I Timothy Chapter 1
I Tim 1:1 Paul, an apostle of Jesus Christ by the commandment of God our Savior, and Lord Jesus Christ, which is our hope; (King James Version)
1:1 Paul, an apostle (special messenger, personally chosen representative) of Christ Jesus by the commandment of God our Savior, and of Christ Jesus (the Messiah, the Anointed) our Hope [the fulfillment of our salvation], (Amplified Bible)
A. Common to list the author’s name first because letters were long rolls. Otherwise you would have to unroll the entire letter if the name was last. (Paul LeBoutillier)
B. Paul, an apostle of Jesus Christ.—The letter to Timothy, though addressed to a very dear and intimate friend, was sent with a two-fold purpose. It was an affectionate reminder from his old master, “Paul the Aged,” to his disciple to be steadfast in the midst of the many perils to which one in the position of Timothy would be exposed in the city of Ephesus; but it was also an official command to resist a powerful school of false teaching which had arisen in the midst of that Ephesian Church over which Timothy was then presiding. (To be a pastor, Timothy had to make sure the sheep are well cared for and protected. -- Paul LeBoutillier)
C. So St. Paul prefaces his letter by designating himself an Apostle according to the commandment of God. The commandment especially referred to is to be found in Acts 13:2 : Separate me Barnabas and Saul for the work whereunto I have called them. (Ellicott)
D. Christians is to be a connecting link between other people and Jesus Christ. (2) Second, he says that he is an apostle by the royal command of God. The word he uses is epitage. This is the word in Greek for the orders which some absolutely binding law gives to an individual; for direct royal command; and above all for the instructions which come to individuals either directly or by some oracle from God. For instance, a man in an inscription dedicates an altar to the goddess Cybele kat' epitagen, in accordance with the command of the goddess, which, he tells us, had come to him in a dream. Paul thought of himself as a man holding the royal commission. If we can arrive at this consciousness of being sent out by God, a new splendor enters into life. However humble our part may be in it, we are on royal service. (William Barclay)
E. PAUL uses a title which was to become one of the great titles of Jesus—Christ Jesus, our hope'. Long ago, the psalmist had demanded: why are you cast down, O my soul?' and had answered: 'Hope in God' (Psalm 43:5). Paul himself speaks of 'Christ in you, the hope of glory' (Colossians 1:27). John speaks of the dazzling prospect which confronted Christians - the prospect of being like Christ-and goes on to say: All who have this hope in him purify themselves, just as he is pure' (1 John 3:3). (William Barclay)
I Tim 1:2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
1:2 to Timothy, my true son in the faith: Grace, mercy, and peace [inner calm and spiritual well-being] from God the Father and Christ Jesus our Lord.
A. Timothy –Converted to the Christian faith by my instrumentality, and regarded by me with the affection of a father. Paul had no children of his own. He adopted Timothy as a son, and uniformly regarded him as such. He had the same feeling also toward Titus. (Albert Barnes)
B. Grace, mercy, peace.’ The addition of ‘mercy’ to the ‘grace and peace’ of St. Paul’s earlier Epistles is another characteristic of this group (2 Timothy 1; and in some MSS. Tit_1:4). As with the title ‘Savior,’ it is as though advancing years only led him to dwell more and more on that attribute of which he found so striking an example in God’s treatment of himself (1Ti_1:16). ‘Mercy’ and ‘peace’ are found together in Gal_6:16.
C. In grace, means outward grace or favor, beauty, attractiveness, sweetness. Usually, although not always, it is applied to persons. The English word charm comes near to expressing its meaning. Grace is characteristically a lovely and an attractive thing. In the New Testament, there is al-
ways the idea of sheer generosity. Grace is something unearned and undeserved. It is the opposite of a debt. Paul says that, if it is a case of earning things, the reward is a matter not of grace but of debt (Romans 4:4). It stands in opposition to works. (W. B.)
