Day 1377 of 1461 · 2030-10-08
1 Timothy 1:1–20
1Paul, an apostle of Jesus Christ according to the commandment of God our Savior and the Lord Jesus Christ our hope;
2to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord.
3As I urged you when I was going into Macedonia, stay at Ephesus that you might command certain men not to teach a different doctrine,
4and not to pay attention to myths and endless genealogies, which cause disputes, rather than God’s stewardship, which is in faith—
5but the goal of this command is love, out of a pure heart and a good conscience and sincere faith,
6from which things some, having missed the mark, have turned away to vain talking,
7desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm.
8But we know that the law is good, if a person uses it lawfully,
9as knowing this, that law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
10for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine,
11according to the Good News of the glory of the blessed God, which was committed to my trust.
12I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service;
13although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
14The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
15The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.
16However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience for an example of those who were going to believe in him for eternal life.
17Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
18I commit this instruction to you, my child Timothy, according to the prophecies which were given to you before, that by them you may wage the good warfare,
19holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith,
20of whom are Hymenaeus and Alexander, whom I delivered to Satan, that they might be taught not to blaspheme.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~927 words.
Matthew Henry. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: "But I obtained mercy, I a blasphemer," etc. (2.) Here he takes notice of the abundant grace of Jesus Christ, Ti1 1:14. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb 11:6. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord.
Jamieson–Fausset–Brown. The foundation is faith (Ti1 1:4), the "end" is love (Ti1 1:14; Tit 3:15). out of--springing as from a fountain. pure heart--a heart purified by faith (Act 15:9; Ti2 2:22; Tit 1:15). good conscience--a conscience cleared from guilt by the effect of sound faith in Christ (Ti1 1:19; Ti1 3:9; Ti2 1:3; Pe1 3:21). Referring to the same Greek word as in Ti1 1:3, Ti1 1:18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on Ti1 1:4; Ti1 1:11), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock. charity--LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (Rom 13:10). This exemption of the righteous from the law, and assignment of it to the lawless as its true object, is "according to the Gospel of the glory (so the Greek, compare Note, see on Co2 4:4) of the blessed God." The Gospel manifests God's glory (Eph 1:17; Eph 3:16) in accounting "righteous" the believer, through the righteousness of Christ, without "the law" (Ti1 1:9); and in imparting that righteousness whereby he loathes all those sins against which (Ti1 1:9-10) the law is directed. And--Greek, "But." Not only so (was mercy shown me), but the grace--by which "I obtained mercy" (Ti1 1:13). was exceeding abundant--Greek, "superabounded." Where sin abounded, grace did much more abound" (Rom 5:20). with faith--accompanied with faith, the opposite of "unbelief" (Ti1 1:13). love--in contrast to "a blasphemer, persecutor, and injurious." which is in Christ--as its element and home [ALFORD]: here as its source whence it flows to us.
John Calvin. Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father, and Jesus Christ our Lord. 2. For the sake of such persons, that they may not treat lightly what he writes, he affirms that he is "an Apostle of Christ." According to the Appointment of God our Savior, and of the Lord Jesus Christ He confirms his apostleship by the appointment or command of God; for no man can make himself to be an apostle, but he whom God hath appointed is a true apostle, and worthy of the honor. Both proceed from faith; for, as to a pure heart, it is said that "God purifieth hearts by faith." (Acts 15:9.) As to a good conscience, Peter declares that it is founded on the resurrection of Christ. (1 Peter 3:21.) From this passage we also learn that there is no true love where there is not fear of God and uprightness of conscience. "Who was formerly a blasphemer, and a persecutor, and an oppressor, (for I did it ignorantly in unbelief,) but I obtained mercy, and the grace of our Lord was exceedingly abundant, with faith and love which is in Christ Jesus." -- Ed.
