52useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. 3From dsuch withdraw yourself.
6Now godliness with econtentment is great gain.
7For we brought nothing into this world, 4and it is fcertain we can carry nothing out.
8And having food and clothing, with these we shall be gcontent.
9But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition.
10For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.
The Good Confession
11But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.
12Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses.
13I urge you in the sight of God who gives life to all things, and before Christ Jesus hwho witnessed the good confession before Pontius Pilate,
14that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing,
15which He will manifest in His own time, He who is the blessed and only 5Potentate, the King of kings and Lord of lords,
16who alone has immortality, dwelling in iunapproachable light, jwhom no man has seen or can see, to whom be honor and everlasting power. Amen.
Instructions to the Rich
17Command those who are rich in this present age not to be haughty, nor to trust in uncertain kriches but in the living God, who gives us richly all things lto enjoy.
18Let them do good, that they be rich in good works, ready to give, willing to share,
19mstoring up for themselves a good foundation for the time to come, that they may lay hold on eternal life.
Guard the Faith
20O Timothy! nGuard what was committed to your trust, oavoiding the profane and 6idle babblings and contradictions of what is falsely called knowledge—
21by professing it some have strayed concerning the faith. Grace be with you. Amen.
1 Timothy Commentaries
1 Timothy 1
1:1 apostle of Jesus Christ. See notes on 2 Cor. 12:11, 12; cf. Acts 1:2; 2:42; Rom. 1:1; Eph. 2:20. God our Savior. A title unique to the Pastoral Epistles (1, 2 Tim., Titus) that has its roots in the OT (Pss. 18:46; 25:5; 27:9; Mic. 7:7; Hab. 3:18). God is by nature a saving God and the source of our salvation, which He planned from eternity past (see note on 4:10; cf. 2 Thess. 2:13). Jesus Christ, our hope. Christians have hope for the future because Christ purchased salvation for them on the cross in the past (Rom. 5:1, 2), sanctifies them through His Spirit in the present (Gal. 5:16–25), and will lead them to glory in the future (Col. 1:27; 1 John 3:2, 3).
1:2 Timothy. See Introduction: Title. true son in the faith. Only Timothy (2 Tim. 1:2; 2:1) and Titus (1:4) received this special expression of Paul’s favor. The Gr. word for “son” is better translated “child,” which emphasizes Paul’s role as spiritual father to Timothy. “True” speaks of the genuineness of Timothy’s faith (cf. 2 Tim. 1:5). Timothy was Paul’s most cherished pupil, and protégé (1 Cor. 4:17; Phil. 2:19–22). Grace, mercy, and peace. Paul’s familiar greeting that appears in all his epistles (see note on Rom. 1:7), but with the addition here of “mercy” (cf. 2 Tim. 1:2). Mercy frees believers from the misery that accompanies the consequences of sin.
1:3–11 In his opening charge to halt the spread of false teaching in the church at Ephesus, Paul characterizes the false teachers and their doctrine.
1:3 when I went into Macedonia—remain in Ephesus. Before Paul left Ephesus, he likely began the confrontation with the expulsion of Hymenaeus and Alexander (v. 20), then assigned Timothy to stay on and complete what he had begun. charge. This refers to a military command—it demands that a subordinate obey an order from a superior (cf. 2 Tim. 4:1). some. The false teachers were few in number, yet had a wide influence. Several reasons point toward these men being elders in the church at Ephesus and in the churches in the surrounding region: 1) they presumed to be teachers (v. 7), a role reserved for elders (3:2; 5:17). 2) Paul himself had to excommunicate Hymenaeus and Alexander, which implies they occupied the highest pastoral positions. 3) Paul detailed the qualifications of an elder (3:1–7), implying that unqualified men, who needed to be replaced by qualified ones, were occupying those roles. 4) Paul stressed that sinning elders were to be publicly disciplined (5:19–22). teach no other doctrine. A compound word made up of two Gr. words that mean “of a different kind” and “to teach.” The false teachers were teaching doctrine different than apostolic doctrine (cf. 6:3, 4; Acts 2:42; Gal. 1:6, 7). This had to do with the gospel of salvation. Apparently they were teaching another gospel (see notes on Gal. 1:6–9) and not the “glorious gospel of the blessed God” (v. 11).
1:4 fables and endless genealogies. Legends and fanciful stories manufactured from elements of Judaism (v. 7; cf. Titus 1:14), which probably dealt with allegorical or fictitious interpretations of OT genealogical lists. In reality, they were “doctrines of demons” (4:1), posing as God’s truth (cf. 4:7).