I Tim 1:3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
1:3 As I urged you when I was on my way to Macedonia, stay on at Ephesus so that you may instruct certain individuals not to teach any different doctrines,
A. As I besought thee to abide, still at Ephesus,.... Where it seems he now was, being left here by the apostle, and where he was desired by him to continue: (Gill)
B. when I went into Macedonia;
a. not when he went his first journey there, for Timothy was then along with him, Acts 16:3 and so he seems to be in his journey through it, in Acts 20:3. It may be this may refer to a journey which Luke has given no account of: (Gill)
b. Probably having been driven away by the excitement caused by Demetrius and his fellow-craftsmen Acts 20:1 (Albert Barnes)
C. that thou mightest charge some, that they teach no other doctrine;
a. than the doctrine of Christ and his apostles; than what had been preached by the apostle at Ephesus, and the saints there had received; than what was agreeably to the Scriptures of truth, and was according to godliness; for all other doctrines must be divers and strange ones: nor would he have them teach in another way, in new words, but hold fast the form of sound words; for new words often produce new doctrines: the apostle perhaps by other doctrine chiefly respects the doctrine of justification by the works of the law. It seems as if there were some teachers in this place the apostle was suspicious of, or he had heard that they began to innovate in the doctrine of faith; wherefore he desires Timothy to continue a while, in order to be a check on these persons, and to charge them not to introduce any new doctrine; for it was only "some", and not all that taught there, he was so to charge. Some refer this to hearers; and render, the words, "that they follow no other doctrine"; (Gill)
b. If we read it, “to teach something different,” it will relate to the matter. Yet it is worthy of observation, that we give the name of another doctrine not only to that which is openly at variance with the pure doctrine of the gospel, but to everything that either corrupts the pure gospel by new and borrowed inventions, or obscures it by ungodly speculations. For all the inventions of men are so many corruptions of the gospel; and they who make sport of the Scriptures, as ungodly people are accustomed to do,
so as to turn Christianity into an act of display, darken the gospel. His manner of teaching therefore, is entirely opposed to the word of God, and to that purity of doctrine in which Paul enjoins the Ephesians to continue. (John Calvin)
D. With the opening “charge” Paul accomplished two things from the outset of his letter:
a. Establishes Timothy and his teachings as legitimate and from God. (Mike Mazzalongo)
b. Condemns the teachings of the teachers of the Gnostic heresy which includes philosophy, mysticism, and Christianity.
I Tim 1:4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.
1:4 nor to pay attention to legends (fables, myths) and endless genealogies, which give rise to useless speculation and meaningless arguments rather than advancing God’s program of instruction which is grounded in faith [and requires surrendering the entire self to God in absolute trust and confidence].
A. Neither give heed to fables: by fables he probably meaneth the Jewish fables, and commandments of men, mentioned Titus 1:14; or more generally, all vain and idol speculations. [Idle fancies; thing of no moment; doctrines and opinions unauthenticated; silly legends, of which no people ever possessed a great stock than the Jews. (Adam Clarke)]
B. And endless genealogies, which minister questions, rather than godly edifying; whatsoever tendeth not to build men up in godliness, which is the end of preaching. The Jews had many unwritten fables, about what God did before he made the world, &c., and many unwritten endless genealogies, which were as so many labyrinths, intricate, without an issue out of them: and it is probable that some of them (converted to the Christian faith) still busied their heads about them, according to their education and the practice of the Jewish doctors, and made the subject of their sermons and discourses to the assemblies of Christians; which is the thing the apostle here declareth a corruption of the ordinances of preaching, and inveigheth against, 1 Timothy 6:4 2 Timothy 2:23 Titus 1:14 3:9; and willeth preachers to avoid, and people to give no heed to them, as nothing tending to the building Christians up in holiness, which he here calleth oikodomian yeou, the building up of God, either so objectively, or efficiently, or by his command, because it is in God, viz. in the knowledge of God, and an increase in the love of God, and other spiritual habits; or from God, being wrought by him, and serving for his honor and glory, or according to his will. (Matthew Poole)
C. Which is in faith: he tells us this edifying can be no otherwise than in faith, preaching the doctrine of the gospel, and embracing that which is the doctrine of faith, a doctrine of Divine revelation, to which men must give their assent, because of the authority of God revealing it. So as no discourses which are not founded in a Divine revelation, and to be proved from thence, can possibly tend to any building of God, which cannot stand in the wisdom of men, but must stand in the power of God. From this text we may observe the vanity and proneness of some persons, even from the infancy of the church, to make up what they call sermons of discourses about fables, idle questions, and speculations, and genealogies of which there is no end [as denoting useless and foolish talk- Calvin]; the teachers being able to bring the minds of hearers to no rest about them, nor they tending to any good and saving use, but merely to show men’s wit and parts; and we may also learn, that this is no religious preaching or hearing, it being impossible men should be under any religious obligations to hear any but prophets, that is, such as reveal the Divine will. For other discourses, men in their seasons may hear them, or let them alone, and credit or not credit them as they see reason. (M. P.)
D. Ephesus was not the easiest place to minister: The city was known throughout the world for its lascivious worship of Diana, yet Paul had done a great work in his three years there, so “all they which dwelt in the province of Asian heard the word of Christ.” (Chuck Missler)
E. Timothy, you are not only a pastor of a church in a difficult city. You are also a Christian soldier under orders from the King. Now pass these orders along to the soldiers in your Church. (W. W.)
I Tim 1:5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
1:5 But the goal of our instruction is love [which springs] from a pure heart and a good conscience and a sincere faith.
A. Whereas the end of the commandment – of the whole Christian institution. Is love – And this was particularly the end of the commandment which Timotheus was to enforce at Ephesus. The foundation is faith; the end, love. But this can only subsist in an heart purified by faith, and is always attended with a good conscience. (John Wesley)
B. In order that Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of the design of the law. The teachers to whom he refers insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for Timothy to inculcate correct views of the purpose for which it was given. The word “commandment” here some have understood of the gospel (Doddridge), others of the particular command which the apostle here gives to Timothy (Benson, Clarke, and Macknight); but it seems more naturally to refer to all that God had commanded - his whole law. As the error of these teachers arose from improper views of the nature and design of law, Paul says that that design should be understood. It was not to produce distinctions and angry contentions, and was not to fetter the minds of Christians with minute and burdensome observances, but it was to produce love. (A. B.)