C. H. Spurgeon, sermons. But may God in his mercy prevent a consummation so fearfully to be dreaded; and, however I may now preach, may this Word of God commend itself to every man’s conscience; and may many of you now gathered together, who have never as yet find to Jesus for refuge, by the simple preaching of the Word, now be persuaded to come in, that you may taste and see that the Lord is good. We know that Jesus Christ who came into the world to save sinners was God; and that long before his descent to this lower world, he was adored by angels as the Son of the Highest. When we preach the Saviour to you, we tell you that although Jesus Christ was the Son of man, bone of our bone, and flesh of our flesh, yet was he eternally the Son of God, and hath in himself all the attributes which constitute perfect Godhead.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
The Glorious Gospel · 1 Timothy 1:15
But may God in his mercy prevent a consummation so fearfully to be dreaded; and, however I may now preach, may this Word of God commend itself to every man’s conscience; and may many of you now gathered together, who have never as yet find to Jesus for refuge, by the simple preaching of the Word, now be persuaded to come in, that you may taste and see that the Lord is good. We know that Jesus Christ who came into the world to save sinners was God; and that long before his descent to this lower world, he was adored by angels as the Son of the Highest. When we preach the Saviour to you, we tell you that although Jesus Christ was the Son of man, bone of our bone, and flesh of our flesh, yet was he eternally the Son of God, and hath in himself all the attributes which constitute perfect Godhead.
Full commentary on this passage
Matthew Henry
chapter
After the inscription (Ti1 1:1, Ti1 1:2) we have, I. The charge given to Timothy (Ti1 1:3, Ti1 1:4). II. The true end of the law (Ti1 1:5-11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness (Ti1 1:12-16) IV. His doxology (Ti1 1:17). V. A renewal of the charge to Timothy (Ti1 1:18). And of Hymenaeus and Alexander (Ti1 1:19, Ti1 1:20).
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1–4
Here is, I. The inscription of the epistle, from whom it is sent: Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a commandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour. - Jesus Christ, who is our hope. Observe, Jesus Christ is a Christian's hope; our hope is in him, all our hope of eternal life is built upon him; Christ is in us the hope of glory, Col 1:27. He calls Timothy his own son, because he had been an instrument of his conversion, and because he had been a son that served him, served with him in the gospel, Phi 2:22. Timothy had not been wanting in the duty of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him.
II. The benediction is, grace, mercy, and peace, from God our Father. Some have observed that whereas in all the epistles to the churches the apostolical benediction is grace and peace, in these two epistles to Timothy and that to Titus it is grace, mercy, and peace: as if ministers had more need of God's mercy than other men. Ministers need more grace than others, to discharge their duty faithfully; and they need more mercy than others, to pardon what is amiss in them: and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit!
III. Paul tells Timothy what was the end of his appointing him to this office: I besought thee to abide at Ephesus. Timothy had a mind to go with Paul, was loth to go from under his wing, but Paul would have it so; it was necessary for the public service: I besought thee, says he. Though he might assume an authority to command him, yet for love's sake he chose rather to beseech him. Now his business was to take care to fix both the ministers and the people of that church: Charge them that they teach no other doctrine than what they have received, that they do not add to the Christian doctrine, under pretence of improving it or making up the defects of it, that they do no alter it, but cleave to it as it was delivered to them. Observe, 1. Ministers must not only be charged to preach the true doctrine of the gospel, but charged to preach no other doctrine. If an angel from heaven preach any other doctrine, let him be anathema, Gal 1:8. 2. In the times of the apostles there were attempts made to corrupt Christianity (we are not as many, who corrupt the word, Co2 2:17), otherwise this charge to Timothy might have been spared. 3. He must not only see to it that he did not preach any other doctrine, but he must charge others that they might not add any thing of their own to the gospel, or take any thing from it, but that they preach it pure and uncorrupt. He must also take care to prevent their regarding fables, and endless genealogies, and strifes of words. This is often repeated in these two epistles (as Ti1 4:7; Ti1 6:4; Ti2 2:23), as well as in the epistle to Titus. As among the Jews there were some who brought Judaism into Christianity; so among the Gentiles there were some who brought paganism into Christianity. "Take heed of these," says he, "watch against them, or they will be the corrupting and ruining of religion among you, for they minister questions rather than edifying." That which ministers questions is not for edifying; that which gives occasion for doubtful disputes pulls down the church rather than builds it up. And I think, by a parity of reason, every thing else that ministers questions rather than godly edifying should be disclaimed and disregarded by us, such as an uninterrupted succession in the ministry from the apostles down to these times, the absolute necessity of episcopal ordination, and of the intention of the minis…
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5–11
Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel.