1:5 the commandment. See note on v. 3, where the verb form “charge” is used (also in v. 18). The purpose of the charge in vv. 3, 4 is the spiritual virtue defined in v. 5. Timothy was to deliver this charge to the church. The goal of preaching the truth and warning of error is to call men to true salvation in Christ, which produces a love for God from a purified heart (2 Tim. 2:22; 1 Pet. 1:22), a cleansed conscience (Heb. 9:22; 10:14), and genuine faith (Heb. 10:22). love. This is the love of choice and the will, characterized by self-denial and self-sacrifice for the benefit of others, and it is the mark of a true Christian (John 13:35; Rom. 13:10; 1 John 4:7, 8; see notes on 1 Cor. 13:1–7). In contrast, false doctrine produces only conflict and resultant “disputes” (v. 4; 6:3–5). good conscience. Cf. v. 19; 3:9; 4:2; see note on 2 Cor. 1:12. The Gr. word for “good” refers to that which is perfect and produces pleasure and satisfaction. God created man with a “conscience” as his self-judging faculty. Because God has written His law on man’s heart (see note on Rom. 2:15), man knows the basic standard of right and wrong. When he violates that standard, his conscience produces guilt, which acts as the mind’s security system that produces fear, guilt, shame, and doubt as warnings of threats to the soul’s well-being (cf. John 8:9; 1 Cor. 8:7, 10, 12; Titus 1:15; Heb. 10:22). On the other hand, when a believer does God’s will, he enjoys the affirmation, assurance, peace, and joy of a good conscience (cf. Acts 23:1; 24:16; 2 Tim. 1:3; Heb. 13:18; 1 Pet. 3:16, 21).
1:6 idle talk. Cf. Titus 1:10. Refers to speech that is aimless and has no logical end. It is essentially irrelevant and will not accomplish anything spiritual or edifying to believers. It can also be translated “fruitless discussion.” False doctrine leads nowhere, but to the deadening end of human speculation and demonic deception (cf. 6:3–5).
1:7 desiring to be teachers. The false teachers wanted the kind of prestige enjoyed by Jewish rabbis; but they were not concerned at all about truly learning the law and teaching it to others (cf. 6:4; Matt. 23:5–7). Instead, they imposed on believers in Ephesus a legalistic heresy that offered salvation by works.
1:7, 8 the law. The Mosaic law is in view here, not just law in general. These were Jewish would-be teachers who wanted to impose circumcision and the keeping of Mosaic ceremonies on the church as necessary for salvation. They plagued the early church (see notes on Gal. 3–5; Phil. 3:1–8).
1:8 the law is good. The Gr. word for “good” can be translated “useful.” The law is good or useful because it reflects God’s holy will and righteous standard (Ps. 19:7; Rom. 7:12) which accomplishes its purpose in showing sinners their sin (Rom. 3:19) and their need for a savior (Gal. 3:24). The law forces people to recognize that they are guilty of disobeying God’s commands, and it thereby con
demns every person and sentences them to hell (see notes on Rom. 3:19, 20).
1:9 not made for a righteous person. Those who think they are righteous will never be saved (Luke 5:32) because they do not understand the true purpose of the law. The false teachers, with their works system of personally achieved self-righteousness (in their own minds), had shown clearly that they misunderstood the law completely. It was not a means to self-righteousness, but a means to self-condemnation, sin, conviction, repentance, and pleading to God for mercy (v. 15). See notes on Luke 18:9–14; Rom. 5:20; Gal. 3:10–13, 19. lawless…profane. These first 6 characteristics, expressed in 3 couplets, delineate sins from the first half of the Ten Commandments, which deal with a person’s relationship to God. “Lawless” describes those who have no commitment to any law or standard, which makes such people “insubordinate,” or rebellious. Those who are “ungodly” have no regard for anything sacred, which means they are “sinners” because they disregard God’s law. “Unholy” people are indifferent to what is right, which leads them to be the “profane,” who step on or trample what is sacred (cf. Heb. 10:29).