C. A “pure heart”
a. = in contrast to the old nature. (C. M.)
b. Out of a pure heart and a good conscience and faith unfeigned. We have here, as it were, the genesis of love, the three elements out of which it springs—(1) the heart, or seat of the affections, purified (by God, working through faith, Act_15:9) from the selfish sensual life which shuts out love; (2) the ‘conscience,’ which never knowingly allows the will to be swayed by that lower life, and so becomes a law unto itself; (3) the faith, which is not the hypocritical assent to a dogma, the unreal profession of a religion, but true trust in God as loving all men, and which therefore leads us in our turn to love all because He loves them. (Popular NT)
c.
D. “Conscience”
a. = (“to know with”; 21X in Paul’s letters, 6X in these pastorial letters. It is possible to sin against the conscience so that it becomes defiled, even seared like scar tissue. (C. M.)
b. And of a good conscience - A conscience free from guilt. Of course there can be no genuine love to God where the dictates of conscience are constantly violated, or where a man knows that he is continually doing wrong. If a man wishes to have the evidence of love to God, he must keep a good conscience. All pretended love, where a man knows that he is living in sin, is mere hypocrisy. (A. B.)
E. Love
a. is an active concern for others; which means you won’t gossip about them or in any way bring harm to them. (C. M.)
b. The love which is genuine must proceed from a holy heart. The commandment was not designed to secure merely the outward expressions of love, but that which had its seat in the heart.
F. And of faith unfeigned - Undissembled confidence in God. This does seem to be intended specifically of faith in the Lord Jesus, but it means that all true love to God, such as this law would produce, must be based on confidence in him. How can anyone have love to him who has no confidence in him? Can we exercise love to a professed friend in whom we have no confidence? Faith, then, is as necessary under the law as it is under the gospel. (A. B.)
I Tim 1:6 From which some having swerved have turned aside unto vain jangling;
1:6 Some individuals have wandered away from these things into empty arguments and useless discussions,
A. From which some having swerved - Margin, “not aiming at.” The word here used - a?st??e´? astocheo¯ - means properly, to miss the mark; to err; and then, to swerve from compare 1Ti_6:21; 2Ti_2:18. It does not mean that they had ever had that from which they are said to have swerved - for it does not follow that a man who misses a mark had ever hit it - but merely that they failed of the things referred to, and had turned to vain talk. The word “which” ???? ho¯n, in the plural, refers not to the law, but to the things enumerated - a pure heart, a good conscience, and unfeigned faith. (A. B.)
B. “Vain jangling”
a. = meaningless talk; empty chatter, beautiful words, vapid content. Even some of our songs, which teach little or no doctrine. (C. M.)
b. Have turned aside to idle talking. This is a remarkable passage, in which he condemns for idle talking" all the doctrines which do not aim at this single end, and at the same time points out that the views and thoughts of all who aim at any other object vanish away. It is, indeed, possible that useless trifles may be regarded by many persons with admiration; but the statement of Paul remains unshaken, that everything that does not edify in godliness uataLoloyía, "idle talking.” We ought; therefore to take the greatest possible care not to seek anything in the holy and sacred word of God but solid edification, lest otherwise he inflict on us severe punishment for abusing it. (J. C.)
c. Have turned aside unto vain jangling - Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses. (A. B.)
I Tim 1:7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
1:7 wanting to be teachers of the Law [of Moses], even though they do not understand the terms they use or the subjects about which they make [such] confident declarations.
Wishing to be teachers of the law He does not reprove those who openly attack the instructions of the law, but those who boast of belonging to the rank of teachers of it. He affirms that such persons have no understanding, because they harass their faculties to no purpose by curious questions. And, at the same time, he rebukes their pride by adding, Of what things they affirm, for none will be found more bold in pronouncing rashly on matters unknown to them than the teachers of such fables. We see in the present day with what pride and haughtiness the schools of the Sorbonne pronounce their authoritative decisions. And on what subjects? On those which are altogether hidden from the minds of men which no word of Scripture, and no revelation has ever made known to us. With greater boldness do they affirm their purgatory than the resurrection of the dead. As to their contrivances about the intercession of the saints, if we do not hold them to be an undoubted oracle, they cry out that the whole of religion is overturned. What shall I say as to their vast labyrinths about the hierarchies of heaven, relationships, and similar contrivances? It is a matter that has no end. The Apostle declares that in all these is fulfilled what is said in a well-known ancient proverb, "Ignorance is rash;" as he says that, "puffed up by their carnal mind, they intrude into things which they know not." (Colossians 2:18.) (J. C.)