I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom 13:10.
1. The end of the commandment is charity, or love, Rom 13:8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Mat 5:44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, Co1 13:1. By this shall all men know that you are my disciples, if you love one another, Joh 13:35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three: - (1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Act 24:16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity - the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much!
2. The use of the law (Ti1 1:8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been…
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12–17
Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Act 26:16, Act 26:17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer 23:21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.
II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.
1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Act 9:1. He made havoc of the church, Act 8:3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Act 22:4; Act 26:10, Act 26:11.
2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.
(1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luk 12:48. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: "But I obtained mercy, I a blasphemer," etc.
(2.) Here he takes notice of the abundant grace of Jesus Christ, Ti1 1:14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace…
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18–20
Here is the charge he gives to Timothy to proceed in his work with resolution, Ti1 1:18. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (Heb 2:10), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, Ti1 1:19. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (Act 24:16), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, Ti1 3:9. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, Co1 5:5. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.
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John Calvin
1
1. Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
1. Paulus apostolus Iesu Christi secundum ordinationem Dei Salvatoris nostri, et Domini Iesu Christi spei nostrae:
2. Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father, and Jesus Christ our Lord.
2. Timotheo germano filio in fide, gratia, misericordia, pax a Deo Patre nostro, et Christo Iesu Domino Nostro.
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.
3. Qeumadmodum rogavi te ut maneres Ephesi, quum proficiscerer in Macedoniam, volo denunties quibusdam, ne aliter doceant;
4. Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do
4. Neque attendant fabulis et genealogiis nunquam finiendis, quae quaestiones praebent magis quam aedificationem Dei, quae in fide consistit.
1 Paul an apostle If he had written to Timothy alone, it would have been unnecessary to claim this designation, and to maintain it in the manner that he does. Timothy would undoubtedly have been satisfied with having merely the name; for he knew that Paul was an Apostle of Christ, and had no need of proof to convince him of it, being perfectly willing, and having been long accustomed, to acknowledge it. He has his eye, therefore, chiefly on others, who were not so ready to listen to him, or did not so easily believe his words. For the sake of such persons, that they may not treat lightly what he writes, he affirms that he is "an Apostle of Christ."
According to the Appointment of God our Savior, and of the Lord Jesus Christ He confirms his apostleship by the appointment or command of God; for no man can make himself to be an apostle, but he whom God hath appointed is a true apostle, and worthy of the honor. Nor does he merely say, that he owes his apostleship to God the Father, but ascribes it to Christ also; and, indeed, in the government of the Church, the Father does nothing but through the Son, and therefore they both act together.
He calls God the Savior, a title which he is more frequently accustomed to assign to the Son; but it belongs to the Father also, because it is he who gave the Son to us. Justly, therefore, is the glory of our salvation ascribed to him. For how comes it that we are saved? It is because the Father loved us in such a manner that he determined to redeem and save us through the Son. He calls Christ our hope; and this appellation is strictly applicable to him; for then do we begin to have good hope, when we look to Christ, since in him alone dwells all that on which our salvation rests.
2 To Timothy my own son This commendation expresses no small praise. Paul means by it, that he owns Timothy to be a true and not a bastard son, and wishes that others should acknowledge him to be such; and he even applauds Timothy in the same manner as if he were another Paul. But how does this agree with the injunction given by Christ, (Matthew 23:9,) "Call no man your father on the earth?"
