶδόξα) This combination in doxology only here and Revelation 5:12-13. Comp.

Revelation 4:9. In doxologies Paul uses only δόξα glory, with the article, the glory, and with to whom or to him (be). ——————————————————————————– Forever and ever (εἰςτοὺςαἰῶναςτῶναἰώνων) Lit unto the aeons of the aeons.

The formula in Paul, Romans 16:26; Galatians 1:5; Philippians 4:20. Also in Hebrews and 1 Peter, and often in Revelation The doxology as a whole is unique in N.T. 1 Timothy 1:17 ——————————————————————————– This noble doxology is a burst of gratitude for God’s grace to Paul. For other doxologies see Galatians 1:5; Romans 11:36; Romans 16:27; Philippians 4:20; Ephesians 3:21; 1 Timothy 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 1 Corinthians 10:11; Ephesians 2:7; Ephesians 3:9; Ephesians 3:11. ——————————————————————————– Incorruptible (aphthartτi).

As an epithet of God also in Romans 1:23. ——————————————————————————– Invisible (aoratτi). Epithet of God in Colossians 1:15. ——————————————————————————– The only God (monτi theτi).

So Romans 16:27; John 5:44; John 17:3. ——————————————————————————– For ever and ever (eis tous aiτnas tτn aiτnτn). “Unto the ages of ages.” Cf. Ephesians 3:21 “of the age of the ages.”

1 Timothy 1:18-20

“THE FIRST EPISTLE TO TIMOTHY”

Suffering Shipwreck Of The Faith (1 Timothy 1:18-20)

  1. The Christian is engaged in warfare… a. It is a good warfare - 1 Timothy 1:18; cf. 1 Timothy 6:12b. It is a spiritual warfare - Ephesians 6:10-12c. It is a battle for ’the’ faith - cf. Jude 1:3d. One that requires faith and a good conscience on our part - 1 Timothy 1:19
  2. It is possible for Christians to do poorly in this ‘war’… a. By rejecting their faith and conscience - 1 Timothy 1:19b. Suffering shipwreck concerning the faith - 1 Timothy 1:19c. Such was true of two men mentioned by Paul - 1 Timothy 1:20; cf. 1 Corinthians 5:1-13 [Could this be true of us today? Might we become guilty of “Suffering Shipwreck Of The Faith”? Indeed, we can suffer shipwreck, first…]

I. BY ONE’S FAITH A. FAITH DEFINED…1. By Easton’s Bible Dictionarya. Faith is in general the persuasion of the mind that a certain statement is true b. Its primary idea is trust 2. A strong conviction or trust in something; as the NIV translates Hebrews 11:1… a. “Now faith is being sure of what we hope for…” b. “…and certain of what we do not see.” 3. It is a strong conviction or trust in Jesus: a. Who Jesus is1) That is what He claimed 2) That is truly the Son of the living God - John 8:24b. What Jesus did1) That He died on the cross for our sins 2) That His death is truly a sufficient propitiation or sacrifice for our sins c. What Jesus said1) That He alone provides the way to eternal life 2) That He alone is the way to God, the Father - cf. John 14:6-7 B. FAITH …1. Comes through the Word of God - Romans 10:17; e.g., John 20:30-312. Strengthened through fellowship with other Christians

  • Hebrews 3:12-14; e.g., 10:24-253. Confirmed through obedience - cf. John 7:17 C. FAITH …1. Weakened by neglecting the Word of God! - cf. Hosea 4:62. More likely to turn to unbelief by forsaking fellowship with other Christians! - Hebrews 3:12-143. Becomes a dead faith in the absence of works!
  • cf. James 2:20-23; James 2:26 [When you neglect the Word of God, forsake fellowship with brethren, and cease to do the will of God, you reject your faith, and make shipwreck of the faith. One also suffers shipwreck of the faith…]