1:9, 10 murderers of fathers…perjurers. These sins are violations of the second half of the Ten Commandments—those dealing with relationships among people. These specific sins undoubtedly characterized the false teachers, since they are characteristic behaviors related to false doctrine (v. 10). “Murderers of fathers” and “mothers” is a violation of the fifth commandment (Ex. 20:12; cf. 21:15–17), which forbids everything from dishonor to murder. “Manslayers” (or “murderers”) is in violation of the sixth commandment (Ex. 20:13). “Fornicators” and “sodomites” (or “homosexuals”) violate the seventh commandment (Ex. 20:14), which prohibits sexual activity outside the marriage bed. Because the theft of children was commonplace in Paul’s day, he mentions “kidnappers” in connection with the eighth commandment (Ex. 20:15), which prohibits stealing. Finally, “liars” and “perjurers” are violators of the ninth commandment (Ex. 20:16).
1:10 sound doctrine. A familiar emphasis in the Pastoral Epistles (cf. 2 Tim. 4:3; Titus 1:9; 2:1). “Sound” refers to that which is healthy and wholesome. It is the kind of teaching that produces spiritual life and growth, which implies that false doctrine produces spiritual disease and debilitation.
1:11 the glorious gospel. The gospel reveals God’s glory; that is, the perfections of His person or His attributes, including His holiness (hatred of sin) and justice (demand of punishment for violations of His law) and grace (forgiveness of sin). Those particular attributes are key to any effective gospel presentation. committed. This Gr. word refers to committing something of value to another, and can be translated “entrusted.” God entrusted Paul with the communication and guardianship of His revealed truth. Cf. 2:7; 6:20, 21; Rom. 15:15, 16; 1 Cor. 4:1, 2; 9:17; 2 Cor. 5:18–20; Gal. 2:7; Col. 1:25; 1 Thess. 2:4.
1:12–17 Paul’s testimony of his own salvation in these verses provides a contrast between his proper understanding of the law and the misconceptions of the false teachers, and between the glory of the true gospel and the emptiness of false doctrine.
1:12 counted me faithful. God’s sovereign purpose for Paul and for all believers works through personal faith. Until Paul was turned by the Holy Spirit from self-righteous works (see Phil. 3:4–7) to faith alone in Christ, he could not be used by God. He was in the same condition as the useless false teachers (vv. 6, 7).
1:13 a blasphemer, a persecutor, and an insolent man. This verse indicates that experience of Paul when he saw himself, in the light of God’s law, for who he really was (see notes on Rom. 7:7–12). A “blasphemer” speaks evil of and slanders God. Paul violated the first half of the Ten Commandments through his overt attacks against Christ (cf. Acts 9:4, 5; 22:7, 8; 26:9, 14, 15). As a “persecutor” and an “insolent man,” Paul violated the second half through his attacks on believers. The Gr. word for “insolent man” can be translated “violent aggressor,” indicating the violence Paul heaped on Christians. Cf. note on v. 20. because I did it ignorantly in unbelief. Paul was neither a Jewish apostate nor a Pharisee who clearly understood Jesus’ teaching and still rejected Him. He was a zealous, fastidious Jew trying to earn his salvation, thus lost and damned (see notes on Phil. 3:4–7). His plea of ignorance was not a claim to innocence nor an excuse denying his guilt. It was simply a statement indicating that he did not understand the truth of Christ’s gospel and was honestly trying to protect his religion. His willing repentance when confronted by Christ (cf. Rom. 7:9; Phil. 3:8, 9) is evidence that he had not understood the ramifications of his actions—he truly thought he was doing God a service (Acts 26:9).
1:14 grace. God’s loving forgiveness, by which He grants salvation apart from any merit on the part of those He saves (see notes on Rom. 3:24; Gal. 1:6). faith and love. Attitudes frequently linked with salvation in the NT (cf. Eph. 1:15; 3:17; Col. 1:4, 23). They are gifts of God’s grace in Christ.
1:15 This is a faithful saying. A phrase unique to the Pastoral Epistles (cf. 3:1; 4:9; 2 Tim. 2:11; Titus 3:8), which announces a statement summarizing key doctrines. The phrase “worthy of all acceptance” gives the statement added emphasis. Apparently, these sayings were well known in the churches, as concise expressions of cardinal gospel truth. to save sinners. This faithful saying was based on the statements of Jesus recorded in Matt. 9:13; Luke 19:10. I am chief. Lit. “first,” in rank. Few could be considered a worse sinner than someone who blasphemed God and persecuted His church (see note on Eph. 3:8). Paul’s attitude toward himself dramatically changed (cf. Phil. 3:7–9; see notes on Rom 7:7–12).