I Tim 1:8 But we know that the law is good, if a man use it lawfully;
1:8 Now we know [without any doubt] that the Law is good, if one uses it lawfully and appropriately,
A. But we know.
a. Used 6X in 1 Timothy.
b. Be aware, behold, consider, perceive, be sure, understand
c. Better, Now we know: a strong expression of his knowledge, learned in the school of the Holy Ghost. He spoke with the conscious authority of an Apostle, confident of the truth of what he preached and taught. (Ellicott)
B. That the law is good, if a man use it lawfully.—“The Law is good,” St. Paul declared with apostolic authoritative knowledge, “should a man—i.e., a teacher of the Law—make use of it lawfully; if he should use it so as to make men conscious of their sins, conscious that of themselves they deserve no mercy, only punishment.” To press this sorrowful knowledge was the Law’s true work upon men. It was never intended to supply materials for casuistry and idle, profitless arguments. It was never meant as a system out of which man might draw material for self-deception. It was never meant as a system through which a man might imagine that by a compliance, more or less rigid, with its outer ritual he was satisfying all the higher requirements of justice and truth. (Ellicott)
C. Correct Uses of the Law: (Mike Mazzalongo)
a. To reveal sin – Rom. 3:20; 7:7
b. To reveal punishment for sin – Rom. 6:23b (the wage of sin is death)
c. To reveal God’s justice – Rom. 6:23
D. The Law Continued: (Mike Mazzalongo)
a. The law was never given that a person could justify himself before God.
b. It was designed to show us our need for forgiveness and mercy.
c. They were using it to be the yardstick of measurement for righteousness.
E. We need to recognize our inability to keep the Law. The idea that in and of yourself you can please God absolutely contradicts the Word of God. You cannot meet His standard. (C. M.)
F. The law was not given to save us, but to reveal that God is holy and that you and I are not holy. We are not saved by good works; we are saved unto good works. (C. M.)
G. It can only reveal the need for a Savior. When a sinner believes on Jesus Christ, he is freed from the curse of the law. Gal. 3:10-14 (C. M.)
H. The Law is not Gospel, but the Gospel is not lawless. (Warren Weirsbe)
I Tim 1:9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
1:9 understanding the fact that law is not enacted for the righteous person [the one in right standing with God], but for lawless and rebellious people, for the ungodly and sinful, for the irreverent and profane, for those who kill their fathers or mothers, for murderers,
A. As to the meaning of the word [knowing], it is to be observed that here, as in many other passages of the N. T., it expresses not only the idea of knowing, but also that of “weighing, considering.” De Wette says, “as he knows and considers.” The law is rightly used only when it is considered that, etc. (Meyer)
B. [Knowing] That the law is not made for a righteous man The apostle did not intend to argue about the whole office of the law, but views it in reference to men. It frequently happens that they who wish to be regarded as the greatest zealots for the law, give evidence by their whole life that they are the greatest despisers of it. A remarkable and striking instance of this is found in those who maintain the righteousness of works and defend free-will. They have continually in their mouth these words, "Perfect holiness, merits, satisfactions;" but their whole life cries out against them, that they are outrageously wicked and ungodly, that they provoke in every possible way the wrath of God, and fearlessly set his judgment at naught. They extol in lofty terms the free choice of good and evil; but they openly shew, by their actions, that they are the slaves of Satan, and are most firmly held by him in the chains of slavery. Having such adversaries, in order to restrain their haughty insolence, Paul remonstrates that the law is, as it were, the sword of God to slay them; and that neither he nor any like him have reason for viewing the law with dread or aversion; for it is not opposed to righteous persons, that is, to the godly and to those who willingly obey God. (John Calvin)
C. For the lawless - To bind and restrain them. The word here used means, properly, those who have no law, and then those who are transgressors - the wicked. It is rendered transgressors in Matthew 15:28; Luke 22:37, and wicked, Acts 2:23; 2 Thessalonians 2:8. (Albert Barnes)
D. And disobedient - Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Titus 1:6, Titus 1:10, where it is rendered unruly, and Hebrews 2:8, where it is translated not put under; that is, under Christ. (A. B.)
E. For the ungodly - Those who have no religion; who do not worship or honor God. The Greek word occurs in the following places, in all of which it is rendered ungodly; Romans 4:5; Romans 5:6; 1 Timothy 1:9; 1 Peter 4:18; 2 Peter 2:5; 2 Peter 3:7; Jde 1:15. The meaning is, that the law is against all who do not worship or honor God. (A. B.)
F. And for sinners - The word used here is the common word to denote sinners. It is general, and includes sins of all kinds. (A. B.)
G. For unholy - "Those who are regardless of duty to God or man," Robinson, Lexicon. The word occurs in the New Testament only here, and in 2 Timothy 3:2. It has particular reference to those who fail of their duty toward God, and means those who have no piety; who are irreligious. (A. B.)
H. And profane - This does not necessarily mean that they were profane in the sense that blasphemed the name of God, or were profane swearers - though the word would include that - but it means properly those who are impious, or who are scoffers; notes, Hebrews 12:16. The word occurs only in the following places, in all of which it is rendered profane: 1 Timothy 1:9; 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. A man who treats religion with contempt. mockery, or scorn, would correspond with the meaning of the word. (A. B.)
