Gratitude for Mercy
12I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, 13even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, 14and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners—of whom I am the foremost. 16But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. 17To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever.b Amen.
18I am giving you these instructions, Timothy, my child, in accordance with the prophecies made earlier about you, so that by following them you may fight the good fight, 19having faith and a good conscience. By rejecting conscience, certain persons have suffered shipwreck in the faith; 20among them are Hymenaeus and Alexander, whom I have turned over to Satan, so that they may learn not to blaspheme.
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a Or plan
b Gk to the ages of the ages
1.1–2 The opening of the Letter follows Paul’s conventions.
1.1 Both God and Christ are called Savior in the Pastorals; see 2.3; 4.10; 2 Tim 1.10; Titus 1.3–4. The title is rare in the NT but is frequently applied to God in the OT (Isa 45.15), to various gods in the Greco-Roman world, and to the emperor himself.
1.2 Timothy is Paul’s loyal (lit. “legitimate”) child, in contrast to the heretics, who have abandoned the faith (v. 6); see Titus 1.4; see also 1 Cor 4.17; Phil 2.19–22; 4.3.
1.3–7 The opening charge to Timothy addresses the problem of false teachers. Opponents are also mentioned in 4.1–3; 6.3–5, 20–21; 2 Tim 2.16–18, 23–26; 3.1–9, 13; 4.3–4; Titus 1.10–16; 3.9–11.
1.3 Two of these certain people are named in v. 20, but the opponents are often left anonymous; see v. 6; 4.1; 5.24; 6.10, 21.
1.4 Myths and genealogies, perhaps portions of the OT (see, e.g., Gen 4–5) or Gnostic speculations; see also 4.7; 2 Tim 4.4; Titus 1.14; 3.9.
1.7 Law, probably Jewish law, but that is not emphasized; cf. Titus 1.14.
1.8–11 This digression on the legitimate use of the law reflects aspects of Paul’s thought (cf. Rom 7–8; Gal 3–4).
1.8 On the law as good, see Rom 7.12, 16.
1.9 On the notion that the law is intended to curb sinful actions, see Gal 3.19, 23–26.
1.9–10 These verses contain vice and virtue lists, which were common devices for moral teaching; see, e.g., 6.4–5; 2 Tim 3.2–5; Titus 3.3; see also Rom 1.29–31; Gal 5.19–23.
1.10 The sound (lit. “healthy”) teaching emphasized in these Letters (see, e.g., v. 3; 4.6; 6.3; 2 Tim 1.13; 4.3; Titus 1.9, 13; 2.1–2) is a bulwark against the false, diseased teaching of the opponents (2 Tim 2.17).
1.12–17 A statement of gratitude contains a lengthy biographical passage that presents Paul as an example of divine grace and mercy (cf. 1 Cor 15.9–10; Gal 1.13–17). This seems to convey an important message about the false teachers, who are also depicted as the foremost of sinners (6.3–5).
1.15 The saying is sure, a formula appearing four more times in these Letters and emphasizing statements about salvation: 3.1; 4.9; 2 Tim 2.11; Titus 3.8.
1.18–20 The author resumes the charge to Timothy.
1.18 The instructions include those in vv. 3–5 and in chs. 2–6. Prophecies, probably part of an ordination ceremony; see 4.14; Acts 13.1–3. The good fight, a traditional phrase in Hellenistic moral philosophy, gains special significance here in the struggle against false teachers; see 6.12; 2 Tim 4.7; see also 2 Cor 10.3–5; Phil 1.27–30.
1.20 Hymenaeus. See 2 Tim 2.17. Alexander. See 2 Tim 4.14. Turning over to Satan probably involved expulsion from the church; see also Titus 3.10; 1 Cor 5.3–5.
1 Timothy 2
Instructions concerning Prayer
1First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. 3This is right and is acceptable in the sight of God our Savior, 4who desires everyone to be saved and to come to the knowledge of the truth. 5For
there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human,
6who gave himself a ransom for all
—this was attested at the right time. 7For this I was appointed a herald and an apostle (I am telling the truth,a I am not lying), a teacher of the Gentiles in faith and truth.
8I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument; 9also that the women should dress themselves modestly and decently in suitable clothing, not with their hair braided, or with gold, pearls, or expensive clothes, 10but with good works, as is proper for women who profess reverence for God. 11Let a womanb learn in silence with full submission. 12I permit no womanc to teach or to have authority over a man;d she is to keep silent. 13For Adam was formed first, then Eve; 14and Adam was not deceived, but the woman was deceived and became a transgressor. 15Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.
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a Other ancient authorities add in Christ
b Or wife
c Or wife
d Or her husband
2.1–3.16 A series of instructions addresses aspects of the church’s life and leadership.
2.1–7 For everyone…for all. The theme of inclusive universality dominates the opening instructions on prayer; see also 4.10; Titus 2.11.