II. BY ONE’S A. DEFINED…1. “that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former, and to avoid the latter.”

  • Vine2. Our conscience cannot always be reliable a. Paul had served God with a good conscience throughout his life - Acts 23:1b. Even at a time when he was persecuting Christians!
  • cf. Acts 26:9-11c. Our conscience is like a clock, which works properly only if set correctly
  1. Even so, God desires that we have a good conscience - 1 Timothy 1:5;cf. 1 Timothy 3:9 B. …1. A good conscience is made possible through Jesus’ blood a. Old Testament sacrifices and ordinances were insufficient
  • Hebrews 9:9; cf. Hebrews 10:1-4b. The blood of Jesus can cleanse one’s conscience - Hebrews 9:14;cf. 1 Peter 3:212. A good conscience is maintained by obedience to God’s will a. Failure to do what we know is right is sinful - James 4:17b. Conduct with godly sincerity makes for a good conscience
  • e.g., 2 Corinthians 1:12 C. …1. Much harm can be done to our conscience a. We can violate our conscience, which is sinful - Romans 14:22-23b. We can defile our conscience, leading to unbelief - e.g., Ti 1:15c. We can sear our conscience, leading to apostasy
  • e.g., 1 Timothy 4:1-22. Whenever we ignore or violate our conscience, we are in dangerous territory! a. A guilty conscience soon leads to a hardened conscience
  1. E.g., once our conscience is hardened regarding attendance
  2. …it is more likely to become hardened against doing what is right in other areas b. Can we say what the writer of Hebrews did? - Hebrews 13:181) “…for we are confident that we have a good conscience, in all things desiring to live honorably”
  3. If we make it a habit not to attend all the services of the church, can we really say “we have a good conscience, in all things desiring to live honorably”?
  1. The Faith (the gospel) is designed to develop and nurture one’s faith and conscience… a. The gospel makes known what to believe and provides evidence
  • John 20:21-21b. The gospel provides the means to purify our hearts and conscience
  • Hebrews 9:14; 1 Peter 3:21– If we reject faith and a good conscience, then the Faith suffers shipwreck in our lives!
  1. Note how Paul felt as he came to the end of life - 2 Timothy 4:7a. That was because he strove to have a good conscience - Acts 24:16b. That was because he lived by faith - Galatians 2:20 Are you fighting the good fight? Are you keeping the faith? Or have you suffered shipwreck by rejecting faith and a good conscience? If so, then come back to the Shepherd of our souls…!

1 Timothy 1:19

1 Timothy 1:19 1 Timothy 1:19 ————————— εχωνG2192 [G5723] HOLDING πιστινG4102 FAITH καιG2532 AND αγαθηνG18 GOOD συνειδησινG4893 A ; ηνG3739 WHICH " " τινεςG5100 SOME, απωσαμενοιG683 [G5666] HAVING CAST AWAY, περιG4012 τηνG3588 AS TO πιστινG4102 FAITH εναυαγησανG3489 [G5656] MADE ; Holding: 1 Timothy 1:5, 1 Timothy 3:9, Titus 1:9, Hebrews 3:14, 1 Peter 3:15, 1 Peter 3:16, Revelation 3:3, Revelation 3:8, Revelation 3:10 which: Philippians 3:18, Philippians 3:19, 2 Timothy 3:1-6, 2 Peter 2:1-3, 2 Peter 2:12-22, Jude 1:10-13 concerning: 1 Timothy 4:1, 1 Timothy 4:2, 1 Corinthians 11:19, Galatians 1:6-8, Galatians 5:4, 2 Timothy 4:4, Hebrews 6:4-6, 1 John 2:19 made: 1 Timothy 6:9, Matthew 6:27 Luke 8:13 - which Acts 20:30 - of your Acts 24:16 - General 2 Corinthians 1:12 - our rejoicing 2 Corinthians 2:17 - which Galatians 1:8 - though Philippians 1:27 - the faith Philippians 3:2 - evil 1 Timothy 1:15 - a faithful 1 Timothy 6:21 - have 2 Timothy 1:3 - with 2 Timothy 2:18 - concerning 2 Timothy 3:8 - men Titus 3:11 - is subverted James 2:1 - the faith 1 Timothy 1:19. ———————– Holding means to keep a firm grip on a thing because of its necessary use. Faith and a good conscience. This phrase involves the entire conduct of a Christian. Faith is the result of testimony, hence divine faith requires divine testimony (Romans 10:17). A subject, then, on which the word of God furnishes no information, is one on which a man cannot have any divine or scriptural faith. A man can have faith in anything that is authorized by the word of God, and such a matter is bound to be right.

However, a man can be sure that a certain act is right if done at all; yet he might not be concerned about whether he did it or not, and there is where a good conscience comes in. Thayer’s main definition of the Greek word for conscience is as follows: “The soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other.” A good conscience is that part of a man that “prompts” him to do that which is right.