Or how does it agree with the declaration of the Apostle,
"Though ye have many fathers according to the flesh, yet there is but One who is the Father of spirits." (1 Corinthians 4:15; Hebrews 12:9.) [2]
I reply, while Paul claims for himself the appellation of father, he does it in such a manner as not to take away or diminish the smallest portion of the honor which is due to God. (Hebrews 12:9.) It is a common proverb "That which is placed below another is not at variance with it." The name father, applied to Paul, with reference to God, belongs to this class. God alone is the Father of all in faith, because he regenerates us all by his word, and by the power of his Spirit, and because none but he bestows faith. But they whom he is graciously pleased to employ as his ministers for that purpose, are likewise allowed to share with him in…
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5
5. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
5. Porro finis praecepti est charitas, ex puro corde, et conscientia bona, et fide non simulata.
6. From which some having swerved have turned aside unto vain jangling;
6. A quibus postquam nonnulli aberrarunt, deflexerunt ad vaniloquium,
7. Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
7. Volentes esse legis doctores, non intelligentes quae loquuntur, neque de quibus affirmant.
8. But we know that the law is good, if a man use it lawfully;
8. Scimus autem quod lex bona sit, si quis ea legitime utatur:
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,
9. Sciens illud, quod justo non sit lex posita, sed injustis et inobsequentibus, impiis et peccatoribus, irreligiosis et profanis, parricidis et matricidis, homicidis,
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;
10. Scortatoribus, masculorum concubitoribus, plagiariis, mendacibus, perjuris, et si quid aliud est, quod sanae doctrinae adversatur;
11. According to the glorious gospel of the blessed God, which was committed to my trust.
11. Secundum Evangelium gloriae beati Dei, quod concreditum est mihi.
Those unprincipled men with whom Timothy had to deal, boasted of having the law on their side, in consequence of which Paul anticipates, and shews that the law gives them no support but was even opposed to them, and that it agreed perfectly with the gospel which he had taught. The defense set up by them was not unlike that which is pleaded by those who, in the present day, subject the word of God to torture. They tell us that we aim at nothing else than to destroy sacred theology, as if they alone nourished it in their bosom. They spoke of the law in such a manner as to exhibit Paul in an odious light. And what is his reply? In order to scatter those clouds of smoke, [10] he comes frankly forward, by way of anticipation, and proves that his doctrine is in perfect harmony with the law, and that the law is utterly abused by those who employ it for any other purpose. In like manner, when we now define what is meant by true theology, it is clearly evident that we desire the restoration of that which had been wretchedly torn and disfigured by those triflers who, puffed up by the empty title of theologians, are acquainted with nothing but vapid and unmeaning trifles. Commandment is here put for the law, by taking a part for the whole.
Love out of a pure heart If the law must be directed to this object, that we may be instructed in love, which proceeds from faith and a good conscience, it follows, on the other hand, that they who turn the teaching of it into curious questions are wicked expounders of the law. Besides, it is of no great importance whither the word love be regarded in this passage as relating, to both tables of the law, or only to the second table. We are commanded to love God with our whole heart, and our neighbors as ourselves; but when love is spoken of in Scripture, it is more frequently limited to the second part. On the present occasion I should not hesitate to understand by it the love both of God and of our neighbor, if Paul had employed the word love alone; but when he adds, "faith, and a good conscience, and a pure heart," the interpretation which I am now to give will not be at variance with his intention, and will agree well with the scope of the passage. The sum of the law is this, that we may worship God with true faith and a pure conscience, and that we may love one another. Whosoever turns aside from this corrupts the law of God by twisting it to a different purpose.
B…
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12
12. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
12. Et gratiam habeo, qui me potentum reddidit, Christo Iesu Domino nostro, quod fidelem me judicavit, ponendo in ministerium,
13. Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
13. Qui pruis eram blasphemus et persequutor, et violentus, sed et misericordiam adeptus sum, quod ignorans feci in incredulitate.
12 I give thanks Great is the dignity -- of the apostleship, which Paul has claimed for himself; and he could not, looking at his former life, be accounted at all worthy of so high an honor. Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what appeared to lessen his authority, declaring that the grace of God shines in him so much the more brightly.
