1 Timothy

Salutation. This letter clearly claims to be written by Paul. A denial of its Pauline authorship raises significant issues regarding the reliability of Scripture. See Introduction: Author and Title.

Paul reinforces his apostolic authority by stating that his apostleship came by command of God. On the basis of this command, he charges Timothy with his task (v. 3) and provides a general charge to Christians (v. 5). On “God our Savior,” cf. note on 2 Tim. 1:8–10.

Paul’s normal greeting in his letters is simply grace … and peace. Some wonder at the addition of mercy here (cf. 2 Tim. 1:2), but Paul often introduced things in the opening of his letters that he would deal with later in the letter (cf. 1 Tim. 1:13, 16).

Confronting the False Teaching. Paul charges Timothy to deal with the false teachers (vv. 3–7), briefly corrects their understanding of the law (vv. 8–11), presents himself as an example of the intended effect of the gospel (vv. 12–17), and restates his basic charge with some specific examples of false teachers (vv. 18–20).

The Charge to Deal with False Teachers. At least one of Timothy’s purposes in Ephesus was to deal with false teaching that was troubling the church. Not enough information is given to determine exactly what the false teaching was. The concern here is not so much the identity of the false teachers but their effect, which was in direct contrast to the goal of apostolic instruction. The results of false teaching were “speculations” (v. 4) and “vain discussion” (v. 6) while the result of true teaching is “love” coming from “a pure heart and a good conscience and a sincere faith” (v. 5). The focus of false teaching led to “swerving” and wandering (v. 6) while the focus of true teaching was a steadfast “aim” (v. 5). And regarding the law, the advocates of false teaching were “without understanding” (v. 7) while the advocates of true teaching had correct knowledge (vv. 8–11).

This verse does not contradict the validity of biblical genealogies (e.g., Gn 10; 1Ch 1-9; Mt 1:1-17; Lk 3:23-38). False teachers in Ephesus probably emphasized lengthy genealogies, believing salvation was based on having a lineage traceable back to Abraham (Mt 3:9; Ti 3:9). The NT teaches that salvation requires sharing Abraham’s faith whether or not one shares his bloodline (Rm 4). “Genealogies” may also be virtually synonymous with “myths,” referring to legends about OT figures. Paul’s command reflects his aversion toward stories fabricated for religious purposes, demonstrating his conviction that Scripture is based on history.

Myths (Gk. mythos) in the NT is a negative term characterizing beliefs as fanciful, untrue, and even deceptive (cf. 2 Tim. 4:4; Titus 1:14). Such myths were often used to excuse immoral behavior. With the later reference to the misuse of the law (1 Tim. 1:7–10), genealogies here seems to refer to speculative use of OT accounts of biblical characters or family trees. Stewardship from God translates a phrase (Gk. oikonomian theou) that is difficult to capture in translation (Gk. oikonomia can mean “orderly plan” or “household management, stewardship”). In this context it either refers to God’s orderly outworking of his plan of salvation in all human history, or to human responsibility (“stewardship”) in advancing that plan. In either case, the false teachers produce speculation rather than the advance of the kingdom by faith in Christ.

The aim of our charge, that is, the goal of apostolic instruction, is love—a clear indication of the intended result of Paul’s teaching in 1 Timothy. Whereas false teaching results in meaningless speculation, proper apostolic teaching results in practical good behavior rooted in love. And that love must come from internal, Spirit-worked changes that have produced a pure heart (rather than one filled with sinful desires), a good conscience (rather than one laden with guilt), and a sincere faith (rather than pretense and hypocrisy). This verse is central for the whole letter.

These verses list homosexuality among other sins contrary to the gospel, using the same word (arsenokoites) for “homosexual” as in the list found in 1Co 6:12-20 (see note).

Proper Use of the Law. The false teachers do not know what they are talking about (v. 7), but Paul and his coworkers (“we,” v. 8) know the truth about the law (v. 9).

the law is good. Many Christians today think of the Mosaic law negatively, but Paul clearly states that it is good. Some have certainly misused the law (e.g., the false teachers in this letter), but the law itself was a gracious gift of God to Israel (see Psalm 119).

the law is not laid down for the just. People who are “just” do not need the law to restrain them, but those who are lawless and disobedient need such restraint. Paul is not denying that the law has a use in teaching Christians how to live, for he has said it is “good” (v. 8) and in vv. 9–10 he echoes several of the Ten Commandments (Ex. 20:1–17), in their OT order. Exactly how the law applies to the NT believer is a matter of some debate. Some argue that the Mosaic law has been entirely superseded, and what remains is the “Law of Christ” (see note on 1 Cor. 9:21). Others argue for an abiding authority of certain aspects of the Mosaic code. Paul elsewhere affirms that Christians are no longer under the Mosaic law (see Rom. 7:6; Gal. 2:16; 3:19–26), and that fits well with what he writes here. As in those other passages, these verses indicate that one purpose of the law is to expose sin. In addition, though believers are no longer under the Law of Moses, they are, as noted, under the Law of Christ and are governed by the Spirit (Rom. 7:6). All interpreters agree that the Mosaic laws, rightly understood, still give Christians wisdom about the kind of conduct that pleases or displeases God. See notes on 1 Cor. 9:21; Gal. 4:10; 5:14; 6:2.

Those who strike their fathers and mothers violate Ex. 20:12. Murderers violate Ex. 20:13.