However, a man’s conscience might be mistaken as to what is right (as Paul’s was when he was persecuting Christians). Because of this, it is necessary also that a man be guided by the word of God, then he will be acting by faith. To sum up; the conscience will prompt a man to do something, and his faith (produced by the word of God) will assure that what he does is right. Shinwreck is a figurative reference to what happens if the steering apparatus becomes defective; the ship will be misguided with the result of a wreck. If either faith or good conscience is lacking in a mans life, he will fail to be guided aright and will wreck his soul. 1 Timothy 1:19 ——————————————————————————– Holding (ἔχων) Not merely having, but holding fast, as in 2 Timothy 1:13. ——————————————————————————– Faith and a good conscience (πίστινκαὶἀγαθὴνσυνείδησιν) The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1 Peter (1 Peter 2:16; 1 Peter 2:21). In Hebrews evil (πονηρᾶς) conscience and fair (καλὴν) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. ——————————————————————————– Which (ἥν) Referring to God conscience. ——————————————————————————– 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, Romans 11:1-2, and three times in Acts. ——————————————————————————– Concerning faith have made shipwreck (περὶτὴνπίστινἐναυάγησαν) Better, “concerning the faith made shipwreck.” For a similar use of περὶ concerning, see Acts 19:25; Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 2 Timothy 3:8.

It is noteworthy that περὶ with the accusative occurs only once in Paul (Philippians 2:23). Ναυαγεῖν to make shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul’s writings. 1 Timothy 1:19 ——————————————————————————– Holding faith and a good conscience (echτn pistin kai agathηn suneidηsin). Possibly as a shield (Ephesians 6:16) or at any rate possessing (Romans 2:20) faith as trust and a good conscience. A leader expects them of his followers and must show them himself. ——————————————————————————– Having thrust from them (apτsamenoi). First aorist indirect middle participle of apτtheτ, to push away from one. Old verb (see Romans 11:1-2). ——————————————————————————– Made shipwreck (enauagηsan).

First aorist active indicative of nauageτ, old verb from nauagos (shipwrecked, naus, ship, agnumi, to break), to break a ship to pieces. In N.T. only here and 2 Corinthians 11:25. ——————————————————————————– Concerning the faith (peri tηn pistin).

Rather, “concerning their faith” (the article here used as a possessive pronoun, a common Greek idiom). 1 Timothy 1:19 holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith: ——————————————————————————– Faith and a good conscience … The obedience of faith is meant by this as in this quotation from Wallis: The whole gospel message embraces both doctrine and obedience. The faith is what we believe about Christ; good conscience is not allowing the conscience to be defiled by sinful practices contrary to the doctrine. ——————————————————————————– Made shipwreck … Scholars are very tender with regard to interpretations of this, as in the following: ——————————————————————————– We are not justified in interpreting “suffered shipwreck” as though it meant they were lost beyond hope of recovery. St. Paul himself had suffered shipwreck at least four times when he wrote this, and had on each occasion lost everything except himself. ——————————————————————————– While true enough that Paul did survive four shipwrecks, the fact is that shipwrecks are usually fatal to some and frequently to all who may be aboard; and there is certainly nothing in the passage that denies shipwrecks as equivalent to “spiritual death” in a passage like this.

To be sure, this does not deny hope to any who might DESIRE to recover themselves out of the snare of the evil one. See under 2 Timothy 2:24 f.