To our Lord Jesus Christ When he gives thanks to Christ, he removes that dislike towards him which might have been entertained, and cuts off all ground for putting this question, "Does he deserve, or does he not deserve, so honorable an office?" for, although in himself he has no excellence, yet it is enough that he was chosen by Christ. There are, indeed, many who, under the same form of words, make a show of humility, but are widely different from the uprightness of Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory that was his own. [17]
By putting me into the ministry. Why does he give thanks? Because he has been placed in the ministry; for thence he concludes that he hath been, accounted faithful Christ does not receive any in the manner that is done by ambitious [18] people, but selects those only who are well qualified; and therefore all on whom he bestows honor are acknowledged by us to be worthy. For is it inconsistent with this, that Judas, according to the prediction, (Psalm 109:8) was elevated for a short time, that he might quickly fall. It was otherwise with Paul, who obtained the honor for a different purpose, and on a different condition, when Christ declared that he should be
"a chosen vessel to him." (Acts 9:15.)
But in this manner Paul seems to say that faithfulness, by which he had been previously distinguished, was the cause of his calling. If it were so, the thanksgiving would be hypocritical and contradictory; for he would owe his apostleship not only to God, but to his own merit. I deny, therefore, that the meaning is, that he was admitted to the rank of an apostle, because God had foreseen his faith; for Christ could not foresee in him anything good but what the Father had bestowed on him. Still, therefore, it continues to be true,
"Ye have not chosen me, but I have chosen you."
(John 15:16.)
On the contrary, he draws from it a proof of his fidelity, that Christ had made him an Apostle; for he declares that they whom Christ makes Apostles must be held to be pronounced faithful by his decrees.
In a word, this judicial act is not traced by him to foreknowledge, but rather denotes the testimony which is given to men; as if he had said, "I give thanks to Christ, who, by calling me into the ministry, has openly declared that he approves of my faithfulness." [19]
Who hath made me powerful He now introduces the mention of another act of the kindness of Christ, that he strengthened him, or "made him powerful." By this expression he does not only mean that he was at first formed by the hand of God, so as to be well qualified for his office, but he likewise includes the continued bestowal of grace. For it would not have been enough that he was once declared to be faithful, if Christ had not strengthened him by the uninterrupted communication of aid. He acknowledges, therefo…
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14
14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
14. Exuberavit autem supra modum gratia Domini nostri, cum fide et dilectione, quae est in Christo Iesu.
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.
15. Fidelus sermo, et dignus omnino qui accipiatur, quod Christus Iesus venit in mundum, ut peccatores salvos faceret, quorum primus sum ego.
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.
16. Verum ideo misericordiam sum adeptus, ut in me primo ostenderet Iesus Christus omnen clementiam, in exemplar iis, qui credituri essent in ipso in vitam aeternam.
17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
17. Regi autem saeculorum immortali, invisibili, soli sapienti Deo, honor et gloria in saecula saeculorum. Amen.
14 And the grace of our Lord He again magnifies the grace of God towards himself, not only for the purpose of removing the dislike of it and testifying his gratitude, but also to employ it as a shield against the slanders of wicked men, whose whole design was to bring down his apostleship to a lower level. When he says that it abounded, and that, too, beyond measure, the statement implies that the remembrance of past transactions was effaced, and so completely swallowed up, that it was no disadvantage to him that God had formerly been gracious to good men.
With faith and love Both may be viewed as referring to God, in this sense, that God showed himself to be true, and gave a manifestation of his love in Christ, when he bestowed his grace upon him. But I prefer a more simple interpretation, that "faith and love" are indications and proofs of that grace which he had mentioned, that it might not be supposed that he boasted needlessly or without good grounds. And, indeed, "faith" is contrasted with unbelief, and "love in Christ" is contrasted with the cruelty which he had exercised towards believers; as if he had said, that God had so completely changed him, that he had become a totally different and new man. Thus from the signs and effects he celebrates in lofty terms the excellence of that grace which must obliterate the remembrance of his former life.