The sexually immoral violate Ex. 20:14, but the term includes more than just adultery; Greek pornos refers to one who practices any sexual conduct contrary to God’s moral law. men who practice homosexuality. The Greek noun arsenokoitēs refers to males who engage in homosexual acts and echoes the Septuagint wording of Lev. 18:22; 20:13. Though some have argued that only certain kinds of homosexual conduct are in view (such as homosexual prostitution or pedophilia or unfaithful relationships or conduct by people who do not naturally have homosexual desires), there is no evidence in the words of the text, the context, or in evidence from the ancient world to prove that Paul was referring to anything other than all kinds of homosexual conduct. See notes on Rom. 1:26–27; 1 Cor. 6:9–10. enslavers. The Greek andrapodistēs (see esv footnote) shows that Paul considered all kinds of forcible enslavement to be sinful and a violation of Ex. 20:15. Liars and perjurers violate Ex. 20:16. sound doctrine. The participle of the Greek verb hygiainō (found also at 1 Tim. 6:3; 2 Tim. 1:13; 4:3; Titus 1:9, 13; 2:1, 2), here translated “sound,” includes the idea of “health” (in the sense of “healthy” or “health giving” doctrine), and in 2 Timothy it contributes to an extended metaphor in which false doctrine spreads poison insidiously through the body (“like gangrene,” 2 Tim. 2:17) while true doctrine makes the body healthy.

“Sound doctrine” (v. 10) by definition is that which flows out of the gospel.

Paul: An Example of the Effect of the True Gospel. The reference to being “entrusted” with the “gospel” (v. 11) leads Paul to give thanks to God for this manifestation of grace to him. This is not, however, merely a personal aside for Paul. The discussion of Paul’s conversion and commission also illustrates the transforming effect of the gospel (see v. 5) in contrast to the uselessness of the false teaching.

Paul gives thanks because Christ was willing to appoint him to service in spite of his past sins. Paul marvels that God graciously considered him worthy of trust (Gk. pistos, translated here as faithful) in spite of the fact that he had been unbelieving (Gk. apistia, v. 13).

Paul received mercy because he acted ignorantly. The point is that his salvation was undeserved; his ignorance did not excuse his sin or warrant God’s mercy. Most likely Paul is contrasting himself with the false teachers. When Paul so opposed Christ, he had not yet professed faith. These men profess to follow Christ and still live in an evil manner. In so doing, they are coming dangerously close to being cut off from the possibility of God’s mercy (cf. Matt. 12:31–32; Mark 3:28–30; Luke 12:10; 1 John 5:16).

Earlier statements in this section (vv. 12–17) may seem to suggest that Paul viewed his salvation as resulting from his own faithfulness or even his ignorance (but see also note on v. 13). These two verses make it clear that Paul is marveling at his conversion specifically because he knew himself to be so bad, for in his religious endeavors he had persecuted God’s people.

Calling attention to certain sayings as trustworthy is a particular distinctive of the Pastoral Epistles (cf. 3:1; 4:9; 2 Tim. 2:11; Titus 3:8). Christ Jesus came … to save sinners, of whom I am the foremost (cf. Luke 19:10). Paul cannot mean that he now sins more than anyone in the world, for he elsewhere says that he has lived before God with a clear conscience (Acts 23:1; 24:16), and he asks other believers to follow his example (see note on Phil. 3:17). Apparently he means that his previous persecution of the church (1 Tim. 1:13; cf. 1 Cor. 15:9–10) made him the foremost sinner, for it did the most to hinder others from coming to faith (cf. 1 Thess. 2:15–16). Yet it also allowed God to save Paul as an “example” of grace (1 Tim. 1:16). Another interpretation is that, in light of the Holy Spirit’s powerful conviction in his heart, and his nearness to God, Paul could not imagine anyone being a “worse” sinner than he. Godly people with some self-knowledge are prone to think of themselves in this way.

Paul is an example of the effect of true Christian instruction. He was the sort of person for whom the law was intended (see note on vv. 9–11), and the result of the gospel in his life was not mere idle speculation but transformation.

God is “invisible” because he is an immaterial, spiritual being. He may, however, choose temporarily to assume a visible, material form. Thus, Paul’s statement does not contradict texts such as Gn 32:30 and Ex 33:11 (See note on Jn 1:18).

Paul gives glory to God as the transcendent King who is eternal, immortal, and invisible, and yet who intervenes personally in this world to save his people.

Restatement of the Charge to Deal with False Teachers. These verses, together with vv. 3–7, form bookends around this section (vv. 3–20). Paul restates his “charge” (v. 18; see vv. 3, 5) and calls for specific action against the false teachers.

prophecies. God had spoken clearly through others to set Timothy aside for his ministry (see note on 1 Cor. 12:10). This assurance of a specific divine calling is to strengthen Timothy for the work. See note on 1 Tim. 4:14.

This represents a singular pronoun in Greek and refers to a good conscience. The false teachers, rejecting their consciences, plowed ahead in their sin. shipwreck of their faith. This most likely refers to the false teachers who claimed to be believers but had fallen away from the faith they initially professed, thereby showing they were never truly converted (cf. 1 John 2:19).

Hymenaeus. A false teacher also mentioned in 2 Tim. 2:17. handed over to Satan. Refers to being put out of the church (i.e., excommunication). See note on 1 Cor. 5:5. This language highlights the importance and protection of church membership, since being put out of the church leaves one more exposed to Satan. may learn not to blaspheme. If the false teachers repent, they may still be saved; church discipline is motivated by love, with the hope that the one disciplined will turn back to the Lord. There is no explicit indication that the false teachers directly uttered evil statements about God (“blasphemed”). However, to misrepresent God’s truth is to speak ill of him.