I. For murderers of fathers - The Greek properly means a "smiter of a father" (Robinson), though here it undoubtedly means a parricide. This was expressly forbidden by the law of Moses, and was a crime punishable by death; Exodus 21:15. It is said to have been a crime which the Roman law did not contemplate as possible, and hence that there was no enactment against it. It is, indeed, a crime of the highest order; but facts have shown that if the Romans supposed it would never be committed, they did not judge aright of human nature. There is no sin which man will not commit if unrestrained, and there is in fact no conceivable form of crime of which he has not been guilty. (A. B.)
J. Murderers of mothers - A still more atrocious and monstrous crime, if possible, than the former. We can conceive nothing superior to this in atrocity, and yet it has been committed. Nero caused his mother to be murdered, and the annals of crime disclose the names of not a few who have imbrued their own hands in the blood of those who bare them. This was also expressly forbidden by the law of Moses; Exodus 21:15. (A. B.)
K. For manslayers - This word occurs nowhere else in the New Testament. It means a homicide - a murderer. The crime is expressly forbidden by the law; Exodus 20:13; Genesis 9:6. (A. B.)
I Tim 1:10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
1:10 for sexually immoral persons, for homosexuals, for kidnappers and slave traders, for liars, for perjurers--and for whatever else is contrary to sound doctrine,
A. Whoremongers – Breakers of the seventh commandment. Thou shalt not commit adultery.
a. includes all who exploit other men and women for their own selfish ends;
as p?????? and ??se?????ta?? include all improper use of sexual relations. (Expositors Greek Testament)
b. The two next terms express violaters of the seventh commandment, whether by fornication, adultery, incest, sodomy (The Bible has no word for homosexual.), or any beastly lusts. (Matt Poole)
c. for them that defile themselves with mankind; who are guilty of sodomy; such, according to the law, were to die, Leviticus 18:22 the wrath of God was revealed from heaven in a very visible and remarkable manner against this abomination, by raining fire and brimstone upon Sodom and Gomorrah, and upon the cities of the plain, who defiled themselves in this way: (Gill)
B. men-stealers—that is, slave dealers. The most heinous offense against the eighth commandment. No stealing of a man's goods can equal in atrocity the stealing of a man's liberty. Slavery is not directly assailed in the New Testament; to have done so would have been to revolutionize violently the existing order of things. But Christianity teaches principles sure to undermine, and at last overthrow it, wherever Christianity has had its natural development (Mt 7:12). (Jamieson-Fausset-Brown)
C. For liars - ?e?sta??? They who speak for truth what they know to be false; and even they who tell the truth in such a way as to lead others to draw a contrary meaning from it. (Adam Clarke)
D. For perjured persons - ?p???????? From ep?, against, and ??????, an oath; such as do or leave undone any thing contrary to an oath or moral engagement, whether that engagement be made by what is called swearing, or by an affirmation or promise of any kind. (A. C.)
E. And if there be any other thing - Every species of vice and immorality, all must be necessarily included, that is contrary to sound doctrine - to the immutable moral law of God, as well as to the pure precepts of Christianity where that law is incorporated, explained, and rendered, if possible, more and more binding. (A. C.)
I Tim 1:11 According to the glorious gospel of the blessed God, which was committed to my trust.
1:11 according to the glorious gospel of the blessed God, with which I have been entrusted.
He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently everyone is a sentence: as here (1 Timothy 1:11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honor put upon him, and a great favor done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man
company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.)
The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, 1 Corinthians
4:1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it isa trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust! (Matt Henry)
I Tim 1:12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
1:12 I thank Christ Jesus our Lord, who has granted me [the needed] strength and made me able for this, because He considered me faithful and trustworthy, putting me into service [for this ministry],
This passage begins with a joyful pouring forth of thanks. There were four tremendous things for which Paul wished to thank Christ: (William Barclay)
A. He thanked Jesus because Jesus chose him. Paul never had the feeling that he had chosen Christ, but always that Christ had chosen him. It was as if, when he was heading straight for destruction, Jesus Christ had laid his hand upon his should and stopped him in his tracks. It was as if, when he was busy throwing away his life, Jesus Christ had suddenly brought him to his senses.
B. He thanked Jesus because Jesus trusted him. It was to Paul an amazing thing that he, the chief persecutor, had been chosen as the missionary of Christ. It was not only that Jesus Christ had forgiven him; it was that Christ trusted him. Sometimes we forgive people who have made mistakes or been guilty of some sin, but we make it very clear that their past makes it impossible for us to trust them again with any responsibility. But Christ had not only forgiven Paul; he entrusted him with work to do.
C. He thanked Jesus because Jesus had appointed him. We must be very careful to note to what purpose Paul felt he had been appointed. He was appointed to service. Paul never thought of himself as appointed to honor, or to leadership within the Church. He was
saved to serve.
D. He thanked Jesus because Jesus had empowered him. Paul had long since discovered that Jesus Christ never gives anyone a task to do without also giving the power to do it. Paul would never have said: See what I have done', but always See what Jesus Christ has enabled
me to do No one is good enough, or strong enough, or pure enough, or wise enough to be the servant of Christ. But, if we give ourselves to Christ, we will go forward not in our own strength but in the strength of our Lord.
