Exegetical and Hermeneutical Commentary of 1 Timothy 1:1
Paul, an apostle of Jesus Christ by the commandment of God our Savior, and Lord Jesus Christ, [which is] our hope;
Ch. 1. Apostolic Faithfulness
1, 2. Greeting
1. an apostle of Jesus Christ ] Read rather with the mss. an apostle of Christ Jesus, and again with a similar transposition and omitting ‘Lord,’ Christ Jesus our hope; as in 1Ti 1:12 ; 2Ti 4:1; Tit 1:4. Altogether, according to the best mss., the change should be made nine times in these epp. The name ‘Christ Jesus’ is most frequently on the Apostle’s lips in old age, occurring 22 times, while ‘Jesus Christ’ is used but seven times, ‘our Lord Jesus Christ’ but twice, see 1Ti 6:3. See further, Moule’s Colossians, I. 1.
by the commandment of ] Better, by authority from; this phrase (1) recalls to English ears official titles and announcements; and (2) suits each of the seven passages in St Paul’s epistles where it occurs, suggesting the commission delegated from the supreme power of God: it gives as here, so in Tit 1:3, the warrant for St Paul’s laying down the rules of Church order, and the warrant therefore for Timothy and Titus doing the same under their delegated commission. It is a clear gain to use the same word in these passages and in Tit 2:15, ‘exhort, reprove, with all authority.’
God our Saviour ] A new phrase in St Paul’s language, three times used in this epistle and three times in ep. to Titus; cf. Jude, jude 1:25: the corresponding phrase Christ our Saviour four times in these epistles (previously in Eph 5:23 and Php 3:20, the word ‘Saviour’ is used not as a title but in a statement, as predicate not attribute an evidently earlier stage), five times in the Second Epistle of St Peter. Fairbairn suggests with reason that this title is given to God here rather than to Christ ‘as a kind of counteractive to the false teaching’; this personal designation of God, as originating and carrying into effect the work of salvation, would indicate the true preservative against all arbitrariness in speculation and undue licence in practice.
Jesus Christ our hope ] Again a token of the later apostolic age. Christ, who is at first in His own words ‘the Light,’ ‘the Way,’ ‘the Truth,’ ‘the Life,’ is (with still further appropriation of the abstract) in the epistles of the first captivity ‘our peace,’ Eph 2:14, ‘the hope of glory. Col 1:27, and now towards the days of the second captivity simply ‘our hope.’ This personification of the abstract has still further developed with the lapse of centuries, so that a modern writer can say,
O everlasting Health,
From which all healing springs,
Our Bliss, our Treasure, and our Wealth,
To Thee our spirit clings.
Fuente: The Cambridge Bible for Schools and Colleges
Paul, an apostle of Jesus Christ; – see the notes on Rom 1:1.
By the commandment of God – See the notes at 1Co 1:1.
Our Saviour – The name Saviour is as applicable to God the Father as to the Lord Jesus Christ, since God is the great Author of salvation; see the notes, Luk 1:47; compare 1Ti 4:10; Tit 2:10; Jud 1:25.
And Lord Jesus Christ – The apostle Paul had received his commission directly from him; see the notes, Gal 1:11-12.
Which is our hope – See the notes at Col 1:27.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 1:1
Paul, an apostle of Jesus Christ.
The apostles claim to authority
The beginning of this Epistle is so formal and solemn that it is evidently intended to give a tone of authority to all that follows.
I. His office as being that of an apostle of Jesus Christ. He often laid stress upon his apostleship, and not with out good reason, for if it had not been recognized he would have been powerless to mould the Churches, which by Gods blessing he had been enabled to form. Apostles are still wanted by the world, and Christians ought not to speak either with faltering voice or with apologetic tone. The confidence of the Church must be strengthened before the world will submit to its teaching.
II. St. Paul refers here not only to his office as an apostle of Jesus Christ, but also to the basis on which his appointment rested–namely, the commandment of God our Saviour. Nothing could give a man more courage than belief in such a Divine call. It sustained that noble hero, General Gordon, amidst difficulties and perils which made his life an epic poem; indeed, in all ages the men who have had that belief have dared and done the mightiest deeds. Turn over the pages of history, and you will see that the invincible Ironsides–the dauntless pilgrim founders of the new world–the noblest evangelists and fathers of the early Churches, were all victorious because each said to himself, I am here by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope. And going back farther still in a Church history, we see Jeremiah standing amidst his persecutors like a brazen wall and a defenced city; Daniel defying the wrath of the king, without a sign of brag gadocio, or of any seeming consciousness of his nobility; and Elijah opposing the court, the hierarchy, and the fanatical people–without a tremor, because he looked beyond them all, and spoke of the Lord God of Israel, before whom I stand.
III. Here we may encourage ourselves, as Paul did, by remembering the giver of this office and work. The expression God, our Saviour is frequent in the pastoral epistles, but is only met with elsewhere in Judes doxology, and in Marys Magnificat. Probably Paul used it here with a special view to certain false teaching which was springing up in the Christian Church at this period. (A. Rowland, LL. B.)
God commanding human life
Many men wreck their lives by determinedly carrying out their own plans without reference to the plans of God. In an army every part, every brigade and regiment, must wait the commanders orders. If any battalion moves independently, though ever so heroically, it not only confuses the whole plan of battle, but brings disaster to itself as well in the end. So each individual must always wait for Gods command to move. Keep your eye on the pillar of cloud and fire that leads. Never lag behind, but be sure you never run ahead. You can make the clock strike before the hour by putting your own hands to it, but it will strike wrong. You can hurry the unfolding of Gods providence, but you will only mar the Divine plan unless you wait for Him. You can tear the rosebud open before the time when it would naturally open, but you destroy the beauty of the rose. So we spoil many a gift or blessing which God is preparing for us by our own eager haste. He would weave all our lives into patterns of loveliness. He has a perfect plan for each. It is only when we refuse to work according to His plan that we mar the web. Stop meddling with threads of your life as they come from the Lords hands. Every time you interfere you make a flaw. Keep your hands off, and let God weave as He pleases. Do you think you know better than He does what your life ought to be? (The Presbyterian.)
The ministers authority should be as much regarded as his sufficiency
Two things are considerable in a minister: his sufficiency and his authority. The people listen much to his sufficiency, but take little heed to his authority; and therefore come they to church rather to judge than to be judged, forgetting that many may be as skilful but none can be so powerful in binding and loosing as is the minister. A judge or a justice of peace may have less law in him than a private man, but be hath much more power, and they that appear before him regard his acts according to his power: so should it be in the Church. But men fear the magistrates that are under earthly kings, because the pains which they inflict are corporal; our hands, our feet, feel their manacles and fetters. And did but our souls as truly feel, as indeed they should, the pastors binding and loosing of them, we would make more account of those offices than we do. And it were good we did so, for they so bind as that they can loose again; but if we neglect them, when our Lord and Master cometh He will command all contemners so to be bound hand and foot that they shall never be loosed again. (J. Spencer.)
Our hope.
Our hope
In the Word of God we find many brief but precious sentences, the introduction of which appears to be incidental. I do not say accidental, but incidental. They stand upon these sacred pages, beautiful as the dew-drops on the flowers, and as the rain-drop on the leaf; while they are as useful for the purposes of our spiritual life, as are essences to the chemist, and to the medical practitioner, and to others, in cases where bulk involves inconvenience and difficulty. Such a sentence you find in the words we have read, which are the inscription of Pauls first letter to Timothy. I refer to the words, Lord Jesus Christ our hope. These words are not necessary to the inscription; they are no part of the general course of remark. Three names are here given to one being, and they express three things–rank, service, and qualification. The Lord, the Lord Jesus, the Lord Jesus Christ–the Lord Jesus Christ our hope. Hope, as you know, is a complex emotion, constitutional, universal, and most powerful, and a compound emotion which is most fully brought forth in Christian experience. We desire you to look at the Lord Jesus Christ as the Author of hope, that by thus looking to Him, your own hope may be strengthened. But why is hope within you so weak? Is the Lord Jesus Christ your hope? Then your hope should answer to His character, and to His attributes, and to His resources, and to His throne. If you are in a tiny boat upon a stormy sea, you rock with the billows; but if you stand upon the firm rock which guards the sea-shore, although tempests may be raging, you stand firmly with that rock. Now, if you base your hope upon self; if you rest it upon any creature; if you are trying to root it and ground it in circumstances; you will find that your hope will be feeble and mutable. If, on the other hand, it be grounded in Christ, it ought to be strong enough to answer the purpose of an anchor to your soul in any storm, however long or fierce the storms and tempests may be which play around you.
I. The Lord Jesus Christ gives his disciples new objects of hope. You all know well what hope is–that it consists of desire and expectation. Jesus Christ puts good things before His followers, things that awaken desire, and that call forth expectation. His followers look for these things, and they long for them; and in looking and longing for them, they hope. The Saviour puts new objects of hope before His followers. These are such as the following of the consummation of their salvation. And, passing from things great to things comparatively small, we may mention another new object of hope: the supply of the disciples temporal need by his Father in heaven. Some men are reckless about the future–I mean this low, earthly, temporal future. Now, to the reckless and to the fearful; to the self-dependent, and to the sinfully dependent upon others; our Lord Jesus Christ saith, Your heavenly Father knoweth that ye have need of all these things; so that the expectation of supply–supply of daily bread to lifes last hour, is built upon the loving and watchful care of our Father in heaven. Here again is a new object of hope. Connected with these new objects are others, such as everlasting life in heaven–life eternal in our Fathers house, holy, happy, godly, celestial life. And besides this, the establishment of Christs own kingdom on this earth, and the setting up of His kingdom in the new earth, which, by-and-by, He will create. You, therefore, see that these new objects of hope are numerous and great and benevolent and godly.
II. Jesus Christ also lays new foundations for old hopes. Before our discipleship to Jesus Christ, if our hope was for temporal good, then the hope was built upon money, skill, energy, prudence, wisdom, the treasures of our own information, the confidence of our fellow-men in us, our ability to commend ourselves to the good feelings and to the judgment of our fellow-men. But in the case of the Christian, as we have already shown you, the hope, even of temporal good, is built upon the Fathers care of us and love for us. Before our discipleship, we were wont to say, I am rich, I shall have need of nothing, but Christ hath taught us to sing, Jehovah is our Shepherd, we shall not want. Now, here is a new foundation for an old hope; and what say you about the foundations as they appear contrasted? Do you not agree with me, that the one is miserably loose and shifting sand, and that the other is the rock of ages that can never, never be moved? Or if, before discipleship to Christ, we hoped for salvation, for the forgiveness of our sins, and for eternal life, then the basis of that hope has been changed likewise. We used to boast, I have never done any harm to anybody; or we said, I have always attended a place of worship; or we said, God is merciful, and I have never done much harm to anybody, and I am quite sure He will forgive. Now, the disciple of the Lord Jesus Christ, as we have shown you, hopes first and supremely for the consummation of his salvation; but what about the foundation? Hear the disciple now, What things were gain to me, those I count but loss for Christ, I count all things loss for the excellency of the knowledge of Christ Jesus my Lord. The Lord Jesus Christ our hope; He gives us new objects of hope, and He lays new foundations for our old hopes. And yet more–
III. Our Lord Jesus Christ constitutes Himself the secure foundation of all lawful hopes, whether they be old, or whether they be new. The Lord Jesus Christ is the foundation. His sacrifices and His mediation open the windows of heaven for us, and the door of heaven to us. Look at this sacrifice and mediation of our Lord Jesus Christ as the basis Of hope. Further, the government of our Lord Jesus Christ secures our possession of all that He ordains for us. The government is upon His shoulder. All power is given unto Him both in heaven and on earth. All that He means to work out for you will be thoroughly and perfectly wrought out; and it is one of our great mercies, that Christ will not work out our foolish and sometimes wicked schemes and plans, which, if they were wrought out, would ruin us. His government secures our possession of all that He ordains for us. Jesus Christs love keeps Him ever awake toward our welfare. We often talk of the love of a mother as watchful. Her love is her eye; she sees by her heart; affection is her power of observation nobody can see, with respect to her children, what she sees, just because her power of love is a second sight.
IV. The Lord Jesus Christ is Himself an object of hope. He has promised to come again; and those who love Him look for Him. Now, think for one moment; what is the master hope in your soul? What do you long for most eagerly? I have read in my Bible, in this glorious New Testament, of men having no hope, that is–no good hope, no hope worth having, no hope worth retaining, no hope that will not make ashamed. Is that your ease? There are hopes in your soul; for objects of hope are ever appealing to, and calling out, desire and expectation, and these hopes are the sources, or the occasions, of joy. Well, do tell me a little about them. Are these hopes worth cherishing? (S. Martin.)
Christ our hope
Of all the ingredients that sweeten the cup of human life, there is none more rich or powerful than hope. Its absence embitters the sweetest lot; its presence alleviates the deepest woe. Surround me with all the joys which memory can awaken or possession bestow–without hope it is not enough. But though you strip me of all the joys the past or the present can confer, if the morrow shineth bright with hope, I am glad amid my woe. Of all the busy motives that stir this teeming earth, hope is the busiest. Is it so in regard to the pleasures and possessions of time?–how much more should it be in regard to eternity? How should, how can that man be happy amid the brightest joys of time, who sees his little span of life shelving down precipitously into the dark, dreary, desolate abyss of nothingness or into a more dreadful eternity of woe? and how should, how can that man be greatly saddened by the ills of time, who sees a blissful eternity fast drawing nigh? Thus then we realize the value of hope as a source of happiness. It gladdens the pilgrimage of earth, it irradiates the dark horizon of death, and provides for the eternity beyond.
I. What is the foundation of our hope? Most men live in hope of happiness beyond the grave. Few men, I suppose, are altogether destitute of it. But when we ask for a reason for the hope that is in them, how often do we find it a dream and a delusion and a lie! Some, acknowledging their sins, trust that by their prayers and penitence and performances they can atone for bygone sin, and others who, confessing the worthlessness of all they can do, throw themselves on the general mercy of God. In none of these do we recognize the foundation on which our hope is resting. And what then have we seen in the work or person of Christ to awaken hope? We reply–1, Looking back on the past work of Christ we find a sufficient remedy for the guilt of sin.
2. Looking at His present work, we find a remedy for our pollution. He purifies His people as well as pardons them. He regenerates and renews them by His Spirit, as well as redeems them by His blood. He reconciles them to the holiness as well as to the justice of God.
3. How is the strength of this foundation proved when, turning from the work to the Workman, we contemplate the surpassing excellencies of His Person! Who is this that undertaketh to provide pardon for the guiltiest, and purifying for the most polluted? It is the Lord–the Lord of Glory–the only-begotten of the Father–the eternal Son of God. What virtue, then, in His atoning death I what prevalence in His prayer! what power in His hand to purify! It is Jesus, the Son of Mary, an Elder Brother, partaker of flesh and blood, made in all things like unto His brethren, a Man of sorrows and acquainted with our griefs. How true and real, then, were the sufferings which He endured when He died for men, and how tender are His sympathies as now He pleads for or with us–a High Priest, touched with the feeling of our infirmities! Once again, this is the Christ–anointed by God, commissioned for this very work. He does not stand alone; the Father sent Him.
II. But now, in the second place, some may ask, where is this warrant of our hope? Who are you, or what have you done more than others, that you should thus confidingly draw near to Jesus? The warrant of His holy Word–yes; with unfaltering voice we proclaim aloud that Christ speaking to us in the Word was, and is, the sure and only warrant of our hope.
III. But again, in the third place, we have learned to say, The Lord Jesus Christ accepted, appropriated, built upon by us, is the substance of our hope. Received and rested on He became our Saviour.
IV. But then, in the fourth place, we learned to say that Christ in us, Christ found and dwelling in us is the evidence, the assurance, of our hope. I live, said Paul–I live: there was no uncertainty here, no dim or doubtful hope, but all the certainty of conscious life–I live, yet not I, but Christ liveth in me. The Lord Jesus Christ is my hope, the principle of life in me. As the sap of the root dwells in every branch and leaflet, imparting life and verdure; as the volition of the head lives in every member, guiding all its actions; as a master dwells in his own house, controlling all its arrangements, so Christ dwelleth in His people by His Holy Spirit, quickening, controlling, guiding them, conforming them to His own likeness. Well then may the Christian say, Christ in me is the hope of glory. This is indeed a step in advance in the Christians life! It is more than salvation provided, however fully; it is more than salvation offered, however freely; it is more than salvation accepted, however surely. It is salvation in possession.
V. But now, when thus we have considered the security of the Christians hope as contrasted with the false hopes of the world, let us consider the brightness of this hope. It is not only sure, but glorious, transcending all else that men have ever pictured for themselves. For what does the Christian hope? I know not what I shall be, but when He shall appear, I shall be like Him. I am called to the obtaining of the glory of the Lord Jesus Christ. This is our destiny. We are predestinated to be conformed to His image. Say, then, how dazzling is the glory of the Christians hope! Jesus stands revealed not only as our Saviour, but as Himself the pattern of our salvation. Where He is, there we hope to be. What He is, that we hope to be. What He has, we hope to have.
VI. But now, in the last place, it may be asked, when shall this hope pass into possession? Bright as the salvation of which I have spoken may be, it is not yet fulfilled, it is only hoped for. Hope deferred maketh the heart sick. Till fulfilled, it is fragmentary and incomplete. What, then, it may be asked, is the period when hope shall pass into full possession? An earnest and foretaste we have in this life, yea, unspeakable joy when our sins are forgiven and our hearts are purified. An amazing increase we shall have at the hour of death, when our disencumbered spirits shall break away and be with Jesus. To those, then, who now ask us, as we live on earth, Is your joy complete? is your hope fulfilled? we answer, Not yet; not even when our sins are pardoned and our hearts are purified; not even when at a communion table we hold fellowship with our present Lord. The Lord Jesus Christ is Himself the climax of our hope. When He appears in glory, but not till then, shall we appear with Him, our joy completed and all our hope fulfilled. (W. Grant.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
THE FIRST EPISTLE OF PAUL THE APOSTLE TO TIMOTHY.
Chronological Notes relative to this Epistle.
-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, 5573.
-Year of the Alexandrian era of the world, 5567.
-Year of the Antiochian era of the world, 5557.
-Year of the Julian period, 4775.
-Year of the world, according to Archbishop Usher, 4069.
-Year of the world, according to Eusebius, in his Chronicon, 4293.
-Year of the minor Jewish era of the world, or that in common use, 3825.
-Year of the Greater Rabbinical era of the world, 4424.
-Year from the Flood, according to Archbishop Usher, and the English Bible, 2413.
-Year of the Cali yuga, or Indian era of the Deluge, 3167.
-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1005.
-Year of the era of Nabonassar, king of Babylon, 812.
-Year of the CCXIth Olympiad, 1.
-Year from the building of Rome, according to Fabius Pictor, 812.
-Year from the building of Rome, according to Frontinus, 816.
-Year from the building of Rome, according to the Fasti Capitolini, 817.
-Year from the building of Rome, according to Varro, which was that most generally used, 818.
-Year of the era of the Seleucidae, 377.
-Year of the Caesarean era of Antioch, 113.
-Year of the Julian era, 110.
-Year of the Spanish era, 103.
-Year from the birth of Jesus Christ according to Archbishop Usher, 69.
-Year of the vulgar era of Christ’s nativity, 65.
-Year of Gessius Florus, governor of the Jews, 1.
-Year of Vologesus, king of the Parthians, 16.
-Year of L. C. Gallus, governor of Syria, 1.
-Year of Matthias, high priest of the Jews, 3.
-Year of the Dionysian period, or Easter Cycle, 66.
-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 9; or the first year after the third embolismic.
-Year of the Jewish Cycle of nineteen years, 6, or the second embolismic.
-Year of the Solar Cycle, 18.
-Dominical Letter, it being the first after Bissextile, or Leap Year, F.
-Day of the Jewish Passover, according to the Roman computation of time, the VIIth of the ides of April, or in our common mode of reckoning, the seventh of April, which happened in this year on the day after the Jewish Sabbath.
-Easter Sunday, the day after the ides of April, or the XVIIIth of the Calends of May, named by the Jews the 22d of Nisan or Abib; and by Europeans in general, the 14th of April.
-Epact, or the age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 28.
-Epact, according to the present mode of computation, or the moon’s age on New Year’s day, or the Calends of January, 5.
-Monthly Epacts, or the moon’s age on the Calends of each month respectively, (beginning with January,) 5,7,6,7,8,9,10,11,12, 12,14,14.
-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 17.
-Year of the reign of Caius Tiberius Claudius Nero Caesar, the fifth Roman emperor computing from Augustus Caesar, 12.
-Roman Consuls, A. Licinius Nerva Silanus, and M. Vestinius Atticus; the latter of whom was succeeded by Anicius Cerealis, on July 1st.
Dr. Lardner and others suppose this epistle to have been written in A. D. 56, i.e. nine years earlier than is stated above. See the preceding preface, where this point is largely considered, and also the general observations prefixed to the Acts of the Apostles.
CHAPTER I.
Paul’s salutation to Timothy, 1, 2.
For what purpose he had left him at Ephesus, 3.
What the false apostles taught in opposition to the truth, 4-7.
The true use of the law, 8-11.
He thanks God for his own conversion, and describes his former
state, 12-17.
Exhorts Timothy to hold fast faith and a good conscience, and
speaks of Hymeneus and Alexander who had made shipwreck of their
faith, 18-20.
NOTES ON CHAP. I.
Verse 1. Paul an apostle – by the commandment of God] We have already seen that the term , apostle, literally signifies a person sent from one to another, without implying any particular dignity in the person, or importance in the message. But it is differently used in the New Testament, being applied to those who were sent expressly from God Almighty, with the message of salvation to mankind. It is, therefore, the highest character any human being can have; and he message is the most important which even God himself can send to his intelligent creatures. It was by the express command of God that St. Paul went to the Gentiles preaching the doctrine of salvation by faith in Christ Jesus.
Jesus Christ-our hope] Without Jesus, the world was hopeless; the expectation of being saved can only come to mankind by his Gospel. He is called our hope, as he is called our life, our peace, our righteousness, &c., because from him hope, life, peace, righteousness, and all other blessings proceed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Paul, an apostle of Jesus Christ; one immediately sent by Jesus Christ, by his voice from heaven, Act 9:15, though not by his voice upon earth, as those, Mat 10:1-42.
By the commandment of God our Saviour, and Lord Jesus Christ:
through the will of God, 1Co 1:1, not his permissive, but preceptive will; and this is the same with his being called to be an apostle, Rom 1:1; 1Co 1:1. By our Lord Jesus Christ, the Father not being excluded, but the Son only being named, to whom the mediatory kingdom was committed.
Which is our hope: our hope, there is no more in the Greek, that is, the object of our hope: as when it is said, Gen 31:53, that Jacob sware by the fear of his father Isaac, that is, by the Deity whom his father feared. This glorious eulogy belongs to our Saviour, in whom there is a concurrence of all that is requisite to free us from destructive evils, and to make us everlastingly happy: for he is wisdom, righteousness, sanctification, and redemption. Hence the Gentiles without Christ are said to be without hope, Eph 2:12. And from hence it is evident that Jesus Christ is the eternal God, for if he were only a man, though in excellence above all others, he could not be our hope, for cursed is he that trusteth in man, Jer 17:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. by the commandment of Godtheauthoritative injunction, as well as the commission, of God.In the earlier Epistles the phrase is, “by the will ofGod.” Here it is expressed in a manner implying that a necessitywas laid on him to act as an apostle, not that it was merely at hisoption. The same expression occurs in the doxology, probably writtenlong after the Epistle itself [ALFORD](Ro 16:26).
God our SaviourTheFather (1Ti 2:3; 1Ti 4:10;Luk 1:47; 2Ti 1:9;Tit 1:3; Tit 2:10;Tit 3:4; Jdg 1:25).It was a Jewish expression in devotion, drawn from the Old Testament(compare Ps 106:21).
our hope (Col 1:27;Tit 1:2; Tit 2:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Paul an apostle of Jesus Christ,…. His name was well known to Timothy, and very dear to him; and so was his office as an apostle, and which he mentions, not so much for Timothy’s sake, but for the sake of others, that what he delivers in this epistle might come with its proper weight and authority, and be regarded: of this his office, as well as name, [See comments on Ro 1:1]. How he came into this office next follows, not of himself, nor by men, but
by the commandment of God; the appointment and decree of God, by which he was separated to this office, even from eternity, and is the same with the counsel or will of God, Eph 1:1 or it may refer to the order given by the Holy Ghost to the church; to set apart him and Barnabas, to the work of the ministry, Ac 13:2 though this commandment is called the commandment of God
our Saviour; by whom is meant God the Father; and this character of him is mentioned, to show that the embassy the apostle was sent on as such, and in which the discharge of his office greatly lay, was the affair of salvation, to publish and declare that to the sons of men; and also to show the concern which God the Father has in that work: he resolved upon it, and appointed his people to it, and determined upon saving them by his Son, whom he pitched upon to be his salvation; he drew the scheme of it by his infinite wisdom, and sent his Son into the world to execute it; and he sends his ministers to publish the Gospel of it, and his Spirit to reveal and apply it to the hearts of his chosen ones; and keeps them by his power unto it, and will at last put them into the full possession of it; so that this character well suits with him, to whom it is also given, Tit 3:4 as well as with his Son Jesus Christ, to whom it is more commonly ascribed, and from whom he is here distinguished: for it follows,
and Lord Jesus Christ, which is our hope; who is both the author, and the ground and foundation of the grace of hope of salvation, and eternal life; not earthly enjoyments, nor any external thing whatever; not birth privileges, carnal descent, religious education, morality and civility, obedience to the law of Moses, moral or ceremonial; nor a profession of Christ, nor a bare subjection to his ordinances, but he himself: and there is good ground to hope for pardon through his blood, which was shed for it; and for justification by his righteousness, which is freely wrought out, and freely imputed; and for salvation by him, since it is in him, and in no other, and is completely effected by him, and that for the worst of sinners, and is wholly of free grace, and which everyone that believes in him shall enjoy; and so for eternal life, which hope is conversant with; and good reason there is for it in Christ, seeing it is in him, and in his gift; what his grace gives a meetness for, and his righteousness a title to; and which he is possessed of in the name of his people, prepares for them, and will introduce them into. The Complutensian edition reads, “of the Father, and, our Saviour Jesus Christ”; and so the Ethiopic version, “of God, and our Saviour Jesus Christ”.
Fuente: John Gill’s Exposition of the Entire Bible
| The Inscription and Apostolic Benediction. | A. D. 64. |
1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 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, 4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.
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. i. 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, Phil. ii. 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. i. 8. 2. In the times of the apostles there were attempts made to corrupt Christianity (we are not as many, who corrupt the word, 2 Cor. ii. 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 1Ti 4:7; 1Ti 6:4; 2Ti 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 minister to the efficacy and validity of the sacraments he ministers. These are as bad as Jewish fables and endless genealogies, for they involve us in inextricable difficulties, and tend only to shake the foundations of a Christian’s hope and to fill his mind with perplexing doubts and fears. Godly edifying is the end ministers should aim at in all their discourses, that Christians may be improving in godliness and growing up to a greater likeness to the blessed God. Observe, further, Godly edifying must be in faith: the gospel is the foundation on which we build; it is by faith that we come to God at first (Heb. xi. 6), and it must be in the same way, and by the same principle of faith, that we must be edified. Again, Ministers should avoid, as much as may be, what will occasion disputes; and would do well to insist on the great and practical points of religion, about which there can be no disputes; for even disputes about great and necessary truths draw off the mind from the main design of Christianity, and eat out the vitals of religion, which consist in practice and obedience as well as in faith, that we may not hold the truth in unrighteousness, but may keep the mystery of the faith in a pure conscience.
Fuente: Matthew Henry’s Whole Bible Commentary
According to the commandment (‘ ). A late Koine word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom (“by way of command”) in 1Cor 7:6; 2Cor 8:8; Rom 16:26; 1Tim 1:1; Titus 1:3. Paul means to say that he is an apostle under orders.
Of God our Saviour ( ). Genitive case with . In the LXX (old word from for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judg 1:25; 1Tim 1:3; 1Tim 2:3; 1Tim 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Phil 3:20; Eph 5:23) as in 2Ti 1:10. In 2Pe 1:1 we have “our God and Saviour Jesus Christ” as in Tit 2:13.
Our hope ( ). Like Col 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott).
Fuente: Robertson’s Word Pictures in the New Testament
An apostle of Jesus Christ. This title appears in the salutations of Romans, 1st and 2nd Corinthians, Galatians, Ephesians, Colossians. In Philippians, Paul and Timothy the servants of Jesus Christ. Philemon a prisoner. This formal announcement of apostleship is strange in a private letter.
By the commandment of God [ ] . The phrase in Rom 16:26. Kat’ ejpitaghn absolutely, by commandment, 1Co 7:6, 2Co 8:8. Paul uses dia qelhmatov qeou by the will of God. See 1Co 1:1; 2Co 1:1; Eph 1:1; Col 1:1. Comp. 2Ti 1:1.
Our Savior [ ] . Comp. Luk 1:47; Jude 1:25. o P. Six times in the Pastorals. Used of both God and Christ (see Tit 1:3, 4; Tit 2:10, 13; Tit 3:4, 6). The saving of men appears as God ‘s direct will and act, 1Ti 2:4; Tit 3:5; 2Ti 1:9 as Christ ‘s work, 1Ti 1:15, comp. 2Ti 2:10. In LXX swthr hope is predicated of Christ by Ignatius, Ephesians 21; Philad 5 The salutation as a whole has no parallel in Paul. Jesus Christ which is our hope. The phrase is unique in N. T. Comp. Col 1:27, where, however, the construction is doubtful. Elpiv hope is predicated of Christ by Ignatius, Ephesians 21; Philad. 5 The Salutation as a whole has no parallel in Paul.
Fuente: Vincent’s Word Studies in the New Testament
INTRODUCTION TO 1 TIMOTHY AND THE PASTORAL EPISTLES
The Pastoral Epistles, First and Second Timothy and Titus, are analyzed and interpreted in this commentary by the writers based on:
1) Subject matter considered.
2) The root meaning of words.
3) The contextual setting of time, place, person, and occasion involved..
The term “elder,” as used in the New Testament relating to ordained workers for a local congregation, involves persons ordained to be set in either the office of bishop (pastor) or the office of deacon, as described in 1 Timothy 3 and Titus 2. Only these two New Testament church offices are mentioned in the Scriptures.
A plurality of elders, ordained church leaders, in the matter of teaching and worship, is appropriate in every church. The elders who ruled in word and doctrine (as pastors or bishops) were to be considered worthy of double honor, 1Ti 5:17. The necessary inference is that there were some elders who ruled in other areas, than specifically that of the Word and doctrine.
Let it be noted that no bishop or pastor was ever spoken of as or commanded to rule over the church of the Lord, as a ruler, in the singular, alone. While the bishop, (pastor, episcopia) is the overseer of the congregation, those who rule are continually referred to in the plural, as Heb 13:7; Heb 13:17; Heb 13:24; Act 20:17; Acts 20, 28.
Charts are given for consideration in study of the terms elder, bishop, shepherd, and pastor, as used in the New Testament. (NOTE: the referenced charts and other helps relating to the Pastoral Epistles may be found in the 14 volume hardbound Baptist Commentary). As Paul and Timothy ordained “elders in every city,” it is believed that it is still wisdom to have a plurality of ordained, set apart, qualified elders in every church to serve as teachers, leaders, and rulers, by power of Christian influence and positional honor placed upon them by the vote and confidence of the congregation. Tit 1:6; Act 11:30; Act 14:23; Act 15:2; Act 15:4; Act 15:6; Act 15:22-23.
OUTLINE OF FIRST TIMOTHY- DOCTRINE, THE CHURCH, AND PASTORS
SALUTATION (1:1-2)
A. The Writer (1:1)
B. The Addressee (1:2a)
C. The Greeting (1:2b)
I. DOCTRINE (1:3-20)
A. The Charge (1:3-11a)
1. Its Nature (1:3-4)
2. Its Purpose (1 :5-11 a)
a. That Love Might Prevail (1:5)
b. That the Law Might Not be Misunderstood (1:6-11a)
B. A Personal Testimony (1:11b-17)
1. Gratitude (1:11b-14)
2. Assurance (1:15)
3. Mission (1:16)
4. Praise (1:17)
C. The Charge Reaffirmed (1:18-20)
II. THE CHURCH (2:1-3:16)
A. The Worship (2:1-15)
1. Prayer for All (2:1-8)
a. The Primacy of Prayer (2:1a)
b. The Objects of Prayer (2:1 b-2)
c. The Basis of Prayer (2:3-7)
1) Good for the Christians (2:3a)
2) Acceptable to God (2:3b-4)
3) Effective through Christ (2:5-6)
4) Appropriate for all Men (2:7)
d. The Leaders of Prayer (2:8)
2. Women in Public Worship (2:9-15)
a. Adornment (2:9-10)
b. Deportment (2:11-14)
c. Service (2:15)
B. The Officers (3:1-16)
1. The Bishop (3:1-7)
a. Ambition (3:1)
b. Qualification (3:2-7)
2. The Deacons (3:8-13)
a. Qualifications (3:8-12)
b. Reward (3:13)
3. Reasons for Instruction (3:14-16)
a. Timothy’s Conduct (3:14-15)
b. Greatness of Gospel (3:16)
III. PASTORAL DUTIES (4:1-6:21)
A. Proclaiming the Truth (4:1-16)
1. Apostate Teachers (4:1-5)
a. Foretold (4:1-3a)
b. Rebuked (4:3b-5)
2. The Good Minister of Christ (4:6-16)
a. Reminding of the Good Doctrine (4:6)
b. Refusing Old Wives Fables (4:7a)
c. Exercising unto Godliness (4:7b-11)
d. Being an Example to Believers (4:12)
e. Neglecting Not the Gift (4:13-16)
B. Shepherding the Flock (5:1-6e :2)
1. Old and Young (5:1-2)
2. Widows (5:3-16)
a. Widows in Need (5:3-8)
1) The Guiding Principle (5:3)
2) Important Details (5:4-8)
b. Widowed Dependents of Believing Women (5:16)
3. The Elders (5:17-25)
a. Honor Them as The Called of God (5:17-21)
b. Select them with Care (5:22-25)
4. Slaves (6:1-2)
a. Slaves of Unbelieving Masters (6:1)
b. Slaves of Believing Masters (6:2)
C. Living a Godly Life (6:3-16)
1. Dangers (6:3-10)
a. Pride (6:3-5a)
b. Avarice (6:5b-10)
2. Duties (6:11-16)
a. Flee from Evil (6:11a)
b. Follow the Good (6:11b)
c. Fight the Good Fight (6:12a)
d. Lay Hold on Eternal Life (6:12b)
e. Honor the Christ (6:13-16)
D. Warning the Worldly (6:17-19)
1. Uncertain Riches (6:17)
2. Rich in Good Works (6:18-19)
E. Guarding the Trust (6:20-21a)
BENEDICTION (6:21b)
TO PRESERVE DOCTRINAL TRUTH LEGALISM, RELIGIOUS, AND MORAL ERROR REBUKED
1) “Paul, an apostle of Jesus Christ.” (Paulos apostalos christon iesou) Paul an apostle of Christ Jesus.” Paul, author of this letter, openly asserted that he was an apostle (sent by commission) of Jesus Christ, as surely as those apostles sent before him, 1Co 9:1-2; 1Co 15:9.
2) “By the commandment of God our Saviour.” (kat’ epitogen theou soteros hemon) “According to a command of God our Saviour,” Act 9:6; Act 26:16-18. The term “God our Saviour” means our Trinitarian Deliverer, looking primarily backward, and horizontally.
3) “And Lord Jesus Christ, which is our hope.” (kai christou iesou tes elpidos hemon) “And Christ Jesus the hope of us (all).” The term “which (one) is our hope” looks forward and upward to the return of the Lord bodily and the Christian’s final adoption — the redemption of the body from death, Rom 8:23; Tit 2:13; 1Jn 3:2. The body of our humility shall be similar to the likeness of the body of our Lord’s glory. This is the objective Christian hope, Col 1:27, Php_3:20-21.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Ti. 1:1. By the commandment.The usual expression has been by the will of God. There is a perceptible ring of austerity about the word for commandment. Paul is an apostle in accordance with the behest of God. God our Saviour.A designation not often found outside the Pastoral epistles in the New Testament, but frequent in the Old Testament. Lord Jesus Christ, which is our hope.R.V. Christ Jesus our hope. Not only the object of it, nor the author of it, but its very substance and foundation; in eo solo residet tota salutis nostr materia (Ellicott).
1Ti. 1:2. Unto Timothy, my own son in the faith.R.V. my true child in faith. Every part of the appositional member has its complete significance. Son denotes the affectionate as well as spiritual nature of the connection. Own specifies the genuineness and reality of it. In faith marks the sphere in which such a connection is alone felt and realised (Ellicott).
MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 1:1-2
Apostolic Greeting.
I. Asserts the Divine source and authority of the apostleship of the writer.Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope (1Ti. 1:1). It was not necessary to assure Timothy of his apostleship; but Paul had others in view to whom this epistle might be read, and for his own sake and Timothys he set forth His Divine call. No man can make himself an apostle or a minister of the gospel. This is Gods work, and whom He calls He charges with full authority to proclaim the truth. The responsibilities of the preacher are so great, and the difficulties of his work so perplexing and oppressive, that nothing short of a profound consciousness of his Divine commission can sustain him. The apostle recognises the united action of God the Saviour and Lord Jesus Christ in his appointment; and without any argumentfor the fact to him was beyond the necessity of argumenthe states the Divinity of Christ and His equality of nature with the Father. Both were as one in the work of salvation, and in a beautiful and suggestive expression he designates Christ as our hope. The hope of salvation which dawned upon men by the manifestation of Christ becomes a blessed reality to all who believe in Him.
II. Addressed to one standing in a special relation to the writer.Unto Timothy, my own son in the faith (1Ti. 1:2). It was through the instrumentality of Paul that Timothy was brought to accept the gospel, and a friendship between the two then began which deepened in affection as the years rolled on, notwithstanding their disparity in age. It was a friendship as intimate and as dear as that which mutually exists between father and son. In this case, so different in other friendships, it was the aged one who had the enthusiasm and enterprise, and the younger one the timidity and reflective reserve: yet the one was the complement and true helpmeet of the other. It is not easy to say which gained most from the affection and devotion of the other. Timothys indebtedness to Paul was great; but few men could have supplied the apostles needs as Timothy did. The craving for sympathy so often disclosed in the writings of Paul found a loving response in the sensitive and thoughtful nature of Timothy. The young and capable evangelist entered appreciatively into the ideas and plans of the apostle, and with willing obedience and heroic fortitude helped to carry them out.
III. Supplicates the bestowment of Divine blessings.Grace, mercy, and peace, from God our Father and Jesus Christ our Lord (1Ti. 1:2). From the same source as salvation come the blessings of grace, mercy, and peacethe results and evidences of salvation. To the accustomed formula of the apostle, grace and peace, he now adds mercyan internal evidence of the genuineness of the epistle. Grace, mercy, and peace illustrate the character of the gospel as essentially different not only from the law, but from every merely human and philosophic system of religion. All grace, mercy, and peace which God can bestow come to us only through and in communion with His Son. We may call grace the highest good for the godly, mercy for the suffering, and peace for the struggling disciple. In its harmony this ravishing threefold chord expresses all the spiritual gifts which the Christian should ask for himself and his brethren (Lange).
Lessons.
1. Ministerial qualification and authority are from God.
2. The minister has a tender regard for those he brought to Christ.
3. The work of the ministry is beset with difficulties.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
INTRODUCTION 1:1, 2
Text 1:1, 2
1 Paul, an apostle of Christ Jesus according to the commandment of God our Saviour, and Christ Jesus our hope: 2 unto Timothy, my true child in faith: Grace, mercy, peace from God the Father and Christ Jesus our Lord.
Thought Questions 1:1, 2
1.
When, and where, and why did God command Paul to be an apostle?
2.
In what sense can God be referred to as our Saviour?
3.
Christ is our hope in a particular sense; explain.
4.
Is there any significance in the arrangement of the name Christ Jesus instead of Jesus Christ?
5.
Why call Timothy a true child? Did Paul mean there were some who were not?
6.
Show the inter-relation of the words: grace, mercy, peace. Could we arrange these words in a different order? Should we do so? Why?
Paraphrase 1:1, 2
1 I Paul, an apostle of Jesus Christ, write this epistle by the commandment of God, the contriver of our salvation, and of the Lord Jesus Christ, on whose death, and not on the sacrifices of the law, our hope of eternal life is founded,
2 To Timothy, who is my genuine son in the faith, being like-minded, with myself: May gracious assistances, merciful deliverances, such as I have obtained, and inward peace from God our Father, and Christ Jesus our Lord, be multiplied to thee.
Comment 1:1, 2
1Ti. 1:1. Although this is a personal letter it carries Apostolic authority, It is to be read to others and referred to, again and again for divine confirmation of these things taught by Timothy, The reference to Pauls apostleship was not for Timothys benefit, but for those of Ephesus among whom Timothy was working. Is Paul stating here that God commanded him to be an apostle, or that God commanded him to write the letter? We much prefer the thought of his apostleship, It seems artificial to supply the thought that God commanded him to write. We can recall immediately when and where God called or commanded him to be an apostle. The word apostle means one sent, There were some persons designated as apostles, who were sent from the churches. (Cf. Php. 2:25, 2Co. 8:23, Act. 14:14) There were only twelve and Paul as apostles of Christ Jesus, or sent from Christ Jesus.
Why say Christ Jesus and not Jesus Christ? Remember that each name has a meaning. The writer is not using the order with no thought. The office of the Christ, i.e. the anointed one is more prominent here. In its context we can see why. Paul is one sent by the anointed one and this is in accord with the command from such,
God is here called our Saviour. The expression is found only in the Pastorals. Why? Could it be that Timothy and those of Ephesus needed to be reminded of the ultimate source of our salvation? Christ could never have provided our salvation if God had not sent Him. Paul said elsewhere in hope were we saved (Rom. 8:24). It is God who saved us, but it is Christ Jesus who provides the hope in such salvation. Thus Paul is commanded by the fountain of our salvation and the embodiment of our hope to be an apostle.