15 It is a faithful saying After having defended his ministry from slander and unjust accusations, not satisfied with this, he turns to his own advantage what might have been brought against him by his adversaries as a reproach. He shews that it was profitable to the Church that he had been such a person as he actually was before he was called to the apostleship, because Christ, by giving him as a pledge, invited all sinners to the sure hope of obtaining pardon. For when he, who had been a fierce and savage beast, was changed into a Pastor, Christ gave a remarkable display of his grace, from which all might be led to entertain a firm belief that no sinner; how heinous and aggravated so ever might have been his transgressions, had the gate of salvation shut against him.
That Christ Jesus came into the world to save sinners He first brings forward this general statement, and adorns it with a preface, as he is wont to do in matters of vast importance. In the doctrine of religion, indeed, the main point is, to come to Christ, that, being lost in ourselves, we may obtain salvation from him. Let this preface be to our ears like the sound of a trumpet to proclaim the praises of the grace of Christ, in order that we may believe it with a stronger faith. Let it be to us as a seal to impress on our hearts a firm belief of the forgiveness of sins, which otherwise with difficulty finds entrance into the hearts of men.
A faithful saying What was the reason why Paul aroused attention by these words, but because men are always disput…
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18
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;
18. Hoc praeceptum commendo tibi, fili Timothee, secundum praecedentes super te prophetias, ut milites in illis bonam militiam;
19. Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
19. Habens fidem et bonam conscientiam; a qua aversi quidam circa fidem naufragium fecerunt:
20. Of whom is Hymen?us and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
20. Ex quibus sunt Hymenaeus et Alexander, quos tradidi Satanae, ut discant non maledicere.
18 I recommend to thee this commandment All that he had introduced about his own person may be viewed as a digression from his subject. Having to arm Timothy with authority, it became necessary for himself to be clothed with the highest authority; and, therefore, he took an early opportunity of refuting an opinion which might have stood in his way. And now, after having proved that his apostleship ought not to be less esteemed by good men, because at one time he fought against the kingdom of Christ, this obstacle being removed, he returns to the course of his exhortation. The commandment, therefore, is the same as he mentioned at the beginning.
Son Timothy By calling him his son, he not only expresses his own warm regard towards him, but also recommends him to others under that name.
According to the prophecies which went before concerning thee. In order to encourage him still more, he reminds him what kind of testimony he had obtained from the Spirit of God; for it was no small excitement, that his ministry was approved by God, and that he had been called by divine revelation before he was called by the votes of men. "It is disgraceful not to come up to the expectations which men have been led to form; and how much more disgraceful will it be to make void, as far as lies in thy power, the judgment of God?"
But we must first ascertain what are the prophecies of which he speaks. Some think that Paul was instructed by revelation to confer the office on Timothy. That I acknowledge to be true, but I add that others made revelations; for it was not without reason that Paul made use of the plural number. Accordingly, we conclude from these words that several prophecies were uttered concerning Timothy, in order to recommend him to the Church. [29] Being still a young man, he might have been despised on account of his age; and Paul might also have been exposed to calumnies, on account of having ordained youths, before the proper time, to the elder's office. Besides, God had appointed him to great and difficult undertakings; for he was not one of the ordinary rank of ministers, but approached very closely to that of the apostles, and frequently occupied the place of Paul during his absence. It was, therefore, necessary that he should receive an extraordinary testimony, in order to make it manifest that it was not conferred on him at random by men, but that he was chosen by God himself. To be adorned with the applauses of the prophets was not an ordinary occurrence, or one which was common to him along with many persons; but because there were some circumstances to Timothy, it was the will of God that he should not be received by men until he had been previously approved by his own voice; it was the will of God that he should not enter into the exercise of his office until he had been called by the revelations of the prophets. The same thing happened to Paul and Barnabas, (Acts 13:2,) when they were ordained to be teachers of the Gentiles; for it was a new and uncommon occurrence, and they could not otherwise have escaped the charge of rashness.