E. For all this, though it had required him to give up his favorite projects in life, and all the flattering schemes of ambition, he now felt that praise was due to the Redeemer. If there is anything for which a good man will be thankful, and should be thankful, it is that he has been so directed by the Spirit and providence of God as to be put into the ministry. It is indeed a work of toil, and of self-denial, and demanding many sacrifices of personal ease and comfort. It requires a man to give up his splendid prospects of worldly distinction, and of wealth and ease. It is often identified with want, and poverty, and neglect, and persecution. But it is an office so honorable, so excellent, so noble, and ennobling; it is attended with so many precious comforts here, and is so useful to the world, and it has such promises of blessedness and happiness in the world to come, that no matter what a man is required to give up in order to become a minister of the gospel, he should be thankful to Christ for putting him into the office. A minister, when he comes to die, feels that the highest favor which Heaven has conferred on him has been in turning his feet away from the paths of ambition, and the pursuits of ease or gain, and leading him to that holy work to which he has been enabled to consecrate his life. (Albert Barnes)
I Tim 1:13 Who was before a blasphemer, and a persecutor, and injurious {bully}: but I obtained mercy, because I did it ignorantly in unbelief.
1:13 even though I was formerly a blasphemer [of our Lord] and a persecutor [of His church] and a shameful and outrageous and violent aggressor [toward believers]. Yet I was shown mercy because I acted out of ignorance in unbelief.
A. Paul was a
a. Blasphemer: He had denied the deity of Christ and forced others to deny it. (C. M.)
b. Persecutor: He had used physical power to try to destroy the Church. (C. M.)
c. Violent Aggressor: Angry, insolent with Christians and Christ. (M. M.)
d. “Ignorance?” appealing to a special Jewish law. Lev. 5:15-19 (C. M.)
e. Sincerity and zeal don’t wash away sins. Only the blood of Christ does this. (M. M.)
B. Why should Paul remember his sin in vividness? (William Barclay)
a. The memory of his sin was the surest way to keep him from pride. There could be no such thing as spiritual pride for someone who had done the thing that he had done.
b. The memory of his sin was the surest way to keep his gratitude burning. To remember what we have been forgiven is the surest way to keep awake our love to Jesus Christ.
c. The memory of his sin was the constant urge to greater effort. It is quite true that we can never earn the approval of God, or deserve his love; but it is also true that we can never stop trying to do something to show how much we appreciate the love and the mercy which have made us what we are. Whenever we love anyone, we cannot help trying always to demonstrate our love.
d. The memory of his sin was bound to be a constant encouragement to others. He says that what happened to him was a kind of outline sketch of what was going to happen to those who would accept Christ in the days to come.
C. Even though Saul of Tarsus was a brilliant man and well educated, his mind was blinded from the truth. He was a religious man, yet he was not headed for heaven! It was not until he put faith in Jesus Christ that he was saved. If God could save Saul of Tarsus, He could save anybody. (Warren Wiersbe)
D. The people of Israel, like unconverted Saul of Tarsus, are religious, self-righteous, blind to their own Law and its message of the Messiah, and unwilling to believe. One day Israel shall see Jesus Christ even as Paul saw Him; and the nation shall be saved. (W. W.)
a. Paul’s experience:
i. Christ’s Mercy Shown to Paul (M. M.)
ii. Christ died for his sins.
iii. God kept him alive.
iv. God gave him a ministry.
E. When someone obeys God’s call to serve, God always equips and enables that person. (W. W.)
F. Paul was exhibit A to prove that the Gospel of the grace of God really works. (W. W.)
I Tim 1:14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
1:14 The grace of our Lord [His amazing, unmerited favor and blessing] flowed out in superabundance [for me, together] with the faith and love which are [realized] in Christ Jesus.
A. He again magnifies the grace of God towards himself, not only for the purpose of removing the dislike of it and testifying his gratitude, but also to employ it as a shield against the slanders of wicked men, whose whole design was to bring down his apostleship to a lower level. (J. C.)
B. Charis (khar'-ece) From Strong’s G5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude): - acceptable, benefit, favor, gift, grace (-ious), joy liberality, pleasure, thank (-s, -worthy). Total KJV occurrences: 156
C. Charis - Thayer Definition:
1) grace
1a) that which affords joy, pleasure, delight, sweetness, charm, loveliness: grace of
speech
2) good will, loving-kindness, favor
*2a) of the merciful kindness by which God, exerting his holy influence upon souls, turns
them to Christ, keeps, strengthens, increases them in Christian faith, knowledge,
affection, and kindles them to the exercise of the Christian virtues
3) what is due to grace
3a) the spiritual condition of one governed by the power of divine grace
3b) the token or proof of grace, benefit
3b1) a gift of grace
3b2) benefit, bounty
4) thanks, (for benefits, services, favors), recompense, reward
D. When he says that it abounded, and that, too, beyond measure, the statement implies that the
remembrance of past transactions was effaced, and so completely swallowed up, that it was no
disadvantage to him that God had formerly been gracious to good men. (John Calvin)
E. “Exceedingly abundant”: Paul uses the Greek prefix huper [hyper] = “super” (C. M.)
–to super abound
huperpleonazo¯ Thayer Definition:
1) to be exceedingly abundant
2) to overflow
3) to possess in excess
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from G5228 and G4121
F. With faith and love which is in Christ Jesus - Accompanied with the exercise of faith and love; or producing faith and love. The grace which was imparted to him was seen in the faith and love which it produced; (A. B.)