1Ti. 1:2. Are we to understand that Paul is addressing Timothy as his son in the faith or is he referring to the genuiness of Timothys Christian character? There is a division of opinion on this point. Since Timothy was a convert of Paul, and since he did refer to such relationship in other places, such would not be unusual here. The issue to decide, is whether Paul wants to relate Timothy to himself, or to what Paul has just written. Paul spoke of his own relationship to God and Christ; what is the relationship of Timothy? Is Timothy a genuine child of the faithor a genuine child of Pauls in the faith? Which is it? Are not both true?
The divine blessing pronounced by Paul on Timothy is a most interesting one. In other epistles grace and peace are in the greetings, but nowhere do we find mercy except in the Pastorals. Why would Timothy need mercyperhaps more than others? Mercy has to do with Gods acceptance in spite of our failures. Was Timothy in some special need of such treatment? Perhaps he was. Some see an inter-relationship between these words. Grace first, to forgive our past sins, mercy to overlook our present failures, this results in peace in our hearts.
How did Paul imagine such blessings would be bestowed? In obedience to the divine laws of God we shall have the divine benefits attached thereto.
Fact Questions 1:1, 2
1.
Explain the use of the word apostle both generally and specifically.
2.
What is the application of the word command as here used?
3.
Specify just how God becomes our Saviour.
4.
Jesus is our hope in what areas?
5.
In what sense was Timothy a genuine child?
6.
Show the inter-relationship of: grace, mercy and peace.
EXAMINATION OVER PAULS FIRST LETTER TO TIMOTHY
1.
Reproduce the outline of the letter.
2.
Paul, an apostle of Christ Jesus according to the Commandment of God our Saviour . . . Explain the Commandment in this verse.
3.
. . . and the goal of the charge is love out of a pure heart. . . . Explain the charge, and the arrival at the goal, i.e. how the goal is achieved.
4.
But we know that the law is good, if one uses it lawfully. . . . Explain the lawful use of the law.
5.
. . . . but I received mercy because being ignorant I acted in unbelief . . . Show how ignorance relates to mercybe careful here.
6.
. . . . the prophecies which led the way to you, that you might wage in them the good warfare. . . . Explain the prophecies, and Timothys use of them.
7.
In order that we may lead a tranquil and quiet life in all godliness and dignity. What is going to provide this type of life? Explain the cause of which this is a result,
8.
I desire therefore, that men pray in every place, lifting up holy hands, without wrath and disputing. Discuss the connection between prayer, wrath and disputing.
9.
Give the two reasons for saying: I do not permit a woman to teach.
10.
Faithful is the Word: if someone reaches after an overseership, he desires a good work. Discuss the words: reaches after and good work.
11.
Discuss two mental qualifications, and two personality qualifications of the bishop.
12.
Would a man who had developed the ability to superintend well by other means than rearing a family, be excluded from the eldership? If so why? If not why not?
13.
Explain the following phrase: And let these first be tested.
14.
Is there room for females in the office of deacon? Discuss.
15.
Give meaning to the following: Because every created thing of God is good, and nothing to be thrown away, being received with thanksgiving: for it is sanctified thru Gods word and petition. Explain especially the last phrase.
16.
Explain how godliness is profitable for all things.
17.
What gift or gifts did Timothy have? How did he get them? What was he to do with them?
18.
Answer the following questions about the enrollment of widows: 1) What is the meaning of the term enrollment? 2) For what purpose? 3) What qualifications? (state and explain at least two) 4) Should we practice it now?
19.
What is the double honor of the elders?
20.
Who is the blessed and only potentate. . . . Please explain from the context why you answer as you do.
Fuente: College Press Bible Study Textbook Series
(1) Paul, an apostle of Jesus Christ.The letter to Timothy, though addressed to a very dear and intimate friend, was sent with a two-fold purpose. It was an affectionate reminder from his old master, Paul the Aged, to his disciple to be steadfast in the midst of the many perils to which one in the position of Timothy would be exposed in the city of Ephesus; but it was also an official command to resist a powerful school of false teaching which had arisen in the midst of that Ephesian Church over which Timothy was then presiding. So St. Paul prefaces his letter by designating himself an Apostle according to the commandment of God. The commandment especially referred to is to be found in Act. 13:2 : Separate me Barnabas and Saul for the work whereunto I have called them.
God our Saviour.This, designation is peculiar to the Pastoral Epistles, but frequently occurs in the Septuagint. It is fitly ascribed to the first Person of the blessed Trinity in reference to His redeeming love in Christ.
Lord Jesus Christ, which is our hope.The words which is, printed in italics in the English version, are better left out: Jesus Christ, our hope. As St. Paul felt the end of his course approaching, he loved to dwell on the thought of Jesusto whom, during so many weary years, he had longed to depart and be withas his hope, his one glorious hope. The same expression is found in the Epistles of Ignatius.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 1
THE ROYAL COMMAND ( 1Ti 1:1-2 ) 1:1-2 Paul, an apostle of Christ Jesus, by the royal command of God, our Saviour, and of Jesus Christ, our Hope, writes this letter to Timothy, his true child in the faith. Grace, mercy and peace be to you from our Lord Jesus Christ.
Never a man magnified his office as Paul did. He did not magnify it in pride; he magnified it in wonder that God had chosen him for a task like that. Twice in the opening words of this letter he lays down the greatness of his privilege.
(i) First, he calls himself an apostle of Christ Jesus. Apostle is the Greek word apostolos ( G652) , from the verb apostellein ( G649) which means to send out; an apostolos ( G652) was one who was sent out. As far back as Herodotus it means an envoy, an ambassador, one who is sent out to represent his country and his king. Paul always regarded himself as the envoy and ambassador of Christ. And, in truth, that is the office of every Christian. It is the first duty of every ambassador to form a liaison between the country to which he is sent and the country from which he has come. He is the connecting link. And the first duty of every Christian is to be a connecting link between his fellow-men and Jesus Christ.
(ii) Secondly, he says that he is an apostle by the royal command of God. The word he uses is epitage ( G2003) . This is the word Greek uses for the injunctions which some inviolable law lays on a man; for the royal command which comes to a man from the king; and above all for the instructions which come to a man either directly or by some oracle from God. For instance, a man in an inscription dedicates an altar to the goddess Cybele, kat’ ( G2596) epitagen ( G2003) , in accordance with the command of the goddess, which, he tells us, had come to him in a dream. Paul thought of himself as a man holding the king’s commission.
If any man can arrive at this consciousness of being despatched by God, a new splendour enters into life. However humble his part may be in it, he is on royal service.
“Life can never be dull again
When once we’ve thrown our windows open wide
And seen the mighty world that lies outside,
And whispered to ourselves this wondrous thing,
‘We’re wanted for the business of the King!'”
It is always a privilege to do even the most menial things for someone whom we love and respect and admire. All his life the Christian is on the business of the King.
Paul goes on to give to God and to Jesus two great titles.
He speaks of God, our Saviour. This is a new way of speaking. We do not find this title for God in any of Paul’s earlier letters. There are two backgrounds from which it comes.
(a) It comes from an Old Testament background. It is Moses’ charge against Israel that Jeshurun “forsook God who made him, and scoffed at the Rock of his Salvation” ( Deu 32:15). The Psalmist sings of how the good man will receive righteousness from the God of his salvation ( Psa 24:5). It is Mary’s song, “My soul magnifies the Lord, and my spirit rejoices in God my Saviour” ( Luk 1:46-47). When Paul called God Saviour, he was going back to an idea which had always been dear to Israel.
(b) There is a pagan background. It so happened that just at this time the title soter ( G4990) , Saviour, was much in use. Men had always used it. In the old days the Romans had called Scipio, their great general, “our hope and our salvation.” But at this very time it was the title which the Greeks gave to Aesculapius, the god of healing. And it was one of the titles which Nero, the Roman Emperor, had taken to himself. So in this opening sentence Paul is taking the title which was much on the lips of a seeking and a wistful world and giving it to the only person to whom it belonged by right.
We must never forget that Paul called God Saviour. It is possible to take a quite wrong idea of the Atonement. Sometimes people speak of it in a way which indicates that something Jesus did pacified the anger of God. The idea they give is that God was bent on our destruction and that somehow his wrath was turned to love by Jesus. Nowhere in the New Testament is there any support for that. It was because God so loved the world that he sent Jesus into the world ( Joh 3:16). God is Saviour. We must never think or preach or teach of a God who had to be pacified and persuaded into loving us, for everything begins from his love.
THE HOPE OF THE WORLD ( 1Ti 1:1-2 continued) Paul uses a title which was to become one of the great titles of Jesus–“Christ Jesus, our hope.” Long ago the Psalmist had demanded of himself: “Why are you cast down, O my soul?” And he had answered: “Hope in God” ( Psa 43:5). Paul himself speaks of “Christ in you, the hope of glory” ( Col 1:27). John speaks of the dazzling prospect which confronted the Christian, the prospect of being like Christ; and goes on to say: “Every one who thus hopes purifies himself as he is pure” ( 1Jn 3:2-3).
In the early Church this was to become one of the most precious titles of Christ. Ignatius of Antioch, when on his way to execution in Rome, writes to the Church in Ephesus: “Be of good cheer in God the Father and in Jesus Christ our common hope” (Ignatius: To the Ephesians 21:2). Polycarp writes: “Let us therefore persevere in our hope and the earnest of our righteousness, who is Jesus Christ” (Epistle of Polycarp 8).
(i) Men found in Christ the hope of moral victory and of self-conquest. The ancient world knew its sin. Epictetus had spoken wistfully of “our weakness in necessary things.” Seneca had said that “we hate our vices and love them at the same time.” He said, “We have not stood bravely enough by our good resolutions; despite our will and resistance we have lost our innocence. Nor is it only that we have acted amiss; we shall do so to the end.” Persius, the Roman poet, wrote poignantly: “Let the guilty see virtue, and pine that they have lost her for ever.” Persius talks of “filthy Natta benumbed by vice.” The ancient world knew its moral helplessness only too well; and Christ came, not only telling men what was right, but giving them the power to do it. Christ gave to men who had lost it the hope of moral victory instead of defeat.
(ii) Men found in Christ the hope of victory over circumstances. Christianity came into the world in an age of the most terrible personal insecurity. When Tacitus, the Roman historian, came to write the history of that very age in which the Christian Church came into being, he began by saying, “I am entering upon the history of a period rich in disaster, gloomy with wars, rent with seditions; nay, savage in its very hours of peace. Four emperors perished by the sword; there were three civil wars; there were more with foreigners, and some had the character of both at once … Rome wasted by fires; its oldest temples burned; the very capitol set in flames by Roman hands; the defilement of sacred rites; adultery in high places; the sea crowded with exiles; island rocks drenched with murder; yet wilder was the frenzy in Rome; nobility, wealth, the refusal of office, its acceptance, everything was a crime, and virtue was the surest way to ruin. Nor were the rewards of the informers less odious than their deeds. One found his spoils in a priesthood or a consulate; another in a provincial governorship, another behind the throne. All was one delirium of hate and terror; slaves were bribed to betray their masters, freedmen their patrons; and he who had no foe was betrayed by his friend.” (Tacitus: Histories 1, 2). As Gilbert Murray said, the whole age was suffering from “the failure of nerve.” Men were longing for some ring-wall of defence against “the advancing chaos of the world.” It was Christ who in such times gave men the strength to live, and the courage, if need be, to die. In the certainty that nothing on earth could separate them from the love of God in Christ Jesus, men found victory over the terrors of the age.
(iii) Men found in Christ the hope of victory over death. They found in him, at one and the same time, strength for mortal things and the immortal hope. Christ, our hope, was–and still should be–the battle-cry of the Church.
TIMOTHY, MY SON ( 1Ti 1:1-2 continued) It is to Timothy that this letter is sent, and Paul was never able to speak of him without affection in his voice.
Timothy was a native of Lystra in the province of Galatia. It was a Roman colony; it called itself “the most brilliant colony of Lystra,” but in reality it was a little place at the ends of the civilized earth. Its importance was that there was a Roman garrison quartered there to keep control of the wild tribes of the Isaurian mountains which lay beyond. It was on the first missionary journey that Paul and Barnabas arrived there ( Act 14:8-21). At that time there is no mention of Timothy; but it has been suggested that, when Paul was in Lystra, he found a lodging in Timothy’s home, in view of the fact that he knew well the faith and devotion of Timothy’s mother Eunice and of his grandmother Lois ( 2Ti 1:5).
On that first visit Timothy must have been very young, but the Christian faith laid hold upon him, and Paul became his hero. It was at Paul’s visit to Lystra on the second missionary journey that life began for Timothy ( Act 16:1-3). Young as he was, he had become one of the ornaments of the Christian Church in Lystra. There was such a charm and enthusiasm in the lad that all men spoke well of him. To Paul, he seemed the very man to be his assistant. Maybe even then he had dreams that this lad was the very person to train to take up his work when his day was over.
Timothy was the child of a mixed marriage; his mother was a Jewess, and his father a Greek ( Act 16:1). Paul circumcised him. It was not that Paul was a slave of the law, or that he saw in circumcision any special virtue; but he knew well that if Timothy was to work amongst the Jews, there would be an initial prejudice against him if he was uncircumcised, and so he took this step as a practical measure to increase Timothy’s usefulness as an evangelist.
From that time forward Timothy was Paul’s constant companion. He was left behind at Beroea with Silas when Paul escaped to Athens, and later joined him there ( Act 17:14-15, Act 18:5). He was sent as Paul’s emissary to Macedonia ( Act 19:22). He was there when the collection from the Churches was being taken to Jerusalem ( Act 20:4). He was with Paul in Corinth when Paul wrote his letter to Rome ( Rom 16:21). He was Paul’s emissary to Corinth when there was trouble in that unruly Church ( 1Co 4:17; 1Co 16:10). He was with Paul when he wrote 2 Corinthians ( 2Co 1:1; 2Co 1:19). It was Timothy whom Paul sent to see how things were going in Thessalonica and he was with Paul when he wrote his letter to that Church ( 1Th 1:1; 1Th 3:2; 1Th 3:6). He was with Paul in prison when he wrote to Philippi, and Paul was planning to send him to Philippi as his representative ( Php_1:1 ; Php_2:19 ). He was with Paul when he wrote to the Church at Colossae and to Philemon ( Col 1:1; Phm 1:1). Constantly Timothy was by Paul’s side, and when Paul had a difficult job to do Timothy was the man sent to do it.
Over and over again Paul’s voice vibrates with affection when he speaks of Timothy. When he is sending him to that sadly divided Church at Corinth, he writes: “I have sent to you Timothy, my beloved and faithful child in the Lord” ( 1Co 4:17). When he is planning to send him to Philippi, he writes: “I have no one like him…. As a son with a father he has served with me in the gospel” ( Php_2:20 ; Php_2:22 ). Here he calls him “his true son.” The word that he uses for “true” is gnesios ( G1103) . It has two meanings. It was the normal word for a legitimate child in contradistinction to illegitimate. It was the word for genuine, as opposed to counterfeit.
Timothy was the man whom Paul could trust and could send anywhere, knowing that he would go. Happy indeed is the leader who possesses a lieutenant like that. Timothy is our example of how we should serve in the faith. Christ and his Church need servants like that.
GRACE, MERCY AND PEACE ( 1Ti 1:1-2 continued) Paul always began his letters with a blessing ( Rom 1:7; 1Co 1:3; 2Co 1:2; Gal 1:3; Eph 1:2; Php_1:2 ; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 1:3). In all these other letters only Grace and Peace occur. It is only in the letters to Timothy that Mercy is used ( 2Ti 1:2; Tit 1:4). Let us look at these three great words.
(i) In Grace there are always three dominant ideas.
(a) In classical Greek the word means outward grace or favour, beauty, winsomeness, sweetness. Usually, although not always, it is applied to persons. The English word charm comes near to expressing its meaning. Grace is characteristically a lovely and a winsome thing.
(b) In the New Testament there is always the idea of sheer generosity. Grace is something unearned and undeserved. It is opposed to that which is a debt. Paul says that if it is a case of earning things, the reward is not a matter of grace, but of debt ( Rom 4:4). It is opposed to works. Paul says that God’s election of his chosen people is not the consequence of works, but of grace ( Rom 11:6).
(c) In the New Testament there is always the idea of sheer universality. Again and again Paul uses the word grace in connection with the reception of the Gentiles into the family of God. He thanks God for the grace given to the Corinthians in Jesus Christ ( 1Co 1:4). He talks of the grace of God bestowed on the Churches of Macedonia ( 2Co 8:1). He talks of the Galatians being called into the grace of Christ ( Gal 1:6). The hope which came to the Thessalonians came through grace ( 2Th 2:16). It was God’s grace which made Paul an apostle to the Gentiles ( 1Co 15:10). It was by the grace of God that he moved amongst the Corinthians ( 2Co 1:12). It was by grace that God called him and separated him from his mother’s womb ( Gal 1:15). It is the grace given to him by God which enables him to write boldly to the Church at Rome ( Rom 15:15). To Paul the great demonstration of the grace of God was the reception of the Gentiles into the Church and his apostleship to them.
Grace is a lovely thing; it is a free thing; and it is a universal thing. As F. J. Hort wrote so beautifully: “Grace is a comprehensive word, gathering up all that may be supposed to be expressed in the smile of a heavenly king, looking down upon his people.”
(ii) Peace was the normal Jewish word of greeting, and, in Hebrew thought, it expresses, not simply the negative absence of trouble, but “the most comprehensive form of well-being.” It is everything which makes for a man’s highest good. It is the state a man is in when he is within the love of God. F. J. Hort writes: “Peace is the antithesis to every kind of conflict and war and molestation, to enmity without and distraction within.”
“Bowed down beneath a load of sin,
By Satan sorely pressed,
By war without and fears within,
I come to thee for rest.”
(iii) Mercy is the new word in the apostolic blessing. In Greek the word is eleos ( G1656) , and in Hebrew chesed ( H2617) . Now chesedh is the word which is often in the Old Testament translated loving-kindness; and when Paul prayed for mercy on Timothy, he is saying, to put it very simply, “Timothy, may God be good to you.” But there is more to it than that. Chesed ( H2617) is used in the Psalms no fewer than one hundred and twenty-seven times. And time and time again it has the meaning of help in time of need. It denotes, as Parry puts it, “God’s active intervention to help.” As Hort puts it, “It is the coming down of the Most High to help the helpless.” In Psa 40:11 the Psalmist rejoices, “Thy steadfast love and thy faithfulness ever preserve me.” In Psa 57:3 he says, “He will send from heaven and save me… God will send forth his steadfast love and his faithfulness.” In Psa 86:14-16 he thinks of the forces of the evil men which are arrayed against him, and comforts himself with the thought that God is “abounding in steadfast love and faithfulness.” It is by God’s abundant mercy that he has given us the living hope of the resurrection ( 1Pe 1:3). The Gentiles should glorify God for that mercy which has rescued them from sin and hopelessness ( Rom 15:9). God’s mercy is God active to save. It may well be that Paul added Mercy to his two usual words, Grace and Peace, because Timothy was up against it and he wanted in one word to tell him that the Most High was the help of the helpless.
ERROR AND HERESY ( 1Ti 1:3-7 ) 1:3-7 I am writing to you now to reinforce the plea that I already made to you, when I urged you to stay in Ephesus while I went to Macedonia, that you might pass on the order to some of the people there, not to teach erroneous novelties, nor to give their attention to idle tales and endless genealogies, which only succeed in producing empty speculations rather than the effective administration of God’s people, which should be based on faith. The instruction which I gave you is designed to produce love which issues from a pure heart, a good conscience and an undissembling faith. But some of these people of whom I am talking have never even tried to find the right road, and have turned aside out of it to empty and useless discussions, in their claim to become teachers of the law, although they do not know what they are talking about, nor do they realize the real meaning of the things about which they dogmatize.
It is clear that at the back of the Pastoral Epistles there is some heresy which is endangering the Church. Right at the beginning it will be well to try to see what this heresy is. We will therefore collect the facts about it now.
This very passage brings us face to face with two of its great characteristics. It dealt in idle tales and endless genealogies. These two things were not peculiar to this heresy but were deeply engrained in the thought of the ancient world.
First, the idle tales. One of the characteristics of the ancient world was that the poets and even the historians loved to work out romantic and fictitious tales about the foundation of cities and of families. They would tell how some god came to earth and founded the city or took in marriage some mortal maid and founded a family. The ancient world was full of stories like that.
Second, the endless genealogies. The ancient world had a passion for genealogies. We can see that even in the Old Testament with its chapters of names and in the New Testament with the genealogies of Jesus with which Matthew and Luke begin their gospels. A man like Alexander the Great had a completely artificial pedigree constructed in which he traced his lineage back on the one side to Achilles and Andromache and on the other to Perseus and Hercules.
It would be the easiest thing in the world for Christianity to get lost in endless and fabulous stories about origins and in elaborate and imaginary genealogies. That was a danger which was inherent in the situation in which Christian thought was developing.
It was peculiarly threatening from two directions.
It was threatening from the Jewish direction. To the Jews there was no book in the world like the Old Testament. Their scholars spent a lifetime studying it and expounding it. In the Old Testament many chapters and many sections are long genealogies; and one of the favourite occupations of the Jewish scholars was to construct an imaginary and edifying biography for every name in the list! A man could go on for ever doing that; and it may be that that was what was partly in Paul’s mind. He may be saying, “When you ought to be working at the Christian life, you are working out imaginary biographies and genealogies. You are wasting your time on elegant fripperies, when you should be getting down to life and living.” This may be a warning to us never to allow Christian thinking to get lost in speculations which do not matter.
THE SPECULATIONS OF THE GREEKS ( 1Ti 1:3-7 continued) But this danger came with an even greater threat from the Greek side. At this time in history there was developing a Greek line of thought which came to be known as Gnosticism. We find it specially in the background of the Pastoral Epistles, the Letter to the Colossians and the Fourth Gospel.
Gnosticism was entirely speculative. It began with the problem of the origin of sin and of suffering. If God is altogether good, he could not have created them. How then did they get into the world? The Gnostic answer was that creation was not creation out of nothing; before time began matter existed. They believed that this matter was essentially imperfect, an evil thing; and out of this essentially evil matter the world was created.
No sooner had they got this length than they ran into another difficulty. If matter is essentially evil and God is essentially good, God could not himself have touched this matter. So they began another set of speculations. They said that God put out an emanation, and that this emanation put out another emanation, and the second emanation put out a third emanation and so on and on until there came into being an emanation so distant from God that he could handle matter; and that it was not God but this emanation who created the world.
They went further. They held that each successive emanation knew less about God so that there came a stage in the series of emanations when the emanations were completely ignorant of him and, more, there was a final stage when the emanations were not only ignorant of God but actively hostile to him. So they arrived at the thought that the god who created the world was quite ignorant of and hostile to the true God. Later on they went even further and identified the God of the Old Testament with this creating god, and the God of the New Testament with the true God.
They further provided each one of the emanations with a complete biography. And so they built up an elaborate mythology of gods and emanations, each with his story and his biography and his genealogy. There is no doubt that the ancient world was riddled with that kind of thinking; and that it even entered the Church itself. It made Jesus merely the greatest of the emanations, the one closest to God. It classed him as the highest link in the endless chain between God and man.
This Gnostic line of thought had certain characteristics which appear all through the Pastoral Epistles as the characteristics of those whose heresies were threatening the Church and the purity of the faith.
(i) Gnosticism was obviously highly speculative, and it was therefore intensely intellectually snobbish. It believed that all this intellectual speculation was quite beyond the mental grasp of ordinary people and was for a chosen few, the elite of the Church. So Timothy is warned against “godless chatter and contradictions of what is falsely called knowledge” ( 1Ti 6:20). He is warned against a religion of speculative questions instead of humble faith ( 1Ti 1:4). He is warned against the man who is proud of his intellect but really knows nothing and dotes about questions and strifes of words ( 1Ti 6:4). He is told to shun “godless chatter,” for they can produce only ungodliness ( 2Ti 2:16). He is told to avoid “stupid, senseless controversies” which in the end can only engender strife ( 2Ti 2:23). Further, the Pastoral Epistles go out of their way to stress the fact that this idea of an intellectual aristocracy is quite wrong, for God’s love is universal. God wants all men to be saved and all men to come to a knowledge of the truth ( 1Ti 2:4). God is the Saviour of all men, especially those who believe ( 1Ti 4:10). The Christian Church would have nothing to do with any kind of faith which was founded on intellectual speculation and set up an arrogant intellectual aristocracy.
(ii) Gnosticism was concerned with this long series of emanations. It gave to each of them a biography and a pedigree and an importance in the chain between God and men. These gnostics were concerned with “endless genealogies” ( 1Ti 1:4). They went in for “godless and silly myths” about them ( 1Ti 4:7). They turned their ears away from the truth to myths ( 2Ti 4:4). They dealt in fables like the Jewish myths ( Tit 1:14). Worst of all, they thought in terms of two gods and of Jesus as one of a whole series of mediators between God and man; whereas “there is one God, and one mediator between God and men, the man Christ Jesus” ( 1Ti 2:5). There is only one King of ages, immortal, invisible, there is only one God ( 1Ti 1:17). Christianity had to repudiate a religion which took their unique place from God and from Jesus Christ.
THE ETHICS OF HERESY ( 1Ti 1:3-7 continued) The danger of Gnosticism was not only intellectual. It had serious moral and ethical consequences. We must remember that its basic belief was that matter was essentially evil and spirit alone was good. That issued in two opposite results.
(i) If matter is evil, the body is evil; and the body must be despised and held down. Therefore Gnosticism could and did issue in a rigid asceticism. It forbade men to marry, for the instincts of the body were to be suppressed. It laid down strict food laws, for the needs of the body must as far as possible be eliminated. So the Pastorals speak of those who forbid to marry and who command to abstain from meats ( 1Ti 4:3). The answer to these people is that everything which God has created is good and is to be received with thanksgiving ( 1Ti 4:4). The Gnostic looked on creation as an evil thing, the work of an evil god; the Christian looks on creation as a noble thing, the gift of a good God. The Christian lives in a world where all things are pure; the Gnostic lived in a world where all things were defiled ( Tit 1:15).
(ii) But Gnosticism could issue in precisely the opposite ethical belief. If the body is evil, it does not matter what a man does with it. Therefore, let him sate his appetites. These things are of no importance, therefore a man can use his body in the most licentious way and it makes no difference. So the Pastorals speak of those who lead away weak women until they are laden with sin and the victims of all kinds of lusts ( 2Ti 3:6). Such men profess to know God, but they deny him by their deeds ( Tit 1:16). They used their religious beliefs as an excuse for immorality.
(iii) Gnosticism had still another consequence. The Christian believes in the resurrection of the body. That is not to say that he ever believed that we are resurrected with this mortal, human body; but he always believed that after resurrection from the dead a man would have a spiritual body, provided by God. Paul discusses this whole question in 1Co 15:1-58. The Gnostic held that there was no such thing as the resurrection of the body ( 2Ti 2:18). After death a man would be a kind of disembodied spirit. The basic difference is that the Gnostic believed in the body’s destruction; the Christian believes in its redemption. The Gnostic believed in what he would call soul salvation; the Christian believes in whole salvation.
So behind the Pastoral Epistles there are these dangerous heretics, who gave their lives to intellectual speculations, who saw this as an evil world and the creating god as evil, who put between the world and God an endless series of emanations and lesser gods and spent their time equipping each of them with endless fables and genealogies, who reduced Jesus to the position of a link in a chain and took away his uniqueness, who lived either in a rigorous asceticism or an unbridled licentiousness, who denied the resurrection of the body. It was their heretical beliefs that the Pastorals were written to combat.
THE MIND OF THE HERETIC ( 1Ti 1:3-7 continued) In this passage there is a clear picture of the mind of the dangerous heretic. There is a kind of heresy in which a man differs from orthodox belief because he has honestly thought things out and cannot agree with it. He does not take any pride in being different; he is different simply because he has to be. Such a heresy does not spoil a man’s character; it may in fact enhance his character, because he has really thought out his faith and is not living on a second-hand orthodoxy. But that is not the heretic whose picture is drawn here. Here are distinguished five characteristics of the dangerous heretic.
(i) He is driven by the desire for novelty. He is like someone who must be in the latest fashion and must undergo the latest craze. He despises old things for no better reason than that they are old, and desires new things for no better reason than that they are new. Christianity has always the problem of presenting old truth in a new way. The truth does not change, but every age must find its own way of presenting it. Every teacher and preacher must talk to men in language which they understand. The old truth and the new presentation go ever hand in hand.
(ii) He exalts the mind at the expense of the heart. His conception of religion is speculation and not experience. Christianity has never demanded that a man should stop thinking for himself, but it does demand that his thinking should be dominated by a personal experience of Jesus Christ.
(iii) He deals in argument instead of action. He is more interested in abstruse discussion than in the effective administration of the household of the faith. He forgets that the truth is not only something which a man accepts with his mind, but is also something which he translates into action. Long ago the distinction between the Greek and the Jew was drawn. The Greek loved argument for the sake of argument; there was nothing that he liked better than to sit with a group of friends and indulge in a series of mental acrobatics and enjoy “the stimulus of a mental hike.” But he was not specially interested in reaching conclusions, and in evolving a principle of action. The Jew, too, liked argument; but he wished every argument to end in a decision which demanded action. There is always a danger of heresy when we fall in love with words and forget deeds, for deeds are the acid test by which every argument must be tested.
(iv) He is moved by arrogance rather than by humility. He looks down with a certain contempt on simple-minded people who cannot follow his flights of intellectual speculation. He regards those who do not reach his own conclusions as ignorant fools. The Christian has somehow to combine an immovable certainty with a gentle humility.
(v) He is guilty of dogmatism without knowledge. He does not really know what he is talking about nor really understand the significance of the things about which he dogmatizes. The strange thing about religious argument is that everyone thinks that he has a right to express a dogmatic opinion. In all other fields we demand that a person should have a certain knowledge before he lays down the law. But there are those who dogmatize about the Bible and its teaching although they have never even tried to find out what the experts in language and history have said. It may well be that the Christian cause has suffered more from ignorant dogmatism than from anything else.
When we think of the characteristics of those who were troubling the Church at Ephesus we can see that their descendants are still with us.
THE MIND OF THE CHRISTIAN THINKER ( 1Ti 1:3-7 continued) As this passage draws the picture of the thinker who disturbs the Church, it also draws the picture of the really Christian thinker. He, too, has five characteristics.
(i) His thinking is based on faith. Faith means taking God at his word; it means believing that he is as Jesus proclaimed him to be. That is to say, the Christian thinker begins from the principle that Jesus Christ has given the full revelation of God.
(ii) His thinking is motivated by love. Paul’s whole purpose is to produce love. To think in love will always save us from certain things. It will save us from arrogant thinking. It will save us from contemptuous thinking. It will save us from condemning either that with which we do not agree, or that which we do not understand. It will save us from expressing our views in such a way that we hurt other people. Love saves us from destructive thinking and destructive speaking. To think in love is always to think in sympathy. The man who argues in love argues not to defeat his opponent, but to win him.
(iii) His thinking comes from a pure heart. Here the word used is very significant. It is katharos ( G2513) , which originally simply meant clean as opposed to soiled or dirty. Later it came to have certain most suggestive uses. It was used of corn that has been winnowed and cleansed of all chaff. It was used of an army which had been purified of all cowardly and undisciplined soldiers until there was nothing left but first-class fighting men. It was used of something which was without any debasing admixture. So, then, a pure heart is a heart whose motives are absolutely pure and absolutely unmixed. In the heart of the Christian thinker there is no desire to show how clever he is, no desire to win a purely debating victory, no desire to show up the ignorance of his opponent. His only desire is to help and to illumine and to lead nearer to God. The Christian thinker is moved only by love of truth and love for men.
(iv) His thinking comes from a good conscience. The Greek word for conscience is suneidesis ( G4893) . It literally means a knowing with. The real meaning of conscience is a knowing with oneself. To have a good conscience is to be able to look in the face the knowledge which one shares with no one but oneself and not be ashamed. Emerson remarked of Seneca that he said the loveliest things, if only he had the right to say them. The Christian thinker is the man whose thoughts and whose deeds give him the right to say what he does–and that is the most acid test of all.
(v) The Christian thinker is the man of undissembling faith. The phrase literally means the faith in which there is no hypocrisy. That simply means that the great characteristic of the Christian thinker is sincerity. He is sincere both in his desire to find the truth–and in his desire to communicate it.
THOSE WHO NEED NO LAW ( 1Ti 1:8-11 ) 1:8-11 We know that the law is good, if a man uses it legitimately, in the awareness that the law was not instituted to deal with good men, but with the lawless and the undisciplined, the irreverent and the sinners, the impious and the polluted, those who have sunk so low that they strike their fathers and their mothers, murderers, fornicators, homosexuals, slave-dealers and kidnappers, liars, perjurers, and all those who are guilty of anything which is the reverse of sound teaching, that teaching which is in accordance with the glorious gospel of the blessed God, that gospel which has been entrusted to me.
This passage begins with what was a favourite thought in the ancient world. The place of the law is to deal with evil-doers. The good man does not need any law to control his actions or to threaten him with punishments; and in a world of good men there would be no need for laws at all.
Antiphanes, the Greek, had it: “He who does no wrong needs no law.” It was the claim of Aristotle that “philosophy enables a man to do without external control that which others do because of fear of the laws.” Ambrose, the great Christian bishop, wrote: “The just man has the law of his own mind, of his own equity and of his own justice as his standard; and therefore he is not recalled from fault by terror of punishment, but by the rule of honour.” Pagan and Christian alike regarded true goodness as something which had its source in a man’s heart; as something which was not dependent on the rewards and punishments of the law.
But in one thing the pagan and the Christian differed. The pagan looked back to an ancient golden time when all things were good and no law was needed. Ovid, the Roman poet, drew one of the most famous pictures of that ancient golden time (Metamorphoses 1: 90-112). “Golden was that first age, which with no one to compel, without a law, of its own will, kept faith and did the right. There was no fear of punishment, no threatening words were to be read on brazen tablets; no suppliant throng gazed fearfully upon the judge’s face; but without judges men lived secure. Not yet had the pine tree, felled on its native mountains, descended thence into the watery plain to visit other lands; men knew no shores except their own. Nor, yet were cities begirt with steep moats; there were no trumpets of straight, no horns of curving brass, no swords or helmets. There was no need at all of armed men, for nations, secure from war’s alarms, passed the years in gentle peace.” Tacitus, the Roman historian, had the same picture (Annals 3: 26). “In the earliest times, when men had as yet no evil passions, they led blameless, guiltless lives, without either punishment or restraint. Led by their own nature to pursue none but virtuous ends, they required no rewards; and as they desired nothing contrary to the right, there was no need for pains and penalties.” The ancient world looked back and longed for the days that were gone. But the Christian faith does not look back to a lost golden age; it looks forward to the day when the only law will be the love of Christ within a man’s heart, for it is certain that the day of law cannot end until the day of love dawns.
There should be only one controlling factor in the lives of every one of us. Our goodness should come, not from fear of the law, not even from fear of judgment, but from fear of disappointing the love of Christ and of grieving the fatherly heart of God. The Christian’s dynamic comes from the fact that he knows sin is not only breaking God’s law but also breaking his heart. It is not the law of God but the love of God which constrains us.
THOSE WHOM THE LAW CONDEMNS ( 1Ti 1:8-11 continued) In an ideal state, when the Kingdom comes, there will be no necessity for any law other than the love of God within a man’s heart; but as things are, the case is very different. And here Paul sets out a catalogue of sins which the law must control and condemn. The interest of the passage is that it shows us the background against which Christianity grew up. This list of sins is in fact a description of the world in which the early Christians lived and moved and had their being. Nothing shows us so well how the Christian Church was a little island of purity in a vicious world. We talk about it being hard to be a Christian in modern civilization; we have only to read a passage like this to see how infinitely harder it must have been in the circumstances in which the Church first began. Let us take this terrible list and look at the items on it.
There are the lawless (anomoi, G459) . They are those who know the laws of right and wrong and break them open-eyed. No one can blame a man for breaking a law he does not know exists; but the lawless are those who deliberately violate the laws in order to satisfy their own ambitions and desires.
There are the undisciplined (anupotaktoi, G506) . They are the unruly and the insubordinate, those who refuse to obey any authority. They are like soldiers who mutinously disobey the word of command. They are either too proud or too unbridled to accept any control.
There are the irreverent (asebeis, G765) . Asebeis is a terrible word. It describes not indifference nor the lapse into sin. It describes “positive and active irreligion,” the spirit which defiantly withholds from God that which is his right. It describes human nature “in battle array against God.”
There are the sinners (hamartoloi, G268) . In its commonest usage this word describes character. It can be used, for instance, of a slave who is of lax and useless character. It describes the person who has no moral standards left.
There are the impious (anosioi, G462) . Hosios ( G3741) is a noble word; it describes, as Trench puts it, “the everlasting ordinances of right, which no law or custom of man has constituted, for they are anterior to all law and custom.” The things which are hosios ( G3741) are part of the very constitution of the universe, the everlasting sanctities. The Greek, for instance, shudderingly declared that the Egyptian custom where brother could marry sister and the Persian custom where son could marry mother, were anosia, unholy. The man who is anosios ( G462) is worse than a mere lawbreaker. He is the man who violates the ultimate decencies of life.
There are the polluted (bebeloi, G952) . Bebelos is an ugly word with a strange history. It originally meant simply that which can be trodden upon, in contradistinction to that which is sacred to some god and therefore inviolable. It then came to mean profane in opposition to sacred, then the man who profanes the sacred things, who desecrates God’s day, disobeys his laws and belittles his worship. The man who is bebelos ( G952) soils everything he touches.
There are those who strike or even kill their parents (patraloai, G3964, and metraloai, G3389) . Under Roman law a son who struck his parents was liable to death. The words describe sons or daughters who are lost to gratitude, lost to respect and lost to shame. And it must ever be remembered that this most cruel of blows can be one, not upon the body, but upon the heart.
There are the murderers (androphonoi, G409) , literally man-slayers. Paul is thinking of the Ten Commandments and of how breach after breach of them characterizes the heathen world. We must not think that this at least has nothing to do with us, for Jesus widened the commandment to include not only the act of murder, but also the feeling of anger against a brother.
There are the fornicators and the homosexuals (pornoi, G4205, and arsenokoitai, G733) . It is difficult for us to realize the state of the ancient world in matters of sexual morality. It was riddled with unnatural vice. One of the extraordinary things was the actual connection of immorality and religion. The Temple of Aphrodite, goddess of love, at Corinth had attached to it a thousand priestesses who were sacred prostitutes and who at evening came down to the city streets and plied their trade. It is said that Solon was the first law-maker in Athens to legalize prostitution and that with the profits of the public brothels he instituted a new temple was built to Aphrodite, the goddess of love.
E. F. Brown was a missionary in India, and in his commentary on the Pastoral Epistles he quotes an extraordinary section from the Penal Code of India. A section of that code forbade obscene representations and then went on to say: “This section does not extend to any representation or sculpture, engraved, painted or otherwise represented on or in any temple, or any car used for the conveyance of idols, or kept or used for any religious purpose.” It is an extraordinary thing that in the non-Christian religions time and time again immorality and obscenity flourish under the very protection of religion. It has often been said and said truly that chastity was the one completely new virtue which Christianity brought into this world. It was no easy thing in the early days to endeavour to live according to the Christian ethic in a world like that.
There are the andrapodistai ( G405) . The word may either mean slave-dealers or slave-kidnappers. Possibly both meanings are involved here. It is true that slavery was an integral part of the ancient world. It is true that Aristotle declared that civilization was founded on slavery, that certain men and women existed only to perform the menial tasks of life for the convenience of the cultured classes. But even in the ancient world voices were raised against slavery. Philo spoke of slave-dealers as those “who despoil men of their most precious possession, their freedom.”
But this more probably refers to kidnappers of slaves. Slaves were valuable property. An ordinary slave with no special gifts fetched from 16 to 20 British pounds. A specially accomplished slave would fetch three or four times as much. Beautiful youths were in special demand as pages and cupbearers and would fetch as much as 800 or 900 British pounds. Marcus Antonius is said to have paid 2,000 British pounds for two well-matched youths who were wrongly represented to be twins. In the days when Rome was specially eager to learn the arts of Greece and slaves who were skilled in Greek literature and music and art were specially valuable, a certain Lutatius Daphnis was sold for 3,500 British pounds. The result was that frequently valuable slaves were either seduced from their masters or kidnapped. The kidnapping of specially beautiful or specially accomplished slaves was a common feature of ancient life.
Finally, there are liars (pseustai, G5583) and perjurers (epiorkoi, G1965) , men who did not hesitate to twist the truth to gain dishonourable ends.
Here is a vivid picture of the atmosphere in which the ancient Church grew up. It was against an infection like that that the writer of the Pastorals sought to protect the Christians in his charge.
THE CLEANSING WORD ( 1Ti 1:8-11 continued) Into this world came the Christian message, and this passage tells us four things about it.
(i) It is sound teaching. The word used for sound (hugiainein, G5198) literally means health-giving. Christianity is an ethical religion. It demands from a man not only the keeping of certain ritual laws, but the living of a good life. E. F. Brown draws a comparison between it and Islam; a Mohammedan may be regarded as a very holy man if he observes certain ceremonial rituals, even though his moral life is quite unclean. He quotes a writer on Morocco: “The great blot on the creed of Islam is that precept and practice are not expected to go together, except as regards the ritual, so that a man may be notoriously wicked yet esteemed religious, having his blessing sought as that of one who has power with God, without the slightest sense of incongruity. The position of things was very well put to me one day by a Moor in Fez, who remarked: ‘Do you want to know what our religion is? We purify ourselves with water while we contemplate adultery; we go to the mosque to pray and as we do so we think how best to cheat our neighbours; we give alms at the door and go back to our shop to rob; we read our Korans and go out to commit unmentionable sins; we fast and go on pilgrimage and yet we lie and kill.'” It must always be remembered that Christianity does not mean observing a ritual, even if that ritual consists of bible-reading and church-going; it means living a good life. Christianity, if it is real, is health-giving; it is the moral antiseptic which alone can cleanse life.