1 Timothy 1:20

1 Timothy 1:20 1 Timothy 1:20 ————————— ωνG3739 OF WHOM εστινG2076 [G5748] ARE υμεναιοςG5211 καιG2532 AND αλεξανδροςG223 , ουςG3739 WHOM παρεδωκαG3860 [G5656] τωG3588 I UP σαταναG4567 TO SATAN, ιναG2443 THAT παιδευθωσινG3811 [G5686] THEY MAY BE μηG3361 NOT βλασφημεινG987 [G5721] TO . Hymenaeus: 2 Timothy 2:17 Alexander: Acts 19:33, 2 Timothy 2:14, 2 Timothy 4:14, 2 Timothy 4:15 I have: Matthew 18:17, 1 Corinthians 5:4, 1 Corinthians 5:5, 2 Corinthians 10:6, 2 Corinthians 13:10 that: 1 Corinthians 11:32, 2 Thessalonians 3:15, Revelation 3:19 blaspheme: Acts 13:45, 2 Timothy 3:2, Revelation 13:1, Revelation 13:5, Revelation 13:6 Leviticus 13:3 - pronounce Leviticus 14:41 - into an unclean place Ezekiel 31:11 - delivered John 20:23 - General Acts 20:30 - of your 2 Corinthians 1:12 - our rejoicing 2 Corinthians 1:23 - that 2 Corinthians 2:17 - which 2 Corinthians 13:8 - General Galatians 1:8 - though Galatians 5:10 - bear Colossians 3:8 - blasphemy 1 Timothy 5:20 - that others 2 Timothy 2:26 - at Titus 3:11 - is subverted 1 Timothy 1:20. ———————– According to 2 Timothy 2:17, Hymenaeus was a false teacher. We have no certain Information concerning Alexander, but he was a blasphemer according to Paul’s statement in this verse. Delivered unto Satan means they were excluded, as the same thing Is said in 1 Corinthians 5:5 of the fornicator who was excluded. 1 Timothy 1:20 ——————————————————————————– Hymenaeus and Alexander Comp. 2 Timothy 2:17; 2 Timothy 4:14. ——————————————————————————– Have delivered unto Satan (παρέδωκατῳΣατανᾳ) See on 1 Corinthians 5:5. ——————————————————————————– 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 Ephesians 6:4. 1 Timothy 1:20 ——————————————————————————– Hymenaeus (Humenaios). The same heretic reappears in 2 Timothy 2:17. He and Alexander are the chief “wreckers” of faith in Ephesus. ——————————————————————————– Alexander (Alexandros). Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. ——————————————————————————– I delivered unto Satan (paredτka tτi Satanβi). See this very idiom (paradounai tτi Satanβi) in 1 Corinthians 5:5.

It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. ——————————————————————————– That they might be taught not to blaspheme (hina paideuthτsin mη blasphηmein). Purpose clause with hina and first aorist passive subjunctive of paideuτ.

For this use of this common late verb, see 1 Corinthians 11:32; 2 Corinthians 6:9. 1 Timothy 1:20 ——————————————————————————– of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. ——————————————————————————– Hymenaeus … Many scholars, along with Spence, agree that “Hymenaeus is probably identical with the heretic of this name, charged in the second Epistle as teaching that the resurrection was passed already!” ——————————————————————————– Alexander … Although some have done so, it would appear to be precarious to identify this character with “Alexander the coppersmith” (2 Timothy 4:14), or with another Alexander mentioned in Acts 19:33. ——————————————————————————– Whom I delivered to Satan … Another glimpse of this same apostolic power is found in the case of the incestuous person (1 Corinthians 5:5), and this is a power no longer on earth. From this and other passages it is clear that the apostles had such power; but it came to an end with the cessation of miracles. Hendriksen also was of the opinion that the exercise of it meant excommunication from the church, but that it also included “even more than this, bodily suffering or disease.” ——————————————————————————– This may strike us as unbelievable, but is it after all so strange that added to the charismatic gift of bodily healing was the power to inflict bodily suffering?

If we deny the latter, should we not also deny the former? ——————————————————————————– The wisdom of the venerable Adam Clarke supplied the following observation upon this apostolic gift: No such power as this remains in the church of God, and none should be assumed; and the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind.

Apostles alone were entrusted with it. ——————————————————————————– That such views as those of Clarke are correct would appear to be implicit in the fact of the stated purpose of the infliction, namely, that these two heretics may “be taught not to blaspheme.” ——————————————————————————– Not to blaspheme … Such evil teaching as that of denying the resurrection was equivalent in every way to “speaking against God.” It is absurd to suppose that St. Paul here refers to a railing disparagement of his own apostolic claims.” We are not told here of the exact nature of their “blasphemy,” but something far more serious than opposition to Paul is indicated. The two sinners singled out in this verse were gross offenders whom Paul punished for the sake of checking the damage which their example might otherwise have wrought in the church. If the denial of any future resurrection was involved in their behavior, along with the teaching that “the resurrection was passed already,” this would have led to the exercise of all kinds of sins in the church. “That suggests that they were antinomians, teaching that believers should continue in sin that grace may abound (Romans 6:1)

‹ Chapter 0 1 Timothy — All Chapters Chapter 2 ›

Everything we make is available for free because of a generous community of supporters.

Donate