2.2 The author’s response to the emperor cult (see also 1 Pet 2.17) is that prayers are to be made for kings, not to them. Godliness, the most prominent of the many terms used in these Letters to characterize the ideal Christian life; see, e.g., 4.7–8; 6.3; 2 Tim 3.5; Titus 1.1. It was never used by Paul, but it was a prominent virtue in Hellenistic philosophy.
2.4 Knowledge of the truth is crucial to this author in the context of false teaching; see 6.20; 2 Tim 2.25; 3.7; Titus 1.1.
2.5–6a For there is…ransom for all, probably a liturgical fragment.
2.5 Christ is here presented as a human mediator between the one invisible and transcendent God (1.17; 6.15–16) and all humans, not just the covenant people (cf. Heb 8.6).
2.6 Ransom, one of only two references to Jesus’ death in these Letters (see also 2 Tim 2.8, 11).
2.8–15 A concern for women’s behavior dominates this discussion of worship.
2.9 Criticism of women’s clothing, jewelry, and elaborate (braided) hairstyles was traditional in Greco-Roman culture; see 1 Pet 3.3.
2.10 Good works are stressed in these Letters; see 5.10, 25; 6.18; Titus 2.7, 14; 3.8, 14. Paul’s concern was with works of the law.
2.11–12 Women’s silence is also demanded in 1 Cor 14.34–35; cf. 1 Cor 11.5. Submission of wives to husbands is demanded in Eph 5.22; Col 3.18; Titus 2.5; 1 Pet 3.1; see also Gen 3.16. Here the demand is probably not limited to married couples (cf. text notes b and c).
2.13 The author’s assumption is that the one formed first (see Gen 2; cf. Gen 1.27) has natural dominance. Adam’s culpability (Gen 3.6, 17–19) is ignored in this argument (cf. Rom 5.12–21).
2.14 On Eve’s being deceived, see Gen 3.13; 2 Cor 11.3. False teachers posed anew the threat of deception; see 4.1; 2 Tim 3.13; Titus 1.10.
2.15 The emphasis on childbearing may be a response to the false teachers’ rejection of marriage (4.3); see also 5.10, 14. They, perhaps children, though the shift in subject is then abrupt.
1 Timothy 3
Qualifications of Bishops
1The saying is sure:a whoever aspires to the office of bish
opb desires a noble task. 2Now a bishopc must be above reproach, married only once,d temperate, sensible, respectable, hospitable, an apt teacher, 3not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. 4He must manage his own household well, keeping his children submissive and respectful in every way—5for if someone does not know how to manage his own household, how can he take care of God’s church? 6He must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil. 7Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace and the snare of the devil.
Qualifications of Deacons
8Deacons likewise must be serious, not double-tongued, not indulging in much wine, not greedy for money; 9they must hold fast to the mystery of the faith with a clear conscience. 10And let them first be tested; then, if they prove themselves blameless, let them serve as deacons. 11Womene likewise must be serious, not slanderers, but temperate, faithful in all things. 12Let deacons be married only once,f and let them manage their children and their households well; 13for those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.
The Mystery of Our Religion
14I hope to come to you soon, but I am writing these instructions to you so that, 15if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth. 16Without any doubt, the mystery of our religion is great:
Heg was revealed in flesh,
vindicatedh in spirit,i seen by angels,
proclaimed among Gentiles,
believed in throughout the world, taken up in glory.
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a Some interpreters place these words at the end of the previous paragraph. Other ancient authorities read The saying is commonly accepted
b Or overseer
c Or an overseer
d Gk the husband of one wife
e Or Their wives, or Women deacons
f Gk be husbands of one wife
g Gk Who; other ancient authorities read God; others, Which
h Or justified
i Or by the Spirit
3.1–13 The virtues that dominate the list of qualifications for bishops and deacons emphasize moderation and respectability.
3.1 The saying is sure may refer not to 3.1 but to 2.15 (see text note d; note on 1.15). Bishops (or “overseers”) are mentioned in Acts 20.28; Phil 1.1; Titus 1.7–9. The relationship between bishops, deacons (see 3.8), and elders (see 5.17) is not clear in these Letters, nor are their respective tasks (but see note on Titus 1.5–9).
3.2 The requirement that bishops be married only once, lit. “husband of one wife,” excludes polygamists (who were rare in that culture anyway), remarried widowers, and remarried divorced men. It also excludes unmarried men and all women.
3.3 The warning about love of money is conventional but emphasized by its repetition; see v. 8; 6.9–10, 17–19; 2 Tim 3.2; Titus 1.7.
3.4 Household, the basic unit of and metaphor for the church; see note on 3.15; see also 2 Tim 3.6; Titus 1.11. As described in these Letters, it was a very patriarchal and hierarchical entity.
3.6 The first specifically Christian requirement for a bishop is that he not be a recent convert. Puffed up with conceit may refer instead to being deluded, i.e., by the false teachers; see also 6.4; 2 Tim 3.4. Devil, lit. “slanderer,” possibly a human slanderer (see v. 11; 2 Tim 3.3).