(ii) It is a glorious gospel; that is to say, it is glorious good news. It is good news of forgiveness for past sins and of power to conquer sin in the days to come, good news of God’s mercy, God’s cleansing and God’s grace.
(iii) It is good news which comes from God. The Christian gospel is not a discovery made by man; it is something revealed by God. It does not offer only the help of man; it offers the power of God.
(iv) That good news comes through men. It was entrusted to Paul to bring it to others. God makes his offer and he needs his messengers. The real Christian is the person who has himself closed with the offer of God and has realized that he cannot keep such good news to himself but must share it with others who have not yet found it.
SAVED TO SERVE ( 1Ti 1:12-17 ) 1:12-17 I give thanks to Jesus Christ, our Lord, who has filled me with his power, that he showed that he believed that he could trust me, by appointing me to his service, although I was formerly an insulter, a persecutor and a man of insolent and brutal violence. But I received mercy from him, because it was in ignorance that I acted thus, in the days when I did not believe. But the grace of our Lord rose higher than my sin, and I found it in the faith and love of those whose lives are lived in Jesus Christ. This is a saying on which we can rely, and which we are completely bound to accept, that Christ Jesus came into the world to save sinners–of whom I am chief. This was why I received mercy–so that in me Jesus Christ might display all that patience of his, so that I might be the first outline sketch of those who would one day come to believe in him, that they might find eternal life. To the King, eternal, immortal, invisible, to the only God, be honour and glory for ever and ever. Amen.
This passage begins with a very paean of thanksgiving. There were four tremendous things for which Paul wished to thank Jesus Christ.
(i) He thanked him because he chose him. Paul never had the feeling that he had chosen Christ, but always that Christ had chosen him. It was as if, when he was heading straight for destruction, Jesus Christ had laid his hand upon his shoulder and arrested him in the way. It was as if, when he was busy throwing away his life, Jesus Christ had suddenly brought him to his senses. In the days of the war I knew a Polish airman. He had crowded more thrilling hairbreadth escapes from death and from worse into a few years than the vast majority of men do into a lifetime. Sometimes he would tell the story of escape from occupied Europe, of parachute descents from the air, of rescue from the sea, and at the end of this amazing odyssey, he would always say, with a look of wonder in his eyes: “And now I am God’s man.” That is how Paul felt; he was Christ’s man for Christ had chosen him.
(ii) He thanked him because he trusted him. It was to Paul an amazing thing, that he, the arch-persecutor, had been chosen as the missionary of Christ. It was not only that Jesus Christ had forgiven him; it was that Christ trusted him. Sometimes we forgive a man who has committed some mistake or been guilty of some sin, but we make it very clear that his past makes it impossible for us to trust him again with any responsibility. But Christ had not only forgiven Paul; he entrusted him with work to do. The man who had been Christ’s persecutor had been made his ambassador.
(iii) He thanked him because he had appointed him. We must be very careful to note that to which Paul felt himself appointed. He was appointed to service. Paul never thought of himself as appointed to honour, or to leadership within the Church. He was saved to serve. Plutarch tells that when a Spartan won a victory in the games, his reward was that he might stand beside his king in battle. A Spartan wrestler at the Olympic games was offered a very considerable bribe to abandon the struggle; but he refused. Finally, after a terrific effort, he won his victory. Someone said to him: “Well, Spartan, what have you got out of this costly victory you have won?” He answered: “I have won the privilege of standing in front of my king in battle.” His reward was to serve and, if need be, to die for his king. It was for service, not honour, that Paul knew himself to be chosen.
(iv) He thanked him because he had empowered him. Paul had long since discovered that Jesus Christ never gives a man a task to do without also giving him the power to do it. Paul would never have said, “See what I have done,” but always, “See what Jesus Christ has enabled me to do.” No man is good enough, or strong enough, or pure enough, or wise enough to be the servant of Christ. But if he will give himself to Christ, he will go, not in his own strength, but in the strength of his Lord.
THE MEANS OF CONVERSION ( 1Ti 1:12-17 continued) There are two further interesting things in this passage.
Paul’s Jewish background comes out. He says that Jesus Christ had mercy on him because he committed his sins against Christ and his Church in the days of his ignorance. We often think that the Jewish viewpoint was that sacrifice atoned for sin; a man sinned, his sin broke his relationship with God, then sacrifice was made and God’s anger was appeased and the relationship restored.
It may well have been that that was in fact the popular, debased view of sacrifice. But the highest Jewish thought insisted on two things. First, it insisted that sacrifice could never atone for deliberate sin, but only for the sins a man committed in ignorance or when swept away in a moment of passion. Second, the highest Jewish thought insisted that no sacrifice could atone for any sin unless there was contrition in the heart of the man who brought it. Here Paul is speaking out of his Jewish background. His heart had been broken by the mercy of Christ; his sins had been committed in the days before he knew Christ and his love. And for these reasons he felt that there was mercy for him.
There is a still more interesting matter, which is pointed out by E. F. Brown. 1Ti 1:14 is difficult. In the Revised Standard Version it runs: “The grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.” The first part is not difficult; it simply means that the grace of God rose higher than Paul’s sin. But what exactly is the meaning of the phrase “with the faith and love that are in Christ Jesus”? E. F. Brown suggests that it is that the work of the grace of Christ in Paul’s heart was helped by the faith and the love he found in the members of the Christian Church, things like the sympathy and the understanding and the kindness he received from men like Ananias, who opened his eyes and called him brother ( Act 9:10-19), and Barnabas, who stood by him when the rest of the Church regarded him with bleak suspicion ( Act 9:26-28). That is a very lovely idea. And if it be correct, we can see that there are three factors which cooperate in the conversion of any man.
(i) First, there is God. It was the prayer of Jeremiah: “Restore us to thyself, O Lord” ( Lam 5:21). As Augustine had it, we would never even have begun to seek for God unless he had already found us. The prime mover is God; at the back of a man’s first desire for goodness there is his seeking love.
(ii) There is a man’s own self. The King James Version renders Mat 18:3 entirely passively: “Except ye be converted and become as little children, ye shall not enter into the Kingdom of Heaven.” The Revised Standard Version gives a much more active rendering: “Unless you turn and become like children, you will never enter the kingdom of heaven.” There must be human response to divine appeal. God gave men free will and they can use it either to accept or to refuse his offer.
(iii) There is the agency of some Christian person. It is Paul’s conviction that he is sent “to open the eyes of the Gentiles, that they may turn from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins” ( Act 26:18). It is James’ belief that any man who converts the sinner from the error of his way “will save a soul from death and will cover a multitude of sins” ( Jas 5:19-20). So then there is a double duty laid upon us. It has been said that a saint is someone who makes it easier to believe in God, and that a saint is someone in whom Christ lives again. We must give thanks for those who showed us Christ, whose words and example brought us to him; and we must strive to be the influence which brings others to him.
In this matter of conversion the initiative of God, the response of man, and the influence of the Christian all combine.
THE UNFORGOTTEN SHAME AND THE UNDYING INSPIRATION ( 1Ti 1:12-17 continued) The thing which stands out in this passage is Paul’s insistence upon remembering his own sin. He heaps up a very climax of words to show what he did to Christ and the Church. He was an insulter of the Church; he had flung hot and angry words at the Christians, accusing them of crimes against God. He was a persecutor; he had taken every means open to him under the Jewish law to annihilate the Christian Church. Then comes a terrible word; he had been a man of insolent and brutal violence. The word in Greek is hubristes ( G5197) . It indicates a kind of arrogant sadism; it describes the man who is out to inflict pain for the sheer joy of inflicting it. The corresponding abstract noun is hubris ( G5196) which Aristotle defines: “Hubris ( G5196) means to hurt and to grieve people, in such a way that shame comes to the man who is hurt and grieved, and that not that the person who inflicts the hurt and injury may gain anything else in addition to what he already possesses, but simply that he may find delight in his own cruelty and in the suffering of the other person.”
That is what Paul was once like in regard to the Christian Church. Not content with words of insult, he went to the limit of legal persecution. Not content with legal persecution, he went to the limit of sadistic brutality in his attempt to stamp out the Christian faith. He remembered that; and to the end of the day he regarded himself as the chief of sinners. It is not that he was the chief of sinners; he still is. True, he could never forget that he was a forgiven sinner; but neither could he ever forget that he was a sinner. Why should he remember his sin with such vividness?
(i) The memory of his sin was the surest way to keep him from pride. There could be no such thing as spiritual pride for a man who had done the things that he had done. John Newton was one of the great preachers and the supreme hymn-writers of the Church; but he had sunk to the lowest depths to which a man can sink, in the days when he sailed the seas in a slave-trader’s ship. So when he became a converted man and a preacher of the gospel, he wrote a text in great letters, and fastened it above the mantlepiece of his study where he could not fail to see it: “Thou shalt remember that thou wast a bondman in the land of Egypt and the Lord thy God redeemed thee.” He also composed his own epitaph: “John Newton, Clerk, once an Infidel and Libertine, a Servant of Slaves in Africa, was by the Mercy of our Lord and Saviour Jesus Christ, Preserved, Restored, Pardoned, and Appointed to Preach the Faith he had so long laboured to destroy.” John Newton never forgot that he was a forgiven sinner; neither did Paul. Neither must we. It does a man good to remember his sins; it saves him from spiritual pride.
(ii) The memory of his sin was the surest way to keep his gratitude aflame. To remember what we have been forgiven is the surest way to keep awake our love to Jesus Christ. F. W. Boreham tells of a letter which the old Puritan, Thomas Goodwin, wrote to his son. “When I was threatening to become cold in my ministry, and when I felt Sabbath morning coming and my heart not filled with amazement at the grace of God, or when I was making ready to dispense the Lord’s Supper, do you know what I used to do? I used to take a turn up and down among the sins of my past life, and I always came down again with a broken and a contrite heart, ready to preach, as it was preached in the beginning, the forgiveness of sins.” “I do not think,” he said, “I ever went up the pulpit stair that I did not stop for a moment at the foot of it and take a turn up and down among the sins of my past years. I do not think that I ever planned a sermon that I did not take a turn round my study table and look back at the sins of my youth and of all my life down to the present; and many a Sabbath morning, when my soul had been cold and dry, for the lack of prayer during the week, a turn up and down in my past life before I went into the pulpit always broke my hard heart and made me close with the gospel for my own soul before I began to preach.” When we remember how we have hurt God and hurt those who love us and hurt our fellow-men and when we remember how God and men have forgiven us, that memory must awake the flame of gratitude within our hearts.
(iii) The memory of his sin was the constant urge to greater effort. It is quite true that a man can never earn the approval of God, or deserve his love; but it is also true that he can never stop trying to do something to show how much he appreciates the love and the mercy which have made him what he is. Whenever we love anyone we cannot help trying always to demonstrate our love. When we remember how much God loves us and how little we deserve it, when we remember that it was for us that Jesus Christ hung and suffered on Calvary, it must compel us to effort that will tell God we realize what he has done for us and will show Jesus Christ that his sacrifice was not in vain..
(iv) The memory of his sin was bound to be a constant encouragement to others. Paul uses a vivid picture. He says that what happened to him was a kind of outline-sketch of what was going to happen to those who would accept Christ in the days to come. The word he uses is hupotuposis ( G5296) which means an outline, a sketch-plan, a first draft, a preliminary model. It is as if Paul were saying, “Look what Christ has done for me! If someone like me can be saved, there is hope for everyone.” Suppose a man was seriously ill and had to go through a dangerous operation, it would be the greatest encouragement to him if he met and talked with someone who had undergone the same operation and had emerged completely cured. Paul did not shrinkingly conceal his record; he blazoned it abroad, that others might take courage and be filled with hope that the grace which had changed him could change them too.
Greatheart said to Christian’s boys: “You must know that Forgetful Green is the most dangerous place in all these parts.” Paul’s sin was something which he refused to forget, for every time he remembered the greatness of his sin, he remembered the still greater greatness of Jesus Christ. It was not that he brooded unhealthily over his sin; it was that he remembered it to rejoice in the wonder of the grace of Jesus Christ.
THE SUMMONS WHICH CANNOT BE DENIED ( 1Ti 1:18-20 ) 1:18-20 I entrust this charge to you, Timothy lad, because it is the natural consequence of the messages which came to the prophets from God, and which marked you out as the very man for this work, so that, in obedience to these messages, you may wage a fine campaign, maintaining your faith and a good conscience all the time; and there are some who, in matters of the faith, have repelled the guidance of conscience, and have come to shipwreck. Amongst them are Hymenaeus and Alexander, whom I have handed over to Satan, that they may be disciplined out of their insults to God and his Church.
The first section of this passage is highly compressed. What lies behind it is this. There must have been a meeting of the prophets of the Church. They were men known to be within the confidence and the counsels of God. “Surely the Lord does nothing without revealing his secret to his servants the prophets” ( Amo 3:7). This meeting thought about the situation which was threatening the Church and came to the conclusion that Timothy was the man to deal with it. We can see the prophets acting in exactly the same way in Act 13:1-3. The Church was faced with the great decision whether or not to take the gospel out to the Gentiles; and it was to the prophets that there came the message of the Holy Spirit, saying: “Set apart for me Barnabas and Saul for the work to which I have called them” ( Act 13:2). That was what had happened to Timothy. He had been marked out by the prophets as the man to deal with the situation in the Church. It may well have been that he shrank from the greatness of the task which faced him, and here Paul encourages him with certain considerations.
(i) Paul says to him: “You are a man who has been chosen and you cannot refuse your task.” Something like that happened to John Knox. He had been teaching in St. Andrews. His teaching was supposed to be private but many came to it, for he was obviously a man with a message. So the people urged him “that he would take the preaching place upon him. But he utterly refused, alleging that he would not run where God had not called him…. Whereupon they Privily among themselves advising, having with them in council Sir David Lindsay of the Mount, they concluded that they would give a charge to the said John, and that publicly by the mouth of their preacher.”
So Sunday came and Knox was in Church and John Rough was preaching. “The said John Rough, preacher, directed his words to the said John Knox, saying: ‘Brother, ye shall not be offended, albeit that I speak unto you that which I have in charge, even from all those that are here present, which is this: In the name of God, and of his Son Jesus Christ, and in the name of these that presently call you by my mouth, I charge you that you refuse not this holy vocation, but…that you take upon you the public office and charge of preaching, even as you look to avoid God’s heavy displeasure, and desire that he shall multiply his graces with you.’ And in the end he said to those that were present: ‘Was not this your charge to me? And do ye not approve this vocation?’ They answered: ‘It was: and we approve it.’ Whereat the said John, abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behaviour, from that day till the day that he was compelled to present himself to the public place of preaching, did sufficiently declare the grief and trouble of his heart; for no man saw any sign of mirth in him, neither yet had he pleasure to accompany any man, many days together.”
John Knox was chosen; he did not want to answer the call; but he had to, for the choice had been made by God. Years afterwards the Regent Morton uttered his famous epitaph by Knox’s graveside: “In respect that he bore God’s message, to whom he must make account for the same, he (albeit he was weak and an unworthy creature, and a fearful man) feared not the faces of men.” The consciousness of being chosen gave him courage.
So Paul says to Timothy: “You have been chosen; you cannot let down God and man.” To every one of us there comes God’s choosing; and when we are summoned to some work for him, we dare not refuse it.
(ii) It may be that Paul was saying to Timothy: “Be true to your name.” Timothy–its full form is Timotheos ( G5095) –is composed of two Greek words, time ( G5092) which means “honour,” and theos ( G2316) which means “God,” and so means “honour to God.” If we are called by the name Christian, one of Christ’s folk, to that name we must be true.
(iii) Finally, Paul says to Timothy: “I entrust this charge to you”. The word which he uses for to entrust is paratithesthai ( G3908) , which is the word used of entrusting something valuable to someone’s safe keeping. It is used, for instance, of making a deposit in a bank, or of entrusting someone to another’s care. It always implies that a trust has been reposed in someone for which he will be called to account. So Paul says: “Timothy, into your hands I am placing a sacred trust. See that you do not fail.” God reposes his trust in us; into our hands he puts his honour and his Church. We too must see to it that we do not fail.
DESPATCHED ON GOD’S CAMPAIGN ( 1Ti 1:18-20 continued) What then is entrusted to Timothy? He is despatched to fight a good campaign. The picture of life as a campaign is one which has always fascinated men’s thoughts. Maximus of Tyre said: “God is the general; life is the campaign; man is the soldier.” Seneca said: “For me to live, my dear Lucilius, is to be a soldier.” When a man became a follower of the goddess Isis and was initiated into the Mysteries connected with the goddess’ name, the summons to him was: “Enrol yourself in the sacred soldiery of Isis.”
There are three things to be noted.
(i) It is not to a battle that we are summoned; it is to a campaign. Life is one long campaign, a service from which there is no release, not a short, sharp struggle after which a man can lay aside his arms and rest in peace. To change the metaphor, life is not a sprint; it is a marathon race. It is there that the danger enters in. It is necessary to be for ever on the watch. “Eternal vigilance is the price of liberty.” The temptations of life never cease their search for a chink in the armour of the Christian. It is one of the commonest dangers in life to proceed in a series of spasms. We must remember that we are summoned to a campaign which goes on as long as life does.
(ii) It is to a fine campaign that Timothy is summoned. Here again we have the word kalos ( G2570) of which the Pastorals are so fond. It does not mean only something which is good and strong; it means something which is also winsome and lovely. The soldier of Christ is not a conscript who serves grimly and grudgingly; he is a volunteer who serves with a certain knightly chivalry. He is not the slave of duty, but the servant of joy.
(iii) Timothy is commanded to take with him two weapons of equipment. (a) He is to take faith. Even when things are at their darkest, he must have faith in the essential rightness of his cause and in the ultimate triumph of God. It was faith which kept up John Knox when he was in despair. Once when he was a slave on the galleys, the ship came in sight of St. Andrews. He was so weak that he had to be lifted up bodily in order to see. They showed him the church steeple and asked if he knew it. “Yes,” he said, “I know it well: and I am fully persuaded, how weak that ever I now appear, that I shall not depart this life till that my tongue shall glorify his godly name in the same place.” He describes his feelings in 1554 when he had to flee the country to escape the vengeance of Mary Tudor. “Not only the ungodly, but even my faithful brethren, yea, and my own self, that is, all natural understanding, judged my cause to be irremediable. The frail flesh, oppressed with fear and pain, desireth deliverance, ever abhorring and drawing back from obedience giving. O Christian brethren, I write by experience…. I know the grudging and murmuring complaints of the flesh; I know the anger, wrath, and indignation which it conceiveth against God, calling all his promises in doubt, and being ready every hour utterly to fall from God. Against which remains only faith.” The Christian soldier needs in the darkest hour the faith that will not shrink. (b) He is to take the defence of a good conscience. That is to say, the Christian soldier must at least try to live in accordance with his own doctrine. The virtue is gone out of a man’s message when his conscience condemns him as he speaks.
A STERN REBUKE ( 1Ti 1:18-20 continued) The passage closes with a stern rebuke to two members of the Church who have injured the Church, grieved Paul, and made shipwreck of their own lives. Hymenaeus is mentioned again in 2Ti 2:17; and Alexander may well be the Alexander who is referred to in 2Ti 4:14. Paul has three complaints against them.
(i) They had rejected the guidance of conscience. They had allowed their own desires to speak with more persuasiveness than the voice of God.
(ii) They had relapsed into evil practices. Once they had abandoned God, life had become soiled and debased. When God went from life, beauty went along with him.
(iii) They had taken to false teaching. Again it was almost inevitable. When a man takes the wrong way, his first instinct is to find excuses for himself. He takes the Christian teaching and twists it to suit himself. Out of the right he finds perverted arguments to justify the wrong. He finds arguments in the words of Christ to justify the ways of the devil. The moment a man disobeys the voice of conscience, his conduct becomes debased and his thinking twisted.
So Paul goes on to say that he has “handed them over to Satan.” What is the meaning of this terrible phrase? There are three possibilities.
(i) He may be thinking of the Jewish practice of excommunication. According to synagogue practice, if a man was an evil-doer he was first publicly rebuked. If that was ineffective, he was banished from the synagogue for a period of thirty days. If he was still stubbornly unrepentant, he was put under the ban, which made him a person accursed, debarred from the society of men and the fellowship of God. In such a case a man might well be said to be handed over to Satan.
(ii) He may be saying that he has barred them from the Church and turned them loose in the world. In a heathen society it was inevitable that men should draw a hard and fast line between the Church and the world. The Church was God’s territory; the world was Satan’s; and to be debarred from the Church was to be handed over to that territory which was under the sway of Satan. The phrase may mean that these two troublers of the Church were abandoned to the world.
(iii) The third explanation is the most likely of the three. Satan was held to be responsible for human suffering and pain. A man in the Corinthian Church had been guilty of the terrible sin of incest. Paul’s advice was that he should be delivered to Satan “for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” ( 1Co 5:5). The idea is that the Church should pray for some physical chastisement to fall on that man so that, by the pain of his body, he might be brought to the senses of his mind. In Job’s case it was Satan who brought the physical suffering upon him ( Job 2:6-7). In the New Testament itself we have the terrible end of Ananias and Sapphira ( Act 5:5; Act 5:10), and the blindness which fell upon Elymas because of his opposition to the gospel ( Act 13:11). It may well be that it was Paul’s prayer that these two men should be subjected to some painful visitation which would be a punishment and a warning.
That is all the more likely because it is Paul’s hope that they will be, not obliterated and destroyed, but disciplined out of their evil ways. To him, as it ought to be to us, punishment was never mere vindictive vengeance but always remedial discipline, never meant simply to hurt but always to cure.
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
Apostolic Salutation, 1Ti 1:1-2 .
1. Paul The full array of his apostolic title, though writing to an individual, indicates that this is an official charge, not a mere friendly letter. Compare the Introduction to Philemon.
Commandment of God Not as the other apostles, by the regular choice of Jesus, but by a special call from heaven on his way to Damascus, and a special commandment from the Spirit at Antioch. Act 13:1. This commandment is more explicit than the will of God, of which it is the announcement. It requires the absolute obedience of Timothy to the charge of the apostle, and the absolute obedience of the heretics and other persons to Timothy’s rightful orders in obedience to that charge.
God our Saviour Not merely as our deliverer, as in Psa 24:5, and Isa 12:2; but as the background and fountain of our salvation through Christ by faith. Eph 2:4-8.
Lord Jesus Christ As the conduit of the salvation flowing from the fountain, God.
Our hope Without whom all is despair; with whom there is a sure result of “glory.” Col 1:27.
Fuente: Whedon’s Commentary on the Old and New Testaments
Introductory Greeting ( 1Ti 1:1-2 ).
‘Paul, an apostle of Christ Jesus by order of God our Saviour, and Christ Jesus our hope,’
As he does regularly Paul here establishes his Apostleship. He asserts that it was a position given to him as a result of the commands of both ‘God our Saviour and Christ Jesus our hope’ setting him on a par with the twelve. It thus had the strongest possible backing. And he points out that he was appointed, as it were, directly ‘by order of (kat’ epitagen)’ the divine Board (a use of kat’ epitagen found in inscriptions). See Gal 1:15-17; Gal 2:8-9.
The definitions are significant in the light of the warnings that he will give to Timothy about false teaching. He wants it recognised that the salvation of which he has been speaking is the work of God Himself as ‘the Saviour’ (this is emphasised again in 1Ti 2:3; 1Ti 4:10), in accordance with Old Testament teaching (Deu 32:15 LXX; 2Sa 22:3; Psa 106:21; Isa 43:5; Isa 45:15; Isa 45:21; Hos 13:4, see also Luk 1:47; Jud 1:25), and that their hope lies in ‘the Messiah’, Jesus, Who is the Old Testament solution to man’s needs (Psa 2:2; Psa 18:50; Dan 9:25). Both ideas are rooted in the Old Testament as expanded in later Jewish tradition. There may well here be a deliberate response to those who tried to portray Jesus as a kind of ‘Hellenistic saviour and intermediary’ as portrayed by an incipient Gnosticism. Paul is emphasising that any salvation connected with Jesus is to be seen as directly the work of God, and not of an intermediary, but that nevertheless our hope for this salvation and in the final consummation is in Jesus, who through His manhood is able to act as mediator between man and God our Saviour (1Ti 2:5). But as he will immediately point out, God is ‘the Father’, and the Messiah Jesus is ‘our Lord’ (in LXX kurios = YHWH). They are responsible for our salvation together, while Jesus is fully man and fully God, not a half and half intermediary.
‘Christ Jesus our hope.’ In Psa 65:5 God is ‘our salvation’ and ‘the hope of all the ends of the earth’, thus ‘God our Saviour’ and ‘Christ Jesus our hope’ echoes this Psalmist’s words and places God and Christ Jesus on a parallel. In the same way God is said to be ‘the hope of Israel’ in Jer 14:8; Jer 17:13, compare Act 28:20. Now to Paul and the early church the church was Israel (Gal 3:19; Gal 6:16; Eph 2:13-22), and thus Jesus as ‘our hope’ is here being thought of as ‘the hope of the new Israel’, that is, He is the hope of God’s people. As in Psa 65:5 the idea of hope here includes both present salvation and final deliverance. He is both our daily hope and our future hope. In Col 1:27 also, Christ is our hope of glory, both now (2Co 3:18) and in the future (Rom 8:24-25), for Paul constantly speaks of our ‘hope’, and it is something that is certain of attainment. It is a ‘certain hope’.
Many see this ‘hope’ as simply referring to the second coming, but while that is certainly an important aspect of it, we cannot restrict it simply to that. Indeed the second coming is our hope precisely because what will happen then, will be the final result of this ‘hope’. Then, having been experiencing constant change (2Co 3:18; Php 2:13), we will be changed in the twinkling of an eye (1Co 15:52), and will become like Him for we will see Him as He is (1Jn 3:2). We will be presented holy, unblameable and unreproveable in His sight (Col 1:22). But we will have many ‘hopes’ fulfilled before then. When the Psalmist in Psalms 43 was cast down in soul, he looked with hope to the God of hope, who would strengthen him to face the future and be his God. And he was expecting God to act in the near future. Our present and our future are thus both in His hands, and we can hope in Him for both, and with regard to this we must again remember that this Scriptural hope is a confident hope. The question in Scripture with regard to hope is not ‘will He?’ but When?’.
These ideas, which are firmly rooted in the Old Testament, were especially useful to Christian teachers in view of the fact that the terms ‘Saviour’ and ‘Hope’ were also prominent in pagan religion, for Nero was spoke of as ‘the (divine) Saviour’ and there were many Temples which were dedicated to ‘Hope’. Gentile Christians would thus see in this use of ‘Saviour’ and ‘hope’ that the church had a greater Saviour and a greater hope than their fellow-Gentiles. (Indeed it may well have been the emphasis being placed at the time on Nero as mankind’s ‘saviour’ that prompted Paul to refer to God as ‘our Saviour’, emphasising God’s overallness, and putting such Neronic ideas firmly in their place without actually saying so).
So the reason that Paul is what he is, (‘the Apostle, the one sent forth’), is because of the Old Testament salvation that God the Father, Who is Himself the Saviour, is bringing about through the Messiah, Jesus ‘our Lord’, and the result is that he, as an Apostle, (that is, as one ‘sent forth’ by God and by Jesus), has been given as a charge the establishing of the people of God, and the preservation of the truth, and it is for that purpose that he is writing to Timothy.
His calling on the fact of his Apostleship in what appears to be a personal letter demonstrates that he is giving not just advice, but instruction. The point is that his instructions to Timothy are to be seen as carrying the full weight of his authority behind them. Timothy would thus be able to present the letter as confirming his own authority in his dealings with the churches.
‘By order of, by command of.’ A thought typical of Paul. See 1Co 7:6; 2Co 8:8; Rom 16:26; Tit 1:3.
Fuente: Commentary Series on the Bible by Peter Pett
The Salutation 1Ti 1:1-2 is called the salutation and is found in all thirteen of Paul’s New Testament epistles and is used as an introduction to his letters. Paul wrote his salutations as a signature of authenticity (2Th 3:17) just like we place our signature today at the end of a document. He may have written entire epistles as indicated in Phm 1:19. However, there are indications in six of his epistles that Paul used an amanuensis to write most of his letters (see Rom 16:22, 1Co 16:21, Gal 6:11, Col 4:18, 2Th 3:17, Phm 1:19).
2Th 3:17, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write.”
1Ti 1:1-2 contains the salutation to this Pastoral Epistle. As with the other Pauline epistles, it makes reference to the underlying theme of this epistle, which is Paul’s charge to Timothy to set the church of Ephesus in hope of saving himself and those who hear him (1Ti 4:16). Thus, Paul opens this epistle with a reference to God our Saviour and Jesus Christ our hope.
Reflections on the Theme of the Epistle We immediately see the theme of the Pastoral Epistles reflected within the opening salutation of 1 Timothy. The foundational theme of these epistles emphasizes the phase of our spiritual journey described as our divine “calling,” which is accomplished by the office of the Holy Spirit, whose ministry in man’s redemption is the sanctification of the believer. Having been saved by faith in Jesus Christ in the Gospels, and indoctrinated in the Church Epistles, we now are in a position to be entrusted with divine gifts and called by God into an office of divine service that will one day bring us eternal rewards in Heaven. Thus, in these opening verses Paul refers to his apostleship in Christ Jesus being brought about by the commandment of God our Saviour, which refers to his personal divine calling. This apostleship is also commissioned by our hope in Jesus Christ, since the basis of entering into this office and sacrificing our own desires in order to fulfill the will of God is the hope of our eternal rewards in Heaven (1Ti 1:1). This theme is also found in Paul’s charge to Timothy to set in order the church of Ephesus in hope of saving himself and those who hear him (1Ti 4:16). Thus, Paul opens this epistle with a reference to God our Saviour and Jesus Christ our hope.
1Ti 4:16, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.”
Perhaps the greatest testimony of Paul’s apostleship to the Gentiles is the young man Timothy, converted under Paul’s ministry, and now walking in the footsteps of his father in the faith, which is emphasized in the second verse (1Ti 1:2). His conversion, Christian character and sacrificial service bore witness to the power of the Gospel at work through Paul’s ministry.
1Ti 1:1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
1Ti 1:1
1Ti 1:1 “by the commandment of God our Saviour” – Comments – In this epistle, Paul uses himself as an example to Timothy in what he is about to write. Paul is going to command, or charge, him in certain areas of the ministry. In his other epistles, Paul uses a similar way to introduce his theme. For example, in Ephesians and Colossians, he introduces himself as an apostle “by the will of God” because he is about to discuss the will and plan of God for the Church. In Galatians, Paul introduces himself as an apostle that was called entirely by God and not by man. This is because he will use his divine authority from this calling to deal with a situation within this church. Thus, in his letter to Timothy, Paul first shows himself as an example of one who yielded to the commandments of His Lord and Saviour, Jesus Christ (1Ti 1:11-12).
1Ti 1:11-12, “According to the glorious gospel of the blessed God, which was committed to my trust. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;”
Paul will then rely upon words of prophecy as “commandments of God our Saviour” that Timothy received in the past in order to encourage him to fulfill his calling (1Ti 1:18; 1Ti 4:14, 2Ti 4:1).
1Ti 1:18, “This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;”
1Ti 4:14, “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.”
2Ti 4:1, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;”
Paul will then give charges to young Timothy according to the prophecies that he had already received (1Ti 1:18; 1Ti 5:21; 1Ti 6:13).
1Ti 1:18, “ This charge I commit unto thee , son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;”
1Ti 5:21, “ I charge thee before God , and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.”
1Ti 6:13, “ I give thee charge in the sight of God , who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;”
Paul did not give Timothy these charges out of random opportunity. Paul knew what these prophecies said. He was, therefore, charging Timothy by the Spirit of God to fulfill his ministry and calling (1Ti 4:14).
1Ti 4:14, “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.”
As a result, young Timothy is given the divine authority to charge the church in certain matters (1 Timothy 1; 1 Timothy 3; 1Ti 5:7; 1Ti 6:17).
1Ti 1:3, “As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,”
1Ti 5:7, “And these things give in charge , that they may be blameless.”
1Ti 6:17, “ Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;”
Thus, we see an order of divine authority being handed down from the Lord Jesus Christ to Paul to Timothy to the church at Ephesus.
1Ti 1:1 Comments – In the opening verse of 1Ti 1:1, Paul refers to his calling as an apostle to the Gentiles. Paul emphasizes his personal calling as an apostle, which came by the commandment of God. This commandment to Paul was to preach the Gospel of salvation and hope to the Gentiles who were in Christ Jesus. Anyone who has been long in the ministry knows how the experience of this calling serves as an anchor of the soul for a long, laborious journey in Christian service. Thus, Paul sums up his calling to preach the Gospel in this opening verse to young Timothy.
Paul will refer to God as “our Saviour” here in the opening verse and two other times in this Epistle (1Ti 2:3; 1Ti 4:10). The reason for this particular emphasis is because the goal of the Gospel is to bring men into a saving knowledge of God. He will refer to Jesus Christ as “our hope” in this same verse. He will later refer to Jesus as the one mediator between God and men, and as the one who gave Himself as a ransom for all (1Ti 2:5-6). It is God the Father who planned our salvation and Jesus Christ who presented it to man and daily mediates for us in order to maintain our position of justification with the Father. Thus, Paul is declaring the Gospel in this opening verse as the heart of message that is to make up the sound doctrine which Timothy is to establish in the church.
1Ti 2:3, “For this is good and acceptable in the sight of God our Saviour;”
1Ti 4:10, “For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.”
1Ti 2:5-6, “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.”
1Ti 1:2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
1Ti 1:2
Heb 13:23, “Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.”
(2) Extra-biblical Testimony – We do have some references to Timothy outside of the Scriptures with the early Church fathers that provide us with biographical information. Ignatius (A.D. 35-107), bishop of Antioch, tells us that he never married. [78] J. J. van Oosterzee says Origin (A.D. 185-254) claims that Paul and Timothy were relatives. [79] Eusebius (A.D. 260-340), the early Church historian, tells us that Timothy served as the first bishop of Ephesus. [80] The Apostolic Constitutions (late 4 th c.) tells us that Timothy was the bishop of Ephesus. [81] John Chrysostom (A.D. 347-407) says in a sermon that all of Asia had been entrusted to him, which suggests that his ecclesiastical authority was much wider than Ephesus. [82] Scholars tell us that Nicephorus (A.D. 758-829), historian and patriarch of Constantinople, records the tradition that Timothy was beaten to death during the reign of Emperor Domitian (A.D. 81-96) by an angry Ephesian mob because of his protests against the worship of the goddess Artemis. [83] Oosterzee notes the claim by Cesare Baronius (1538-1607) that this event took place under Trajan (A.D.109). [84] Timothy would most certainly have died before John the apostle moved to this region to oversee the churches of Asia Minor during the last half of the first century.
[78] Ignatius writes, “May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity,” ( The Epistle of Ignatius to the Philadelphians 4).
[79] J. J. van Oosterzee, The Two Epistles of Paul to Timothy, trans. E. A. Washburn and E. Harwood, in Lange’s Commentary on the Holy Scriptures, ed. Philip Schaff (New York: Charles Scribner’s Sons, 1868), 9.
[80] Eusebius writes, “Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus, Titus of the churches in Crete.” ( Ecclesiastical History 3.4.6).
[81] The Apostolic Constitutions says, “Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf Ephesus, Timotheus, ordained by PaulThese are the bishops who are entrusted by us with the parishes in the Lord; whose doctrine keep ye always in mind, and observe our words. And may the Lord be with you now, and to endless ages, as Himself said to us when He was about to be taken up to His own God and Father. For says He, ‘Lo, I am with you all the days, until the end of the world. Amen.’” ( Apostolic Constitutions 7.46)
[82] John Chrysostom writes, “And it is manifest from hence that the Church, and even the whole people of Asia, had been now intrusted to Timothy, which is the reason why he discourses with him concerning elders.” ( Homily 15.19 on 1 Timothy) See John Chrysostom, The Nicene and Post-Nicene Fathers, vol. 13 , Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, ed. Phillip Schaff (electronic edition), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
[83] Alfred Plummer, The Pastoral Epistles, in The Expositor’s Bible, eds. William R. Nicoll and Oscar L. Joseph (London: Hodder and Stoughton, 1891), 26; Alfred Barry, The Epistles to the Colossians, Thessalonians, and Timothy, in The New Testament Commentary, ed. Charles J. Ellicott (London: Cassell and Company, n.d.), 185-186.
[84] J. J. van Oosterzee, The Two Epistles of Paul to Timothy, trans. E. A. Washburn and E. Harwood, in Lange’s Commentary on the Holy Scriptures, editor Philip Schaff (New York: Charles Scribner’s Sons, 1868), 10.
1Ti 1:2 “my own son in the faith” Comments – Any pastor knows the loyalty of a “son in the faith” (1Ti 1:2) referring to a person who was brought into the kingdom of God under his ministry and raised up in that ministry. This bond is stronger than that of a hired associate pastor or church member who has joined the church after their conversion experience. The bond between Paul and Timothy was stronger than that of Paul and Barnabas or Paul and Silas or even Paul and Luke; for Timothy was brought into the kingdom of God directly under Paul or under Paul’s ministry. Both had several things in common. Both had Gentile fathers and Jewish mothers. Both traveled together and suffered for the kingdom of God. For these reasons, there was no one that bonded closer to Paul during his life and ministry than did Timothy.
Paul calls him “my own son in the faith” (1Ti 1:2), and “ my dearly beloved son” (1Co 4:17, 2Ti 1:2). Paul also tells the Corinthians that he is “faithful in the Lord” and able to bring them into remembrance of his ways (1Co 4:17); for few people understood Paul as did Timothy, who laboured beside him for years. Paul tells the Philippians a few years later that as a son with a father Timothy had served with Paul in the Gospel (Php 2:22). It was in the closing days of his life that Paul summoned Timothy by his side to share his most intimate needs (2 Tim).
1Co 4:17, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.”
Php 2:22, “But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.”
Timothy’s role as Paul’s son in the faith places him under spiritual authority and in subjection to the charges that Paul is about to give him. Thus, Paul addresses him in this manner, so that his charge will be spoken in love to this young minister, but with a tone of seriousness. The phrase “my own son in the faith” (1Ti 1:2) may also reveal Paul’s intent to hand over the reins of his ministry to Timothy upon his death.
1Ti 1:2 “Grace, mercy, and peace, from God our Father and Jesus Christ our Lord” Comments (The Pauline Greeting) – Scholars discuss the meaning of Paul’s epistolary greetings from two different angles, either an historical approach or a theological approach.
(1) The Historical Approach The historical approach evaluates the history behind the use of the words “grace” and “peace” in traditional greetings, with this duet of words limited in antiquity to New Testament literature. J. Vernon McGee says the word “grace” in Paul’s greetings was a formal greeting used in Greek letters of his day, while the word “peace” was the customary Jewish greeting. [85] More specifically, John Grassmick says the Greek word was a common greeting in classical Greek epistles (note this use in Act 15:23; Act 23:26, Jas 1:1), so that was a “word play” Paul used in conjunction with the Hebrew greeting “peace.” [86] Thus, Paul would be respectfully addressing both Greeks and Jews in the early Church. However, Paul uses these same two words in his epistles to Timothy, Titus and Philemon, which weakens the idea that Paul intended to make such a distinction between two ethnic groups when using “grace” and “peace.” Perhaps this greeting became customary for Paul and lost its distinctive elements.
[85] J. Vernon McGee, The Epistle to the Romans, in Thru the Bible With J. Vernon McGee (Nashville: Thomas Nelson Pub., 1998), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Romans 1:1.
[86] John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232.
(2) The Theological Approach – Another view is proposed by James Denny, who explains the relationship of these two words as a cause and effect. He says that grace is God’s unmerited favor upon mankind, and the peace is the result of receiving His grace and forgiveness of sins. [87] In a similar statement, Charles Simeon says the phrase “‘grace and peace’ comprehended all the blessings of the Gospel.” [88]
[87] James Denney, The Epistles to the Thessalonians, in The Expositor’s Bible, eds. William R. Nicoll and Oscar L. Joseph (New York: Hodder and Stoughton, n.d.), 15-16.
[88] Charles Simeon, 2 Peter, in Horae Homileticae, vol. 20: James to Jude (London: Holdsworth and Ball, 1833), 285.
Comments (The Pauline Blessing) – In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
This practice of speaking blessings upon God’s children may have its roots in the priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. We see in Rth 2:4 that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing.
Rth 2:4, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.”
We also see this practiced by the king in 2Sa 15:20 where David says, “mercy and truth be with thee.”
2Sa 15:20, “Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.”
Thus, this word of blessing was a part of the Hebrew and Jewish culture. This provides us the background as to why Paul was speaking a blessing upon Timothy, especially that God would grant him more of His grace and abiding peace that he would have otherwise not known. In faith, we too, can receive this same blessing into our lives. Paul actually pronounces and invokes a blessing of divine grace and peace upon his readers with these words, “Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.” I do not believe this blessing is unconditional, but rather conditional. In other words, it is based upon the response of his hearers. The more they obey these divine truths laid forth in this epistle, the more God’s grace and peace is multiplied in their lives. We recall how the children of Israel entered the Promised Land, with six tribes standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal to curse the disobedient (Deu 27:11-26). Thus, the blessings and curses of Deu 28:1-68 were placed upon the land. All who obeyed the Law received these blessings, and all who disobeyed received this list of curses. In the same way Paul invokes a blessing into the body of Christ for all who will hearken unto the divine truths of this epistle. We see this obligation of the recipients in the Beck translation of 2Pe 1:2, “As you know God and our Lord Jesus, may you enjoy more and more of His love and peace. ”
Comments (Paul’s Use of the Word ‘Mercy’ in His Greeting) – Regarding the word “mercy” in Pauline greetings, it is interesting to note that this word is only used by Paul in his introductions to the Pastoral Epistles ( 1Ti 1:2 ; 2Ti 1:2; Tit 1:4), while the word is lacking in the introductions to his other epistles (Rom 1:7; 1Co 1:2; 2Co 1:2; Gal 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 1:3). One suggestion as to why Paul blessed these leaders with mercy and not the congregations is because this is one quality that every pastor must exhibit in order to work with people. We find in Rom 12:6-8 that mercy is a gift. Thus, Paul may have been blessing Timothy and Titus with mercy so that they would have it to minister to others.