G. "faith and love" are indications and proofs of that grace which he had mentioned, that it might not be supposed that he boasted needlessly or without good grounds. And, indeed, "faith" is contrasted with unbelief, and "love in Christ" is contrasted with the cruelty which he had exercised towards believers; as if he had said, that God had so completely changed him, that he had become a totally different and new man. Thus from the signs and effects he celebrates in lofty terms the excellence of that grace which must obliterate the remembrance of his former life. (John Calvin)
I Tim 1:15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
1:15 This is a faithful and trustworthy statement, deserving full acceptance and approval, that Christ Jesus came into the world to save sinners, among whom I am foremost.
A. It is a faithful saying - After having defended his ministry from slander and unjust accusations, not satisfied with this, he turns to his own advantage what might have been brought against him by his adversaries as a reproach. He shews that it was profitable to the Church that he had been such a person as he actually was before he was called to the apostleship, because Christ, by giving him as a pledge, invited all sinners to the sure hope of obtaining pardon. For when he, who had been a fierce and savage beast, was changed into a Pastor, Christ gave a remarkable display of his grace, from which all might be led to entertain a firm belief that no sinner; how heinous and aggravated so ever might have been his transgressions, had the gate of salvation shut against him. (J. C.)
B. Paul’s point is, that if God could save him, God can save any (all) of us. And yet he considered himself to be the “least of the apostles” and the “least of all saints” (C. M.)
C. Chief -- pro¯tos – Thayer Definition:
1) first in time or place
1a) in any succession of things or persons
2) first in rank
2a) influence, honor
2b) chief
2c) principal
3) first, at the first
Part of Speech: adjective
A Related Word by Thayer’s/Strong’s Number: contracted superlative of G4253
I Tim 1:16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
1:16 Yet for this reason I found mercy, so that in me as the foremost [of sinners], Jesus Christ might demonstrate His perfect patience as an example or pattern for those who would believe in Him for eternal life.
A. For this cause. Besides the ignorance that made mercy possible, there was a Divine wisdom working out a purpose of love. In him ‘first,’ or ‘chief (as a greater, more typical instance than any other), Christ Jesus would snow forth all the long-suffering which marked God’s dealings with the world. That word, also, St. Paul had been thus taught to place high in the catalogue of Divine attributes (Rom_2:4; Rom_9:22), in that of the human excellences which were after the pattern of the Divine (2Co_6:6; Gal_5:22; Col_3:12; 2Ti_3:10; 2Ti_4:2), the characteristic of love in man (1Co_13:4) as in God. (Popular NT)
B. Mercy – eleeo¯ --el-eh-eh'-o From G1656; to compassionate (by word or deed, specifically by divine grace): - have compassion (pity on), have (obtain, receive, shew) mercy (on). Total KJV occurrences: 31
C. Grace and mercy = God’s love in action. God turned: (C. M.)
a. the persecutor into a preacher
b. the murderer into a missionary . . .
D. And it must be acknowledged, that no example could be more proper to encourage the greatest sinners in every age to repent, than the pardon which Christ granted to one who had so furiously persecuted his church. (Joseph Benson)
E. Those who believe on Christ, believe on Him to life everlasting; they believe to the saving of the soul. (Matthew Henry)
I Tim 1:17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
1:17 Now to the King of the ages [eternal], immortal, invisible, the only God, be honor and glory forever and ever. Amen.