It will now be objected by some, "If God had formerly declared, by his prophets, what kind of minister Timothy should be, what purpose did it serve to admonish him, to show that he was actually such a person? Could h…
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Jamieson–Fausset–Brown
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my own son--literally, "a genuine son" (compare Act 16:1; Co1 4:14-17). See Introduction.
mercy--added here, in addressing Timothy, to the ordinary salutation, "Grace unto you (Rom 1:7; Co1 1:3, &c.), and peace." In Gal 6:16, "peace and mercy" occur. There are many similarities of style between the Epistle to the Galatians and the Pastoral Epistles (see Introduction); perhaps owing to his there, as here, having, as a leading object in writing, the correction of false teachers, especially as to the right and wrong use of the law (Ti1 1:9). If the earlier date be assigned to First Timothy, it will fall not long after, or before (according as the Epistle to the Galatians was written at Ephesus or at Corinth) the writing of the Epistle to the Galatians, which also would account for some similarity of style. "Mercy" is grace of a more tender kind, exercised towards the miserable, the experience of which in one's own case especially fits for the Gospel MINISTRY. Compare as to Paul himself (Ti1 1:14, Ti1 1:16; Co1 7:25; Co2 4:1; Heb 2:17) [BENGEL]. He did not use "mercy" as to the churches, because "mercy" in all its fulness already existed towards them; but in the case of an individual minister, fresh measures of it were continually needed. "Grace" has reference to the sins of men; "mercy" to their misery. God extends His grace to men as they are guilty; His "mercy" to them as they are miserable [TRENCH].
Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." In the Pastoral Epistles "Christ" is often put before "Jesus," to give prominence to the fact that the Messianic promises of the Old Testament, well known to Timothy (Ti2 3:15), were fulfilled in Jesus.
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Timothy's superintendence of the Church at Ephesus was as locum tenens for the apostle, and so was temporary. Thus, the office of superintending overseer, needed for a time at Ephesus or Crete, in the absence of the presiding apostle, subsequently became a permanent institution on the removal, by death, of the apostles who heretofore superintended the churches. The first title of these overseers seems to have been "angels" (Rev 1:20).
As I besought thee to abide still--He meant to have added, "so I still beseech thee," but does not complete the sentence until he does so virtually, not formally, at Ti1 1:18.
at Ephesus--Paul, in Act 20:25, declared to the Ephesian elders, "I know that ye all shall see my face no more." If, then, as the balance of arguments seems to favor (see Introduction), this Epistle was written subsequently to Paul's first imprisonment, the apparent discrepancy between his prophecy and the event may be reconciled by considering that the terms of the former were not that he should never visit Ephesus again (which this verse implies he did), but that they all should "see his face no more." I cannot think with BIRKS, that this verse is compatible with his theory, that Paul did not actually visit Ephesus, though in its immediate neighborhood (compare Ti1 3:14; Ti1 4:13). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at Ti1 1:18.
I besought--a mild word, instead of authoritative command, to Timothy, as a fellow helper.
some--The indefinite pronoun is slightly contemptuous as to them (Gal 2:12; Jde 1:4), [ELLICOTT].
teach no other doctrine--than what I have taught (Gal 1:6-9). His prophetic bodings some years before (Act 20:29-30) were now being realized (compare Ti1 6:3).
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fables--legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (Ti1 4:7; Ti2 4:4).
genealogies--not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [ALFORD]. So TERTULLIAN [Against Valentinian, c. 3], and IRENÆUS [Preface]. The Judaizers here alluded to, while maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it mysteries deeper than others could see. The seeds, not the full-grown Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. "Endless" refers to the tedious unprofitableness of their lengthy genealogies (compare Tit 3:9). Paul opposes to their "aeons," the "King of the aeons (so the Greek, Ti1 1:17), whom be glory throughout the aeons of aeons." The word "aeons" was probably not used in the technical sense of the latter Gnostics as yet; but "the only wise God" (Ti1 1:17), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology.