Fuente: Everett’s Study Notes on the Holy Scriptures
Introduction Paul greets Timothy with an opening salutation (1Ti 1:1-2) and then gives him some introductory remarks about his divine commission, which is to set in order the church in Ephesus (1Ti 1:3-20).
The passage of Scripture in 1Ti 1:1-20 serves as an introduction for the rest of this Epistle in that everything else that Paul tells young Timothy is based upon the initial charge and instructions laid down in this introduction. In this passage Paul explains to Timothy why he is writing to him and, therefore, sets the theme and gives us the background for the rest of the epistle in which Paul gives Timothy more specific charges in his oversight over the church at Ephesus. Paul explains that there were those who were confidently teaching false doctrines in this church and were missing the whole point of teaching Church doctrine, which was to bring mankind to redemption and guide them into walking in love in their newly found Christian life. Thus, we are given the background of how false teachers were threatening to deteriorate the sound doctrine that Paul had worked so hard to establish in the church of Ephesus and now understand the occasion for writing to Timothy.
After opening the Epistle with his customary salutation (1Ti 1:1-2) Paul gives Timothy his initial commission of establishing sound doctrine in the Church, which he will expound upon and develop during the rest of this Epistle (1Ti 1:3-7). He then explains the true purpose of the Law, which does not contradict, but rather supports the proclamation of the Gospel, with which Paul was entrusted (1Ti 1:8-11). He then gives Timothy an example from his own calling and ministry as one who has been converted by and maintained sound doctrine (1Ti 1:12-17). He then charges Timothy to stand and fight to establish this doctrine in the Church and gives him an example from his ministry (1Ti 1:18-20).
In this passage of Scripture Paul will give much attention to the dangers of veering off of the path of sound doctrine. Thus, Paul warns Timothy how some have turned aside to “vain jangling” (1Ti 1:6-7) and later reminds him of two men who have taken that course of failure (1Ti 1:19-20). The reason such individuals fall away is because they refuse to follow the straight course that Paul and Timothy have established in the churches. This refusal to follow is because of rebellion and pride. Such rebellion has split churches and done great harm throughout the centuries. This is the reason why the Church of the Lord Jesus Christ today is divided into so many denominations around the world. Paul refers to this evil work in Gal 1:19 as strife, seditions and heresies” when he lists the works of the flesh. So, this was the very thing that Paul was having young Timothy confront and deal with before it became rooted in the church and before some deviated people took control of the congregation.
Outline Here is a proposed outline:
1. Salutation 1Ti 1:1-2
2. Paul’s Commission to Timothy 1Ti 1:3-20
Fuente: Everett’s Study Notes on the Holy Scriptures
Introduction and Greeting.
v. 1. Paul, an apostle of Jesus Christ by the commandment of God, our Savior, and Lord Jesus Christ, which is our Hope,
v. 2. unto Timothy, my own son in the faith: Grace, mercy, and peace from God, our Father, and Jesus Christ, our Lord. This superscription characterizes both content and tone of the entire letter. While Paul does not emphasize his apostolic authority with the force which he uses in the letter to the Galatians or with the firm insistence of the first epistle to the Corinthians, yet the stress is unmistakable: Paul, an apostle of Christ Jesus according to the command of God, our Savior, and Christ Jesus, our Hope. Paul was an apostle, an ambassador, with a message, in obedience to the command or precept of the Lord. He considered himself under orders from the great Lord of the Church, and distinctly names God the Father and Christ Jesus as the two equal persons from whom the command proceeded. He was an official organ of Christ, an authorized representative of the Lord. It is to be noted that Paul calls God the Father our Savior, a designation which is altogether familiar to earnest Bible-readers, Luk 1:47; Isa 12:2; Isa 45:15. See also 2Co 5:18-19. God is the Source of our salvation; God was in Christ, reconciling the world to Himself. At the same time Christ Jesus is our Hope. In His capacity as Redeemer, in His office, He is the object of the hope of our glory, Col 1:27. Through Him we have free access to the grace of God; in Him we confidently expect the future glory, Rom 5:1-2. As we are even here on earth united with Christ through faith and are partakers of all His blessings and gifts, thus we also have the certain confidence of attaining to the end of our faith, the salvation of our souls.
The address of Paul shows the cordial relationship which obtained between him and his young assistant: To Timothy, my true child in faith: Grace, mercy, peace from God the Father and Christ Jesus, our Lord. Timothy was Paul’s spiritual child: he had begotten him through the Gospel on his first missionary journey; See Phm 1:10; 1Co 4:15; Gal 4:19; through his preaching regeneration, a new spiritual life, had been wrought in Timothy. By virtue of the faith which had been kindled in him in conversion, Timothy was now a true son of Paul; he gave evidence of his father’s nature and characteristics. The relationship of faith between the two men was much firmer, much more intimate, than one of blood ties could have been. The salutation of Paul, on account of this intimate fellowship, is therefore extremely cordial. He wants the grace of God, that wonderful blessing merited through the redemption of Christ and intended for poor, helpless sinners, to rest upon Timothy for his person and in his work. But this gift of God, in turn, flows from His mercy, from His sympathetic interest in the condition of fallen mankind, the condition which prompted Him to offer the sacrifice of His only-begotten Son. Quite naturally, finally, there follows from this state of affairs that there is peace between God and mankind through the blood of Christ. The perfect satisfaction which Christ rendered mitigated the wrath of God and removed the enmity between God and man. By faith the believer enters into this state of reconciliation with God. By virtue of the redemption of Christ, which he appropriates through faith, he no longer looks upon God as his enemy, as the just and holy Judge, but as his true Friend, as His dear Father. But these three gifts of grace, mercy, and peace proceed not only from God the Father, who thereby reveals His fatherly heart, but also from Christ Jesus, our Lord. The eternal counsel of love resolved upon in the Godhead was carried into execution in time through the active and passive obedience of the Redeemer. He, therefore, the Lord of the Church, dispenses the gifts of His love with a free hand, through faith, not as a subordinate of the Father, but as the Father’s equal from eternity, who donates to men from His own rich store
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
1Ti 1:1
Christ Jesus for Jesus Christ, A.V. and T.R.; according to for by, A.V.; Christ Jesus our hope for Lord Jesus Christ, which is our hope, A.V. and T.R. For the inscription, comp. Rom 1:1, Rom 1:5; 1Co 1:1; 2Co 1:1; Gal 1:1; Eph 1:1; Col 1:1; 2Ti 1:1; Tit 1:1; in all which St. Paul asserts his apostleship, and ascribes it directly to “the will of God” (comp. Gal 1:11, Gal 1:12, etc.). According to the commandment (as Tit 1:3) expresses the same truth, but possibly with a more direct reference to the command, “Separate me Paul and Barnabas,” recorded in Act 13:2. This assertion of his apostolic authority indicates that this is not a private letter to Timothy, but a public Church document for all time. Our hope (comp. Col 1:27; Act 28:20).
1Ti 1:2
My true child in faith for my own son in the faith, A.V.; peace for and peace, A.V.; the Father for our Father, A.V. and T.R.; Christ Jesus for Jesus Christ, A.V. and T.R. My true child in faith. A most awkward phrase, which can only mean that Timothy was St. Paul’s true child because his faith was equal to St. Paul’s, which is not St. Paul’s meaning. Timothy was St. Paul’s own son, because he had begotten him in the gospel (1Co 4:14-16; Php 1:10)his spiritual son. This is best expressed as in the A.V. by “in the faith” (comp. Tit 1:4, where the same idea is expressed by ). Grace, mercy, and peace. This varies from the blessing at the beginning of the Epistles to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians, by the addition of the word “mercy,” as in 2Ti 1:2 and Tit 1:4 in the T.R., and also in 2Jn 1:3 and Jud 2. It seems in St. Paul to connect itself with that deeper sense of the need and of the enjoyment of mercy which went with his deepening sense of sin as he drew towards his end, and harmonizes beautifully with what he says in 2Jn 1:12 -16. The analogy of the other forms of blessing quoted above strongly favors the sense our Father rather than the Father. Whether we read with the T.R. or omit it with the R.T., the idea of Father is contrasted, not with that of Son, but with that of Lord; the two words express the relation of the Persons of the Godhead, not to each other, but to the Church.
1Ti 1:3
Exhorted for besought, A.V.; tarry for abide still, A.V.; was going for went, A.V.; certain men for some, A.V.; not to teach a different for that they teach no other, A.V. Exhorted (). In about sixty places this word has the sense of “beseech,” “entreat,” “desire,” “pray,” which is more suitable to this passage than the R.V. exhort. It is a strong expression, and seems to imply that Timothy had been anxious to go with St. Paul to Macedonia, to share his labors and wait upon him; but that St. Paul, with that noble disinterestedness which characterized his whole life, had, not without difficulty, persuaded him to abide at Ephesus. Tarry. Here again the R.V. is unfortunate. The exact sense of is “to stay on,” or, as in the A.V., “to abide still.” The word tells us that Timothy was already at Ephesus when he received the request from St. Paul to stay on there instead of going to Macedonia. There is nothing in the phrase that implies that St. Paul was at Ephesus himself when he made the request to Timothy. It may have been made by message or by letter. When I was going. Some commentators have endeavored to explain as applying to Timothy, or as if the order were ; but the Greek will not admit of it. Charge (); a word implying authority, almost invariably rendered “command” or “charge.” It is taken up in 1Ti 1:18 ( ), “This charge,” etc. Teach a different doctrine (). This is one of the many words peculiar to the pastoral Epistles. It only occurs here and 1Ti 6:3. It is formed from , a teacher of other than right doctrine, and means “to play the part of a teacher of other than right doctrine,” just as in ecclesiastical language means “one who holds opinions contrary to that which is orthodox,” and such as do so are said . The classical sense is a little different, “one who holds a different opinion””to be of a different opinion.” The introduction of the word into the vocabulary of Scripture is a sign of the somewhat later age to which this Epistle belongs, when heresies were growing and multiplying. Other similar compounds are (1Co 14:21) and (2Co 6:14).
1Ti 1:4
To give for give, A.V.; the which for which, A.V.; questionings for questions, A.V.; a dispensation of God for godly edifying, A.V. and T.R. ( for ); so do I now for so do, A.V. Fables (see 1Ti 4:7). If the spirit which gave birth to the fables of the Talmud was already at work among the Jews, we have a ready explanation of the phrase. And that they were Jewish fables (not later Gnostic delusions) is proved by the parallel passage in Tit 1:14, “Not giving heed to Jewish fables.” The prevalence of sorcery among the Jews at this time is a further instance of their inclination to fable (see Act 8:9; Act 13:6; Act 19:13). Endless genealogies. What was the particular abuse of genealogies which St. Paul here condemns we have not sufficient historical knowledge to enable us to decide. But that they were Jewish forms of “vain talking,” and not Gnostic, and related to human pedigrees, not to “emanations of eons,” may be concluded from the connection in which they are mentioned in Tit 3:9, and from the invariable meaning of the word itself. It is true that Irenaeus (‘Contr. Haer.,’ lib. 1.) applies this passage to the Valentinians and their succession of eons (Bythus, Nous, Logos, Anthropus, etc.in all thirty, male and female); and so does Tertullian, who speaks of the seeds of the Gnostic heresies as already budding in St. Paul’s days (‘Advers Valentin.,’ cap 3. and elsewhere), and Grotius supports thin explanation (‘Comment.,’ 1Ti 1:4). But it was very natural that Irenaeus and Tertullian, living when the heresies of Valentinus, Marcion, and others were at their height, should so accommodate St. Paul’s wordswhich is all that Irenaeus does. On the other band, neither Irenaeus nor Tertullian shows that was a word applied to the emanations of the eons in the Gnostic vocabulary. The genealogies, then, were Jewish pedigrees, either used literally to exalt individuals as being of priestly or Davidic origin (as the pedigrees of the Desposyni, or later of the princes of the Captivity), or used cabbalistically, so as to draw fanciful doctrines from the names composing a genealogy, or in some other way which we do not know of (see the writers ‘Genealogies of Christ,’ 1Ti 3:1-16. 1Ti 2:1; and note C at the end of the volume). Endless (); found only here in the New Testament and so one of the words peculiar to the pastoral Epistles, but used in the LXX. for “infinite,” “immeasurable.” It means either “endless,” “interminable,” or, “having no useful end or purpose;” (Chrysostom). But the former (“interminable”) is the better rendering, and in accordance with its classical use. Questionings ( or , R.T.). (For , see Joh 3:25; Act 25:20; and below, 1Ti 6:4; 2Ti 2:23; Tit 3:9; and for the kindred , Act 15:2; Act 18:15; Act 23:1-35. 29; Act 25:19; Act 26:3.) The reading is only found here. A dispensation of God. This version arises from the Greek , which is the reading of the R.T. and almost all manuscripts. The T.R. is thought to be a conjecture of Erasmus, which, from its much easier sense, was taken into the T.R. Taking the reading , the phrase, “a dispensation of God which is in faith,” must mean the gospel as delivered by revelation and received by faith. These fables and genealogies address themselves, the apostle says, to the disputatious, itching curiosity of men’s minds, not to their faith. The substance of them is matter of doubtful disputation, not revealed truth. “The dispensation” is better English than “a dispensation.” So do I now; or, as the A.V., so do, is the conjectural filling up of the unfinished sentence which began “as I exhorted thee.” But it is much more natural and simple to take verse 18 as the apodosis, and the intermediate verses as a digression caused by St. Paul’s desire to show how exactly the charge was in agreement with the true spirit of the Law of God.
1Ti 1:5
But for now, A.V.; charge for commandment, A.V.; love for charity, A.V.; a good for of a good, and faith for of faith, A.V. But the end of the charge. Before proceeding with his sentence, in which he was about solemnly to commit the trust of the episcopate of the Church of Ephesus to Timothy, he breaks off abruptly to show the beneficent character of the charge, viz. the furtherance of that brotherly love and purity of heart and life which are the true fruit of the gospel dispensation, but which some, by their false doctrine, were so ruthlessly impeding. Each of these phrases, “a pure heart” and “a good conscience” and “faith unfeigned,” seems to rebuke by contrast the merely ceremonial cleanness and the defiled conscience and the merely nominal Christianity of these heretical Judaizers (comp. Tit 1:10-16).
1Ti 1:6
Which things for which, A.V.; talking for jangling, A.V. Having swerved (); literally, having missed the mark, as in the margin. It is found in the New Testament only here and 1Ti 6:21; 2Ti 2:18. In Ecc 7:19 (21, A.V.) and Ecc 8:9 (11, A.V.) it is used in a slightly different sense, “forego” and “miss.” In Polybius and Plutarch repeatedly, “to miss the mark…. to fail,” with the kindred , These men missed the true end of the gospelpurity of heart and conscience and lifeand only reached vain and boastful talking. Have turned aside (); 1Ti 5:15; 1Ti 6:20; 2Ti 4:4; Heb 12:13; but not elsewhere in the New Testament. It is found in the active voice in the LXX., and is common in all voices in classical Greek. Vain talking (); here only in the New Testament, and not feared in the LXX., but used by Strabo, Plutarch, and Porphyry. The adjective is used in Tit 1:10, and applied especially to those “of the circumcision.” The Latin equivalents are vaniloquus dud vaniloquium. Livy’s description of a vaniloquus is “Maria terrasque inani sonitu verborum complevit” (lib. 35:48; comp. Jud 1:16).
1Ti 1:7
Though they understand for understanding. A.V.; confidently affirm for affirm, A.V. Teachers of the Law (. as Luk 5:17; Act 5:34). This, again, distinctly marks the Jewish origin of these heretics. Though they understand, etc. So our Lord rebuked the scribes and teachers of the Law in his day: “Ye do err, not knowing the Scriptures nor the power of God;” “Ye do greatly err”. They confidently affirm (). Elsewhere in the New Testament only in Tit 3:8, “I will that thou affirm confidently.” So in classical Greek, “to maintain strongly,” “to be positive.” This was right in the minister of Christ declaring Divine truth, but very wrong in these vain janglers. The nature of their confident assertions is apparent from what followsthey spoke of the Law, but not lawfully.
1Ti 1:8
The Law is good (see the similar statement in Rom 7:12). The Jews thought that St. Paul spoke against the Law (comp. Act 6:13, Act 6:14), because he vindicated its true use (Rom 10:4; Gal 3:24; Gal 4:4, Gal 4:5, etc.). But he everywhere speaks of the Law as good and holy. If a mani.e., a teacher of the Lawuse it lawfully; knowing its proper use, as it follows in the next verse.
1Ti 1:9
As knowing for knowing, A.V.; Law for the Law, A.V.; unruly for disobedient, A.V.; and sinners for and for sinners, A.V.; the unholy for unholy, A.V. Law is not made for a righteous man. It is much better to render , with the A.V., “the Law,” as e.g. Rom 2:12-14. The whole proposition relates to the Law of Moses, which these teachers perverted and tried to force upon Christians, being ignorant that the Law was made, not for the righteous, but for sinners. For is not made, we might render does not apply to or is not in force against. with the dative following (as 2 Macc. 4:11) suggests some such meaning, somewhat different from the simple . This freedom of the righteous from the Law is what St. Paul everywhere asserts (Rom 6:14; Rom 8:2; Gal 2:19; Gal 3:25; Gal 5:18, etc.), the Law being viewed, not as a holy rule of life, but as a system of penalties”a Law of sin and death.” That here means the Law of Moses is further evident from this, that in the following list the apostle clearly follows the general order of the Decalogue, taking first the offences against the first table, and then sins against the fifth, sixth, seventh, and ninth commandments (compare, too, Rom 2:11 with Rom 2:16). Lawless (); with no special reference to its etymology, but meaning simply “transgressors,” “wicked,” as Luk 22:37; Act 2:23; 2Th 2:8 (A.V.), and very frequently in the LXX. Unruly (); insubordinate, resisting lawful authority. In the LXX. for the Hebrew (1Sa 2:12, Symmachus),and perhaps Pro 16:27. In the New Testament it is peculiar in this sense to the pastoral Epistles, being only found here and in Tit 1:6, Tit 1:10 In Heb 2:10 it has the classical sense of “unsubdued.” The express application of the word in Tit 1:10, to the “unruly talkers of the circumcision,” shows that St. Paul has them in view here also. Ungodly and sinners, for the unholy and profane. All terms implying offences against the first table. , (with the kindred and ) is always rendered “ungodly,” “ungodliness,” “to act ungodly;” , sinners, viz. against God; , unholy (found only here and at 2Ti 3:2 in the New Testament, but frequent in the LXX.) is the contrary to , holy, saintly; (whence , to profane, Mtt 12:5; Act 24:6), profane, of persons and things not consecrated to Godpeculiar in the New Testament to the pastoral Epistles (1Ti 4:7; 1Ti 6:20; 2Ti 2:16😉 and Heb 12:16, but found commonly in the LXX. and in classical Greek. and , not murderers, but, as in the margin, “smiters, ill-users of father and mother.” Both words are only found here in the New Testament, but found in Demosthenes, Aristophanes, etc. The allusion here is to Exo 21:15, where the Hebrew word for “smiteth” is 1Ti , which does not necessarily mean “to smite to death” any more than does. , man-slayers; found only here in the New Testament, but used in 2 Mace. 9:28 and in classical writers. The reference is to Exo 21:12.
1Ti 1:10
Fornicators for whoremongers, A.V.; abusers of themselves with men for them that defile themselves with mankind, A.V.; false swearers for perjured persons. A.V.; contrary for that is contrary, A.V.; the sound for sound, A.V. . The latter word is only found in the New Testament here and 1Co 6:9. and nowhere else; but the reference is to Le 18:22, where the two words and occur, though not in actual composition. , men-stealers; only here in the New Testament, but very common, with its many kindred forms, , , etc., in classical Greek. The last word is found once in the LXX., viz. in 3 Macc. 7:5. The crime of man-stealing is denounced Exo 21:16; Deu 24:7. , liars, false swearers. The latter word only occurs here in the New Testamentthe verb in Mat 5:33and twice in the LXX., where is also found (Wis. 14:25); all are common in classical Greek. The reference is to Le Mat 19:11, Mat 19:12. The order of the offences, as above noted, is that of the Decalogue. The sound doctrine. The article is better omitted, as in the A V. This is one of the many phrases peculiar to the pastoral Epistles. Though the verb occurs three times in St. Luke’s Gospel and once in 3Jn 1:2 in its literal sense of bodily health, it is only in the pastoral Epistles that it is applied to doctrine (see 1Ti 6:3; 2Ti 1:13; 2Ti 4:3; Tit 1:9, Tit 1:13; Tit 2:1, Tit 2:2; and note on 2Ti 4:3).
1Ti 1:11
The gospel of the glory for the glorious gospel, A,V. The gospel of the glory of the blessed God. The phrase, , cannot mean, as in the A.V., “the glorious gospel of the blessed God,” except by a very forced construction. It might mean three things:
(1) might be a periphrasis for “God,” as Rom 6:4, or Exo 24:16, Exo 24:17; Exo 33:18; Le Exo 9:6, Exo 9:23; Psa 104:31; 2Co 4:6; or as “the Name of the Lord” (Pro 18:10; Isa 30:27, etc.); and as we say “thee queen’s majesty,” the “king’s grace.” Or
(2) “the glory of God” might mean Jesus Christ, who is the Brightness of God’s glory, the Image of the invisible God, in whose face the glory of God shines (2Co 4:4, 2Co 4:6). Or
(3) it might mean the gospel which tells of the glory of God, which reveals and proclaims his glory, the glory of his grace (Eph 1:6, Eph 1:12), or perhaps here rather the glory of his holiness, which St. Paul’s “sound doctrine” pressed for imitation upon all Christians (see 1Ti 6:3); comp. 2Co 4:4, “The gospel of the glory of Christ.” Either the first or last is doubtless the true meaning. The blessed God. This and 1Ti 6:15 are the only passages in the New Testament where , blessed, is an epithet of God. Elsewhere “blessed” is ; as e.g. Mar 14:61; 2Co 11:31. In classical Greek is the proper epithet of the gods; is usually spoken of men or qualities, and especially of the happy dead. It does not appear how or why the apostle here applies to God. Committed to my trust; literally, with which I was entrusted. A thoroughly Pauline statement (comp. Rom 1:1, Rom 1:5; Rom 2:16; Gal 1:11, Gal 1:12; Eph 3:1-8, etc.).
1Ti 1:12
I thank for and I thank, A.V. and T.R.; him that enabled me, even Christ Jesus our Lord for Christ Jesus our Lord, who hath enabled me, A.V.; appointing me to his service for putting me into the ministry, A.V. I thank, etc. This outburst of praise for the mercy of the Lord Jesus Christ, who had called him to the ministry of the Word, is caused by the thought, which immediately precedes, of his being entrusted with the gospel. He thus disclaims any notion of merit on his part. That enabled me (). This verb occurs once in the Acts (Act 9:22); three times in St. Paul’s other Epistles (Rom 4:20; Eph 6:10; Php 4:13); three times in the pastoral Epistles (here; 2Ti 2:1 and 2Ti 4:17); and Heb 11:31. It denotes the giving that peculiar power which was the gift of the Holy Ghost, and which was necessary for the work of an apostle to enable him to bear witness to Christ in the face of an adverse world. This power () Christ promised to his apostles before his ascension (Act 1:8). St Paul received it after his conversion (Act 9:22). He continued to hold it throughout his apostleship (Php 4:13); he enjoyed it especially at the approach of his martyrdom (2Ti 4:17). It comprised strength of faith, strength to testify and to preach, strength to endure and suffer. St. Paul’s whole course is the best illustration of the nature of the which Christ gave him (see in Eph 3:6 the , the , and the all brought together as here). Appointing me to his service. The A.V., putting me into the ministry, is a better rendering, because” the ministry” exactly expresses the particular kind of service to which the Lord appointed him (see the exactly parallel passage, Eph 3:7). The absence of the article is unimportant (Rom 12:7; 1Co 16:15; 2Ti 4:11). (For the general phrase, comp. Act 20:28; 1Co 12:28; or, still more exactly as regards the grammar, 1Th 5:9.)
1Ti 1:13
Though I was for who was, A.V. and T.R.; howbeit for but, A.V. A blasphemer (); applied, as here, to persons, only in 2Ti 3:2; applied to words, Act 6:11,Act 6:13 (T.R.). The verb , and the substantive , are very common, both in the sense of “blaspheming” and of “railing” or “reviling.” St. Paul was a blasphemer because he spoke against the Name of Jesus, which he had since discovered was a Name above all names. A persecutor (); only here; but the verb is applied to St. Paul repeatedly (Act 9:4, Act 9:5; Act 22:4; Act 26:11, etc.), and the here refers possibly to that very narrative. Injurious (); only here and Rom 1:30, where it is rendered “insolent,” R.V. The verb , both in the New Testament and in classical Greek, means to “treat or use others despitefully,” “to outrage and insult” them, not without personal violence (Mat 22:6; Luk 18:32; Act 14:5; 1Th 2:2). The is one who so treats others. St. Paul was thinking of his own conduct toward the Christians, whom he not only reviled, but handled roughly and east into prison (Act 8:3; Act 9:1; Act 22:19). There is no English word which exactly renders .
1Ti 1:14
Abounded exceedingly for was exceeding abundant, A.V. Abounded exceedingly (); only here in the New Testament or elsewhere except “in Psalterio Salomonis Psa 5:1-12 :19, et in fragmento Hermae ap. Fabricium Bibl. Graec., lib. 5. cap. 1” (Schleusuer). But the word is thoroughly Pauline (comp. , and other compounds with . It is further remarkable, as regards itself, that of the hundred and fifty-eight times (or thereabouts) that it occurs in the New Testament, one hundred and six are in St. Paul’s Epistles, and twelve in the Epistle to the Hebrews, and only forty in all the other books. With faith and love, etc. The grace bestowed upon St. Paul at and after his conversion showed itself in the wonderful faith and love toward Jesus Christ, whom he had previously disbelieved in and reviled, which accompanied that grace () and was the fruit of it, and characterized his whole after-life.
1Ti 1:15
Faithful is the saying for this is a faithful saying, A.V. Faithful is the saying ( ). This formula is peculiar to the pastoral Epistles (1Ti 3:1; 1Ti 4:9; 2Ti 2:11; Tit 3:8), and seems to indicate that there were a number of pithy sayings, maxims, portions of hymns or of catechetical teaching, current in the Church, and possibly originating in the inspired sayings of the Church prophets, to which the apostle appeals, and to which he gives his sanction. The one appealed to here would be simply, “Jesus Christ came into the world to save sinners.” This, St. Paul adds, is worthy of all acceptationby all, and without any reserve. Acceptation (); only here and 1Ti 4:9, in connection with the same formula. The verb occurs in Luk 8:40; Act 2:41; Act 15:4; Act 18:1-28 :29; Act 24:3; Act 28:30. It contains the idea of a glad, willing acceptance (see note on Act 2:41). So doubtless also means “hearty reception.” I am chief; in respect of his having been” a blasphemer, a persecutor, and injurious.” That great sin was indeed freely forgiven by God’s grace, but it could never be forgotten by him who had been guilty of it. “Manet alta mente repostum” (comp. Eph 3:8).
1Ti 1:16
As chief for first, A.V.; might Jesus Christ for Jesus Christ might, A.V.; his long-suffering for long-suffering, A.V.; an ensample of for a pattern to, A.V.; unto eternal life for to life everlasting, A.V. That in me as chief; rather, as A.V., first; i.e. both in order of time, and in respect also of the greatness of the sin forgiven. Show forth (; see 2Ti 4:14, note). All his long-suffering; more properly, as Alford, the whole long-suffering; i.e. the entirety of long-sufferingall that was possible, every kind and degree of long-suffering. with the substantive denotes the whole of a thing: , “the whole time” (Act 20:18); , “the whole Law” (Gal 5:14). So in the two examples from Polybius, and “the utmost unreasonableness,” and “the utmost strangeness,” the construction is exactly the same. Long-suffering (); more literally, long-animity; very frequent both in the New Testament and in the LXX. The adjective (LXX.) is a translation of the Hebrew , “long,” or “slow to anger,” to which the opposite is , (LXX.), “short to anger,” i.e. hasty, passionate. The verb also occurs frequently, both in the New Testament and in the LXX.: , “Charity suffereth long” (1Co 13:4). For an example ( ). The word only occurs in the New Testament here and 2Ti 1:12; but both it and the verb are good classical words. The meaning of is “a sketch” or “outline,” and hence a “pattern.” This pattern is spoken of as being the property of, being for the use of, them which should hereafter believe. Just as the workman looks at his plan, or outline, by which he is to work, so those future believers would see in Christ’s dealings with St. Paul the exact pattern of the long-suffering which they might expect for themselves. Others take in the sense of “instruction,” but this sense cannot be made good. Believe on him unto eternal life. These words hang together. The particular force of , “found in the New Testament only here and Rom 9:33; Rom 10:11; and 1Pe 2:6” (Huther)as distinguished from the other constructions of to is “rest,” “lean on” (Ellicott). St. Paul thus incidentally affirms that his own faith rested upon Jesus Christ in the full assurance of attaining to eternal life (see 1Ti 6:12; 2Ti 1:1, 2Ti 1:2).
1Ti 1:17
Incorruptible for immortal, A.V.; only God for only wise God, A.V. and T.R. The King eternal. The Greek has the unusual phrase, , “the king of the worlds or ages,” which is not found elsewhere in the New Testament, but is found twice in the LXX.Tobit 13:6 and 10-and in the Liturgy of St. James, in the and elsewhere. The similar phrase, , is also found in Ecclus. 36:17. In all these passages it is quite clear that the phrase is equivalent to , Eternal, as a title of the Lord, as in Rom 16:26. The genitive is qualitative. In Tobit 13:6 he is “the Lord of righteousness,” i.e. the righteous Lord; and “the King of the ages,” i.e. of eternity, i.e. “the eternal King,” the King through all the ages. And in verse 10 it is said, “Bless the eternal King,” who, it follows, will, as King, “love the miserable ;” and then it follows, in verse 12, “They that love thee shall be blessed ;” and again in verse 18, “Bless the Lord, who hath exalted Jerusalem ;” and the same conception is in the phrase, . Satan, on the other hand. is ( , “the god of this world” (compare such passages as Psa 102:24; Psa 104:31; Psa 105:8; Psa 135:13; Psa 145:13; and the doxology in the Lord’s Prayer, “Thine is the kingdom, and the power, and the glory, , “). It seems to be, therefore, quite certain that St. Paul is here using a familiar Jewish phrase for “eternal” which has nothing whatever to do with Gnostic eons. Perhaps in the use of the phrase, , we may trace a contrast passing through the writer’s mind between the short-lived power of that hateful , Nero, by whom his life would soon be taken away, and the kingdom of the eternal King. Incorruptible (); applied to God also in Rom 1:23, where, as here, it means “immortal” ( , 1Ti 6:16), not subject to the corruption of death, just as is coupled with “life” (2Ti 1:10) and opposed to “death” So on the other hand, means “death.” , “perishable.” Elsewhere it is applied to a crown, to the raised dead, to the inheritance of the saints, to the seed of the new birth, to the apparel of a holy heart, which no rust or moth corrupts (1Co 9:25; 1Co 15:52; 1Pe 1:4, 1Pe 1:23; 1Pe 3:4). Invisible (); as Col 1:15; Heb 11:27. The word is used by Philo of God, and of the Word. Here it is especially predicated of God the Father, according to what our Lord says (Joh 1:18; Joh 6:46; Joh 14:9); though some of the Fathers, Nicene and post-Nicene, predicate it also of the Word or Second Person (Hilary, Chrysostom, etc.). But in Scripture the Son is spoken of as the Manifestation, the Image ( and ) of the Father, through whom t he Father is seen and known; , therefore, applies to the Father (see Bishop Lightfoot’s note on Col 1:15). The only God. The best manuscripts omit , which seems to have crept in here from Rom 16:26. The exact construction is, “To the eternal King, the Immortal, the Invisible, the only God [or, ‘who alone is God’], be honor,” etc. Be honor and glory. A little varied from St. Paul’s usual doxologies (see Rom 11:36; Rom 6:1-23 :27; Gal 1:5; Eph 3:21; and 1Ti 6:16, where stands alone, and has the articleEllicott on Gal 1:5). In Rom 2:10 and are coupled together, but applied to man. This interposition of doxology is quite in St. Paul’s manner.
1Ti 1:18
My child for son, A.V.; by them thou mayest for thou by them mightest, A.V.; the good for a good, A.V. This charge. The apostle now picks up the thread which he had dropped at 1Ti 1:4, and solemnly commits to Timothy the episcopal care of the Ephesian Church, for which he had bid him stop at Ephesus. Omitting the long digression in 1Ti 1:5-17, the sense runs clearly thus: “As I besought thee to tarry at Ephesus in order that thou mightest charge some not to teach a different doctrine, so now do I place this charge in thy hands, according to the prophecies which pointed to thee, that thou mayest war the good warfare according to the tenor of them.” He thus adds that he entrusted this charge to Timothy, not mero motu, but according to direct indications of the Holy Ghost, through the prophets of the Church, which pointed out Timothy as the person who was to war that good warfare. The words, , might possibly depend upon , meaning that those prophecies had this end in pointing to Timothy, viz. that he might war the good warfare, that he might be placed in the difficult post of , and the follows rather more naturally in this case. But it is, perhaps, better to take them as dependent upon . By them ( ). Here may be either the causae efficiens, indicating that by the influence of these prophecies Timothy would war the good warfare, or be equivalent to , “according to” (see Schleusner’s ‘Lexicon’).
1Ti 1:19
Thrust from them for put away, A.V.; made shipwreck concerning the faith for concerning faith have made shipwreck, A.V. Thrust from them. The addition “from them” is meant to give the force of the middle voice as in Act 7:39, A.V. The verb occurs Act 7:27, Act 7:39; Rom 11:1, Rom 11:2. It is a strong expression, implying here the willful resistance to the voice of conscience. The form , – is found, Act 13:46, and frequently in the LXX. Which () applies to the good conscience only. Hence the important lesson that deviations from the true faith are preceded by violations of the conscience. The surest way to maintain a pure faith is to maintain a good and tender conscience. The faith. It is by no means certain that here means “the faith” rather than “faith” (subjectire). Both the grammar and the sense equally admit the rendering “faith,” referring to the preceding, tiaras.
1Ti 1:20
Delivered for have delivered, A.V.; might be taught for may learn, A.V. Hymenaeus; probably the same as is mentioned 2Ti 2:17, 2Ti 2:18, as holding heretical doctrine concerning the resurrection, anti overthrowing the faith of some. It is an uncommon name, though borne by a Bishop of Alexandria in the second century, and by a Bishop of Jerusalem in the third. Alexander; doubtless the same as “Alexander the coppersmith” of 2Ti 4:14. I delivered unto Satan. The passages in Scripture which throw light on this difficult phrase are, chiefly, the following: the almost identical passage, 1Co 5:5; Job 1:12; Job 2:6, Job 2:7; Luk 13:10; Act 5:5, Act 5:10; Act 10:38; Act 13:11; 1Co 11:30; 2Co 12:7; and Heb 2:14. Putting these together, it appears that sickness and bodily infirmity and death are, within certain limits, in the power of Satan to inflict. And that the apostles were able, on fitting occasions, to hand over peccant members of the Church to this power of Satan, that by such discipline “the spirit might be saved.” In the case of Hymenaeus and Alexander (as in that of the incestuous person at Corinth), the punishment incident on this delivery to Satan would appear to have been short or’ death, but in the ease of the two first not to have had the effect of bringing them to a true repentance. Might be taught (); viz. by correction and punishment, as children are taught (Heb 12:6-8). The metaphor in the word (2Co 12:7) is similar.
HOMILETICS
1Ti 1:1, 1Ti 1:2, 1Ti 1:19, 1Ti 1:20.Church government.
St. Paul was about to commit extensive powers in the Church to Timothy. It was therefore necessary that lie should define clearly the source of his own authority. This he does very distinctly. He was an apostle according to the commandment of God and of the Lord Jesus Christ. Hence his power to delegate authority to his son Timothy, and hence the duty of the Church to submit to Timothy’s ruling. Among the powers committed to Timothy was that of ordaining bishops and deacons by the laying on of hands (1Ti 3:1-16. and 1Ti 5:22, compared with 2Ti 2:2), which seems to give us very clearly the doctrine of apostolical succession. For it should be observed that this succession is alone consistent with what St. Paul here writes. If the power to appoint and ordain their ministers had been vested by Christ’s ordinance in the congregation, St. Paul would have been violating the rights and liberties of the Church by sending Timothy to do that which really belonged to the Ephesian congregation to do. But the theory that the government of the Church is in the hands of those who have received their commission by succession from the apostles is in exact accord with what St. Paul here writes to Timothy.
1Ti 1:3-11, 1Ti 1:19, 1Ti 1:20.The heretic.
We have in these verses some of the characteristics of heresy very graphically portrayed. First, there is the teaching of other or different doctrine from that which they had received. The Fathers always lay stress upon novelty as characteristic of heresy, while it was characteristic of the Church to teach the old truths which had been banded down to them by those who went before them. And they are right. “I delivered unto you that which I also received,” is the spirit of sound teaching. To invent new doctrines, and to preach things of one’s own choosing, is the spirit of heresy. Then, again, it is characteristic of heresy to start curious questions, not with a view to real edification in the faith of Jesus Christ, but for the sake of displaying subtlety in disputing, and keeping up controversy and a war of words, and factious partisanship. The unity of the Church, and loving agreement amongst the brethren, is the last thing that heretics think of. Puffed up with self-importance, desirous of being leaders, despising others, treating with contempt all who will not follow them, they turn the Church into a bear-garden, and substitute vain jangling for the words of truth and soberness. Especially is arrogance combined with ignorance a leading feature in the heretic; and in his method of handling Divine truth he makes a display of both. Another feature may be noted, as set forth in 1Ti 1:19, viz. the divorce between conscience and faith. The heretic handles the things of God as matter for mere intellectual contests, apart from reverence and godly fear. He disputes about God and about Christ, and thinks it unimportant whether his own heart is pure or impure. He walks in open disobedience to God’s commandments, and yet thinks himself competent to judge of God’s nature and attributes. He darkens his own soul by sin, and yet dares to approach the mystery of godliness. Lastly, it is characteristic of the heretic that he rarely, if ever, repents, and returns to the faith which he denied. Hymenaeus and Alexander, in spite of the godly discipline ministered to them for their correction, are still found subverting the faith of many, and withstanding the apostle of Jesus Christ, in the latest mention of them. They were in this respect like their brethren in heresy, Simon Magus, Cerinthus, Marcion, Valentinus, Montanus, Manes, Arius, Socinus, and many more. The shipwreck of faith is, for the most part, total and irremediable.
1Ti 1:12-18.The apostle.
The character of the apostle and true minister of the gospel stands out here in striking and glorious contrast with that of the heretic. Called by the grace of God to the ministry of the Word, not self-appointed; enabled by the grace of God, not trusting in his own cleverness; seeking the glory of God and the salvation of souls, not aiming at his own self-exaltation;the apostle and minister of Christ moves altogether in a different plane from the heretical leader. A humble sense of his own unworthiness, instead of arrogant self-conceit; a lively apprehension of the mercy and love of God to his own soul, instead of a self-sufficient reliance upon his own intellect; a faithful delivery of the truth committed to him, instead of a presumptuous fabrication of new doctrines; and a glowing faith and love, with a growing apprehension of the glory of the central truths of the gospel, instead of a vain reaching after new things, and an itching for exciting fablesmark off the true servant of Christ from the pretentious heretic by unmistakable distinctions. Well were it for the Church if these characteristics of the true bishop of souls were more distinctly visible in all her ministers. Questions, and strifes of words, and fables, and speculations, which tend to division more than to unity, may be found in the teaching and writing of professing Churchmen, as well as in those of avowed heretics. Let “the faithful saying” hold its supreme place in the heart and in the teaching of the Church’s ministers, and the unity as well as the holiness of the Church will be proportionately increased. Its strength to resist heresy will be increased in the same degree.
HOMILIES BY T. CROSKERY
1Ti 1:1, 1Ti 1:2.Apostolic address and greeting.
As this Epistle was designed to bear an official character, it was necessary that its address should set forth the authority under which the apostle gave his instructions concerning Church order and Christian work.
I. THE APOSTLE‘S AUTHORITY. “Paul, an apostle of Jesus Christ according to the commandment of God our Savior, and Christ Jesus, who is our Hope.” The apostleship was his, not merely because he was called to it (Rom 1:1), or destined to it by the will of God (1Co 1:1), but according to express Divine commandment.
1. It was the commandment of God our Savior, evidently in allusion to the command of the Spirit at Antioch, “Separate me Barnabas and Saul for the work whereunto I have appointed them” (Act 13:2), but more distinctly to his earlier call (Act 26:16), as “a vessel of election” (Act 9:15), to preach the Gospel to Jews and Gentiles. As the things of the Father are the Son’s, so the things of the Son are the Spirit’s. Thus GodFather, Son, and Holy Ghostgave him his original appointment. Thus the salvation would be seen to be of God’s purpose and agency; for he is “God our Savior.”
2. It was also the commandment of Christ Jesus, our Hope. Therefore his ordinary title is “an apostle of Jesus Christ.” The aged apostle, in the near prospect of death, dwells on the thought of Christ as his one blessed hope. He is our Hope:
(1) as its Author;
(2) as its Object;
(3) as its Revealer;
(4) as its Procurer;
(5) but, above all, as its Substance and Foundation.
He is our very “Hope of glory” (Col 1:27).