A. A doxology is a spontaneous praise—Paul broke forth in a praise. (Song in middle school Bible club.)
B. With this burst of irrepressible praise the Apostle ends his reference to his own conversion as a transcendent, standing instance of the infinite love and transforming power of God. Similar doxologies accompany almost all his references to the same fact. This one comes from the lips of ‘Paul the aged,’ looking back from almost the close of a life which owed many sorrows and troubles to that day on the road to Damascus. His heart fills with thankfulness that overflows into the great words of my text. He had little to be thankful for, judged according to the rules of sense; but, though weighed down with care, having made but a poor thing of the world because of that vision which he saw that day, and now near martyrdom, he turns with a full heart to God, and breaks into this song of thanksgiving. There are lives which bear to be looked back upon. Are ours of that kind? (Alexander MacLaren)
C. Now what strikes me as singular about this great doxology is the characteristics, or, to use a technical word, the attributes, of the divine nature which the Apostle selects. They are all those which separate God from man; all those which present Him as arrayed in majesty, apart from human weaknesses, unapproachable by human sense, and filling a solitary throne. These are the characteristics which the Apostle thinks receive added luster, and are lifted to a loftier height of ‘honor and glory,’ by the small fact that he, Paul, was saved from sins as he journeyed to Damascus. (Alexander MacLaren)
I Tim 1:18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;
1:18 This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, so that [inspired and aided] by them you may fight the good fight [in contending with false teachers],
A. I entrust this charge to you, Timothy lad, because it is the natural consequence of the messages which came to the prophets from God, and which marked you out as the very man for this work, so that, in obedience to these messages, you may wage a fine campaign, maintaining your faith and a good conscience all the time; and there are some who, in matters of the faith, have repelled the guidance of conscience, and have come to shipwreck. (William Barclay)
B. The Church was faced with the great decision whether or not to take the gospel out to the Gentiles, and it was to the prophets that there came the message of the Holy Spirit, saying: Set apart for me Barnabas and Paul for the work to which I have called them' (Acts 13:2). That was what had happened to Timothy. He had been marked out by the prophets as the one to deal with the situation in the Church. (William Barclay)
C. Paul says to Timothy: 1 entrust this charge to you.' The word which he uses for to entrust is paratithesthai, which is the word used of entrusting something valuable to someone's safe-keeping. It is used, for instance, of making a deposit in a bank, or of entrusting someone to another's care. It always implies that a trust has been placed in someone for which that person will be called to account. So, Paul says: Timothy, into your hands I am placing a sacred trust.
(W. B.)
D. that thou by them mightest war a good warfare; We are in a warfare. You have a real enemy. He is knowledgeable and resourceful. And we are on his (Satan’s) turf. (C. M.)
E. There are three things to be considered: (W. B.)
a. There are three things to be noted. (1) It is not to a battle that we are summoned; it is to a campaign. Life is one long campaign, a service from which there is no release - not a short, sharp struggle after which we can lay down our weapons and rest in peace. To change the metaphor, life is not a sprint; it is a marathon race. It is there that the danger enters in. It is necessary always to be on the watch.
b. It is to a fine campaign that Timothy is summoned. Here again, we have the word kalos, of which the Pastorals are so fond. It does not mean only something which is good and strong; it means something which is also attractive and lovely. The soldier of Christ is not a conscript who serves grimly and grudgingly, but a volunteer who serves with a certain courage and gallantry. Christ's soldiers are not slaves of duty, but servants of joy.
c. Timothy is commanded to take with him two weapons of equipment.
i. He is to take faith. Even when things are at their darkest, he must have faith in the essential rightness of his cause and in the ultimate triumph of God.
ii. He is to take the defense of a good conscience. That is to say, Christian soldiers must at least try to live in accordance with their own beliefs. The message loses it strength and value when conscience condemns the one who speaks.
F. Strategy to “Fight the Good Fight.” (Mike Mazzalongo)
a. Keep the Faith –maintain doctrine
b. Keep a Good Conscience –maintain high morals
G. Falling away from Christ or false doctrine is usually preceded by a lowering of our morals. (Mike Mazzalongo)
I Tim 1:19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
1:19 keeping your faith [leaning completely on God with absolute trust and confidence in His guidance] and having a good conscience; for some [people] have rejected [their moral compass] and have made a shipwreck of their faith.
A. It is not enough to proclaim the faith with our lips; we must practice our faith in our daily lives. One man said of his hypocritical pastor, “He is such a good preacher, he should never get out of the pulpit; but he is such a poor Christian, he should never get into the pulpit.” (W. W.)
B. A good conscience is important to a good warfare and a good ministry. The magazine editor H. L. Mencken defined conscience as “the inner voice which warns us that someone may be looking.” But a man of God with a good conscience will do the will of God in spite of who is watching or what people may say. Like Martin Luther, he will say, “Here I stand; I can do no other, so help me God!” (W.W.)
C. Paul knew what a shipwreck looked like. He had been in some. It was the taking of something beautiful and reducing it to rubble. (Paul LeBrountillier)
D. Professed Christians who “make shipwreck” of their faith do so by sinning against their consciences. Bad doctrine usually starts with bad conduct, and usually secret sin. (W. W.)
I Tim 1:20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
1:20 Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be disciplined and taught not to blaspheme.
A. Hymenaeus and Alexander deliberately rejected their good conscience in order to defend their ungodly lies. (W. W.)
B. “Delivered unto Satan” implies an apostolic discipline and disassociation from the local church. The verb “learn” means “to learn by discipline.” When a Christian refuses to repent, the local fellowship should exercise discipline, excluding him from the protective fellowship of the saints, making him vulnerable to the attacks of Satan. (W. W.)
C. Types of “Discipline” in the Church: (Mike Mazzalongo)
a. Public Immorality – I Cor. 5:1-5 – withdraw
b. Heresy/Division –Romans 16:17 – withdraw
c. Idleness/Gossip – II Thess. – warn – withdraw
d. Disobedient – II Thess. warn – withdraw
e. Party Spirit – Titus 3:10 – 2 warnings – withdraw
f. Personal sin/Conflict – Matt. 18:5 – 3 warnings – withdraw