questions--of mere speculation (Act 25:20), not practical; generating merely curious discussions. "Questions and strifes of words" (Ti1 6:4): "to no profit" (Ti2 2:14); "gendering strifes" (Ti2 2:23). "Vain jangling" (Ti1 1:6-7) of would-be "teachers of the law."
godly edifying--The oldest manuscripts read, "the dispensation of God," the Gospel dispensation of God towards man (Co1 9:17), "which is (has its element) in faith." CONYBEARE translates, "The exercising of the stewardship of God" (Co1 9:17). He infers that the false teachers in Ephesus were presbyters, which accords with the prophecy, Act 20:30. However, the oldest Latin versions, and IRENÆUS and HILARY, support English Version reading. Compare Ti1 1:5, "faith unfeigned."
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But--in contrast to the doctrine of the false teachers.
the end--the aim.
the commandment--Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in Ti1 1:3, Ti1 1:18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on Ti1 1:4; Ti1 1:11), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock.
charity--LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (Rom 13:10). The foundation is faith (Ti1 1:4), the "end" is love (Ti1 1:14; Tit 3:15).
out of--springing as from a fountain.
pure heart--a heart purified by faith (Act 15:9; Ti2 2:22; Tit 1:15).
good conscience--a conscience cleared from guilt by the effect of sound faith in Christ (Ti1 1:19; Ti1 3:9; Ti2 1:3; Pe1 3:21). Contrast Ti1 4:2; Tit 1:15; compare Act 23:1. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [BENGEL]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare Heb 9:14).
faith unfeigned--not a hypocritical, dead, and unfruitful faith, but faith working by love (Gal 5:6). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (Ti1 1:4) and jangling (Ti1 1:6).
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From which--namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.
having swerved--literally, "having missed the mark (the 'end') to be aimed at." It is translated, "erred," Ti1 6:21; Ti2 2:18. Instead of aiming at and attaining the graces above named, they "have turned aside (Ti1 5:15; Ti2 4:4; Heb 12:13) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels (Ti1 1:7; Tit 3:9; Tit 1:10); Ti1 6:20, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (Rom 1:21) [BENGEL].
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Sample of their "vain talk" (Ti1 1:6).
Desiring--They are would-be teachers, not really so.
the law--the Jewish law (Tit 1:14; Tit 3:9). The Judaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Judaizers here meant corrupted the law with "fables," which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the obligation of the law, but in abusing it by fabulous and immoral interpretations of, and additions to, it.
neither what they say, nor whereof--neither understanding their own assertions, nor the object itself about which they make them. They understand as little about the one as the other [ALFORD].
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But--"Now we know" (Rom 3:19; Rom 7:14).
law is good--in full agreement with God's holiness and goodness.
if a man--primarily, a teacher; then, every Christian.
use it lawfully--in its lawful place in the Gospel economy, namely, not as a means of a "'righteous man" attaining higher perfection than could be attained by the Gospel alone (Ti1 4:8; Tit 1:14), which was the perverted use to which the false teachers put it, but as a means of awakening the sense of sin in the ungodly (Ti1 1:9-10; compare Rom 7:7-12; Gal 3:21).
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law is not made for a righteous man--not for one standing by faith in the righteousness of Christ put on him for justification,and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law" [ALFORD]. For sanctification, the law gives no inward power to fulfil it; but ALFORD goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule (Rom 6:14; Gal 5:18, Gal 5:23). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he morally needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Christian, is not that they have no authority over him, but because Christ has fulfilled them as our surety (Rom 10:4).
disobedient--Greek, "not subject"; insubordinate; it is translated "unruly," Tit 1:6, Tit 1:10; "lawless and disobedient" refer to opposers of the law, for whom it is "enacted" (so the Greek, for "is made").
ungodly and . . . sinners--Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes.
unholy and profane--those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments.
murderers--or, as the Greek may mean, "smiters" of fathers and . . . mothers; sinners against the fifth commandment.
manslayers--sinners against the sixth commandment.
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11 more notes on this passage are in the library.