II. THE APOSTLE‘S GREETING. “To Timothy, my true child in the faith.”
1. His early life. Timothy was a native of Lycaonia in Asia Minor, probably of Lystra, one of its towns. His father was a pagan, his mother a pious Jewess, named Eunice, who trained him early in the principles of true religion. It is an interesting fact that the apostle’s more intimate companions were Gentiles, or with Gentile blood in their veinsTimothy, Titus, Luke, and even Demas.
2. His relationship to the Apostle Paul.
(1) He was converted by the apostle.
(2) He was associated with the apostle during a longer range of time than any other disciple.
(3) He was an interesting disciple of the Lord.
(a) There was great personal affection between Timothy and Paul.
(b) There was “no one like minded” with Timothy who could be brought to take care of individual Churches.
(c) Timothy was a constant organ of personal communication between the apostle and individual Churches.
(d) He seems to have been of a soft and, perhaps, timid temperament.
(e) He was very abstemious in his habits (1Ti 5:23).
3. The salutation. “Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.”
(1) The blessings invoked upon Timothy.
(a) Gracea fresh discovery of Divine favor, an increase of grace, a fuller enjoyment of the gifts of the Spirit.
(b) Mercya fresh application of the pardoning mercy of God in Christ. It occurs only here and in the Second Epistle to Timothy suggested, perhaps, by the nearness of his own death, and the increasing difficulties of his last days; for he hopes that Timothy may share in the mercy he has sought for himself.
(c) Peacepeace of conscience through the blood of Christ, so necessary “to keep heart and mind” in the midst of the perturbations and distractions of his service at Ephesus.
(2) The Source of these blessings. They spring alike from the Father and the Sona proof of the coequal Godhead of the Son; for they are strictly Divine gifts.T. C.
1Ti 1:3, 1Ti 1:4.The object of Timothy’s continued sojourn at Ephesus.
I. CONSIDER THE TENDER CARE WHICH THE APOSTLE TAKES OF THE EPHESIAN CHURCH, “As I besought thee to abide still at Ephesus, when I was going into Macedonia, so do I beseech thee now that thou charge some that they teach no other doctrine.” As Timothy was with the apostle in his first journey through Macedonia (Act 16:3, Act 16:12; Act 20:3, Act 20:4), this must refer to a later journey, occurring after the first imprisonment at Rome.
1. Mark the affectionate style of his address“I besought thee;” whereas to Titus he said, “I gave thee command” (Tit 1:5). Timothy received no authoritative injunction, but merely a tender request that he would prolong his stay so as to check the waywardness of false teachers who had risen to mar the simplicity of the gospel.
2. Mark the tendency of the purest Churches to be spoiled by false doctrine. The apostle had foretold the rise of a separatist party when he was addressing the elders of Ephesus at Miletus (Act 20:29, Act 20:30). They may have been few”some;” but if they were like “the grievous wolves” of the prediction, they might succeed in “drawing away disciples after them, speaking perverse things.”
II. THE CHARGE WHICH THE APOSTLE GIVES TO BE ADDRESSED TO THE FALSE TEACHERS.
1. It was a charge that they should teach no doctrine different from the gospel. “That they teach no other doctrine.”
(1) This implied that the apostle’s doctrine was the true standard of teaching by which all other teaching was to be judged.
(2) There may have been no doctrinal heresy at Ephesus; but the teaching, being of a morbid, unedifying, speculative character, would tend to reduce the warmth of “the first love” of Ephesian saints, if not to lead to serious departures from the faith.
(3) Ministers must take special care that no false doctrines be broached in the Church of God.
2. It was a charge that the errorists should give no heed to fables and genealogies.
(1) Fables. Evidently rabbinical fables and fabrications in the regions of history and doctrine. The Talmud is full of them.
(2) Endless genealogies. The genealogies of the Pentateuch were actually made the foundation of allegorical interpretations by Jews like Philo, who largely influenced their countrymen. There may have been a disposition likewise, on the part of Jews, to establish their genealogical connection with Abraham, as if the bond of a physical relationship could add strength to that firmer bond which allies all to Abraham, whether they are Jews or Gentiles, who believe in Christ (Gal 3:29).
3. Consider the ground upon which the apostle condemns this injurious teaching. “Inasmuch as they minister questions, rather than the dispensation of God which is in faith.”
(1) The teaching was unprofitably disputatious. It ministered questions not easily answered, and which, if answered, had no practical bearing upon Christian life.
(2) It did not tend to promote the scheme of salvation as set forth by the apostles”the dispensation of God which is in faith.”
(a) God’s dispensation is simply his method of salvation, as unfolded in the gospel (Eph 1:10), with which the Apostle Paul was specially entrusted (1Co 4:1).
(b) This dispensation has its principle in kith; unlike the fables and genealogies, which might exercise the mind or the imagination, but not the heart. Faith is the sphere of action upon which the dispensation turns.
(3) The apostle’s anxiety to check this false teaching at Ephesus had evidently two grounds.
(a) This rabbinical teaching, if allowed to enter into the training of Gentile congregations, would cause Christianity to shrink into the narrow limits of a mere Jewish sect. Judaism might thus become the grave of Christianity.
(b) It would despiritualize the Christian Church, and rob it of its “first love,” and prepare the way to bitter apostasy.T.C.
1Ti 1:5-7.Nature of the charge connected with the fulfillment of God’s dispensation.
In resisting these false teachers, Timothy must remember the true scope and design of the practical teaching which sets forth the scheme of Divine salvation for man.
I. THE END OF THIS TEACHING IS LOVE.
1. The teaching, as opposed to “fables and genealogies,” is of the nature of a solemn charge or practical exhortation. It is not
(1) the Mosaic Law, nor
(2) the evangelical law, but
(3) sound doctrine in its preceptive, and therefore practical form.
2. The end or aim of it is love. “The end of the charge is love.” It is love to men, not to God; for the charge stands in contrast with “the questionings which minister strifes” (2Ti 2:23). Practical religious teaching has a tendency to unite men in love.
(1) It is hard to maintain brotherly love in presence of active differences of doctrine.
(2) It is impossible to edify without love; for “love edifieth” (1Co 8:1), as speculations and contentions cannot.
II. THE NATURE OF THE LOVE WHICH IS RELATED TO THIS GOSPEL CHARGE. It is “love out of a pure heart, and of a good conscience, and of faith unfeigned.” This is the threefold foundation on which it rests.
1. It springs out of a pure heart as its inward seat.
(1) Such a heart is purified by faith (Act 15:9).
(2) Sprinkled from an evil conscience by the blood of Christ.
(3) Directed into the love of God (2Th 3:5).
(4) Inclined to God’s testimonies (Psa 119:36).
(5) Therefore it is a heart pure from selfish desires, ignoble aims, and sinister policy.
The love springing from such a heart must be “without dissimulation;” for it is loving with a pure heart fervently.
2. It springs from a good conscience.
(1) Such a conscience is made good by the sprinkling of the blood of Christ, which reconciles us to God. Thus we have the answer of a good conscience before God.
(2) It is purged from dead works to serve the living God.
(3) Therefore a man is enabled to keep a conscience void of offence toward God and man; to be true to his convictions of truth and duty, and to respond faithfully to every moral obligation. Love springing from such a source will have its actings wisely determined.
3. It springs from faith unfeigned.
(1) This is its true origin; for “faith worketh by love,” and must therefore be in existence before love.
(2) It gives reality and power to love, because it is itself not the pretence of faith, but faith in real existence and power. There was thus a marked contrast with the life of the false teacherscorrupted in mind (1Ti 6:5), seared in conscience (1Ti 4:2), and “reprobate concerning the faith” (2Ti 3:8).
4. Mark the order of grace here followed. In the order of nature, faith must be placed first. The apostle follows the order of practical working. Furthest down in man’s inner nature is the deep well of a purified heart; then the love, as it comes forth into exercise, must be arrested on its way by a good conscience, to receive restraint and regulation; then, to sustain the vigor of love in its continuous exercise, there must be faith unfeigned, grasping the promises of God, and in intimate relation to things not seen.
III. THE EVIL EFFECTS OF SWERVING FROM THIS THREEFOLD FOUNDATION OF LOVE. “From which things some having swerved have turned aside to vain talking.
1. The persons referred to had evidently belonged, if they did not still belong to, the Church at Ephesus. Timothy could not otherwise have exercised authority over them.
2. The swerve was moral in its nature, but it would have intellectual effects of an injurious character. How often does the heart determine the bias of the mind!
3. Its actual result was a persistent habit of vain talking. It was empty babbling, without sense or profitabout mere trifles, to the neglect of weightier matters of doctrine.
IV. THE PRESUMPTUOUS IGNORANCE OF THIS PARTY, “Desiring to be teachers of the Law, not understanding either what they say, or concerning what things they confidently affirm.”
1. It is no new fact in life to find the least qualified the most ready to undertake the task of instruction. They were ignorant and unlearned men, who were only able to wrest the Scriptures to their own destruction.
2. Their ignorance was of the most unquestionable character; for they neither understood their own averments or arguments, as to their nature and drift, nor did they comprehend the things concerning which they were so ready to give their foolish but deliberate judgment.
(1) It is evident they did not reject and disparage the Mosaic Law, but rather exalted it by their interpretations.
(2) They were not mere Judaists such as the apostle contended with in Galatia and elsewhere; for they are not charged with any attempt, either to maintain the ancient customs or to bring in legal observances out of their proper place.
(3) They rather, as misunderstanding the true nature and design of the Law, tried to work up a compost of Judaic and Gnostic elements, which explained the Law according to the philosophic views of the East. Therefore their theology was marred by fanciful allegorizings of the Law, which eliminated its moral element, and thus robbed it of all power to touch the heart or conscience of men.
(4) The case in hand illustrates the progress of error in the Church. The incipient Gnosticism of Ephesus gradually developed into the more pronounced Gnosticism so pointedly condemned by the Apostle John in his First Epistle.T.C.
1Ti 1:8, 1Ti 1:9.The nature and design of the Law.
“We know that the Law is good, if a man use it lawfully.” This passage contains the last recorded utterance of the apostle concerning the Law, and of which he speaks with all the conscious authority of an apostle. He asserts the goodness of the Lawthe moral Law, not the ceremonial, which was now disannulled, for the context refers expressly to the precepts of the Decalogueand this goodness is manifest if you keep in view the moral end for which it was given. Perhaps the apostle may have had in view the lax moral practice of the errorists at Ephesus.
I. THE LAWFUL USE OF THE LAW. Scripture sets forth its design in plain language.
1. It was a schoolmaster to bring us to Christ. (Gal 3:24.) Thus “Christ is the end of the Law for righteousness” (Rom 10:4).
2. But it only brings us to Christ as it reveals to us our imperfections and our sins. “For by the Law is the knowledge of sin” (Rom 3:20). It was, indeed, “added because of transgressions” (Gal 3:19). The Law shows us our sinfulness, and drives us to the Savior. It thus “shuts us up to faith” (Gal 3:23).
II. THE UNLAWFUL USE OF THE LAW.
1. To make it the occasion of endless logomachiesof vain talking, of “strivings about the Law.”
2. To seek justification by obedience to its precepts.
3. To strive for the attainment of holiness by a use of the Law, interpreted, not in its plain sense, but with meanings imposed upon it by mystical allegorizings and theosophic culture. The errorists at Ephesus were no Pharisaic legalists or mere Judaists, but persons ignorant of the true nature and design of the Law; who abstained from things lawful and good, and were yet morally corrupt (Tit 1:10; Rev 2:9, Rev 2:14, Rev 2:20, Rev 2:24).
III. GROUND OF THE DISTINCTION BETWEEN ITS LAWFUL AND UNLAWFUL USE. “Knowing this, that the Law is not made for a righteous man, but for the lawless”
1. The Law is not made for a righteous man.
(1) This does not mean that a righteous manthat is, a man right with God, whose experience has made the principles of righteousness habitual with himhas no relation whatever to the Law.
(a) Because the Law had relation to
() Adam in innocence, who had the Law written in his heart;
() to Abraham, who was a righteous man;
() to David, who was a righteous man;
() and to all the Old Testament saints;
() it had even relation to Jesus Christ himself,
who was “made under the Law”the very “Law that was in his heart” (Psa 40:8), of which he was “the end for righteousness” (Rom 10:4), because he came to fulfill it (Mat 5:16).
(b) Because the Law has relation to believers under the Christian dispensation; for this very apostle enforces the obligation to obey it, specifying six of its enactments (Rom 13:8, Rom 13:9; Eph 6:1). James says that believers who show respect of persons become “transgressors of the Law.” Therefore, when the apostle says “the Law is not made for a righteous man,” he does not mean that the righteous man is no longer bound to obey it. He delights in it; he actually serves it (Rom 7:25). If any should say that the apostle means that the righteous do not need the Law to direct them, we answer that they might as well say they do not need the Scripture to direct them, as the Law is already in their hearts. How is a righteous man to know sin but by the Law? “For by the Law is the knowledge of sin.”
(2) His statement has an abstract cast, like our Lord’s saying, “I am not come to call the righteous, but sinners to repentance.”
(a) The Law was not made because of righteous, but because of wicked, men. “It was added because of transgressions.” It is similar to the statement of the apostle concerning the nine graces of the Spirit”against such there is no Law” (Gal 5:23). The Law does not, cannot condemn, any one of these graces.
(b) The Law was never made for the righteous man in the sense in which it was made for the unrighteous man, to condemn him; for the righteous man is redeemed from the curse of the Law (Gal 3:13). Its penalty cannot affect him; its burden does not weigh him down; its terrors do not bring him into bondage. On the contrary, he delights in it as he serves it. Thus, while in one sense the righteous man delights in it and serves it, he is in another sense “not under the Law, but under grace” (Rom 6:14). It may be further observed that if Adam had continued in his original righteousness, the Law of Sinai would never have been given to man. “It was added because of transgressions.”
2. The Law is made for the wicked. They are described according to the two tables of the Decalogue. Those in the first table go in pairs.
(1) The lawless and unruly. These terms describe opposition to the Lawthe one in its more subjective, the other in its more objective side; the one representing, perhaps, a more passive, the other a more active hostility to Law.
(2) The ungodly and sinful. These terms describe the opposition to Godthe one without reverence for him, the other living in defiance of him.
(3) The unholy and profane. These terms describe the manifestation of the wicked and godless spirit toward the Name or ordinances of God. They touch upon the violation of the first four commandments.
(4) Those in the second table in with
(a) sins against the fifth commandment: “smiters of fathers and smiters of mothers;”
(b) sins against the sixth: “man-slayers;”
(c) sins against the seventh: “fornicators, sodomites;”
(d) sins against the eighth: “men-stealers”this special form of transgression being selected because the theft of a man himself is a far more serious offence than the theft of his goods;
(e) sins against the ninth: “for liars, for perjurers”the one being a great advance in enormity upon the other.
(f) Strange that the apostle does not enumerate the tenth, which operated upon himself so powerfully (Rom 7:7). Perhaps it was designed by the inclusive reference no longer to the committers of sin, but to the sins themselves: “And if there be any other thing that is contrary to the sound instruction, according to the gospel of the glory of God which was committed to my trust.” This language implies
(1) that the list is not designed to be exhaustive of the various forms of evil in the worm;
(2) that the Law and the gospel are in perfect harmony respecting what is sin;
(3) that the design of the gospel is to set forth the glory of God’s mercy, goodness and love;
(4) that the gospel is a precious deposit committed to human hands, to be dispensed for the benefit of the race of man. The apostle did not shrink from such a solemn trust, but rather rejoiced in it.T.C.
1Ti 1:12, 1Ti 1:13.Ejaculation of thankfulness for this high trust.
Though he appears to turn aside for a moment from the false teachers, he is still carrying out his design to inspire Timothy with a proper view of the true nature and importance of the gospel.
I. THE SUBJECT–MATTER OF HIS THANKSGIVING. “I thank Christ Jesus our Lord, that enabled me, for that he counted me faithful, appointing me to the ministry.”
1. The Lord gave him strength for his work. “He enabled me.” He gave him all his intellectual abilities, all his capacity for winning men to the truth, all his firmness, endurance, and patience in preaching the gospel.
2. The Lord gave him his appoint-melt to the ministry.
(1) The apostle did not thrust himself into it, nor take this honor to himself, neither was he called unto it by men.
(2) It was the Lord himself who made a minister of him; for the apostle speaks of “the ministry which I received of the Lord Jesus to testify the gospel of the grace of God” (Act 20:24). The ministry here signifies the more humble service, rather than the apostleship; for he refers rather to the work to be done than to the prerogatives of his office.
(3) The Lord counted him faithful for the work; not that the faithfulness was a foreseen quality which became the ground of his call to office, but that he counted him faithful because he made him so, for he speaks of himself as” one who hath obtained mercy of the Lord to be faithful” (1Co 7:25). Faithfulness must be the pre-eminent quality of the steward of God (1Co 4:2).
II. HIS THANKSGIVING IS GREATLY ENHANCED BY THE THOUGHT OF HIS DEEP UNWORTHINESS. “Who was before a blasphemer, and a persecutor, and a doer of outrage.” These are words of bitter self-accusation.
1. He had been a blasphemer. He spoke evil himself of the Name of Jesus, and compelled others to follow his example (Act 26:11). This was the highest sin that could be committed against God.
2. He had been a persecutor. “I persecuted this way unto the death, binding and delivering into prisons both men and women” (Act 22:4). He “breathed out threatenings and slaughter against the disciples of the Lord” (Act 9:1). He not only spoke evil of Christ, but persecuted Christ in his members.
3. He had been a doer of outrage. Not content merely with reproachful words, he broke out into deeds of violence. His conduct was contumelious and injurious in the last degree.T.C.
1Ti 1:13.The Lord’s mercy contrasted with his own want of it.
Great as his sin had been, he became a subject of Divine mercy.
I. THE LORD‘S MERCY TO HIM. “I obtained mercy.”
1. The mercy included the pardon of his great wickedness. It was mercy unsought for as well as unmerited.
2. It was mercy with the grace of apostleship added to it.
II. THE GROUND AND REASON OF THIS MERCY. “Because I did it ignorantly in unbelief.”
1. The true ground of mercy is nothing whatever in man, but the compassion of God himself (Tit 3:5).
2. The apostle does not signify that he had any claim to God‘s mercy, for he calls himself in the next verse “the very chief of sinners.”
3. He does not mean to lessen the enormity of his guilt, but sets it forth, in all its attending circumstances, as not being such as excluded him from the pale of mercy, because he had not sinned against his own convictions.
(1) He did it ignorantly; but ignorance was no excuse where there were the means of knowledge; and unbelief, out of which the ignorance springing could not be accepted as an excuse, since he had heard the statement of Stephen. Besides, all sins spring from ignorance, and are aggravated by unbelief.
(2) But he did not sin willfully against light and conscience, and so commit the sin against the Holy Ghost.
(3) He who has compassion on the ignorant had compassion upon him, when he found him an ignorant and blinded zealot. Thus were confirmed the words of Christ, that every sin against the Son of man will be forgiven, so long as there is no blasphemy against the Spirit (Mat 12:31). The apostle had not deliberately set at naught the counsel of God, but stood on exactly the same ground with those sinners converted at Pentecost, who had acted “in ignorance” (Act 3:17). The sin was great in both cases, but it was not unpardonable.
(4) There is nothing in the apostle’s statement to justify the opinion that those who have never heard of Christ will be forgiven on account of their ignorance. Our Lord’s words warrant the expectation that there will be a mitigation, but not a remission, of punishment in such cases. “He that knew not, and did commit things worthy of stripes, shall be beaten with few stripes” (Luk 12:48). The language in both passages justifies charitable judgments even respecting persecutors.T.C.
1Ti 1:14.The super-abounding grace of the Lord to the apostle.
He now explains how fully he received of God’s mercy in spite of his unbelief.
I. THE MERCY OF THE LORD OVERFLOWED IN GRACE ON GOD‘S SIDE. “But the grace of our Lord super-abounded.” His salvation was of free grace. He had done nothing to deserve it, but rather everything to forfeit his claim upon it. It was grace first that made him a Christian, and then made him an apostle.
II. THE MERCY OF THE LORD OVERFLOWED IN FAITH AND LOVE ON MAN‘S SIDE. “With faith and love that are in Christ Jesus.”
1. These two graces are the fruits of grace. When grace abounds, they will necessarily abound.
2. Faith stands in opposition to his old unbelief. It is that grace which receives every blessing from Christ, and gives him all the glory, bringing peace, joy, and comfort into the heart, and ending in eternal life.
3. Love stands in opposition to his former rage and cruelty. He now has love to God and man.
4. His faith and love find their true spring in Jesus Christ, as in him all fullness dwells.T.C.
1Ti 1:15.The summary of the gospel.
This statement is grounded on his own experience of God’s saving mercy.
I. THE TRUTH AND CERTAINTY OF THE GOSPEL REVELATION. “Faithful is the Word, and worthy of all acceptation.” Five times does this phrase occur in the pastoral Epistles. It was a sort of formula or watchword of the early Christian Churches.
1. The doctrine of salvation is entitled to all credit. It is certain that Christ came to save sinners.
2. It is to be received by all sorts of people, with heartiness and gladness, as a doctrine suitable to the necessities of all men. With what zeal it ought, therefore, to be set before men!
II. THE SUBSTANCE OF THE GOSPEL REVELATION. “That Christ Jesus came into the world to save sinners; of whom I am chief.”
1. This language implies Christ‘s pre-existence. He left the glory which he had with the Father before the world was (Joh 16:28).
2. It implies that he came voluntarily of his own free will. It is true that God’s love is manifest in the sending of Jesus, but Christ’s love is equally manifest in his advent. It was necessary that he should come into the world, because he could not otherwise suffer and die in our stead. The fact that he came as man in the fullness of time implies that the mere forth-putting of spiritual power from heaven did not suffice. A man’s work had to be done that God’s mercy might reach us.
3. It suggests the true design of his coming. “To save sinners.”
(1) This implies the revelation of God’s will to man.
(2) The impetration of salvation through Christ’s suffering and obedience.
(3) The application of the salvation to the objects of it.
(4) That sinners need salvation, and are lost without it.
(5) That the greatest sinners have no right to despair of salvation”of whom I am chief.”
(a) The apostle speaks of himself in the present tense, not in the past, for he still feels himself to be but a believing sinner.
(b) The language recalls his frequent allusions to his persecutions of the Church of God. God had forgiven him, but he could never forgive himself. He places himself in the very front rank of transgressors because of his share in the devastation of the Church.
(c) The language implies his deep humility. It was an element in his spiritual greatness that he had such a sense of his own sin. He calls himself elsewhere “less than the least of all saints” (Eph 3:8).
(d) It is well to be mindful of our sin in a way of godly sorrow, as a means of keeping us humble and thankful for the rich grace of the gospel dispensed to us.T.C.
1Ti 1:16, 1Ti 1:17.The apostle an example of the Divine long-suffering to all ages.
There was an economical purpose in the salvation of the Apostle Paul.
I. THE EXERCISE OF THE LORD‘S LONG–SUFFERING TOWARD THE APOSTLE. “Howbeit for this cause I obtained mercy.”
1. The mercy takes the form of long-suffering; for the Lord bore long with the ways of this fierce persecutor of the saints, when he might have cut his career short in judgment.
2. It took the form of positive deliverance from guilt and sin and death. How often “the long-suffering of the Lord is to usward salvation” (2Pe 3:9)!
II. THE DESIGN OF THIS REMARKABLE EXHIBITION OF MERCY. “That in me as the chief Jesus Christ might show forth all long-suffering, for a pattern to them who should hereafter believe on him to life everlasting.”
1. The long-suffering is exercised by the Lord himself. It is he who is wounded in the persecutions of his members. “Saul, Saul! why persecutest thou me?” Yet it is he who shows mercy.
2. The greatest persecutors may not despair of mercy. The Lord will tarry long with them if peradventure they may repent and turn to him.
3. The case of Paul“the chief of sinners“ought to encourage sinners of every class and sort to exercise hope and trust in the Lord, as well as to meet the misgivings of those who think they have sinned too much to warrant the expectation that the Lord will have mercy upon them.
4. Trust in Jesus Christ necessarily brings with it eternal life. There is nothing needed but faith for this purpose. “He that hath the Son hath life.”
III. ASCRIPTION OF PRAISE AND THANKFULNESS TO GOD FOR HIS MERCY.
1. Consider the titles by which God is addressed. “Now to the King of the ages, incorruptible, invisible, the only God.”
(1) He is King of the ages, as his kingdom is called the kingdom of all the ages (Psa 145:13); because as God, knowing the end from the beginning, he fixes the periods or stages of the development through which this world is destined to pass, shaping all events according to his pleasure, and making all things work together for good to them that love him.
(2) Incorruptible; because “he only hath immortality” (1Ti 6:16).
(3) Invisible; for no man hath seen him at any time, as he dwells in light inaccessible.
(4) The only God; in opposition to the false gods of the heathen, or to the multitudes of angels and principalities and powers.
2. Consider the doxology. “Unto him be honor and glory for ever and ever.”
(1) They already belong to him alone.
(2) They will belong to him to all eternity.
(3) The thought of the overruling wisdom and. mercy and goodness of God in his case leads to this devout acknowledgment.T.C.
1Ti 1:18-20.The solemn charge to Timothy.
The apostle here returns to the duty of directing Timothy.
I. IT IS NECESSARY FOR EVEN GOOD MINISTERS TO BE REMINDED OF THEIR DUTIES AND RESPONSIBILITIES. “This charge I commit to thee, my son Timothy.”
1. The charge may have indirectly alluded to the commands already given, but refers immediately to the good warfare in which he is to war as the fulfillment of his calling.
2. It is committed to him like a precious deposit to be guarded and kept. How anxious the apostle is that Timothy should be faithful to his position and his responsibilities!
II. IT IS A SOLEMN THING TO INVOKE THE MEMORY OF PROPHECIES OR PIOUS ANTICIPATIONS IN AID OF A DIFFICULT CAREER. “According to the prophecies that went before on thee, that by them thou mightest war a good warfare.”
1. The allusion is to prophecies uttered probably at his ordination by the prophets of the Church, foretelling his future zeal and success. Such prophetic intimations were not uncommon in the primitive Church. We trace them at Jerusalem (Act 11:27, Act 11:28), at Antioch (Act 13:1), at Corinth (1Co 14:1-40.), at Caesarea (Act 21:8-10).
2. Such prophecies would act with a stimulating, self-protective power upon a temperament like that of Timothy, inclined, perhaps, to softness and timidity. They would encourage him in the midst of his present perils and trials at Ephesus.
3. It is a serious thing to disappoint the hopes of the pious.
III. THE PURPOSE CONTEMPLATED BY THE COMMAND AS WELL AS ITS IMMEDIATE SUBJECT. “That by them”that is, in virtue of them”thou mightest war a good warfare.” The figure is a familiar one with the apostle (Eph 6:12; 2Co 10:3, 2Co 10:4; 2Ti 2:3).
1. Christian life, and above all that of a minister, is a good warfare.
(1) It is good because it is against evilthe world, the flesh, and the devil;
(2) because it is directed toward the good of men;
(3) because it is for a good end, the glory of God.
2. It is to be carried on
(1) under Christ as Captain (Heb 2:10);
(2) with watchfulness and sobriety (1Co 16:13; 1Th 5:6);
(3) with an enduring hardness (2Ti 2:3, 2Ti 2:10);
(4) with self-denial (1Co 9:25-27);
(5) with prayer (Eph 6:18).
IV. THE WEAPONS IN THIS WARFARE ARE FAITH AND A GOOD CONSCIENCE. “Holding faith and a good conscience. The two must go together, but faith must necessarily go first. You cannot have a good conscience without faith, nor faith in its reality without a good conscience. There must be faith in your teaching, conscience in your actions.
1. Faith. There is “the shield of faith.” It is not the mere doctrine of faith, but the grace of faith. It is by this faith we overcome
(1) the world (1Jn 5:4, 1Jn 5:5);
(2) the flesh (Gal 5:24);
(3) the devil (1Jn 2:14);
(4) everything that exalts itself (2Co 10:5);
(5) death and the grave (1Co 15:54, 1Co 15:55).
A mere intellectual belief could not produce such results; for “the devils believe and tremble.”
2. A good conscience.
(1) It is good because it is sprinkled with the blood of Christ (Heb 9:14).
(2) Because it helps to keep the faith in purity (1Ti 3:9).
(3) Christians ought to seek the approval of their consciences in all things (Act 24:16).
(4) Its testimony ought to be a source of joy (2Co 1:12; 1Jn 3:21).
(5) Ministers ought always to commend themselves to the consciences of their people (2Co 4:2).
V. THE WOEFUL SHIPWRECK OF CONSCIENCE. “Which some having put away concerning faith have made shipwreck.” The figure is a nautical one. When the cargo or ballast of a good conscience is tossed overboard, the ship becomes unmanageable, and is easily shipwrecked. “Some” at Ephesus resolutely stifled the admonitions of conscience, and thus turned faith into a mere matter of speculation, with no influence whatever upon their practice.
1. These persons made shipwreck of the doctrine of faith; for they held that the resurrection is past already (2Ti 2:18).
2. If they made shipwreck of the grace of faith, it may not have been a total shipwreck; for the discipline imposed upon them by the apostle was for the saving of the spirit, “not for the destruction of the flesh” (2Co 5:5).
3. The apostle‘s method of dealing with these off riders. “Of whom are Hymeaeus trod Alexander; whom I delivered unto Satan, that they may be taught not to blaspheme.”
(1) Hymenaeus was almost certainly the same as the impugner of a future resurrection (2Ti 2:17); and Alexander was probably, but not so certainly, the same as Alexander the coppersmith (2Ti 4:14), who was a resolute personal enemy of the apostle.
(2) The apostle delivered them unto Satan, which seems to have included
(a) a solemn excommunication from the Church, carried out no doubt by the Church at the apostle’s command; and
(b) the infliction of bodily disease. Cases of the exercise of this terrible apostolic power are those of Ananias and Sapphira, Elymas, and the incestuous person at Corinth.
(3) It was not an irrevocable sentence, for its remission depended upon the return of the offenders to faith and. repentance. “That they may be taught through chastisement not to blaspheme.” The design was the recovery of the offenders; but neither this Epistle nor the next throws any light upon the ultimate effect of the severe discipline inflicted by the apostle.T.C.
HOMILIES BY W.M. STATHAM
1Ti 1:1, 1Ti 1:2.The Divine benediction.
“Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.” This is a trinity of blessing. The gospel is to be preached as a new life. This contrasts with vain jangling in the sixth verse. Some had swerved, or literally turned aside, as an arrow that misses the mark. Paul speaks of “questions, rather than godly edifying which is in faith.” And there are questions mysterious, questions curious, which unregenerated hearts may discuss to the hindrance of true religion. This salutation of the young apostle begins, therefore, with a high spiritual tone: “Grace, mercy, peace.”
I. WHO THE GIFTS WERE FROM. “God our Father and Jesus Christ our Lord.” But in the first verse Paul speaks of God as our Savior. Notice this; it is peculiar, and may keep us from confining ideas of pity and tenderness to Christ alone. God is the Author of salvation, He sent his Son to be the Savior of the world. Here, then, we come to the Fountain-head of the river of grace. Paul cannot give grace, mercy, and peace; they are from “God our Father and Jesus Christ our Lord.” Paul was the ambassador of the gospel, not the author of it; a preacher, not a priest. The priest never dies, because proud human nature never dies. Men like to say,” through us.” In after years, when Paul was dead, there might have come some temptation to Timothy to say, “I derived my apostolate from, I stood next to, him.” But a salutation is not a consecration.
II. WHAT ARE THE GIFTS THEMSELVES? Emphatically Christian gifts. The Roman motto would have been, “Courage, skill, force.” The Athenian motto would have been, “Pleasure, beauty, philosophy.”
1. Grace. God’s favor. The beautiful Divine nature revealing itself on the cross as forgiveness, and in a life of tenderness, pity, and holiness to which the Christian is to be conformed. Grace forgives and grace renews. It is a large word. It carries at its heart all that we mean by moral loveliness and gracefulness. It is the fulfillment of the ancient prayer, “Let the beauty of the Lord our God be upon us.”
2. Mercy. What a picture of cruelty we see in the Roman age, with its amphitheatres, its gladiators, its horrors on a Roman holiday, and its slave quarters! No hospitals for the sick, no asylums for the poor and needy. “Mercy.” The cross meant mercy. The parables meant mercy. The prayer was fulfilled, “Lord, show us the Father.”
3. Peace. The Jews had their disputations about eatings and drinkings and genealogies. Their Church was alive, only with vigorous disputation. The gospel meant true peacepeace, not of condition, but of conscience. Ever must it be so. Peace with God! Peace with our brethren! Peace within ourselves! So the Savior’s legacy was realized: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.”W.M.S.
1Ti 1:5.The vital end of religion.
“Now the end of the commandment is charity.” When we know the Divine end or purpose, we get light on all that leads to that end. Charity, or love that is like God’s own love, is the end of all. Religious principle in its root and stem is to blossom into the beauty of Christ-like character. Christianity is a truth, that it may be a life. It is not to be mere doctrine, or mere ritual. We may be fiery disputants without being faithful soldiers. We may even be workers in the vineyard, without the faith which worketh by love. Ecclesiasticism is not necessarily religion. There may be Church uniformity, Church harmony, and aesthetic ceremonial, and yet, so far as Divine life is concerned, there may be “no breath at all in the midst of it.” Let us confine ourselves to the first word.
I. CHARITY IS HIGHER THAN UNIFORMITY. With Constantine Christianity meant uniformity, with Hildebrand it meant supremacy. But in its spirituality and simplicity the gospel remains the same in all ages. We are to live Christ; and to live Christ is to live in love, as Christ also loved us, and gave himself for us. Ecclesiasticism is often a system of severe outward drill, an obedience to outward rite and cult. So the Romish Church in Spain, centuries ago, forcibly converted the Moors by dashing holy water in their faces, and so admitted them into the communion of the Church. The gospel cannot be spread by a rough-and-ready “multitudinism” like that. It must begin in personal faith, and work in the spirit of love.
II. CHARITY FINDS ITS IMAGE IN GOD. We need not ask what this love is. For we have seen it incarnated in the words and deeds of the Christ, and in his sufferings for “our sakes” upon the cross.
1. It is not the selfish love which gives affection where it receives affection, and turns even a gift into barter and exchange.
2. It is not the costless love which will be an almoner of bounty where there is no personal self-denial and suffering; but it gives itself.
3. It is not the love of a passing mood, which ministers in affectionate ways in times of high-wrought emotion; but a love which is full of forbearance with our faults, and is triumphant over our faithlessness. So the end of the commandment is worthy of the God who gives the commandment. Like himself, it is charity. And we have reached the highest vision-point in Revelation, when we see in its sublime teachings, not were commandments which may be arbitrary, but an unfolding of the nature of God.W.M.S.
1Ti 1:5.Life’s inner springs.
“Out of a pure heart.” This is the soil in which the heavenly grace grows, and this soil is essential to the purity and beauty of the grace. It is not enough to plant the seed; we must till and nourish the soil.
I. THE HEART IS THE TESTING–PLACE OF WHAT WE LIKE. Here I would give emphasis to the fact that “the good man out of the good treasure of his heart brings forth good things.” There must be passion in all true life. As Mr. Ruskin truly says, “The entire object of true education is to make people not merely do the right things, but enjoy the right things; not merely industrious, but to love industry; not merely learned, but to love learning; not merely pure, but to love purity; not merely just, but to hunger and thirst after righteousness. Taste is not only a part and index of morality; it is the only morality. The first and last and closest trial-question to any living creature isWhat do you like? Tell me what you like, and I’ll tell you what you are.” Exactly! So says the gospel. “Out of the heart are the issues of life;” “As a man thinketh in his heart, so is he.” This is a true teaching, and may open up a new view of moral and spiritual life to the thoughtful mind.
II. THE HEART IS THE REVEALING PART OF THE TRUE MAN. You must watch life in its temper and spirit at all times and in all places. You may be deceived by good actions. Men may build almshouses and yet live so as to break hearts; they may be courageous in confronting tyrannies abroad, and yet live impure lives in the indulgence of besetting sins. Think of this. Good actions do not make a good man; it is the good man that makes the good actions. A man may be beneficent and give thousands to hospitals, or brave and rescue drowning men from death, or patriotic and save a nation in perilous times, and yet he may not have the mind of Christ, and his heart may be unrenewed. “A pure heart.” We all love pure thingsthe white marble, the rain-washed sky, the peerless alabaster, the silver wings of the dove. So Christ would have us all desire and seek the pure heart.W.M.S.
1Ti 1:5.The sense of rectitude.
“And of a good conscience.” We here come to the ethical region of rectitude, showing us how complete the gospel is, and how it stands related to the whole of our complex nature. We notice here the connection of “good” with conscience; let us see what it means. May there be another conscience that is not good?
I. THERE MAY BE THE CASUIST‘S CONSCIENCE. We see this in the ease of the scribes and Pharisees in the time of our Lord. The simple instincts of justice and mercy were perverted by ecclesiastical routine, and the minutiae of legal ordinations. They overlaid the Law, which appealed to the native instincts of conscience, by their traditions, which did not so appeal, and which were burdensome and troublesome. So in Luther’s time the consciences of men were in the keeping of the priests, and an artificial and Jesuitical morality made even immorality sometimes expedient and lawful. Men lost the native instincts of right and wrong in obedience to an artificial and ecclesiastical code of morals; they worried themselves about sins that were no sins, and they lost the consciousness that men may be sinners even when they are obedient sons of the Church.
II. THERE MAY BE THE WORLDLY CONSCIENCE. This makes custom into a god. Conscience is ruled and regulated by what is expedient, or what society expects of men. They are pained at the sin which brings shame before men, but are not disconcerted at desires, emotions, and actions which are evil in the sight of God. It is a wonderful interesting study thisthe relation of society to sin. For there are fashionable vices and respectable sins which are heinous in the sight of God, but the conscience is at ease because the spirit of the age does not condemn them. How important, then, it is to keep conscience enlightened by the Word of God and invigorated by the Holy Ghost! The end of the commandment is in the best sense to make you a law unto yourself. It is important to have the Bible in our heads, but it is most important to have Christ enthroned in the tribunal of conscience within.W.M.S.
1Ti 1:5.The absence of hypocrisy.
“And faith unfeigned.” We all dislike shams. Led by Carlyle, the English nation has lately heard many prophetic voices against them. We insist, in art, in dress, in manners, and in religion, on sincerity. Without this nothing is beautiful, because nothing is real. We hate feigned learning, feigned skill, feigned culture, and feigned superiority. The apostle tells us here that faith must be unfeigned. Now, if the end of the commandment is love, the argument is this, that the faith which is to be worked by such a glorious inspiration of charity must be an honest, earnest, real faith.
I. WE MUST BELIEVE IN HUMANITY BEFORE WE CAN LOVE MEN. Believe, that is, that there is an ideal of God in every man; that underneath his depravity and degradation there is a moral nature which may be renewed, and a life which may be transfigured into the glory of Christ. For man’s conscience was made to know the truth, his heart to feel it, and his will to be guided and energized by it. If we think of men cynically or contemptuously, then there will be no earnest efforts to save that which is lost.
II. WE MUST BELIEVE IN THE POWER OF CHRIST AND HIS CROSS, OR WE SHALL NOT BE ENTHUSIASTIC IN PREACHING THEM. No doubter can be a good preacher. Men know and feel the power of ardent faith. The arrow will miss the mark if the hand of the archer shakes, or distrusts its weapon. The one great element of success is unfeigned faitha faith which says, “I believed, and therefore have I spoken.” There may be a variable faith, like that of the Vicar of Bray’s, which believed anythingRomanistic, Rationalistic, or Evangelicalfor the sake of position. But the mask soon drops, anti men, instead of receiving the truth, despise the raise teacher. “We believe and are sure that thou art that Christ, the Son of the living God,” is the essential basis of a true ministry. Such a faith will be touched with enthusiasm like unto his who said, “God forbid that I should glory, save in the cross of Christ Jesus our Lord.”
III. WE MUST BELIEVE IN A VITAL SENSE SO AS TO LIVE OUR BELIEF. An unfeigned faith is one that we practice ourselves; one that fills every channel of our beingour ethical life, our philanthropies, our missionary endeavors, our home joys and sanctities. There is a faith which is merely dogmaticwhich holds fast the Christian doctrines, but fails to translate them into life. The atonement itself, so august and awful, must ever stand alone as a Divine sacrifice; but its moral effect is to be lived. “We thus judge, that if One died for all, then were all dead; and that we who live should not henceforth live unto ourselves, but unto him who died for us and rose again.” Faith is not to be a waxwork fruitsomething artificial and unrealbut the living vine, of which Christ is the root.W.M.S.
1Ti 1:11.A gospel of glory.
“According to the glorious gospel.” These are the words of a true enthusiasm. St. Paul gloried in the gospel. We may read it, however, as in the Revised Version, “According to the gospel of the glory of God.” Either way the glory of it fills the heart of the apostle with intense rapture. No good work is done without enthusiasm. The great Italian artistsmen like Angelico, Fra Bartolomeo, and Michael Angeloassociated heaven with earth in their work, and did it, not for mere pay, but for great ideal results. So also great apostles and reformers, like Paul, Wickliffe, and Luther, were enthusiasts. But all healthy enthusiasm is inspired by reality and truth. Some men have made shipwreck of religion because they lost the compass of the Word of God; and others, dependent on feeling alone, have wandered, being led by the ignis-fatuus of imagination alone.
I. PAUL SEES IN HIMSELF WHAT THE GOSPEL CAN DO. “Take me,” he says; “I was before a persecutor, and injurious.” What could account for such a change as is embodied in the man who from Saul became Paul? No theory of moral dynamics can stand, that suggests he lifted himself into so great a change. Neither could the Hebrew Church of that age, which was coldly ritual, sterile, and barren. “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. Howbeit for this cause I obtained mercy, that in me first Christ Jesus might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.” No man can be so ardent about a cure as he who has tried a physician; no man admires the great artist so much as he who has tested his own feeble powers. And now “what the Law could not do, in that it was weak through the flesh, God sending his own Son,” had done, and done in Paul: he is a proof of the gospel before he becomes a preacher of it.