1:16 for this reason. Paul was saved so that God could display to all His gracious and merciful patience with the most wretched sinners. longsuffering. Refers to patience with people (cf. Rom. 2:4). a pattern. A model or example. Paul was living proof that God could save any sinner, no matter how great a one he might be. The account of Paul’s conversion has been instrumental in the salvation of many. Paul’s testimony is repeated 6 other times in the NT (Acts 9, 22, 26; Gal. 1, 2; Phil. 3:1–14).
1:17 God receives all the praise for sovereignly saving Paul. This is one of the many doxologies Paul wrote (cf. Rom. 11:33–36).
1:18 Timothy. See Introduction: Title. prophecies previously made concerning you. The Gr. word for “previously made” lit. means “leading the way to,” implying that a series of prophecies had been given about Timothy in connection with his receiving his spiritual gift (see note on 4:14). These prophecies specifically and supernaturally called Timothy into God’s service. wage the good warfare. Paul urged Timothy to fight the battle against the enemies of Christ and the gospel. Cf. 2 Cor. 10:3–5; 2 Tim. 2:3, 4; 4:7.
1:19 faith…faith. The first is subjective and means continuing to believe the truth. The second is objective, referring to the content of the Christian gospel. a good conscience. See note on v. 5. shipwreck. A good conscience serves as the rudder that steers the believer through the rocks and reefs of sin and error. The false teachers ignored their consciences and the truth, and as a result, suffered shipwreck of the Christian faith (the true doctrine of the gospel), which implies severe spiritual catastrophe. This does not imply loss of salvation of a true believer (see notes on Rom. 8:31–39), but likely indicates the tragic loss that comes to the apostate. They had been in the church, heard the gospel and rejected it in favor of the false doctrine defined in vv. 3–7. Apostasy is a turning away from the gospel, having once known it. See notes on Heb. 2:3, 4; 3:12–19; 6:1–8; 10:26–31.
1:20 Hymenaeus and Alexander. Hymenaeus is mentioned in 2 Tim. 2:17 in connection with Philetus, another false teacher. Alexander may be the opponent of the faith referred to in 2 Tim. 4:14, 15. Nothing else is known about these two men (see note on v. 3). I delivered to Satan. Paul put both men out of the church, thus ending their influence and removing them from the protection and insulation of God’s people. They were no longer in the environment of God’s blessing but under Satan’s control. In some instances God has turned be
lievers over to Satan for positive purposes, such as revealing the genuineness of saving faith, keeping them humble and dependent on Him, enabling them to strengthen others, or offering God praise (cf. Job. 1:1–22; Matt. 4:1–11; Luke 22:31–33; 2 Cor. 12:1–10; Rev. 7:9–15). God hands some people over to Satan for judgment, such as King Saul (1 Sam. 16:12–16; 28:4–20), Judas (John 13:27), and the sinning member in the Corinthian church (see notes on 1 Cor. 5:1–5). may learn not to blaspheme. See note on v. 13. Paul learned not to blaspheme when confronted by the true understanding of the law and the gospel. That was what those men needed. God, the inspired text seems to indicate, would teach them and show them grace as He had Paul. But that evangelistic work could not go on at the expense of the purity of the church.
1 Timothy 2
2:1–8 The Ephesian church had evidently stopped praying for the lost, since Paul urged Timothy to make it a priority again. The Judaistic false teachers in Ephesus, by a perverted gospel and the teaching that salvation was only for Jews and Gentile proselytes to Judaism, would have certainly restricted evangelistic praying. Religious exclusivism (salvation only for the elite) would preclude the need for prayer for the lost.
2:1 supplications. The Gr. word is from a root that means “to lack,” “to be deprived,” or “to be without.” Thus this kind of prayer occurs because of a need. The lost have a great need for salvation, and believers should always be asking God to meet that need. intercessions. This word comes from a root meaning “to fall in with someone,” or “to draw near so as to speak intimately.” The verb from which this word derives is used of Christ’s and the Spirit’s intercession for believers (Rom. 8:26; Heb. 7:25). Paul’s desire is for the Ephesian Christians to have compassion for the lost, to understand the depths of their pain and misery, and to come intimately to God pleading for their salvation. See notes on Titus 3:3, 4. all men. The lost in general, not the elect only. God’s decree of election is secret—believers have no way of knowing who is elect until they respond. The scope of God’s evangelistic efforts is broader than election (Matt. 22:14; John 17:21, 23; see note on v. 4).
The MacArthur Study Bible, NKJV Page 624