3.7 The concern for the opinion of outsiders probably reflects the difficulty of the church’s situation (see Introduction; also 5.14; 6.1; Titus 2.5, 8, 10; 1 Cor 14.15–17; Col 4.5; 1 Thess 4.12).
3.8 Deacons, “servants” or “ministers,” only here and in Rom 16.1; Phil 1.1 designating a church office. The requirements for deacons closely parallel those for bishops.
3.9 The mystery of the faith is defined in 3.16; the faith is thus equivalent here to our religion (v. 16).
3.11 It is not clear whether the women are wives of deacons or deacons themselves (see text note a). Paul knew women deacons (Rom 16.1), but the many restrictions placed on women in these Letters make the first option more likely here.
3.14–16 The section closes with a statement of the Letter’s purpose.
3.15 The image of the church as the household of God informs many of the instructions in these Letters; see, e.g., vv. 4–5, 12; 5.1–2; 2 Tim 2.20–21; see also Eph 2.19–22; Heb 3.6; 1 Pet 2.5; 4.17. Pillar and bulwark suggests a defensive stance; see Jer 1.18.
3.16 A hymnic fragment summarizes the content of the faith, here called the mystery of our religion. The emphasis is on revelation (revealed, seen, proclaimed; see also 2 Tim 1.10; Titus 1.3) that is attested in both the heavenly and earthly realms. Notably absent here and elsewhere in these Letters is any reference to the cross. Vindicated probably refers to the resurrection. Angels, possibly those at the tomb (Mt 28.2–7) or, more likely, those who witnessed Jesus’ exaltation (1 Pet 3.22). He was taken up at the ascension; see Acts 1.11, 22.
1 Timothy 4
False Asceticism
1Now the Spirit expressly says that in latera times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, 2through the hypocrisy of liars whose consciences are seared with a hot iron. 3They forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth. 4For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving; 5for it is sanctified by God’s word and by prayer.
A Good Minister of Jesus Christ
6If you put these instructions before the brothers and sisters,b you will be a good servantc of Christ Jesus, nourished on the words of the faith and of the sound teaching that you have followed. 7Have nothing to do with profane myths and old wives’ tales. Train yourself in godliness, 8for, while physical training is of some value, godliness is valuable in every way, holding promise for both the present life and the life to come. 9The saying is sure and worthy of full acceptance. 10For to this end we toil and struggle,d because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.
11These are the things you must insist on and teach. 12Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. 13Until I arrive, give attention to the public reading of scripture,e to exhorting, to teaching. 14Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders.f 15Put these things into practice, devote yourself to them, so that all may see your progress. 16Pay close attention to yourself and to your teaching; continue in these things, for in doing this you will save both yourself and your hearers.
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a Or the last
b Gk brothers
c Or deacon
d Other ancient authorities read suffer reproach
e Gk to the reading
f Gk by the presbytery
4.1–5 This description of false teachers (see 1.3–7) contains both stock and concrete charges.
4.1 The author does not say how the Spirit speaks; perhaps it was through Christian prophets (see 1 Cor 12.4–11). The later times probably correspond to the author’s present; see also 2 Tim 3.1; 4.3; 2 Pet 3.3; Jude 18. Paul also linked his opponents with demons or worse; see 2 Cor 11.13–15; see also Jn 8.44; Jas 3.15; 1 Jn 3.8–10.
4.3 This verse and 2 Tim 2.18 provide the only concrete information about the message of the opposing teachers.
4.6–16 The positive picture of Timothy in these verses stands in deliberate contrast to the preceding description of the false teachers.
4.6 Sound teaching. See note on 1.10.
4.7 Myths. See note on 1.4. Godliness. See note on 2.2.
4.8 Physical training, perhaps a reference to the opponents’ asceticism
(v. 3), though the image of the athlete was common in moral exhortation; see also 2 Tim 2.5; 4.7–8.
4.9 Saying, probably v. 8.
4.10 On God’s saving concern for all people, see 2.1–7.
4.14 Paul identifies a number of spiritual gifts (Rom 12.6–8; 1 Cor 12.4–11, 28–31); here the single gift mentioned is that of ministry, which is linked to ordination and the rite of laying on of hands; see 2 Tim 1.6; see also Acts 6.6; 13.3. Prophecy. See note on 1.18. Elders. See note on 3.1.
1 Timothy 5
Duties toward Believers
1Do not speak harshly to an older man,a but speak to him as to a father, to younger men as brothers, 2to older women as mothers, to younger women as sisters—with absolute purity.
3Honor widows who are really widows. 4If a widow has children or grandchildren, they should first learn their religious duty to their own family and make some repayment to their parents; for this is pleasing in God’s sight. 5The real widow, left alone, has set her hope on God and continues in supplications and prayers night and day; 6but the widowb who lives for pleasure is dead even while she lives. 7Give these commands as well, so that they may be above reproach. 8And whoever does not provide for relatives, and especially for family members, has denied the faith and is worse than an unbeliever.
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