II. PAUL GIVES A NEW SIGNIFICANCE TO THE WORD “GLORY.” On his lips glory takes a new meaning. He had seen the glories of the Caesars, who raised their thrones on hecatombs of human lives, and filled their courts with unbounded luxuries and lusts. Surrounded by soldiers and courtesans, their glory was in their shame. He had seen the glories of the architects, sculptors, and artists, at Athens, Corinth, and Rome. But the glory of which he spoke was in a life that gave itselfthat came, not to be ministered unto, but to minister, and that on the cross died for the sins of the whole world. It was the glory of goodness, the glory of compassion, the glory of self-sacrifice.
III. PAUL REJOICES TO TELL THE GOOD NEWS OF THIS GLORY. It is the glorious gospel, or the glorious “good news” for all menGreek and Jew, barbarian and Scythian, bond and free. How simple a thing it seems”good news!” and yet it is speech that moves the world! Homer is remembered, when the military heroes of Greece are forgotten. Syncs live longer than thrones. This good news was of a Christ who had died, and risen, and was working then in the hearts of men. Paul lived long enough to plant Churches, and to show that the cross could turn men “from darkness to light, and from the power of Satan unto God.” He could show them not only the root, but the tree; not only the seed, but the flower. It was good news in relation to man himselfto his present history and his everlasting destiny. The gospel had made life desirable, and checked the false euthanasia of Roman suicide; and it had spread a great sky of immortality above men’s heads, so that to live was Christ, and to die was gain.W.M.S.
1Ti 1:11.The nature of God.
“Of the blessed God.” Prove that the gospel comes from God, and it must be blessed; for God is blessed in himself. His nature is light, which is always beautiful; and love, which is always beneficent.
I. THIS IS A DESCRIPTION OF THE DIVINE NATURE. Not of some of the attributes of that nature, but of the very heart and center of it. Not the Omnipotent, the Omnipresent, the Omniscient; but the Blessed! Look at nature! Study its purity, its harmony, its exquisite adaptations of provision and plenty to the varied wants of all living things, show that God is not a Being of mere power or wisdom, but One whose works are very good, One who wished his creatures to share in his own blessedness.
1. Look at his revelation. Do we want beatitudes? Duty turned to joy? We find the way of peace and rest and joy in obedience to his will.
2. Look at the Christ himself. Blessed within, amid all outward forms of temptation and all endurances of trial. “That my joy may remain in you, and that your joy may be full.”
3. Look at the cross. Designed to make atonement, to reconcile man to God, and so to renew his image within, and to make man understand that separation from God was the root-cause of all his misery. The gospel is not only a revelation of doctrine; it is an unfolding of the Divine nature, into which we may be changed “from glory to glory, even as by the Spirit of the Lord.”
II. THIS IS THE UNIQUE REVELATION OF THE GOSPEL. False religions give prominence to aspects of power, and merge into dreads. The gospel alone shows that God is Love. And in revealing the blessed nature of God in his Son, it has shown us that evil is misery because it is another nature. Life apart from God is deathdeath to peace, purity, harmony, holiness. Men have in their experience testified to this. All is vanity apart from him. Over all life may be inscribed, “Nihil sine Deo””Nothing without God.” So Christ would lead us to the Father, unite us with the Father, and transform us into the likeness of the FatherOne who is the blessed and only Potentate, the King of kings, and Lord of lords.W.M.S.
1Ti 1:11.Trustees of the truth.
“Which was committed to my trust.” Here Paul speaks of the preacher of this glorious gospel as a trustee. It is not a gospel of merely personal salvation; it is not designed to awaken only moral and spiritual admiration for its teachings; nor for the culture of immortal happiness, so far as we are ourselves alone concerned.
I. THE GOSPEL IS OURS IN TRUST. Water is sweet, but others are perishing with thirst. The open sky is beautiful, but others are in prison. Peace is restful, but others are in pain. What do you think in earthly matters of fraudulent or neglectful trustees? You rank them amongst the very worst of men. How ninny sons and daughters of the careful and. the prudent have been ruined through the long years by negligent trustees!
II. THE GOSPEL AFFECTS ALL TRUSTEESHIPS. Its spirit is to pervade all that we have and are. Men are coming to see that knowledge, skill, wealth, are not only to be enjoyed for personal gratification, but to be used for the uplifting and bettering of others. These will, and always must be, “our own;” but we are to look also “on the things of others.” Do not fence in the park of your life, but act the steward of its beauties and its joys. Rights of possession there are, and yet responsibilities of possession too. Look at Christ.
1. He knew the secret of blessedness, and came to earth to reveal it.
2. He knew the grandeur of human nature, and came to live in it and to restore it.
3. He knew the mastery that evil had over us, and he came to break the fetters.
4. He knew that sin separated us from God, and he came to die, “the just for the unjust, to bring us unto God.” Our captains at sea are guardians of life, and bravely do they do their duty. Our soldiers are trustees of a nation’s honor, and never have failed in the great crises of her life. And our great citizen-fellowships are trustees of broad rivers, open commons, and the health and well-being of the poor, and have striven to protect their interests. As Christians we are each and all trustees of the gospel. It is no mere ecclesiastical privilege; for, alas! ecclesiastics have too often been trustees only of their own rights, or the rights of their special Churches. We are all trustees of the glorious gospel of the blessed God, and woe be to any of us who shirk our responsibilities or idly neglect our trust!W.M.S.
HOMILIES BY R. FINLAYSON
1Ti 1:19.Human wreckage.
“Some have made shipwreck.” Words sound differently to different men. Language is a “word-picture,” and we must see the facts before we understand the word. Paul chooses a metaphor applied to character, which is so terrible when applied to disasters at sea. Many a beautiful vessel has arrested the gaze of admiring spectators as she spread her sails to the favoring breeze, and breasted the waters like a thing of life. But, on another shore, her shivered timbers and her shattered prow have been washed up as the wreckage of a once gallant ship, her half-defaced name the only testimony to her fate. So Paul had seen men wrecked on the breakers of self-indulgence, vice, and folly. Paul associated loss of character with loss of faith. “Holding faith, and a good conscience; which some having lint away have made shipwreck.”
I. SHIPWRECK SOMETIMES COMES AT THE VERY COMMENCEMENT OF THE VOYAGE. The ship scarcely leaves the river before she runs aground. There has been too much self-confidence, and the Divine Pilot has not had the ship in hand.
II. SHIPWRECK SOMETIMES COMES AT THE CLOSE OF THE VOYAGE, when the ship is almost home; when from the masthead land was almost in sight. But the watch has not been kept. In the voyage of life we may have the cross on the flag, and the chart in the cabin, and the compass on the deck; but we sleep, as do others, and we are wrecked with the land almost in sight.
III. SHIPWRECK AFFECTS THE VERY HIGHEST ELEMENTS OF OUR BEING. “A good conscience,” the sweetest meal to which ever a man sat down! The sublimest music, which no Beethoven or Mendelssohn can approach! The noblest heritage that a Moses could sacrifice Egypt for! A conscience cleansed by Christ’s blood, enlightened by the Word of God, and quickened by the Holy Ghost. “A good conscience!” Wealth cannot purchase it, envy cannot steal it, poverty cannot harm it, and naught but sin can denude it of its crown. It is the strength of the confessor’s endurance, the luster of the sufferer’s countenance, the peace of the martyr’s heart. “A good conscience.” Wreck that, and all is lost; and the sun of the moral firmament sets in darkness.W.M.S.
1Ti 1:1-11.Introduction.
1. Sender. “Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our Hope.” It is usual for Paul to begin his letters by taking the designation of apostle. He thus claimed to write, and to order ecclesiastical affairs, under infallible direction. In thus writing to Timothy, who had no special need of being reminded of his authority, he would seem to give an official character to the letter. While he claimed authority, it was, at the same time, as himself belonging to Christ Jesus. Not satisfied with stating to whom he belonged in the authority he exercised, he further traces his apostleship, not, as in previous Epistles, up to its primal source in the will of God, but more immediately to the commandment of God or actual appointment after his conversion. He received his appointment from God our Saviora designation of God which in the New Testament is peculiar to the pastoral Epistles. It is introduced here as carrying with it the obligation on the part of Paul and Timothy to be the bearers of the Divine salvation to their fellow-men. He also received his appointment from Christ Jesus, whom he thus, the second time in the short space, introduces. By Christ, as acting for God, all appointments are made. The seven stars, i.e. Christian ministers, are held by him in his right hand; and he has the whole ordering of their locality and time of service. In this second introduction of his name he is designated our Hope, i.e. he from whom the appointed have their reward, and in whom it subsists.
2. To whom addressed. “Unto Timothy, my true child in faith.” Not according to the flesh, but in the sphere of faith, was Timothy his child. Thus he is accustomed to regard his converts; he is both father and mother to them. We may, therefore, conclude that Timothy, though of godly parentage and with godly influences working efficaciously in him, owed it to Paul’s instrumentality that he was converted to Christianity. It was in Lystra, a city of Lycaonia, on Paul’s second visit, that Timothy joined him as his assistant. He was his true child, not only in his being his convert, but in his having the evidence of that in his being after the same stamplike-minded, as he is called in Php 2:20; one who seemed instinctively to enter into his views and plans, and therefore, we may say, the ideal of an assistant.
3. Salutation. “Grace, mercy, peace, from God the Father and Christ Jesus our Lord.” The insertion of mercy in the salutation is a peculiarity of the Epistles to Timothy. There is invoked grace on him as unworthy, mercy on him as exposed to suffering, peace on him as the result of his being graciously and mercifully dealt with. The Source from which the blessing is invoked is God the lather. It is to the fatherly feeling in Godthat which is highest in his nature, and with which redemption originatedthat our appeal is to be made for saving blessings for ourselves and fur our friends. In the thought of Christ as the second Source of blessing, Paul finds occasion for the third introduction of the name of Christ. He is thought of as our Lord, i.e. the sovereign Dispenser of the saving blessings in his Father’s house, of which there are enough and to spare.
I. CHARGE DEVOLVED ON TIMOTHY. “As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a different doctrine, neither to give heed to fables and endless genealogies, the which minister questionings, rather than a dispensation of God which is in faith; so do I now.” The time of the journey into Macedonia would seem to be after the first imprisonment at Rome, beyond the period included in the Acts of the Apostles. This brings the date of the Epistle well on to the close of the apostle’s life. If this is correct, then Paul’s confident anticipation of never again being in Ephesus was not verified. For it is here mentioned as his point of departure for Macedonia. He would have taken Timothy with him; but there were manifestations in the Church at Ephesus which necessitated him to leave him behind. There were certain persons not otherwise characterized, who taught a different doctrine, i.e. different from the gospel as preached by Paul. It could not be called a different gospel as in the Galatian Churches; it was rather something taught by itself which tended to frustrate the ends of the gospel. It was a giving heed to fables and endless genealogies. We come upon incipient Gnosticism here, of which we have already seen traces in the Epistle to the Colossians. This is best known as Eastern mysticism in contact with Christianity. But there seems reason to believe that there was a prior contact of Eastern mysticism with Judaism in the form of Essenism. This has many elements in common with Gnosticism; the peculiarity is that it is Jewish materials that are thrown into the mystic form. A great feature in Gnosticism is the interposing of intermediate agencies, to account for the creation of the world, supposed to be evil, so that God could not come into immediate contact with it in its creation. What were afterward known as eons or emanations, in the Epistle to the Colossians are called angels. Here the interminable genealogies found in rabbinical speculations are associated with the intermediate agencies. God created a being at a certain remove from himself, with a name which they were in a position to give. This being created another at a further remove from God, who also was named. The object was to come down to the name of one who was bad enough to create the world; but it was difficult to know where to stop. Upon these genealogies ingenuity was exercised; but, as there was nothing of the element of certainty in them, they only ministered questionings or disputings as to the names. What Timothy was to direct his efforts to was to set forth the dispensation of God which is in faith, i.e. the Divine order of things, as seen partly in creation and specially in redemption, in which faith can lay hold on certainty. “By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear.” By filth also we understand that Infinite Love has in Christ Jesus provided a full atonement for our sins.
II. THE END OF THE CHARGE. “But the end of the charge is love.” The link of connection is the charge to be given by Timothy to the false teachers. The thought which follows is, these teachers missing the aim of what is charged on them. We have here, then, not the end aimed at in others, as the end of the physician is health (which is Ellicott’s idea), but plainly the end aimed at in what is charged on the teacher. The words are suitable to one who is receiving a charge. “What is the end of what I charge on you?” says the giver of the charge; “it is that you have your being filled with love.” This is the qualification of the healer of the body: he must be thoroughly interested in the recovery of his patients. So it may be said to be the main qualification of the healer of the soul: he must be thoroughly interested in the spiritual health of those who are committed to his care.
1. The love of the teacher must be associated with pure elements. “Out of a pure heart.” He must have, mingled with his affection, and giving character to it, an antipathy to sin in every form, to unreality, to superficiality; am a passion for holiness in every form, for reality, for depth.
2. The love of the teacher must be associated with conscientiousness. “And a good conscience.” He must have, in the first place, a conscience that faithfully witnesses to his duty, to the methods he should follow in his work, to the forms of service his love for the people should take. And he must have, in the second placewhich is also included in the scriptural idea of a good consciencethe approval of his own mind, the consciousness that he is using all diligence in carrying out his ideas of duty, in following his methods, in his endeavors to be serviceable.
3. The love of the teacher must be fed from the highest Source. “And faith unfeigned.” His faith brings him into contact with an invisible Savior, by whom he is elevated in his whole spirit as a teacher, at the fountain of whose love his love is fed, and not only in intensity but in all that it needs of purity and direction. Only his faith must be unfeigned; for if it is not in his life, if it is only as a mask, then he can only come into contact with his own imaginings, by which certainly he cannot be elevated, from which source his love cannot properly be fed.
III. THE END MISSED. “From which things some having swerved have turned aside unto vain talking; desiring to be teachers of the Law, though they understand neither what they say, nor whereof they confidently affirm.” The end was missed by the false teachers. They did not hit the purity of motive, conscientiousness, unfeignedness of faith, that should have given character to their affection. Being thus incapable of profitable discourse, they “turned aside unto vain talking.” They gave themselves out to be “teachers of the Law,” i.e. the Mosaic Law, especially the Law of the ten commandments, afterward referred to in detail. But they were doubly disqualified. They were confused in what they said. They were, therefore, different from the teachers of the Law who were opposed in the Churches of Galatia. For these were not chargeable with incoherencies; they knew well enough what they said in seeking to subvert Christian liberty. We are rather to think of mystical interpretation of the Law. They were further disqualified in not understanding their subject, viz. the Law; the confidence of their affirmations being in proportion to the extent of their ignorance.
IV. USE OF THE LAW. “But we know that the Law is good, if a man use it lawfully, as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for man-slayers, for fornicators, for abusers of themselves with men, for men-stealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine.” The apostle begins by laying down a proposition about the Law which no one would be disposed to controvert. It was a boon from Heaven if used according to its intention. In the next proposition he indicates the intention of the law as coming under the intention of all law. His position is, that law is not made for a righteous man. “Let us think of the relation in which a good man stands to the laws of his country. In one sense, indeed, he is under them; but in another and higher sense he is above them, and moves along his course with conscious freedom, as if he scarcely knew of their existence. For what is the object of such laws but to prevent, under severe penalties, the commission of crime? Crime, however, is already the object of his abhorrence; he needs no penalties to keep him from it. He would never harm the person or property of a neighbor, though there were not a single enactment in the statute-book on the subject. His own love of good and hatred of evil keep him in the path of rectitude, not the fines, imprisonments, or tortures which the law hangs around the path of the criminal. The law was not made for him.” As truly can it be said that the Law of the ten commandments is not made for the Christian, who is the righteous man. For he is justified by the faith of Christ, i.e. he is regarded as having fulfilled the whole Law in Christ. What more, then, has the Law to do with him? And further, so far as he answers to the conception of a Christian, he is sanctified by the faith of Christ. He is in Christ as the Source of his holiness. He has got beyond the discipline of the Law, inasmuch as he has got it already in his heart. Thus does the apostle take the ground from under the would-be teachers of the Law, whose position would be that the Law mystically interpreted was necessary to putting the crown of perfection on the Christian. The Law is made for unrighteous persons, of whom many classes are mentioned. These are grouped with reference to the two tables of the Law. Under the head of breakers of the first table, i.e. the unrighteous toward God, are given six classes in pairs. There are the lawless and unruly. With aggravation, they refuse to be under law, making their own pleasure their law. There are the ungodly and sinners. They have thrown off all awe of God. There are the unholy and profane. Instead of being consecrated to God, they trample on holy things. If the division of commandments had been followed, the classes would have been deniers of God, idolaters, the profane, sabbath-breakers. Generally, it is disregard of what is Divine that is brought out under this head. Under the second head, of breakers of the second table, i.e. the unrighteous toward man, are given eight classes. Six of them in pairs. Here the division of commandments is followed. There are murderers of fathers and murderers of mothers. “Smiters” is preferred by some. These are the breakers of the fifth commandment with the greatest aggravation. Next by itself stands the class of man-slayers. These are the breakers of the sixth commandment. There are fornicators and abusers of themselves with men. These workers of abomination are the breakers of the seventh commandment. Next by itself stands the class of men-stealers. The apostle puts the man-stealer as the most flagrant of all breakers of the eighth commandment. No theft of a man’s goods can be compared with that most atrocious act which steals the man himself, and robs him of that free will which is the first gift of his Creator. And of this crime all are guilty who, whether directly or indirectly, are engaged in, or uphold, from whatever pretence, the making or keeping of slaves. There are liars and false swearers. These are the breakers of the ninth commandment. He does not go on to the breakers of the tenth commandment, hut concludes with the greatest inclusiveness, “And if there be any other thing contrary to the sound doctrine” (i.e. not morbid, as the teaching of the mystical interpreters). The apostle’s position is that the Law is made for all these unrighteous persons. But for things being in an abnormal state there would not have been the writing down of so plain duties in the Ten Commandments, especially in the form, “Thou shalt not.” The Law is made for sinners, in being intended to hold up before them a proper representation of righteousness, by which, if they are convicted, they should also feel shut up to the righteousness which is by filth. Has the Law, then, no use for the Christian? Only in so far as he is not Christianized. It is of use in keeping him under grace as the source of his security and happiness. And it is of use in so far as it holds up a representation of righteousness that reaches beyond his attainment. The truth is well brought out in one of the symbolical books of the Lutherans. “Although the Law was not made for the righteous (as the apostle testifies, 1Ti 1:9), yet this is not to be understood as if the righteous might live without law; for the Divine Law is written upon their hearts. The true and genuine meaning, therefore, of Paul’s words is, that the Law cannot bring those who have been reconciled to God through Christ under its curse, and that its restraint cannot be irksome to the renewed, since they delight in the Law of God after the inner man. But believers are not completely and perfectly renewed in this life; and though their sins are covered by the absolutely perfect obedience of Christ, so as not to be imputed to believers to their condemnation, and though the mortification of the old Adam and the renovation in the spirit of their mind has been begun by the Holy Spirit, yet the old Adam still remains in nature’s powers and affections.”
V. ACCORDANCE WITH THE GOSPEL. “According to the gospel of the glory of the blessed God, which was committed to my trust.” The gospel may be presented either in relation to man, or in relation to God. In relation to man, the gospel is manifold. It is a gospel of peace; it quiets the guilty conscience. It is a gospel of purity; it purifies the heart. It is a gospel of comfort; it imparts to us a strong consolation under all the ills of this life. It is a gospel of hope; it opens up to us beyond this bounded life the boundless prospect of the life everlasting. In relation to God, too, the gospel is manifold. It is the gospel of a righteous God; it is a satisfaction of Divine justice. It is the gospel of a gracious God; it is an overflow of Divine mercy and compassion. It is the gospel of a wise God; it is the application of Divine intelligence to a very difficult problem. It is the gospel of an almighty God; it is an agency charged with Divine power. It is here the gospel, not of a righteous God, not of a gracious God, not of a wise God, not of an almighty God, but of a blessed God. And in this connection it is put forward as embodying the glory of the blessed God. “The gospel of the glory of the blessed God.” Such are the words of Paul, the great gospel preacher, to his pupil Timothy. Consider, in the first place, how it belongs to the blessed God to communicate his blessedness; and, in the second place, how the gospel is a communication of the glory of the blessedness of God. First, then, how it belongs to the blessed God to communicate his blessedness. The “blessed God” is an uncommon conception in Scripture. We indeed find”Art thou the Christ, the Son of the Blessed?” “The Creator, who is blessed forever…. God blessed for ever.” But “blessed” there is adorable, worthy to be praised; literally, “worthy to be well spoken of.” It is the word which conveys an acknowledgment of God’s claim to undivided worship. Whereas “blessed” here is equivalent to “happy” as applied to us. God is said to be blessed, as we are said to be happy. And seeing “blessed’ is used in a totally different sense in Scripture, the “happy God” would best convey the sense here. And we see no reason why we should not say that God is happy, when in the original the word which is applied to God is the same which is applied to man. There is only one other place in Scripture where God is said to be thus blessed; and, noticeably, it is in this same Epistle: “The blessed and only Potentate;” literally, “the happy and only Potentate.” It is as if the inspired writer consciously supplied a want. it had never been said that God was happy. So twice he introduces this conception into this late Epistle. And it is to be regretted that in the Revised Version “happy” has not been substituted for “blessed” in the two places. The blessedness of God is not different in kind from ours. If there is any deep calm in our minds, that is the same with the calm of God. If any true thrill of joy passes through our hearts, that is the same which passes through the heart of God. But blessedness is God’s in a way that it is not ours. We are only blessed in him who gave us being, and for whom we have being. And ours is a blessedness that can be added to. We are finite, and there will always be, in the fact of our finitude, a desire to be more blessed. But God is self-blessed. We think of this by means of the conception of God existing far away in a past eternity, when there was yet no other intelligence, not even the faintest reflection of his glory in any created object, and as happy then as now when he has peopled a universe. Such a thought is not bearable by us, and God has not asked us to dwell upon it; and we would say that, while we may be forced thus to think of Godhead as self-poised, or resting in self, we may at the same time be allowed to dwell upon the far more pleasing thought of the Three Persons of the Godhead as resting in one another. Father, Son, and Holy Ghost are happy in one another’s society and fellowship. It will be felt that that thought, which is denied to the Unitarian, greatly relieves the thought of a God isolated, in his blessedness, away before and out of time. Still the fact remains, that as the one God is infinitely blessed, so also he is blessed in himself. As there is in his boundless being no void of blessedness to fill up, no jarring note to correct, so there can be no desire to make himself more blessed. But it perfectly consists with that that he should desire to make others blessed. This is in keeping with what we find among men. It is true of the miserable man that he is selfish. It is there that he is wrong, at the very commencement. In the very act of enclosing himself, or in the habit of keeping himself enclosed within his own shell, he shuts himself out from blessedness. He does not go out to God. At every approach and overture of God, he draws back further within himself. His sin is that he will keep within himself, and will not go out in confession and desire and faith toward God. And so God does not bless him. He does not go out in love to God’s creatures, and so these do not bless him. And thus, shutting himself out from blessedness, his tendency is to grudge blessedness to others. He has a secret joy in misfortune, tie could see a funeral pall drawn over all that is fair in nature, He would have the smile to vanish from our countenance. He would have sweet voices hushed. He would have all things brought down to his own dull level. And, worst outcome of allyet we would say a necessary outcomehe grudges even God his blessedness. His feeling is that, being miserable himself, he could see God less happy than he is. The happy man, on the other hand, is unselfish. It is by being open that he comes to be happy. He goes out to God in meek abnegation of self, and so God blesses him. He goes out to God’s creatures in delight and gratitude and mercy, and so he receives contributions to his happiness on every side.
Now, just as the miserable man would have a miserable world around him, so the happy man would have a happy world around him. He would distribute happiness most lavishly. He would admit all to a share of it. He would have all to be happy as he is happy. “I would to God,” said Paul to Agrippa, “that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.” The happy man is magnanimous; he wishes ill to no one; he invokes blessing even upon his enemies. Out of his own heart of blessedness there seems to rise the desire to make others blessed. And so, although God can have no desire to make himself more blessed, yet, being full of blessedness himself, he desires to make others blessed. Creation may be taken as an expression of that desire on the part of God. Creation is just God flowing out in blessedness. It is God saying, “Let me not keep my blessedness to myself; let others be blessed with me.” What purpose in creation can we conceive into which that does not enter? It is true that we are created to give praise to God; but that is more from our side. Front God’s side, it is perhaps better to say that he created us, not so much that he might receive our praise, as that we might receive his blessedness. God, we may suppose, would not have created for the mere purpose of creating, however pleasurable that is to him. Neither would he have created merely to have a sphere for the exercise of his power. What to him were empty worlds in which to store up his power, through which at will to roll the thunder of his power? N-either would he have created for the mere pleasure of working according to a plan, or of having the marvels of his wisdom set forth before him. What to hint were the clothing matter with plants and trees, touching each minutest part with his plastic hand, and varying every form? The blessed God created, not to have pleasure himself, but to give pleasure. It was that, we think, that moved him to create. And therefore he made living creaturescreatures capable of receiving pleasure. And he cared for having nothing in the world which was not to bless them. From the tiniest insect that dances out its lifetime in a summer sun, through all the orders of living beings up to man himself, invested with lordship, he has only one designto make existence pleasurable to iris creatures. True, there is evil in the world, reaching down from man to the other creatures which necessarily share with him his earthly lot. But there is reason for the evil; and the evil, it is to be observed, is not in the creation. It has been induced on an all-good creation. In no case does God as a final end make a being to inflict pain on it. And even as it is, with the evil introduced into our world, who will say that God intends our destruction? It would have been a very different world if there had been the shadowing forth of any such intention. It is of things as they are that Paul says, taking a broad retrospective view of God’s dealings in providence, “He left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” He would not continue to make provision for our support, did he mean our destruction. And not only does he make provision for our support, but he gives us all things richly to enjoy. He gives us food, and the other necessaries of life in abundance. And not only so, but he gives us many things for the mere pleasure of them. He arranges objects in nature with a regard to beauty. He richly colors them; he floods them with a kindly light, He gives us flowers; he gives us the song of birds, He gives us rainbows and sunsets, and clouds of many a form. And he curtains the earth, that he may show us the glory of the starry heavens. And all these things he gives us chiefly as luxuries. We say, then, that even in nature God testifies to his desire, to his intention to make us happy. Even in nature, which has been spoken of as “red in tooth and claw with fawn,” God gives us the promise of the coming gospel. Consider, in the second place, how the gospel is a communication of the glory of the blessedness of God. We remark
(1) that this is true of the gospel, if we consider who are made blessed by it. It is a gospel of blessedness to us. It does not need to be proved that we are not in the state for which God intended us. We do not bear the impress of the blessed God. The lark mounts up on wings of joy to the sky. Song seems to be of its very nature. And as soon as it has got strength of wing, it mounts up and pours out its song. We could scarcely think of a lark in a summer day, hiding itself away from the light and refusing to sing. But it is not so natural for us to be happy. We are accustomed to misery. We do not expect men to be highly joyous. We do not expect men to be musical to the height of their nature. We expect a certain depression, a certain note of sadness in all their joy. What better confession could there be that we are miserable? We are sadly out of tune. Who can bring joy out of us? Now, here comes in the gospel to make us happy. God could have made others happy. If there had not been enough, he could have created more, and poured out his happiness upon them. But no; here are a few miserable beings. Out of the hundred sheep, here is one that has strayed- away in the wilds and haunts of beasts of prey. Out of the countless myriads that are in God’s universe, here are a few that are miserable. And the blessed God says, “I would make them happy; I would bring back joy to their hearts; I would pour out my blessedness on them.” As if one more philanthropic than the rest should say, “I will not go to the homes of peace and health and plenty, and try to make these already blessed doubly blessed; but I will go to the prisons, and to the hospitals, and to the alleys, and, wherever I see suffering, I will attempt to relieve it.” Glorious gospel, then, that has respect to us who are miserable! But far more glorious, if it is considered how we are miserable. We are miserable by our own act. In our folly and sin, we have thrown away blessedness. We have sold it for a mess of pottage. Strange it is, yet it is truly none other than this, that we have wilted our own misery. And, having guiltily willed our own misery, God, we can suppose, might have willed it too. He might have said, “I have made all my creatures for happiness; but thesethese whom I have honored above othersthey will not have it; they have spurned it away from them, and so by their own act, not by my wish, they are miserable.” But glorious gospel, in spite of our sin, the blessed God willed our happiness. And in his compassions he said, “I will raise them out of their misery.” And so his language now is, “I have no pleasure in your misery.” Thrice to this effect i.e. speaks in Ezekiel: “Have I any pleasure at all that the wicked should die? saith the Lord God;” “For I have no pleasure in the death of him that dieth, saith the Lord God; Say unto them that pine away in their sins, As I live, saith the Lord God, I have no pleasure in the death of the wicked.” Here, then, is our glorious gospel. The blessed God, the Fountain of blessedness, wishes you to be blessed. Whoever you are that are unhappy, that are pining away in your sins, that are afraid of eternal misery, believe it, that is not according to God’s heart. To the most wretched, woe-begone, sin-distracted soul on the face of the earth, we are warranted in the Name of the happy God to sayBe happy. We remark
(2) the gospel is glorious, if we consider the means by which we are made blessed. If creation was pleasing to God, it was also easy. He had simply to will the existence of happy creatures. But he bad to do more than will us sinners to be happy. We look upon a great city; we think by what means it has been built up; we think of the incalculable labor that has been spent upon it. We think how generations of men have toiled hard at it, with what anxiety they have contrived, with what patience and endurance they have laid stone upon stone, and added house to house arid street to street. We think how many able men have spent their lives, sacrificed their available strength, in the building up of this city, and then we think with what majestic ease, and how in a moment of time, God might have placed it there complete. But to make us sinners happy, was work more difficult for God than for us the building up of a citywork requiring greater sacrifice of life. But glorious gospel, glorious beyond all parallel, glorious beyond all conception, the blessed Son in the bosom of the blessed Father said, “I will undertake it; I will suffer and die to make men happy.” And so he takes measures to suffer and die. He descends into our humanity. And do you say it is man who is there, suffering and agonizing and dying? Say, rather, it is God in our humanity. Why, the means used to make us happy are altogether stupendous in their proportions. And dreadfully hard-hearted and void of all feeling must we be, if we can see these means used before our eyes, and yet we be content to remain in our misery, as though God had done nothing but had allowed us to suffer the consequences of our sins. Oh, let us learn the lesson that Calvary has to teach us about God’s desire to make us happy. Let us dismiss every dark conception of God from our minds which an evil heart may throw up. Let us feel that on God’s part there is an infinite willingness, nay, an infinite anxiety and longing to bless us. And let us heartily respond to God’s desire to bless us, in the way prescribed by him. Let us take, as the object of our faith, what has come out of that heart of blessedness, and is now evidently set before us. Let us take, as the object of our faith, the lull and free and meritorious righteousness of the crucified Son of God, to make us just and holy, that so we may be happy. We remark
(3) that the gospel is glorious, if we consider the nature of type blessedness that is communicated by it. The blessedness for which man was intended, and to which he would have attained through obedience, was very great. Passing safely through the gate of trial and peril, he would have attainedshall we say?to a God-like blessedness. He would have had the blessedness of a free, intelligent being. He would have been made blessed with God, and in the enjoyment of God, to all eternity. Now, the gospel is glorious in proclaiming this, that man is not to be less blessed than he would have been had he never fallen from blessedness. He is not to be mulcted in blessedness. He is not to have a stigma upon him to mark the dishonor he formerly did to God. He is not to be placed on a lower order of blessed beings. Nay, in the fact that Christ has taken our human nature into glorious union with his Divine nature, have we not thereby been made capable of a higher blessedness? And not only so, but we have been redeemed. And how peculiarly blessed it is to he redeemed! It is more than if we had stood. We can now not only say, “Our God,” but “Our Redeemer.” How often does God take the name in Isaiah! “Thus saith the Lord, thy Redeemer.” It is a new tie, “Thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not; for I have redeemed thee.’ Our peace is peculiarly blessed; it is the feeling of reconciliation, the sweet sense of sin forgiven. Our joy is peculiarly blessed; it is the joy of salvation. It is the sense of indebtedness to Divine grace. We were on the broad road to destruction. We were down in the horrible pit, and in the miry clay; but we have been saved, we have been redeemed. And does not the woe we have escaped sweeten our present joy? Can we ever forget it? Our heaven, we think, will begin with a sight of the woe of which we were worthy. And then we have been redeemed by God. “Your Redeemer, the Holy One of Israel.” And does it not heighten our blessedness to remember that we owe it to the grace of the most holy God? And then he has redeemed us by no less glorious a Being than his own well-beloved Son, and at the expense of that Son’s life. Is that not fitted to raise the soul to its most joyful exercise? The blessedness of every intelligent being has been heightened in connection with this salvation. For views have been presented by it of the character of God which could not otherwise have been presented. Still, there is always this additional in our case. We are the parties concerned; we are the parties for whom all this has been done; we are the parties for whom this great salvation has been provided. It is a glorious gospel, then, we say. It makes us doubly blessed. It seems to contain the elements of an ecstatic bliss. Ever as we realize the greatness of the redemption, we shall become more gloriously blessed. We conclude with two practical remarks. First, let us keep near to the Source of blessedness by faith and prayer and meditation. Let us not go out to any creaturely good, far less to evil, as though it were the fountain of pleasure; but let us go out to the blessed God himself, especially in the glorious gospel, that we may have our hearts filled with a hallowed and satisfying joy. “Whosoever drinketh of this water”of mere creaturely pleasure”shall thirst again: but whosoever shall drink of the water that I shall give him shall never thirst; but the water that I shall give him shall he in him a well of water springing up to everlasting life.” In the second place, being blessed ourselves, let us seek to make blessed. That is to be like the happy God. Let us make sacrifices for the happiness of others. Let us count those moments the happiest of our existence in which we lose sight of self, in prayerful or active devotion to the interests of those whom Providence puts in our way, or more specially commits to our care. And if sin was not an inseparable obstacle in the way of God blessing us, let it not be an inseparable obstacle in the way of our seeking to bless others. “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”R.F.
1Ti 1:12-17.Personal digression.
I. THANKFULNESS FOR BEING APPOINTED BY CHRIST TO HIS SERVICE. “I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service.” At the close of the eleventh verse Paul brings in his relation to the gospel of the glory of the happy God. It was a trust committed to him, i.e. it was made his great business to convey the message of happiness to his fellow-men. And as He was made responsible, so also He was empowered. He was not sent a warfare on his own charges. He was supplied with all that was necessary for the discharge of the duties connected with the trust. And so he cannot refrain from turning aside for a little, to pour forth his soul in gratitude to him who empowered him as he also gave him the trust, even Christ Jesus our Lord, the great Head of the Church, from whom proceed all ministerial appointments and all ministerial qualifications. What called forth his gratitude was, that Christ reposed confidence in him in appointing him to his service. He saw that he was one who could be used and trusted for the furtherance of the gospel; and so he gave him the appointment and the qualifications. To be assured of this as Paul was is great joy. How thankful ministers should be, if they have some evidence, in their own earnestness and in the fruits of their ministry, that they have not mistaken their calling!
II. THE CONSIDERATION OF HIS PREVIOUS LIFE. “Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.” The gratitude of the apostle was enhanced by the consideration of his persecuting career. He was before a blasphemer, his evil speaking being directed against the Name of Jesus of Nazareth. He was also a persecutor even in this respect, that he compelled others to blaspheme. And he rose to the full conception of a persecutor in the tyrannical way in which he went about the work of’ persecution. At this stage of his life he was far removed from being the minister of Christ. But though he showed no mercy, he obtained mercy. There was this to be said for him, that what he did against Christ he did ignorantly. He acted under an erroneous impression. It was not that he knew Christ to be the Son of God, and hated him for his Divine credentials, especially because he manifested the Divine goodness. But he was carried away by zeal for the Jewish religion, which, he thought, was greatly endangered by the triumphs of Christianity. He was thus not in the most direct, most deliberate way, against Christ. And, so far as he was not throwing away the most sacred convictions, he was within the pale of mercy. He was within the scope of the Savior’s intercession from the throne, if we are to regard it as conformed to his intercession from the cross, which was in these words: “Father, forgive them; for they know not what they do”words which are echoed by Peter in his address to the Jews, “And now, brethren, I wet that through ignorance ye did it, as did also your rulers.” It was in a state of unbelief that he was ignorant. This implied that he had not followed his lights as others had followed theirs, not greater than his. He had been directed away from Christianity by confidence in his own righteousness. And be had given way to the disposition, so natural to the depraved heart, to make a tyrannical use of power. He was, therefore, most culpable, standing in need of repentance and forgiveness, as Peter went on to impress on the Jews in the address just referred to: “Repent ye, therefore, and be converted, that your sins may be blotted out.”
III. GRACE ABOUNDING EXCEEDINGLY. “And the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.” In Rom 5:1-21. Paul says of sin that it abounded; here the same word is used of grace, with an addition to it which gives it the force of a superlative. He labors to express the stretch of grace which our Lord had to make toward him when he, a guilty persecutor, was saved. His salvation was accompanied by the two graces, faith and love. From being a disbeliever in Christianity he became a humble believer in it, even preaching the faith of which formerly he made havoc. From having the spirit of the persecutor he came to have the spirit of the Christian, forgiving those who persecuted him, and seeking to subdue men, not by force, but by the power of Christian truth and example. It is said of this love that it is in Christ Jesussubsisting in him, and determined in its outgoings by him. We can understand that his own experience of salvation had to do with his eminence as a minister of Christ. It filled him with deep personal gratitude to his Savior. It urged him to labor, so as to take revenge on himself for the evil he had done. It fitted him for sympathizing with others in such condition as that in which he had been. And it enabled him the better to understand the sweet gentle spirit of the religion of Christ, that he could contrast it with his own unlovely persecuting zeal.
IV. THE GOSPEL THROUGH WHICH GRACE OPERATED.
1. Reliableness of the gospel. “Faithful is the saying, and worthy of all acceptation.” When our Epistle was written, this was one of the sayings that passed as proverbs in Christian circles. This profatory formula is peculiar to the pastoral Epistles. The first clause, which occurs five times, points to the certitude of the gospel. The would-be teachers of the Lawapparently Essenesdealt in fables for which there was no ground of certainty, and in genealogies or namings of intermediate agencies, which only ministered disputings as to the names. The apostle regards the gospel as the embodiment of certainty. Venturing our immortal souls upon the truth of this saying, it will not prove a myth, but a glorious reality. The second clause, which occurs twice, points to the saying as worthy of a universal welcome. Let all men lay hold upon it as an essentially good sayinggood for the whole nature; it is only the reception it deserves.
2. Particular form in which the gospel is presented. “That Christ Jesus came into the world to save sinners.” This is the gospel in all simplicity, to which the aged apostle cleaves. The Anointed of God for salvation said of himself, “I came out from the Father, and am come into the world.” The world is to be understood in the physical sense; it is the earth, however, not in the purity of the conception, but the earth as it has become the congenial abode for sinners. It could not be said of Christ when he was here, that this was his original or congenial abode. He came into the world, he came from a pure world, from the Father, and that meant a world of highest purity. And what drew him to this world, with all its uncongeniality? Jesus, the Name which he has made his own, the Name which is above every name, points to his nature as love. It is of the nature of love to find a congenial outlet in saving. But whom on this earth did Christ come to save? Men who were wronged, upon whom superhuman powers were causelessly inflicting tortures? Did he come to assert their innocence against their strong oppressors? No; men who were in the wrong themselves, who were wrongers of God, and were the causes of their own misery. It was sinners that drew the Savior down to earth. He longed to save them from their misery, from themselves as the guilty causes of their misery, from their sinful habits and associations, and to make them pure as the heaven from which he came. In saving sinners, he had to suffer from sinners, in his purity coming into contact with their impurity, and exposing him to their hate. He had especially to suffer in the room of sinners, in all the loneliness of a pure, perfect life, treading the wine-press of the Divine wrath against sin.
3. Individualization of the gospel. “Of whom I am chief.” He was not at the head of sinners in this sense, that at one time he had reached a point beyond which sinning could not go in heinousness. He had not committed the sin against the Holy Ghost. He had not sinned like Judas, in close neighborhood to Christ and in clear impression of his Divinity. He had never been, in sinning, beyond the pale of mercy. Neither was he in the position to compare himself with all who had obtained mercy, and to say infallibly that he was the greatest of them all. But he was at the head of sinners in his sense of his own utter unworthiness apart from Christ. That unworthiness he viewed chiefly, we may say, in the lurid light of his persecuting career. It was so complete a self-revelation, that he could not keep it from coming up before his imagination when he thought of sell. But this self-revelation was not all before his conversion. He knew how self was ever seeking to mingle with all he did. In the whole discovery, then, of what he was apart from Christ, as one for whom the gospel was intended, he could say in all truthfulness of feeling, and with no decrease of truthfulness as he advanced in the Christian life, but rather an increase, that he was at the head of the class of sinners.
V. ENCOURAGEMENT TO SINNERS. “Howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his long-suffering, for an ensample of them which should hereafter believe on him unto eternal life.” There was a fitness in Paul as chief in obtaining mercy also coming at an early period in the history of the Christian Church, for the sake of future generations. He was a typical illustration in what happened in his case of the fullness of the long-suffering of Christ. For the first thirty years of his life he was going in the wrong direction altogether. As he drew near the end of that period he seemed far enough away from believing, in the active violent part he took against Christ. But Christ did not, as he could have done, make his hostility to recoil upon his own head. But he treated him magnanimously, as one who is conscious of pure intention and forgiving love can do his foe. He treated him without haste, giving him space for experience, for thinking about the Divine dealing, and for seeing his error. And, in the end, Paul was subdued into believing, to the praise of the long-suffering of Christ. Whoever thinks he is far enough away from believing, in resistance to the Divine leadings, in hostility offered to Christ, Paul would have him to be encouraged by his example to believe on Christ, the certain end, of this believing being eternal life, or possession, up to our capacity, of the blessedness of the Divine life.
VI. DOXOLOGY. “Now unto the King eternal, incorruptible, invisible, the only God, be honor and glory for ever and ever. Amen.” The apostle concludes his personal digression with a doxology which is unique in its character, and, we may be sure, appropriate. God is styled, as he is nowhere else in the Scriptures, literally “King of the ages,” i.e. Sovereign Controller of the vast periods under which centuries and millenniums are included. Outside of them himself in his absolute eternity, he sways all that takes place in them. He can be long-suffering as he is in Christ; he does not need to be in haste, having the ages in which to work out his purposes. He is also styled “incorruptible,” as he is also in Rom 1:23; and “invisible,” as he is in Col 1:15 and Heb 2:1-18 :27. There is great difficulty in all religions in rising above gross notions of God. As a pure Spirit there is denied of him the corruptibility and visibility which pertain to our corporeal nature. There is not, therefore, permitted a corporeal representation, or any image of him, as tending to degrade our conception of him. He is further styled “the only God,” as in 1Ti 6:15 he is styled “the only Potentate.” This seems to be chiefly directed against the Essene religion, which invested their intermediate agents with Divine powers of creation. To God, as thus exalted, is ascribed, with a fullness of expression, honor and glory (as in Rev 5:13) to the ages of ages over which the Divine existence extends.R.F.
1Ti 1:18-20.Recurrence to Timothy.
1. The charge. “This charge I commit unto thee, my child Timothy, according to the prophecies which went before on thee, that by them thou mayest war the good warfare; holding faith and a good conscience.” The reference seems back to 1Ti 1:3, which, though distant, is the only charge which has been defined, viz. the charge laid on Timothy, that he should charge certain men not to teach a different doctrine, neither to give heed to fables and endless genealogies. This involved his coming into contact with these men, and so there is naturally introduced the idea of warfare, He was to embrace his opportunity in Ephesus of warring the good warfare. “Knighthood” is Luther’s word, the suggestion being the whole service in war that is required of a good Christian knight, such as he would wish the youthful Timothy to be. It is the good warfare; for it is not mere romance, but a warfare against all forms of sina warfare in the Name of the Savior and with his gospel, and a warfare which has the promise of success. To call forth the knightly qualities in Timothy, Paul calls up the prophecies which went before on him. These were founded on the good hopes which he awakened in good men, when first he began to show his qualities; he must not disappoint these good hopes. As prophecies, or uttered under the inspiration of the Spirit prior to or at his introduction into office, they were to be taken as a Divine indication that he was being put to his proper work. They would also, we may believe, point to the hard work which, as a good knight, he would not fear to face. Thus using the prophecies, they would be a Divine assistance to him; they would be as amour in which he was clad. Especially, however, with a view to what is to follow, would the apostle impress on him the importance of holding faith and a good conscience. Prophecies, expressions of good opinion, are only useful in so far as they help us to lay hold by faith upon the great Source of strength, in whom alone we can show all knightly activity and endurance. They are also useful, only if we do not allow them to seduce us to part with a good conscience, our better selfthat inward monitor that from moment to moment points to us our duty, and in whose approval we can feel that we have the approval of God.
2. Warning. “Which some having thrust from them made shipwreck concerning the faith: of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme.” For Timothy’s warning, Paul points to the heretics. Instead of holding faith and a good conscience, these thrust away from them the latter, as men, with a certain violence, put away something that is disagreeable. Their truest friend they thrust aside, as they would a troublesome creditor. The result was, that they made shipwreck of their faith. Throwing away all that was needed to direct them, all that served as chart, compass, rudder, they made shipwreck of themselves concerning faith in Christ, thus coming short of eternal life. How disastrous, especially for those who seemed to make a fair start in the voyage of life! The teaching of the apostle is suggestive regarding the causes of heresy. “As unbelief nearly always leads to grosser or more refined immorality, so not rarely it begins from an immoral ground, at least when faith existed before (Rom 1:21). This is a deep mental truth; for it is far too common to represent faith or infidelity as a matter of abstract opinion.” Earnestness in life leads to correct opinion (Joh 7:17), whereas moral indifference makes it for Our interest to doubt. Heresies have a secret moral genesis which will one day be made plain. Two notable heretics are mentioned hereHymenaeus and Alexander. In 2Ti 2:17 Hymenaeus is associated with Philetus in this, that their teaching did eat like a cancer. He and Alexander (not the coppersmith of 2Ti 4:14) are here referred to as having been delivered unto Satan. This seems strong language to us who have nothing to impress us in the shape of such apostolic discipline in our time. It is properly regarded as “a form of Christian excommunication, declaring the person to be reduced to the state of a heathen, accompanied with the authoritative infliction of bodily disease or death.” In this case the infliction of punishment was with a view to reformation. There was nothing to hinder their being received back into the Christian Church. Their probation was not at an end; there was reason for further dealing, and what was suitable to their case was the hard. dealing here referred to. Better that men should be excommunicatedwith which power the Church is still investedbetter that men should have disease sent upon them, than that they should remain in a state of religious indifference or be spreaders of error.R.F.
Fuente: The Complete Pulpit Commentary
1Ti 1:1. Commandment ofChrist, which is our hope; Appointment ofChrist our hope.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 1:1-2 . As in most of his other epistles, Paul here calls himself an apostle of Jesus Christ in the narrower sense of the term, according to which it was applied only to those immediately called by Christ to the ministry of the gospel. He directs attention to the immediate nature of the call by adding the words . . . In 1 Cor., 2 Cor., Eph., Col., 2 Tim., is used for a like purpose. The expression . . . is found elsewhere in the inscription only in Tit 1:3 , where, however, it is not placed in such close connection with as here (comp. besides Rom 16:26 , also 1Co 7:6 ; 2Co 8:8 ). The is the source of the , by which we are to understand the commission given to the apostle. By this addition the apostle expresses his “assured consciousness of the divine origin and worth of his apostleship” (Matthies). It is not, however, an “ involuntary ” expression. The apostle deliberately insists on his apostolic authority, for the very sufficient reason that he was laying down in his epistle rules for church life. Heydenreich’s suggestion, that Paul meant at the same time to confirm Timothy’s position, is very far-fetched.
] This collocation of the words is only found elsewhere in the N. T. in Jud 1:25 ; in all passages of the Pastoral Epistles it usually runs: . In this passage is added as in adjectival apposition to ; while in Luk 1:47 it is marked as a substantive by the article. In the Pastoral Epistles is used both of God (so frequently in O. T.; comp. LXX. Psa 24:5 ; Isa 12:2 ; Isa 45:15 ; Isa 45:21 ; Wis 16:7 ; Sir 51:1 ) and of Christ; in the other Pauline Epistles ( e.g. Eph 5:23 ; Phi 3:20 ), as well as in Joh 4:42 , Act 5:31 , etc., it serves to denote Christ. Heydenreich is right in remarking that God does not bear this name as preserver and benefactor of men in general, but on account of the means He has instituted for saving and blessing us through Christ.
] These words are added on account of the apostle’s Christology; so also in Gal 1:1 .
] Christ is so named because He is both “the ground of our hope” (Wiesinger) and the object of it. He is hoped for, because by Him the is brought to completion (Calvin: in eo solo residet tota salutis nostrae materia); comp. the expression in Col 1:27 : .
] Paul calls Timothy his child; he was not so but , since he was converted to the faith by Paul, as we learn from 1Co 4:14-17 . Paul usually calls himself the father of those who had been led to the faith by him (comp. Gal 4:19 ). The idea of is strengthened by , perhaps by way of contrast with the heretics. The opposite of is or (comp. Plato, Rep . 293). This addition also gives prominence to the fact that Timothy was his son in the faith, not in appearance but in truth; hence Paul calls him also in 1Co 4:17 his .
] “in the sphere of faith,” is not to be connected with but with , as defined more closely by ; comp. Tit 1:4 , and see Winer, p. 130 [E. T. p. 171].
, , ] This collocation occurs only in the Pastoral Epistles and in 2Jn 1:3 ; in the other Pauline Epistles it runs: . In Gal 6:16 , however, and are connected with one another. In Jud 1:2 we have: . The three expressions manifestly do not indicate three different gifts of grace, but only one . The distinction is, that points more to the soil from which the gift comes, and denotes its nature, while the (standing between the two others in the Pastoral Epistles) lays stress on the element of compassionate love in . [39] Otto arbitrarily finds in “a reference to the official position,” appealing to such passages as 1Ti 1:13 ; 1Ti 1:16 ; 1Co 7:25 ; 2Co 4:1 . Paul does also acknowledge that his call to the ministry of the word came from God’s ; but it does not follow from this that the word is used only in reference to the official position; comp. Gal 6:16 ; 2Ti 1:16 ; 2Ti 1:18 .
. . . ] Even with the reading the genitive cannot be made to depend on . Next to the Father, Paul names Christ as the source from which the blessing comes, because all the Father’s gifts of blessing come through the Son.
[39] Wiesinger is right in not agreeing with Olshausen, who wishes to see in the expressions , , , a special reference to the apostle’s position as a prisoner. Van Oosterzee aptly remarks: “Grace may be called the greatest benefaction for the guilty, compassion for the suffering, peace for the contending (?) disciple of the Lord.” Hofmann is right in his remark on 1Ti 1:1 , that with does not denote God’s thoughts, but “that in which His thoughts are shown, the grace which man receives.” In his explanation of 1Ti 1:2 : “ is that which is imparted to man by God, who wishes him well ,” the idea of is made far too general.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
THE FIRST EPISTLE OF PAUL
to
TIMOTHY 1
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I
Superscription, and wish for Blessing
1Ti 1:1-2
1Paul, an Apostle of Jesus Christ [Christ Jesus]2 by [according to] the commandment3 of God our Saviour,4 and Lord Jesus Christ,5 which is our hope; 2Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our6 Father and Jesus Christ [Christ Jesus]7 our Lord.
EXEGETICAL AND CRITICAL
1Ti 1:1. Paul. See, in reference to his person, the statements of the Acts of the Apostles, and the preceding Pauline Epistles.By the commandment, . The Apostle begins his work thus, because he would enforce his apostolic authority against heretical teachers. The same expression occurs in Tit 1:3, and refers to the Divine commission of the Apostle, the foundation of which was , to which he alludes in other places, as 2Ti 1:1 (comp. Gal 1:1). We do not, however, discover in this an undesigned expression of his confidence in the Divine origin and character of his apostleship (Matthies). We believe, rather, that the Apostle uses this word designedly, in order to give to his admonitions their due authority.God our Saviour, (comp. Jude 25; Luk 1:47). The representation of God the Father as Saviour is peculiar to the Pastoral Epistles; while in the other Pauline Epistles, the name is usually given to Christ. It is obvious that this name is applied to the Father, in view of that which He has done, through Christ, for the salvation of mankind.Our hope. One of those rich expressions which lose their power and beauty in any paraphrase (comp. Joh 11:25; Col 1:27; Eph 2:14, and similar passages). The conception is as little exhausted, whether we consider Christ exclusively as the foundation, or exclusively as the object of hope; rather, both conceptions are to be so blended, that we shall see in Christ the living centre of the Christian hope. In eo solo residet tota salutis nostr materia; Calvin. It is Christ, in and through whom alone our hope in the Divine is realized.
1Ti 1:2. Own son in the faith, , not , but ; which last word must not be joined with , but with , and denotes the sphere in which the relationship has grown between Paul and Timothy (comp. 1Co 4:14-17; Gal 4:19). Titus, in 1Ti 1:4, is greeted with the same name of honor, . The Apostle feels inwardly moved to give such prominence to the bond which unites him in Timothy; and from this spring of inner love now bursts his noble intercessory prayer. [The English Version reads, in the faith; but it is better in faith. So Conybeare, and others. Alford and Wordsworth, however, retain the former reading.W.]Grace, mercy, and peace. A new characteristic of the Pastoral Epistles, that mercy is named in the salutation, while elsewhere St. Paul is wont to entreat only grace and peace for his readers (compare, however, Gal 6:16; Judges 2). It is not possible that a writer of fiction would have allowed such slight deviations; he would rather have been careful to copy, as literally as possible, the Apostles usual form of salutation. This difference gives us an internal proof, in its degree, of the genuineness of the Epistle. The chief motive by which the Apostle felt himself compelled, from the fulness of his heart, to join this third word to the other two, was doubtless his own personal feeling. As his life drew nearer its close, and he felt more deeply his weakness, his coming end, the was the foundation of his hope; and for Timothy, too, with grace and peace, it was the one thing needful. Misericordia dicit gratiam quasi teneriorem erga miserabiles, et hujus misericordi divin experientia affert habilitatem ad ministerium, evangelicum, 1Ti 1:13; 1Ti 1:16; Bengel. We may call grace the highest good for the guilty, mercy for the suffering, and peace for the struggling disciple of the Lord. In its harmony, this ravishing threefold chord expresses all the spiritual gifts which the Christian should ask for himself and his brethren.Christ Jesus. Here, as very frequently in the Epistles to Timothy, the official name, The Christ, in which the Messianic promises are fulfilled, is placed before the name of the historic person, Jesus.
DOCTRINAL AND ETHICAL
1. As it was not necessary for Timothy to be assured of the apostolic authority of Paul, since he had not the least doubt of it, it becomes more evident here that the Apostle attaches to it a high significance, when it is named even in the beginning of this letter. We often hear the superficial notion advanced, that the Apostles, as the first witnesses of the personal appearing of Christ, had some advantage over later teachers, but that there is, after all, no essential inequality. If this were true, the Pastoral Epistles, would have, in many respects, an entirely different character. We hear in them not merely an elder teacher addressing his younger brethren in office, not merely a spiritual father addressing his son, but an Apostle giving exhortations to his youthful fellow-laborers, in a tone which admits no contradiction, and expects nothing but obedience for Christs sake in all he prescribes and ordains (comp. 2Co 7:15-16). If we once admit that the spirit of truth was given to each one ( , 1Co 12:7), it lies in the very nature of the case, that with the munus apostolicum qu tale, charismata were joined, which other teachers of the church could not enjoy, or, at least, to the same degree. The Lord, who has appointed some apostles, and some evangelists (Eph 4:11-12), has by no means made the latter equal to the former. This misconception of the principle of authority begets the most unchecked wilfulness and private opinion, and brings us not to the feet of the Apostle, but under the sceptre of every writer who may place himself and his word above that of St. Paul The recognition of the apostolic authority is the best palladium against the threefold enemy which assails the evangelical church in our dayMysticism, Rationalism, and Romanism; comp. P. Jalaguyer, Inspiration du Nouveau Testam., Paris, 1851; especially p. 5189.
2. The recognition of Jesus Christ as our hope involves, if it have any significance whatever, the recognition of His real divinity. If the Lord be nothing more than a mere man, as many modern theologians represent, then we are not free to call Him our hope, without narrowing greatly our conception of its meaning. The Scriptures pronounce a fearful judgment upon all who trust in an arm of flesh; comp. Jer 17:5-6; Psa 118:8-9; Psa 146:3.
3. The apostolic benediction, Grace, mercy, and peace, illustrates the character of the gospel, as essentially different not only from the law, but from every merely human and philosophic system of religion. All grace, mercy, and peace which God can bestow, come to us only through and in communion with His Son, the Lord Jesus Christ; comp. Joh 14:6.
HOMILETICAL AND PRACTICAL
The significance of Pauls title, the Apostle of the Lord.Paul the Apostle, for all ages and centuries.The calling of Paul to the apostolic office a good to all Christendom.The nature, foundation, and value of the apostolic authority.God the Saviour of all men, but especially of those that believe (1Ti 4:10).Christ the Lord of the Church.Christ our hope: (1) What does this name involve? (2) What does it demand?Christ (1) can be our hope, for He is the true God; (2) will be our hope, for He is the Mediator between God and man; (3) must be our hope, for there is salvation in no other.The communion of saints.The strong tie that unites together spiritual fathers and their children.The high value of the gospel blessings.The grace, the mercy, and the peace of God, in their relation to the faith, the love, and the hope of the Christian.Jesus Christ the source whence all spiritual blessings flow to us.What must the Christian ask first and chiefly for his brethren?
Osiander: If Paul be a messenger of God, we ought to regard his writings as nothing else than the infallible word of God (Luk 10:16).No man ought to preach without a due calling in the church (Heb 5:4).Anton: The majesty of God can only be constantly and lovingly manifest in the face of Jesus Christ. If Christ be our hope, then we certainly must not rest our hope on the saints, or on our own merit, but recognize Christ as the only Redeemer.The office and work of the preacher are means by which spiritual sons and daughters are born to God (Phm 1:10).Langes Opus bibl.: Every believing reader of this benediction should put himself in the place of Timothy, and make it his own, since he knows and honors God as his Father, and Christ as his Lord.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Apostle opens his Epistle with the usual Salutation. He reminds Timothy of the Truth. He speaks very blessedly of the Lord’s Grace, and the exceeding Abundance of it in his Conversion.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(1) Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; (2) Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
I think it not improper to observe to the Reader, that, notwithstanding Paul was well known to Timothy, yet he reminds this youth of his Apostolic authority. His first miraculous call by Christ; Act 9:3 , etc. his after ordination by the Holy Ghost Act 13:1-5 . and the revelation God the Father made of his dear Son in Paul, that he might preach Christ, these things he would not lose sight of. Gal 1:15-16 . And I beg to observe in Paul’s address to Timothy in these verses, another thing, which I also think not improper to remark, namely, in calling Timothy his own son in the faith. From whence some have concluded, Paul meant to say, that he was his spiritual father. But, notwithstanding the very great fondness which some have to this title, certain it is, Paul never used it himself. It is well known that Timothy was no relation to Paul after the flesh, his father being a Greek, and his mother a Jewess. Act 16:1 . And it is as certain, that Timothy was not spiritually related, if there be such a thing, (which I much doubt,) to the Apostle by conversion, for he was well reported of by the brethren that were at Lystra and Iconium, before Paul had ever seen him. Act 16:2 . So that Paul calling him his own son after the faith, certainly had no allusion to this subject, for he was not, in this sense, his spiritual father. This title hath given great occasion to indulge spiritual pride with many in the Church of God, and the enemy of souls, who well knows the weak and vulnerable parts of our nature, hath, in numberless instances, made an handle of it, to induce very unbecoming things being said in the Church. What the Apostle meant by naming those he called children, and of having begotten them to the Gospel by his instrumentality, I would not presume to speak decidedly upon. But one thing I do venture to believe, the Apostle never meant from it, that in the succeeding ages of the Church, any should arrogate to themselves, under cover of his example, such titles. The places in Scripture where this subject is in the least hinted at are but few, and those, if examined closely, nay, perhaps, without violence, be construed to a different meaning. 1Co 4:14-15 ; 2Co 12:14 ; Gal 4:19 ; 1Th 2:11 ; Tit 1:4 ; Phm 1:25 . But it shocks the mind, when we hear from pulpits, and read in sermons, and behold in inscriptions on tombstones of ministers, those sacred words of the Prophet, in allusion to Christ, and which, as the Holy Ghost hath himself explained, can belong to no other, as if to be spoken by such worms of the earth at the last day; Behold, I and the children whom the Lord hath given me. Isa 8:18 ; Heb 2:13 . Supposing everything that can be supposed in favor of this spiritual name, as relating to Paul and his ministry, would any man that considers his miraculous conversion, ordination, and the visions of God given him, take from such an instance confidence to call their ministry in the word by such a term? And is it not to be apprehended, by the very common use made of it in these modern times, that many have called themselves spiritual fathers, in the supposed conversion of others, concerning whom great doubts may be entertained whether they were ever converted themselves? But here I leave the subject.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Christian Love
1Ti 1:5
It is quite a popular thing to glorify love. A great many people say, ‘Love is the one thing needful; what does it matter what a man believes, or where he worships, so long as he loves God and his brother man?’ Well, that seems to be going a good deal too far the other way. It is quite true love is most precious, but it is not the only precious thing, and there are plenty of texts telling us that the truth is also a most precious thing. If religion has its emotional side, it has no less its intellectual and its practical side. Guard against the mistake of making love everything. Yet, if love be not everything, it is a great deal. The Bible speaks of love to God and love to man; and there are terribly high standards of love given us. To love the Lord thy God with all thy heart and thy neighbour as thyself is a sufficiently high standard to daunt any one; and we can fancy many a plain, sensible, honest man saying, ‘Impossible; no one can reach that height’. Yes, it is nearly impossible; but not quite I have read of holy men and women who have seemed to love God with all their hearts. What do you think of Father Damien, who, knowing perfectly well what it meant, went and lived in Leper Island, till he took the complaint and died? I could name men of high promise and prospects in this world who have, for pure love, given up all to live and labour among the poor and outcasts. Such characters may be rare, but they are not impossible; but, even were they rarer, remember there is God’s ideal given us. The standard is high, that we all may have something to work up to. No one can rightly complain of love being unpractical; ‘love is the fulfilling of the law’. If we love God with all our hearts, we shall certainly do all we can to please and obey Him; and if we love our neighbour as ourselves, we shall certainly never injure or wrong him. Moreover, God asks for love; He makes it a part, a large part, of religion; and certainly a religion without love would be a terribly dry, cold, dreary sort of thing.
St. Paul tells us there are three sources of the true and blessed love which God asks for.
1. It must flow out of ‘a pure heart’.
2. Love must issue out of ‘a good conscience’.
3. Love is the outgrowth of ‘faith unfeigned’.
Faith is the power in the soul which makes real the unseen, which lives for another world; it is the realising faculty. Surely this faith in the unseen lies at the root of all religion. But it must be ‘unfeigned’. It must be real no mere words, no mere profession. It must set the soul in the presence of God. Above all it must make real to the soul the living Saviour. It must be faith in Jesus Christ. It must realise Him as the Atonement for sin, as the example of the Perfect Man, as the living Intercessor. Faith shows us One infinitely lovable, and the sight kindles love ‘We love Him, because He first loved us.’ It is thus that faith worketh by love. Well may we take up the anxious cry, ‘Lord, I believe; help Thou mine unbelief!
Bishop Walsham How.
References. I. 5. J. Keble, Sermons for Septuagesima to Ash Wednesday, p. 54. R. Flint, Sermons and Addresses, p. 176. E. W. Attwood, Sermons for Clergy and Laity, p. 285. J. H. Jowett, British Congregationalist, 19th September, 1907, p. 238. Expositor (5th Series), vol. v. p. 31. A. Maclaren, Expositions of Holy Scripture Timothy, p. 298. I. 5-7. E. W. Attwood, Sermons for Clergy and Laity, p. 1. I. 6. Expositor (7th Series), vol. vi. p. 373. 1. 8. L. D. Bevan, Sermons to Students, p. 65. Expositor (5th Series), vol. vi. p. 69. I. 9. T. Arnold, Sermons, vol. iv. p. 69.
The Gospel of the Glory
1Ti 1:11
We define the Gospel as ‘good news,’ and the etymology is, doubtless, correct. But ‘good news’ of whom and of what? We must get a larger definition in the sweep of this word ‘glory’.
I. The Source of the Gospel. It is certainly the most wonderful thing on earth and the most fascinating. I compare it with the other religions, and, while they are silent, it tells me things about God which I long to know things which answer and satisfy the clamorous voices within. Paul says the source of the Gospel is the ‘blessed God’. God! Then that is to claim a supernatural origin for the Gospel. Precisely. God alone can account for the Christian ethic. The effects in human character are supernatural, and as the effect must partake of the nature of its cause, the cause must be supernatural. The Christian Gospel was not born on earth of flesh and of blood, but in heaven of spirit and of life. There are many religions, and they are all the evolutions of man; but there is only one Gospel, and it is the speech of God in Christ. The proof of its Divine origin lies in its perfect adaptation to the complex life of man. The Gospel is more than a ‘body of truth’ it is a spirit, a life.
II. The Nature of the Gospel. The ‘glory of the blessed God’ is the goodness of His Fatherhood, and the Gospel is the showing of such a Father. Its glory lies in the new face of God the goodness of the Father which it reveals. The essential feature of the Gospel is the Fatherhood of God. It includes, and it makes possible, all the facts and the truths of historic Christianity.
III. The Medium of the Gospel. Christ was the medium for the showing of the Father to us. Now in this lies the fascination of the Gospel in a person. The other religions are all ethical frames; but the ‘Gospel of the glory’ puts a face into the frame, and it is Jesus the face of God revealed! The personality of Christ is the portrait of God. ‘I have swept the heavens with my telescope, and have not seen God!’ said Lalande. Precisely. Because he was looking only for stars; he saw what he searched for.
The face is the face of God in Christ, and ‘blessed are the eyes that see’. If you have the Christ you have the Father, and everything in God becomes your property.
J. Oates, The Sorrow of God, p. 28.
The Happiness of God
1Ti 1:2
We all recognise that God is ‘blessed,’ as being the object of praise and adoration; but He is more than this, for Paul means that God is the Possessor of personal happiness, just as truly as of wisdom, power, and love. Nothing is more likely to inspire us with hope than the knowledge of this fact that our God is infinitely happy, and longs that all His creatures should be happy too. Such a Gospel can be found nowhere else.
I. Let us inquire where through Scripture, or apart from it, we are to find revelations of the inmost character of the God we adore? Surely not in the material world, however magnificent its splendour and resistless its forces, but in man, and most clearly of all in the Divine Man. It is a false theology which would lead us to forget that to a certain extent, and in some respects, we bear a likeness to God. Hence what we know of ourselves gives us conceptions of Him which are true as far as they go; although beyond these there are heights of happiness and depths of love in the Infinite nature, which must remain utterly out of our reach. ‘The Gospel of the glory of the happy God is in Jesus Christ. ‘
II. Let us try to discover wherein this Divine happiness consists. What makes our happiness fitful and transient can never limit the bliss of Him whom we adore. (1) For example, we are often troubled by our ignorance. We are liable to mistakes, and are perplexed by uncertainty. But the happy God is ‘clothed with light as with a garment,’ invested with the radiance of perfect knowledge. (2) Remember how our happiness is marred by inability to do what we gladly would; but what do we read of Him? ‘He works all things according to the counsel of His own will.’ (3) But the happiness of God consists not only in perfect knowledge, and tireless, faultless activity, but also, and chiefly in this, that He is absolutely good; as our Lord reminded us when He said to the young ruler, ‘there is none good but One, that is God’.
III. But, it may be asked, What has all this to do with us? The revelation we have here is not of a God lapped in ease, serenely contemplating from afar the struggles and sorrows of His creatures, but of God in Christ reconciling the world unto Himself, redeeming it from sin and misery at an infinite cost. Himself supremely happy, because supremely good, He seeks and strives to make us good, that we may be happy too. Sin is the one thing in the universe which affects the happiness of God, and it is this fact which makes credible to some of us the intervention of God to deliver us from it, as seen in the Incarnation, the Atonement, the Resurrection, and the Ascension of our Lord Jesus Christ
A. Rowland, The Burdens of Life, p. 21.
References. I.11. J. G. Greenhough, Christian World Pulpit, vol. li. p. 305. Spurgeon, Sermons, vol. xiii. No. 758. W. J. Brock, Sermons, p. 47. C. Perren, Sermon Outlines, p. 318. E. H. Bickersteth, Thoughts in Past Years, p. 171. T. Binney, King’s Weigh-House Chapel Sermons, p. 77. Expositor (5th Series), vol. ix. p. 13. A. Maclaren, Expositions of Holy Scripture Timothy, p. 308. I. 12, 13. F. W. Macdonald, Christian World Pulpit, vol. liv. p. 180.
Injurious
1Ti 1:13
There is something subtler than blasphemy, less vulgar than persecution; there is injuriousness. This is true of all things.
I. There are quiet, simple-looking, innocent-looking things that are the instruments of death. Some of them are in a bottle, in a very small bottle, in a bottle with a label, in an almost ornamental bottle; but there is death in every drain the bottle holds. These poisons do not kill by axe and fire and vulgar block and chain; these destroyers are very quiet, they are dumb destroyers; the sting has no voice only death. About these things who cares? What we care about is the blasphemy, the persecutor, the wild man who can only understand the gospel of a strait-jacket; there we could get up a demonstration a million and a half strong, if due time for advertisement were given. But who will get up a demonstration against injuriousness, about these quiet little globules in the spiritual or moral bottle? Why, the globules would be astounded if they heard that there was to be a great demonstration against them spicules, globules, atoms, nothings. But they are doing more deadly work in the world than soldiers can do.
II. ‘Injurious.’ This is true not only of things, but, secondly, it is true of habits. You understand something of the action of the imperceptible? understand it more. We read in the prophet that grey hairs are here and there upon him, and he knoweth it not There is an imperceptible decay. Sometimes the old man stretches himself to his full inches, and says, ‘I am as strong as ever’. He does not see his own occasional stoop. Who ever saw really and truly his own stoop? Other men see it, and yet, whilst the stooping, kindly old friend says, ‘I feel in back and in limb and in brain just as strong as I ever was,’ his friends simply turn round and look somewhere else. This is a great gift, and is well meant The young are also subject to this form of injuriousness when they are told, as they always are told by the devil, that there is no harm in it; I can show you the very pick and cream of the land who all do this; there is really no harm; you can have enjoyment, you can spend a very joyous hour, and I will defy the acutest dialectician to prove that there is the slightest harm in this thing: now you try it for yourself and see if my words be not true.
III. This is illustrated, in the third place, by social influences. There are injurious persons about all the time, and they nearly all go to church, and complain of the singing if it is not loud enough to give them an opportunity of showing that they cannot sing. The Apostle called such people, in another passage, ‘backbiters’. They never swear; that would be too large an order to make upon their energy; but they can do a world of mischief by dodging behind the back.
IV. Let us beware of mean sins, of spreading social contagion. What but the Gospel can get at that sort of iniquity? You could make a programme of six pages for getting clear of drunkenness and swearing and uncleanness and gambling, but you never have yet produced a programme for getting clear of these inner and apparently smaller things. I have never seen a programme for cleansing the soul, except in the New Testament
Joseph Parker, City Temple Pulpit, vol. IV. p. 21.
References. I. 13. Spurgeon, Sermons, vol. xxvi. No. 1574. W. M. Clow, The Cross in Christian Experience, p. 219. Expositor (5th Series), vol. ix. p. 48; ibid. vol. x. p. 275. I. 14 . Ibid. (6th Series), vol. viii. p. 352.
Salvation for the Chief of Sinners
1Ti 1:15
Paul had passed through and lived his own keen and intense human life in them: he had been a point of refuge in the last resort for many a heart-broken and paralysed sinner; creatures with scarce a remnant of human nature discernible in them had come to him and told him their sins, and had shown him in their hopeless soul, their weakened mind, their scarcely living body, the greatness of their sins, and yet he looks at them all and says, ‘Sinners, of whom I am chief.
I. What does Paul mean? If it is neither a mere form of speech he uses, nor the utterance of ignorance; if he neither thought it proper to assume a ‘graceful humility,’ nor spoke in ignorance of the ordinary sins of men, what did he mean? If in good faith he judged himself to be a greater dinner than any of those foul wretches he had seen in Corinth or in Rome, on what did he ground this judgment? Now, it is a commonplace of religion that in proportion as a man is himself good, he is quick and severe in dealing with his own unrighteousness, and charitable towards other men; admitting all conceivable apology for them, ‘hoping all things, believing all things ‘in their exculpation, but condemning himself without a hearing. And this fact, in the first place, must be taken into account in explaining Paul’s words. His own sins were his immediate concern, on them the weight of God’s law had first manifested itself in his conscience; and in connection with them, and not with the sins of other men, had God’s holiness first revealed to him its reality, its penetrative truth, its power, its relation to human life.
II. To all persons, then, who feel that theirs has been a very shameful career; to all who have taken so little interest in Christ that they cannot conceive what interest He can have in them; to all who know that they are not the kind of people that do much good in the world; to all who are ashamed to hope for much, or to claim boldly to be heirs of God, and attempt a thoroughly Christian life; to all conscious of great sin, Paul says, ‘The grace that saved me is sufficient for you’. Your sins are great, greater than you think, but not greater than Paul’s. More polluting to the character, more debasing, more selfish and silly, they may be; but certainly not greater in the sense of needing more grace and love in Christ to pardon them. You may have tried every kind of sin that was open to you; you may have yielded to every form of self-indulgence that ever tempted you; you may have continued in shameful sin long after you knew something of God’s nearness to you, and love for you; you may have carried your sin far on with you into a would-be Christian life, and mixed in your own soul things holy and profane, Christ’s purity and your own impurity, until you are horrified at yourself, and cannot but think that exceptional punishment must fall upon you; but Paul says, and says truly, that you have not sinned as he sinned, and that as he found mercy so may you.
III. To those who have believed on Christ, a very serious difficulty may have arisen about the manner in which this salvation is practically effected. You have believed, you say, for ten or twenty years, and you seem to be yet as much a sinner as ever. It is replied that this is your own fault, that you must remember very many occasions on which, so far from watching against temptation you have courted sin. Well, but, you answer, it was for this very reason I gave myself to Christ, that this instability of mine might be obviated. I knew I could not keep myself from sin, and therefore I gave myself to Him, expecting that He would save me, and it seems I am little better than if I had been in my own hands. If there is any meaning in being saved by another, any reality in this salvation from sin by Christ, must it not mean that He secures that those who believe in Him be not left to themselves? If Christ does not secure that I pray, that I entertain holy thoughts and dispositions, that I watch against temptation; if, in short. He does not take me wholly into His hand, with all my sin, and save me from my own carelessness and folly, can I in any real sense call Him my Saviour?
Every man is conscious that it does in quite a true sense depend on himself whether he become holy or no; not on himself alone, but none the less on himself. And were Christ to give us such help as should not only move and support, but quite supersede our own efforts, He would thereby destroy and not save us; He would keep us for ever weak. And because He truly saves us, He inspires us to work out our own salvation. He might interfere more manifestly in our life, He might take us in His arms at a rough or slippery place, and we might thus arrive cleaner and fresher, but certainly weaker, at our destination. The aid He gives is like life itself, deep and hidden, but the spring of all else; not superseding, but giving energy to all our own feelings and actings.
Marcus Dods, Christ and Man, p. 176.
The Faithful Saying
1Ti 1:15
I. Why did St Paul call himself the chief of sinners? It is a mere truism to say that the success of a religion depends to a large extent upon the personal veracity and goodness of its founders. Now, St. Paul was practically the founder of Christianity over a large area of the heathen world. It was he who had told them almost everything they knew of Christ. And he frequently declared that he himself was the style of man a Christian ought to be ‘Be ye followers of me,’ he said, ‘as I also am of Christ.’ How, then, were they to understand him when he asserted himself to be the chief of sinners? What did he really mean? The truth is that St Paul had a very rare and exceptional insight into his own heart, and also into the nature of sin. He knew how terrible were the passions that once strove in his own heart, and still slumbered there. And above all his bright vision of the holiness of God, his sublime conception of Christ’s purity, threw a white light that beat upon his sin and exposed its every line and feature, and movement. And so Paul the aged, the Apostle of Jesus Christ, still stood, at the end of his warfare, chief of sinners in his own esteem.
II. Let us consider now why St. Paul appended this remark about himself to the statement in the verse The drift of the passage leads us to believe that he meant it to confirm the faithfulness of the saying. It was equivalent to putting his subscription at the foot of it, as one who endorsed it or attested its truth. In proof of the assertion that Christ Jesus had come into the world to save sinners, he appealed to his own case as specially to the point I should say that the most desperate man is he who is neither careless, nor a profligate, nor a formalist, but one who, earnest and correct in conduct, is conscientiously attached to a false or defective creed and bent enthusiastically on pushing its claims. Was not St Paul very much such a character as this? Christ saved the man who of all men in the world seemed the least likely, and the most difficult, to be saved.
III. We come now to the statement that Christ Jesus came into the world to save sinners. Sinners were the object of His mission, and sinners without any distinction. He makes the same offer, and promises to do the same thing, for every one of us that thing being to save us. Christ saves us by enabling us to beat our sin in fair fight, by making us so strong and hopeful that whereas before we were overrun at its pleasure, and carried captive at its chariot wheels, now we stand up against it, and bruise Satan under our feet.
C. Moinet, The Great Alternative and other Sermons, p. 35.
The Divine Source of Redemption
1Ti 1:15
‘Christ Jesus came into the world.’ The salvation of man that is, his deliverance from the debasing element, the destroying element is from above; it is directly Divine and supernatural.
I. Man cannot save himself. God never does anything for us that we can do for ourselves. What we are capable of doing God leaves us to do, although we may serve a long apprenticeship of thought and suffering before we attain the necessary proficiency. But we could not save ourselves, and therefore God has stepped in to deliver us by a mighty act of extraordinary grace. The Incarnation was the stoop of God to do for mankind what it could not do for itself.
II. There is no power of redemption within the race. In the street we see an acrobat stand upright, another instantly leaps upon his shoulders, another on his, perhaps a fourth mounts higher still on the human ladder, and one might think that they meant to scale the heavens; but this kind of thing comes to an end long before they touch the morning star. Some think that a similar trick may be tried in another sphere, and accomplish the elevation of the race. The schoolmaster is to mount the sturdy shoulders of the tradesman, the politician is to support himself on both, the scientist is to carry upward the imposing column, and lastly the aesthete must crown it with his light, graceful figure, and together they will raise society into the seventh heaven of perfection. But these admirable combinations go no further in the moral world than they do in physics. If society is to be lifted to high levels, it will be by a hand out of heaven.
III. There is no law of salvation operative in the world. The fact that Christ came into the world proves that there is no natural redemption. Whenever men are saved it is by the intervention of superior strength and goodness. (1) It is so with the individual sinner. He is helpless, often painfully helpless, until directed, encouraged, and assisted by noble friends. (2) It is the same with the debased classes: if they are saved, help must come from without. (3) It is the same with fallen nations they never raise themselves. The higher nations must save the lapsed nations. (4) It is the same with the race. The salvation of humanity depended upon a superior Power coming to its rescue and working out its redemption.
W. L. Watkinson, The Ashes of Roses, p. 15.
A Faithful Saying
1Ti 1:15
Here is a wonderful saying. No such wonderful saying was ever heard in the world before or since. The Jew was willing to believe that the God of Israel could admit into His High Presence the holy men to whom He had entrusted some great enterprise, and who had proved themselves worthy of such great honour. The Greeks believed that for the gifted and the great, for splendid heroes who had wrought prodigies of valour in the battlefield or in the games, the gods might stoop to give some token of their favour and protection. But that God should care so much for men who have slighted Him and forgotten Him, and insulted Him, and rebelled against Him! To the Greeks such an idea was a folly, to the Jews an offence. Yet still more wonderful was the saying that the Son of God should come down as a man, taking upon Him not only our nature but our curse the awful load of the world’s sin; and that He should bear for us all shame and agony! Surely it is the most wonderful saying that the world ever heard, so wonderful that it could only have come down from heaven.
I. Experience has proved it a faithful saying. There is nothing in the world today that has such testimonies to commend it as this Gospel of our salvation.
II. If this is a faithful saying, then there are three things that do greatly concern us every one. (1) If Jesus Christ has come into the world to save us, then we must be in great danger. (2) Then surely none but Jesus Christ can save me. (3) Then he has come to save me.
M. G. Pearse, The Preacher’s Magazine, vol. xi. p. 354
1Ti 1:15
I don’t think one talks of things that are absolutely part of one. ‘This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners.’ Does my heart beat? Do I put one foot in front of another as I walk? I don’t talk to you about these things. I suppose yes, I suppose that is why I never talked to you about the other. Just because it is so natural to me.
E. F. Benson, Paul (ch. xix.).
References. I. 15. Spurgeon, Sermons, vol. iv. No 184. W. Redfern, The Gospel of Redemption, p. 11. F. D. Maurice, Sermons, vol. ii. p. 186. Spurgeon, Sermons, vol. ix. No. 530. T. L. Cuyler, Christian World Pulpit, vol. xlviii. p. 127. F. B. Woodward, Sermons (2nd Series), p. 92. Spurgeon, Sermons, vol. xxiii. No. 1345. W. H. Hutchings, Sermon Sketches (2nd Series), p. 148. F. B. Woodward, Selected Sermons, p. 75. Spurgeon, Sermons. vol. xxiv. No. 1416. R. W. Riley, A Year’s Sermons, vol. iii. p. 45. E. A. Bray, Sermons, vol. ii. p. 119. W. H. Evans, Sermons for the Seasons, p. 88. G. W. Brameld, Practical Sermons (2nd Series), p. 1. Spurgeon, Sermons, vol. xxxix. No. 2300. W. Page Roberts, Reasonable Service, p. 91. Expositor (5th Series, vol. ix. p. 441. A. Maclaren, Expositions of Holy Scripture Timothy, p. 316; ibid. p. 326. I. 15-17. Spurgeon, Sermons, vol. xxxi. No. 1837. I. 16. A. Maclaren, Expositions of Holy Scripture Timothy, p. 335. I. 17. Ibid. p. 344. L. D. Bevan, Sermons to Students, p. 157. I. 18. E. Holyoake, Christian World Pulpit, vol. lii. p. 58. Expositor (6th Series), vol. viii. p. 128.
Christian Crusaders
1Ti 1:19
In this chapter we are privileged to gaze upon the early stages in the making of a young crusader. The veteran soldier is giving a commission to a young and brave recruit.
I. Let us first look at the nature of the crusade. ‘The end of the commandment, which is love.’ And so that is the purpose of the commission, the coronation and enshrinement of love in the hearts of men. But of what kind of love does the Apostle speak? It is ‘love out of a pure heart, and a good conscience, and faith unfeigned’. The words remind me of the River Leven, which empties its waters on the northern shores of Morecambe Bay. If we trace it back from the open sea we shall come to Lake Windermere, and then Rydal Water, and then Grasmere, and then away up to the springs, and to the mists on the hills. And here is the river of love, and if we trace it back we shall find it flowing through a pure heart, and further back through a good conscience, and further back through faith unfeigned, and away to the high hills of the eternal God.
II. And who are to be the crusaders? Look at the young fellow before us. The Divine hand had been placed upon him in mystic ordination. And this, not because he was an exception, but because he was the type. Prophecies have gone before on all of us, Who are they who are outside the circle of vocation? Everybody is called to the holy warfare.
III. And what is to be the crusader’s equipment? (1) ‘Holding faith.’ And what is faith? Faith is loyalty to a hero, and Christian faith is loyalty to the Christ That kind of faith not only substantiates the eternal but appropriates it. (2) ‘And a good conscience.’ I am to fight with a clean, sweet life. What is the use of fighting with anything else? What quality of cleaning can we do with a dirty duster? If I myself am impure I shall lose the perception of the crusade.
IV. But my text points out a peril which besets the crusader, to which we shall do well to pay heed. (1) The Apostle warns his young companion that the thrusting aside of a good conscience would make shipwreck of the faith. (2) And it is not only that a defiled conscience paralyses the faith; it works most palpable ravages upon the temperament We lose the fine mood of chivalry, and we become impatient, and irritable, and unfitted for noble crusades.
J. H. Jowett, British Congregationalist, 3rd September, 1908, p. 202.
References. I. 19. W. F. Shaw, Sermon Sketches for the Christian Year, p. 123. G. A. Sowter, From Heart to Heart, p. 202. I. 20. Expositor (4th Series), vol. i. p. 408.
Fuente: Expositor’s Dictionary of Text by Robertson
Edification
1Ti 1:4
It appears that at Ephesus there were some who taught another doctrine than Paul had expounded in the name of Christ. Paul, on that account, besought Timothy to abide at Ephesus, to do his utmost to check the progress of error, to “charge some that they teach no other doctrine, neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith.” The Apostle teaches that there is no edification, or building up, in fables and questions and fancies and controversies, however clever they may be, or fascinating; he says that the true edification is in faith alone, that is, in a positive and unquestioning act of the mind; not in speculation, but in trust; not in doubt, but in belief; not in hesitation, but in certainty and assurance. The Apostle’s aim was to build up character, not to distract the mind; and his teaching is that, if character is to be built up and the soul to be made strong, it must be by faith simple, earnest, hearty trust and not by the pranks and antics of a curious fancy.
First of all then, the Apostle’s object was obviously good; it was neither more nor less than the building up of man’s highest nature. The word to be strictly kept in view is the word “building,” edification, structure, uprearing; anything and everything that meant solid masonry with a view to completeness and accommodation. The Apostle did not want to make men clever at asking questions, but to make them strong and valiant in all the highest and purest elements of the soul. Paul called men to strength; his motto was “Quit you like men, be strong.” He wishes his followers and colleagues to “endure hardness as good soldiers of Jesus Christ.” There was nothing artificial or merely decorative about this man. He wanted solid foundations and strong masonry up to the very top and finish of the building. He was particular about the quality of every stone, and about the exact position which it filled in the moral structure. He would have nothing done in confusion; however ample the materials might be, and however valuable in themselves, they must be set in regular mechanical order, and brought to the completion of a purpose by the hand of master-builders. He pitied those who were driven about by every wind of doctrine, and repeatedly called upon them to be rooted and grounded in the truth and in the love of God. The figure changes, but the purpose remains the same. If Paul uses the figure of a building, he will have deep and immovable foundations; if he uses the figure of a tree, he will have a deep and broad root, assured that in the root alone was the security of vitality and growth on the part of the tree itself.
A man is not necessarily a genius because he can put hard questions and suggest very serious doubts. A kind of grim respectability is now in some quarters attached to unbelief or scepticism. A man who says he knows nothing especially if he describe himself by the term agnostic is supposed at once to be an advanced thinker and room is made for him in respectable circles. A man who does not go to church is supposed to be spending his time in lofty contemplations, and to be threading his dim and perilous way through firmaments of undiscovered stars. It would be a curious study to find out the philosophy of this estimate of character. Let a man announce himself to be orthodox or sound, that is, to be satisfied with great doctrines and well-tested propositions and he is instantly regarded as in some way and degree behind the age: but let him begin to doubt, to deny, to cross-examine, and to hint at unbelief, and instantly he is supposed to be a man of might and of mark, and to be deserving of a high seat in the synagogue of progress. If it be a mark of genius to doubt, then why should we not all become geniuses at once by each man doubting his own existence? That would give a man an air of sublimity; he might. say, How do I know that I exist? I have never seen myself; I may have seen parts of what I have called myself, but my whole self I have never seen. If it be asked in amazement by those who hear the statement, What! have you not seen yourself in a looking-glass? the answer would be No; that is not myself; it is at best but a reflection of my bodily presence: and why should I be a disciple of the looking-glass? The looking-glass itself was made, and I must know who made it before I will believe it: perhaps a better reflective medium may be discovered some day, and therefore I will wait and not trust myself to this imperfect instrument which you call a mirror: what business had any man to discover the art of making mirrors? Shame upon him, I say, to try to improve upon nature: nature evidently did not intend that we should see ourselves, and any man who has discovered a medium through which he proposes to show himself, part of himself, is guilty of an act of impertinence. The foolish man might continue his speech thus: It will be time enough to take a house to live in when I am perfectly assured of my own existence: so also it would be time enough to buy myself a suit of clothes when I am sure that I really do live, but until that matter is proved beyond all dispute I intend to remain without clothing and without habitation.
In the most ordinary affairs of life the very thing that is accounted grand in spiritual matters would be not only impracticable but ridiculous and insane; in other words, men dare not apply their religious negativism or agnosticism to commercial matters or to the affairs of general social life, because instantly they would break down under the pressure of practical requirements. What merchant, for example, dare write a letter to Australia: he might very well reason with himself that the man to whom he is writing may be dead; the distance is many thousands of miles; life is very uncertain and at the best is of short duration: long before the letter reaches him the man may be dead and gone and forgotten. Or who would venture upon going any considerable journey: the engine may break down, a hundred accidents are always possible: the man for whom the journey is undertaken may be travelling in the other direction at the very moment that he is being sought for: in short, the whole arrangement is so full of possibilities, dangers, difficulties, that no man in his senses would venture to undertake any considerable journey in quest either of business or of pleasure. Or who dare venture to act upon a written order for goods? Who wrote the order? May not the man who wrote the order have repented of having done so? May not some circumstance have occurred entirely to alter his mind? Here again the element of uncertainty is so distinct as to render any acceptance of the written order altogether out of the range of reason. These illustrations show that the ordinary business of life could not be transacted if doubts, fears, questionings, suspicions, and distrusts were not kept within certain limits. In other words, there must be faith in business whether there is faith in religion or not. It is idle for men to speak contemptuously of religious faith when their whole life is built upon a structure of trust and is inspired by the very sentiment of confidence. It is faith that builds up fortunes as certainly as it is faith that builds up character. Yet when it is thought of in connection with fortune it is supposed to be indicative of sagacity, farsightedness, great shrewdness and enterprise; but the moment this very selfsame faith is applied to religious matters, it is thought to savour of intellectual vanity at the best, and possibly of intellectual imbecility.
In the great matter of human salvation we are called, in the first place, to believe in Jesus Christ. That is the beginning. The mistake often made is that the inquirer meddles with things that do not belong to him. I offer a piece of bread to a hungry child, but the hungry child, instantly assuming the rights of a rational creature, demands to know the processes of germination through which the seed passed before it became bread: who sowed the seed? what right had he to sow it? how did he know the world would live long enough to need the fruitage of such sowing? was it not highly impertinent on his part to presume that there would be a future? The child who could ask such questions as these would prove that he was not in real hunger, or he certainly would have first eaten the bread, and then have undertaken the unprofitable business of philosophic speculation regarding the mechanics and chemistry of nature. So when we present the bread of life to a hearer of the gospel he says, Answer my doubts, and then I shall believe what you say; but so long as my doubts exist it is impossible for me to lend my whole attention to your appeals. How do we treat the case of the hungering child? Our answer is distinct and experimental I have been hungering myself, I have eaten part of the very same bread which I offer to you, and the result of my eating has been the recovery of strength and energy, and therefore, because I have had experience of the goodness of this food, I offer it to you, and I even venture to press it upon your acceptance. The answer is good, and would be accounted good in every other sphere of life. Whenever a man can speak from his personal experience he has a right to be heard and to be believed, unless there be some flaw in his character which may be considered as destructive of his credibility. The fact that there are enemies, assailants, controversialists, and sceptics, or the fact that there are some things unknown and others doubtful, ought not to interfere with our diligent attention to things of practical and unquestionable importance. Suppose a farmer going down to the seashore should look at the lighthouse, the coastguards, the telescopes, the cannon, the fortresses, which he will find there, might he not reason within himself concerning these things, and draw very serious conclusions regarding them? Might he not say I am an agriculturist in the Midland counties, and I have been carrying on my occupation these many years, without ever so much as knowing that the coastline of the country required all these defences: I see now what a very doubtful and hazardous position I have been occupying: all these things betoken enemies, dangers, possibilities of invasion; and how can I tell but that tomorrow, or the day after, there may be such an invasion of England as shall result in the destruction of all property? I awake to find myself in the interior of a land whose edge is protected by cannon and by fortress, by soldier and by sailor: knowing what I now do of the dangers which beset the country, I shall certainly give up all processes connected with the tillage of the land. Now this would be no more irrational than the reasoning which is often indulged in respecting the preaching of the gospel, and the propagation of Christianity by all usual means. A man goes down to the coastline of theological speculation, and he finds there doctors, critics, learned men of every name and degree; apologists, controversialists, men who are gifted in the use of words, and he says, How can there be truth in religion so long as all these coastguards are needed along the line of the sea? If theology were true, it would need no such defences as these; the very fact that there are theological soldiers and sailors and coastguards shows to me that the whole land of religion is in a most unsafe condition. So long as those coastguards are there, says the farmer, I will never till a field, because I may never reap the fruit; and so long as these coastguards are there, says the theological inquirer, I will never believe in Christianity, because they may be overpowered by the enemy and I myself may be brought to spiritual ruin.
The fear is that we may encourage doubts, questionings and vain fancies of the mind, only that we may have more liberty to commit sin. Here is the infinite danger. Sometimes we are apt to dismiss our conscience under the plea of having a difficulty with our intellect. Every man must examine himself in this department, for it is impossible for any public teacher to conduct the scrutiny. All who know human nature will be ready to admit that the moral difficulty is the supreme obstacle in the way of progress. A man becomes wrong in his heart, and then he attempts to suit his intellectual conditions and convictions to his new feeling. A man disputes the possibility of the commandments having been given at Sinai in order that he may indulge unlimited moral licence. There is an awful block in the way of the man who wants to sin, and yet to do it with some measure of respectability, and that great block is the Bible. That Book will never allow a man to sin without criticism and condemnation. Whatever difficulties may gather around the intellectual side of the Bible, there remains its sublime moral aspect, its continual appeal concerning righteousness, temperance, and judgment to come, Paul will therefore have us fix our attention upon things that are solid and substantial, upon the things which are well understood and thoroughly established amongst us: he preaches temperance, meekness, charity, godliness, all the moral virtues and graces, and he would have us cultivate these, and incorporate these into our character, and through our love of these he would have us approach the intellectual difficulties which seem to gather around the altar of Christ. Too often we reverse the process, and we hinder ourselves from moral blessings by asking unanswerable questions in theology. We ought to begin at the other point, accepting the great moral teaching of the Book, believing devoutly in the character of our Lord Jesus Christ, assured of the wisdom and beneficence of his motive and purpose, and then we should proceed gradually, very slowly indeed, but very surely, to the contemplation of those awful mysteries which seem to lie at the very heart of truth. The question which we have to put to ourselves is are we being built up? is our character larger? is our manhood assuming shapeliness and proportion? and is there in it a spirit of hospitality, welcoming those who are outside to partake of such spiritual riches as we ourselves may have gathered? Do not let us seek to be built up in cleverness, in great mental agility, in a kind of exercise which ends in beating the air; but rather let us seek to be built up in truth, in love, in confidence towards one another, and especially in that trust in prayer which enables us to increase the volume of our petitions and to press them upon the attention of heaven with all the intensity of complete and unchangeable love.
What Christ Came for
1Ti 1:15
There need then be no mystery as to why Christ came. When a man has only one purpose it ought to be ascertainable. How many men are able to realise a double purpose? “A double-minded man is unstable in all his ways.” He is now here, now there; we know not where he is or what he is at. Unity of purpose is the secret of strength, and the key of success. Ask Jesus Christ when you may, where you may, what he came for, he never changes the substance of his answer: ask him what he goes away for, and he says, “For your sake.” Yet there are those who profess not to understand why Christ came, or what he sought to do in coming. This must arise from a false tone of mind; its motive must be found in a divided and mischievous heart. We can understand the foundation facts of the gospel sufficiently to begin their happy experience. That is a terrible statement to make. It is nothing in words, but when you apply it to the whole line of your life it makes the disbeliever a liar at every point. Christ will not have collateral questions raised as if they were essential or central. There are men who are making cloudy theologies all round about the line of his motive. He disowns them. He will have it stated in every language and in every tone of the human voice that in coming he came to be the Saviour, and to be the Saviour of sinners.
The text is associated with a very curious commentary. The introduction is this: “This is a faithful saying, and worthy of all acceptation.” The commentary is this: “of whom [sinners] I am chief.” Let us throw aside the introduction and the conclusion, both of great consequence, for one little moment, that we may fix our mind upon the central “saying” “Christ Jesus came into the world to save sinners.” No other man ever did that. He is always unique; his purpose has no divided fellowship. Other men think they were sent into the world to do divers good works, and so they were initial, reformative, ameliorative but this Man says he came into the world to work fundamentally, to get at the core of things, to “save sinners.” Who is the author of this “saying?” We cannot tell. It is not Paul’s. Paul quotes it, refers to it, cites it. So much the better. There ought to be certain great outstanding, all-inclusive truths that are anonymous; if they have a signature, it must be divine. Paul seems to be here in the attitude of one who is quoting the common substance of the faith: as who should say, This is not my saying, or Peter’s saying, or the saying of John; it is the spiritual, ghostly, ineffable, ever-present thought and truth of this Christly kingdom; without it the kingdom has no existence. A very wonderful thing it is to trace a great many of these anonymous sayings. “It is more blessed to give than to receive”; “Then remembered they the words of the Lord Jesus.” They had been forgotten, but they came up again in connection with certain infinite developments and possibilities; they recognised the Name in the vastness and beneficence of the issue. There are great truths that need no signing. Blessed be God, we cannot say, This is the ink of the prince, the bishop, the primate, the council. Let these talk about things; the things themselves are let down from heaven. We are authors of commentaries; we are not authors of revelation.
What is the relation of the Apostle to this so-called “saying”? It is a two-fold relationship. First, he accepts it as a fact; secondly, he illustrates it as an experience. Sometimes we can only get at certain truths through certain personalities. For the time being the personalities are the truth to us. The truth is larger than we can fully comprehend, but we see it in some degree incarnated, personified in great saint, in holy father, in pure, gentle, much-enduring mother; and we say, Though we cannot build a firmament, we can build a tent, a house; we can put up a visible and measurable sanctuary, within which we may see many forms and expressions of ineffable and incomprehensible truth. Paul pre-eminently represented certain of these great truths. Here he represents the greatest of them all. He has met a saving Man; he has been overmatched by the strength of gentleness; he has seen One whom he can never unsee. There are some lives we can never forget. We forget a thousand men in a day, but there comes up a Personality the sight of which we can never obscure or obliterate. Hence on, Paul will talk about nothing else. He will say, Have you seen him? have you heard him? do you know him? will you come to him? Of whom speakest thou, madman? I am not mad, I speak my life’s love; I have seen a Man, who has taken me into his heart and cleansed me in the fountain of his blood; and hence on I see no other sight; for that glory I live for ever. How can the pulpit succeed if it have a thousand topics! The pulpit must have one theme, and that one theme must include all others that are its kindred in range, in nobleness, in beauty, in spiritual usefulness, and as meeting all the daily necessities of life: for is not life one long cry, the utterance of one sharp poignant pain? There is but a step between any text in the Bible and the Cross on which the Saviour died.
Paul accepted this statement as a fact. He said, it is to me true; I have no misgiving about it; this fact covers my whole life; this fact is an answer to my felt but unuttered prayer; this fact unites, centralises, and glorifies human history: this fact is a key; with it I unlock the mystery of human evolution and progress: this fact is a promise: I see in it morning and summer and growth and harvest: I accept it as true. If true, it is characteristically true. By that I mean that without it Christianity has no existence. It is the note of Christianity; it is the very pulse of the Divine thought. It is not a fact amongst a thousand other facts, it is the fact that centralises all other realities, and glorifies them, and shapes them into a highway to the heaven. If true, it is unreservedly true. There are some lamps that want all heaven to shine in. Sometimes we almost feel as if the sun were complaining because the firmament were not large enough, and some great summer day when he revels in his strength, when he rejoices as a strong man to run a race, it seems as if he could light ten thousand firmaments. So with certain “sayings,” doctrines, revelations; they do not belong to one country; no one country could hold them all. Nor can they be condensed into any one language; they say, Express me in all western tongues, in all eastern dialects, in all ancient speech, in all modern statement and eloquence; I want all your instruments and mediums of communication, and I want ten thousandfold more than you can give me: I come, say these truths one by one, from eternity, from God.
It is “worthy of all acceptation.” That is, of the acceptation of all; or, worthy of all acceptation undoubting, centralised, intense, indivisible acceptation. Christ occupies the whole man. Reason accepts him; imagination welcomes him; conscience hails him King of Righteousness; the broken heart says, Come to me, O thou Physician of eternity! The whole nature keeps open house for this one Saviour. Take it either in the one way or in the other, the acceptation is “all.” Have you who profess this great Christian thought received Christ with “all acceptation?” or do you keep him out of some chambers of your life? Does he own the whole course of your being? Let the question press itself; let no man, preacher or teacher, urge it, lest it fail by some subtle influence which involves the condemnation of himself. If true, it is pregnantly true; that is, it includes and involves other truths. See how many we have here. “Came into the world” where was he before? With the Father in eternal places, in the heavenlies in the hidden nameless sanctuaries. He “came” the gates flew open to allow his progress; he “came” then it must have been voluntary, spontaneous, an action with his own consent. He was not murdered; he was the priest as well as the victim. “To save sinners”: what a view of human nature, what an estimate of the general human condition! “Sinners” lawbreakers. If the Apostle were to go into detail, he would say, Unholy, profane, murderers of fathers, murderers of mothers, manslayers, whoremongers, man-stealers, liars, perjured persons; that would be the detailed catalogue, the bill of infamous particulars. But he takes up the word “sinners,” and says, that is the most pregnant word in human language. And Jesus Christ came not to save in detail, but to save in principle, in the spirit, in the innermost reality of things.
If true, it is beneficently true. “To save.” Sweet word! a child’s little word, a word that a minor may touch, a word that God may use. “To save” not to save from consequences only, but to save the soul in every thought, element, motive, capability, and issue. “To save” that is what the physician is trying to do. “To save” that is what the mother is trying to do when she sits up at midnight rocking the poor little fading, dying infant in her warm lap. “Save” he must be more woman than man; he must be all heart; he must be God. How grand the word is when unqualified! Not the worst of sinners, partial sinners, ignorant sinners, unwilling sinners. We befool ourselves by the use of epithets; often we linger on the qualifying word, and forget the substantive. That substantive is “sinners”; it wants no side word to light it up: it is simply “sinners.” If that word, therefore, shall include us, any of us, the text is ours. Should it not include us all? It does include us all, but I am referring to man’s own consent and view. Christ himself did this, for he said, “I came not to call the righteous, but sinners to repentance.” “The Son of man is come to seek and to save that which was lost.” If any man suppose himself not to be lost, the Cross has no message for him. The gospel can only find entrance where there is conscious, self-condemning sin.
The Apostle illustrates this fact as an experience “of whom I am chief.” What was he before? He gives his character here: “Blasphemer, persecutor, injurious”: and Christ saved me. Did he do it easily, off-handedly, as if with a wave of his hand? No, “The grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus”: I seemed to be so bad as to require the whole Cross to myself. “Chief” can there be more than one chief? Yes: in this judgment each man is chief of sinners. The more we grow in holiness, the more we grow in conscious unworthiness. Things that before were crimes have now become sins; offences that were merely in the letter have become criminalities of the soul. Increase of sensitiveness is increase of self-condemnation. “Of whom I” Timothy, now teaching thee, writing this fond love-letter to thee, wanting thee to be a minister of Jesus “I am chief”: the publican had not half the need to say, God be merciful to me, that I have; the penitent thief was not so near loss and ruin as I feel myself to be; but, Timothy, let my very remembrance of shame add to the pathos of my appeal: “This charge I commit unto thee, son Timothy” hold thy faith, hold it with a good conscience; love thy Saviour, do thy work in the spirit of the Cross. The gospel reveals man to himself. Paul did not know how bad a man he was until he became a good one. We do not know how much we have neglected prayer until we begin to pray. There are times when we see ourselves as we really are: oh, how we hate the sight and abhor ourselves in dust and ashes!
The gospel addresses itself to our supreme experiences: “Of whom I am chief”: the worst man that ever lived, the sinner that taxes the very energy of omnipotence, the proud rebellious heart that can hardly be melted by the tears of God. The gospel does not deal with our little offences, our shortcomings, our infirmities; it does not say, Let these be forgotten, and let us henceforth remember to do somewhat better. The gospel addresses the world in its incarnate sin; for the devil is certainly as incarnate as ever Christ was. They meet each other in face-to-lace, tremendous conflict. Sin is embodied, sin darkens the earth; sin throws its shadow upon the shining of the sun. The gospel is not afraid of this; the gospel in the person of the Son of God meets Satan, Satan bruises the Son’s heel, but the Son treads upon the serpent’s head, the greater victory, the one a bruise, the other a destruction. Go forth, thou Son of God, thou Son of man, and win the glorious victory! Christianity has always had its facts at hand as its most patent and conclusive vindication. Said evil-minded men upon one occasion, What is to be done in this case? what is to be done? shall we frown upon these men? shall we sentence them to prison? shall we lay them under a succession of penalties? We can do that, but there is the healed man; that is the difficulty we cannot overcome: Peter and John we could deal with, iron and darkness, hunger and pain, might overcome them: but there is the healed man! Always testify on behalf of your healer. If the men to whom Christ has revealed himself would speak about him we should need no higher argument, no subtler, nobler eloquence. What sayest thou of him? He is a sinner. Whether he be a sinner or no, my lords, I know not: one thing I know, that whereas I was blind, now I see. That is the testimony we want. We want a testifying Church; not blatantly, aggressively, offensively, but quietly, constantly, and livingly. The examples are the best arguments.
We have been dealing with a saying pronounced to be true, full of faith, worthy of all acceptation, but there are men who are making it their business to deny this gospel. What have I to do with them? Here is a man who has a positive statement to make, who has experienced this love and devoted his whole life to its revelation and its attestation. What am I to do? Why believe the denier when the confessor is at hand? Why believe the layman when the expert testifies? How do I do in business? How do I do in all the ordinary routine of life? This is my course: believe the man who has had experience, who testifies upon the basis of that experience, whose life is a daily confirmation of that experience, who dies in the triumphant power and glory of that experience, who longs to be with the Lord he has served with so much ability and zeal. That would be in consonance with what I do in the commonest and simplest things in life. I bring the builder to put up my house, and the larger his experience the deeper is my confidence. Why should I bring the man who never built a house and who does not believe in house-building? I cannot waste my money so. If a child wants educating, do I take him to a person who cannot read or write, or to a person who is skilled in letters? Certainly to the latter. With whom would I entrust my life on the open sea to a man who never saw a ship, or a man who has made it the one business of his life to understand the law and practice of navigation? There I should have no difficulty. So will I be reasonable here. When a man like Paul for his whole life is before us, and we can judge him by all its lines says that Jesus Christ can save the chief of sinners, I will believe him in preference to any witness who first of all denies his own sin and rejects the notion that he needs a Saviour. On this reasoning I would base my life. This reasoning I would turn into an altar before which I would fall down in attitude of prayer, and there day by day would say with all my heart’s desire and deepest love, “Jesus, Son of David, have mercy on me!”
Prayer
Almighty God, how can we thank thee for this sweet light of the Sabbath day? We would accept it as thy benediction, and as a call to ourselves to arise and shine, for our light is come. From the glory of thine own eternity thou dost clothe the morning with brightness, and the evening with the lustre of stars. Thou art light, and in thee is no darkness at all; and where thou art, there is no night. Thou art the glory of the heavens. We would remember that thou callest thy children to be children of the light and of the day; we would hear in the voice of the day a call to our own moral lustre and peace. May we remember that as Christ is the Light of the world, so hath he made us also to be lights of our generation! may we not put our light under a bushel, but so set it before men, that they may see it and be blest! Teach us the responsibility of having light; teach us that they that walk in the day should not stumble; and enable us to be sober, abandoning the darkness of the night, and walking as those upon whom a great light has risen. O Sun of righteousness, mystery of fire, and light, and beauty, may we dwell under thy wings, and shed forth in holy reflection thine own brightness! We find it easy to thank thee for light in the summer morning; our mouth is filled with laughter; in the time of unshaded glory, we find it easy to sing; thy light makes us tuneful; the fulness of thy blessing stirs our praises, and it is easy to say, in the noontide of honour and prosperity, “It is the Lord.” Thou knowest how we shrink from the shadows which are gathered oftentimes in the firmament of thy providence. When thou dost gather the thunder-cloud around thee, then do we tremble, as if thou hadst forgotten to be gracious; and if thou causest a storm to arise upon the sea, then we fear as those who have no Father. Lord, help us to show a Christian, filial love, triumphant in the time of shadow and darkness, and trouble and loss, and in the night of our suffering do thou give us songs of hope. Thus shall the light and the darkness be full of God, and the morning and the evening shall be as day; and whether we are praising thee for thy goodness, or bending with trustful submission under the chastisement of thy rod, thy glory shall be revealed in us, and men shall know us as the sons of God. We have occasion to bless thee for every shadow which thou hast sent us. If we had always lived in the heat of summer, we should have become full of plague and full of death; but thou didst attemper the light and the air, thou didst constitute thyself the minister of our souls, and even when thy winds have been cold and bitter, and thy presence has been far removed from us, thou wert teaching us lessons which could not be learned in summer, and which no joy could ever teach us. We remember the hardness of the discipline by which we have been trained; we remember our disappointments, our sufferings under the strife of tongues, our hidden sorrows in the chamber of affliction and in the sanctuary of death; we remember the blighting of our hopes, and the unexpected hushing of our songs; we remember when the staff broke in our hand, and when our poor strength gave way, as we lay down under the juniper-tree, desiring rather to die than to live. We said in such dark hours that our days were vanity and our nights a torment; we said, the Lord hath forgotten to be gracious, and there is no song in our mouth. Yet now we bless thee for the stormy day and the starless night; we thank thee that many a staff has broken in our hand and pierced us; we thank thee that thou hast occasionally barked our fig-tree; we bless thee for the darkness thou hast sent, for we have heard thy voice in the cloud. So are we to-day stronger and nobler and truer, by reason of thy providences alike of judgment and of mercy, and we have come as a trained band, smitten and bruised, and yet blest with innumerable benedictions, to make a joyful noise unto the Rock of our salvation. We should have lifted towards thy throne faces unstained with sorrow, unmarked by traces of weariness, but for our great sin. God be merciful unto us sinners. O mighty Prince and Saviour, Son of God, Lamb of God, only Begotten of the Father, thou lovest sinners, thou receivest sinners still; thou wilt not drive us away from thy mercy-seat when we cry, “Lord, forgive our sins!” Amen.
Fuente: The People’s Bible by Joseph Parker
1 TIMOTHY
II
ANALYSIS, PULPIT THEMES, AND EXPOSITION
1Ti 1:1-17
ANALYSIS
Chapter One:
1. The salutation (1Ti 1:1-2 ).
2. Timothy reminded that he was left at Ephesus to correct certain errorists (1Ti 1:3-4 ).
3. These errorists, assuming to be teachers of the Law while ignorant of its end and application, were so teaching as to subvert both Law and gospel (1Ti 1:5-11 ).
4. Paul’s own case an illustration of gospel grace and power (1Ti 1:12-17 ).
5. Consequent charge to Timothy (1Ti 1:18-19 ).
6. The case of Hymenaeus and Alexander, making shipwreck concerning the faith, illustrate the evil of turning away from the gospel (1Ti 1:19-20 ).
Chapter Two:
7. Directions for public prayer worship, distinguishing between the spheres of men and women.
Chapter Three:
8. Directions concerning church officers and their qualifications (1Ti 3:1-12 ).
9. Reasons for Paul’s writing (1Ti 3:14-15 ).
10. The church and its mission concerning the truth (1Ti 3:15 ).
11. The elements of truth concerning the mystery of godliness (1Ti 3:16 ).
Chapter Four:
12. The Spirit’s prophecy concerning heretics in later times (1Ti 4:1-5 ).
13. What constitutes a good minister of Jesus Christ:
(1) As touching heresy (1Ti 4:6 )
(2) As touching himself, in example (1Ti 4:6-12 )
(3) As touching himself, in consecration, to study, exhortation, and teaching (1Ti 4:13-16 )
Chapter Five:
14. How to administer internal church affairs:
(1) In relation to old men, young men, and widows (1Ti 5:1-16 )
(2) And to preachers (1Ti 5:17-25 )
Chapter Six:
15. What to teach on social problems (1Ti 6:1-10 ).
16. Solemn charge to Timothy:
(1) Concerning his own life (1Ti 6:11-16 )
(2) Concerning the rich (1Ti 6:17-19 )
(3) Concerning the deposit of faith committed to his trust (1Ti 6:20-21 )
(4) Benediction (1Ti 6:21 )
GREAT PULPIT THEMES OF THIS LETTER
1Ti 1:5 The end of the commandment. 1Ti 1:5 , with 1Co 13:13 and 2Pe 1:5-7 The Christian Pyramids. 1Ti 1:11 The gospel of the glory of the happy God. 1Ti 1:12 Christ puts men into the ministry and enables them. 1Ti 1:13 From blasphemer to preacher. 1Ti 1:13 ; 1Ti 1:16 The two poles of salvation:
(1) Who are salvable (1Ti 1:13 )
(2) The salvation of the outside man among the salvable (1Ti 1:16 ) 1Ti 1:15 Wherein Paul was the chief of sinners 1Ti 1:15 ; 1Ti 3:1 ; 1Ti 4:9 with Tit 3:8 and 2Ti 2:11-13 . The five faithful sayings of the Pastoral Epistles. 1Ti 2:4 God’s desire for the salvation of all men. 1Ti 2:8-15 The distinct spheres of men and women in public worship. 1Ti 3:1 The pastorate a good work. 1Ti 3:6 ; 1Ti 3:10 , with 1Ti 5:22 The proving of preachers and deacons before ordination. 1Ti 3:6 The cause of the devil’s condemnation. 1Ti 3:7 The testimony of outsiders concerning fitness for the ministry. 1Ti 3:11 , with Rom 16:1 The deaconess of the New Testament church. 1Ti 3:13 What a faithful deacon 1Ti 3:15 How the church is the pillar and ground of the truth. 1Ti 3:16 The mystery of godliness and the elements of its truth. 1Ti 4:1 The great apostasy of post-apostolic days:
(1) The cause, seducing spirits, or demons, and the doctrines taught by them (1Ti 4:1 )
(2) Their human agents, lying hypocrites with seared consciences (1Ti 4:2 )
(3) What the demon doctrines (1Ti 4:3 ) 1Ti 4:6 Who a good minister of Jesus Christ. 1Ti 4:8 The promise of godliness in this life and the next. 1Ti 4:10 God, the Saviour of all men, especially of them that believe. 1Ti 4:12-14 The preacher as an example his reading, exhortation, teaching, and the gift that is in him. 1Ti 4:14 The laying on of the hands of the presbytery. 1Ti 4:16 How the preacher saves himself and his hearers. 1Ti 5:5 “A widow indeed.” 1Ti 5:6 She that liveth in pleasure is dead while she liveth, and “Little Women” (Greek: gunaikaria , 2Ti 3:6 ). 1Ti 5:8 He that provideth not for his own hath denied the faith and is worse than an infidel. 1Ti 5:10 The “washing of feet” a good work, not a church ordinance ; Christ’s washing of the feet of the disciples as a preparation for the Old Testament Passover, and not connected with the New Testament Lord’s Supper. 1Ti 5:21 The elect angels. 1Ti 5:24 Sins that go before and sins that follow after. 1Ti 6:9 They that are minded to be rich. 1Ti 6:11 The love of money a root of all evil. 1Ti 6:17-19 Charge to the rich. 1Ti 6:20 The deposit of faith.
EXPOSITION (1Ti 1:1-17 )
I have called the Pastoral Epistles the preacher’s vade-rnecum, i. e., “traveling companion,” because of their incalculable importance. They contain the Bible’s best teaching on church polity and order and constitute a richer mine for sermon texts than can be found elsewhere in the same space of biblical literature. The author has preached, in his long pastorate at Waco, more than an equal number of sermons from the thirty-six texts cited above from only one of these letters, and an almost equal proportion from Titus and 2 Timothy.
I cannot now refrain from calling your attention to Paul’s new phrase: “Faithful is the saying.” Its use five times in these Pastoral Epistles makes it proverbial, let us now look at them:
1. 1Ti 1:15 : “Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.”
2. 1Ti 3:1 : “Faithful is the saying, if a man seeketh the office of a bishop, he desireth a good work.” It is sometimes alleged that New Testament churches had no definite organization. But it was already a current proverb concerning this ruling officer of the church.
3. 1Ti 4:8-9 or 1Ti 4:9-10 : “Faithful is the saying, and worthy of all acceptation.” Here it is somewhat difficult to determine whether 1Ti 4:8 or 1Ti 4:10 expresses the proverb, so we give both. Verse 1Ti 4:8 : “Godliness is profitable for all things, having promise of the life which now is and of that which is to come.” Verse 1Ti 4:10 : “The living God who is the Saviour of all men, especially of them that believe.” The context favors 1Ti 4:8 .
4.Tit 3:8 : “Faithful is the saying . . . that they who have believed God may be careful to maintain good works.” Attention is specially called to this, because some seem to desire to stop at believing. Not only was this a current proverb, but Titus is exhorted to affirm it constantly. Paul’s doctrine of justification never rested on a barren faith.
5. 2Ti 2:11-13 . This one is fourfold:
“Faithful is the saying:
(1) If we died with him, we shall also live with him;
(2) If we endure, we shall reign with him;
(3) If we shall deny him, he also will deny us;
(4) If we are faithless, he abideth faithful, for he cannot deny himself.”
These sayings may be treated briefly in one sermon, or more particularly in eight sermons. The author has done both. The Greek student will find in the Pastoral Epistles quite an increase of new words in Paul’s vocabulary. But special words in each group of letters is characteristic of Paul’s adaptation of new terms to new lines of thought.
THE SALUTATION We need to note only these points:
1. God, the Father, is called “Saviour,” which is new for Paul, but repeated in Tit 1:3 . In both cases he attributes his office to the command of the Father. Mary, in her magnificat, had already used the phrase.
2. Christ is called “our hope.” Paul generally puts Christ as the object of faith, but in Colossians he had already said, “Christ in you the hope of glory.” In all his later letters he is turning to the future, the realm of hope.
3. Timothy is called his “true child in the faith,” meaning that Timothy was converted under his ministry, as was Titus also (Tit 1:4 ). So in Philemon he says the same of Onesimus: “My child begotten in my bonds.” I suggest to preachers the preparation of a sermon clearly distinguishing the several thoughts in these expressions:
(1) Christ our righteousness.
(2) Christ our hope.
(3) Christ our wisdom.
(4) Christ our sanctification.
(5) Christ our redemption.
(6) Christ our life.
On this last, Angus wrote his prize volume, Christ Our Life, for translation into heathen languages.
Clearness of thought in the general departments of our Lord’s work will greatly confirm our faith, and as special reading in preparing such a sermon, I commend two old-time Puritan books: Owen on Justification and Flavel on The Methods of Grace.
Now let us take up Timothy and the errorists at Ephesus, 1Ti 1:3-11 . Here we come upon a new word which became, and is, world-famous: Greek, hetero-didaskalein. Certain ones are commanded not to teach “heterodoxy.” There we have it: Orthodoxy versus Heterodoxy. It is quite popular in certain liberal (meaning loose) circles to sneer at one’s insistence on orthodoxy and to denounce him as being a “heresy hunter.” Paul had no such spirit, but holding heresy as a deadly evil, hit it hard and hit it to kill as he would any other venomous snake.
It is easy to say: “Orthodoxy is my doxy and heterodoxy is your doxy,” but there is no argument in the catch phrase.
Orthodoxy is conformity to New Testament teaching.
Heterodoxy is departure from New Testament teaching.
Paul was ready to write “anathema” in letters of fire on the brow of even an angel from heaven who preached a different gospel from the one delivered by our Lord. It is to teach instead, as these Ephesian heretics did, “the doctrines of demons.” And we are partakers of their sins if we fellowship with them, or bid them Godspeed.
What the heterodox teaching here denounced? Assuming to be teachers of the Law, while ignorant of both its scope and application, they so taught as to subvert both Law and gospel. Leaving out the saving dispensation of God in faith, they confined their teaching to myths and endless genealogies which ministered questionings and disputes about matters either insoluble or of no value when solved. Later these fables grew into the Talmud, which may be likened to “a continent of mud,” or, on account of the dryness of the matter, to the Sahara Desert minus its oases. It is as unpalatable as sawdust bread. Its diet is as void of nutritive properties as the sick soldier’s soup, accord-ing to his own hyperbolic description: “A piece of blue beef held up between the sun and a pot of boiling water, so as to boil its shadow.”
The Old Testament genealogies had an intelligent purpose till Christ came, for they located him. After that they were of no value, and when they were arbitrarily spiritualized they became vicious.
In a political race in McLennan County one of the candidates devoted an hour to tracing his honorable descent from illustrious families. The other won the race by a reply in one sentence: “I would rather be a horse without a pedigree than a pedigree without a horse.”
So Paul, in one great sentence, disposes of the Law: “Now the end of the commandment is love, out of a pure heart, out of a good conscience, out of faith unfeigned.” Mark well the order:
(1) Unfeigned faith in our Lord, leading to
(2) A good conscience, leading to
(3) A pure heart, culminating in
(4) Love.
Not some sentimental gush miscalled love, but love bottomed on faith and emerging from a good conscience, cleansed by the blood of Christ, and from a purified heart. This brings us not to the hollow Egyptian Pyramids, but to the Christian pyramids.
Let us mentally construct them so we can diagram them on paper. Take these passages: 1Co 13:13 ; 1Ti 1:5 ; 1Ti 2 Peter l:5-7, and construct three pyramids, arising in ever-narrowing terraces, always with faith the foundation and love the capstone:
1. Faith Hope Love.
2. Faith unfeigned A good conscience
A pure heart Love.
3. Faith Courage Knowledge Self-control Patience
Godliness Brotherly Kindness Love.
These heterodox teachers never understood this supreme end of the Law. Moses himself had compressed his Ten Commandments into two Love God supremely and your neighbor as yourself, and our Lord, quoting him, said, “On these two hang all the Law and, the prophets.” Paul compressed them into one: “Love is the fulfilling of the Law.” He would have them understand that the Law was not a way of life, but to discover sin making sin appear to be sin and exceedingly sinful. Then he adds: “But we know that the Law is good, if a man use it lawfully, as knowing this that the law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine.”
And over against this he solemnly declares that what is “sound doctrine” must be “according to the gospel of the glory of the happy God,” which was committed to his trust. All doctrine contrary to that gospel is unsound, whether preached by demon or man. Paul’s sound doctrine here accords with his sound doctrine in Tit 2:1 . We hear much of sound doctrine, but let us not make a mistake. It is not the doctrine of grace theoretically held, resting on a barren faith, but on a faith which works by love, purifies the heart, and makes the man a better man in all the relations of life parent, child, brother, husband, neighbor, and citizen.
On my first visit to St. Louis, Dr. Pope Yeaman asked me: “Are Texas Baptists sound?” I replied: “Some of them are nothing but sound: Vox et preterea nihil.”
Before the Southern Baptist Convention I preached on this passage, 1Ti 1:11 : “The gospel of the glory of the happy God,” rendering the Greek word, Makariou by “happy” instead of “blessed,” because this is not the usual word for “blessed” and because “happy” expresses the precise thought. The success of the gospel makes God happy. As in Luk 15 , it is the shepherd who rejoices when he finds the lost sheep; and it is the woman who rejoices when she finds the lost coin; and it is the father who rejoices when he recovers his lost son. And that this rendering accorded with Christ’s being anointed with the oil of gladness, and of his being satisfied when he saw of the travail of his soul.
My rendering was criticized by one captious hearer, but I was gratified to find afterward in one of his books that Dr. Harwood Patterson of Rochester Seminary gave the same rendering and for similar reasons.
There are two kinds of heretics, both abominable to God for their “unsound doctrine.” The one who claims the power of godliness and decries its form; the other who magnifies the form and despises the power. In one community I found striking examples of both kinds. One of them was ever saying, “I care nothing for your dogmas and ordinances and churches and preachers. I go in for keeping the heart all right, and stand for good morals.” The other was the most contentious, disputatious man I ever knew. As a good old deacon described him: “He pulled all the buttons off your coat trying to hold you while be set forth his infallible propositions, and developed corns on his fingers in repeating his points.” All his followers carried chips on their shoulders, and like a wild Irishman at a fair, were daring people to step on their coattails.
One of the converts of such (an old Negro, as I have heard), as soon as he rose from his baptism, spat the water out of his mouth, and said, “Now I’s ready fur a ‘spute.”
The first was blind to God’s methods in grace, i.e., enveloping the life germ in a form for its protection until maturity. I asked him once what would become of the corn and wheat and nuts if they attempted to mature without the protecting forms of husks and chaff and shells, and showed him a nubbin that grew on the top of a cornstalk where the tassel ought to be. It had no shuck to protect it, no tassel to fertilize it, no silk to catch the shedding from the tassel. Birds had pecked it, worms had bitten it, “smut” had discolored it and infested it, cold had smitten it, heat had scorched it until there was not a sound grain on it. Not even a hog would eat it.
My young readers, let no “broad-gauged” fool beguile you into despising forms and ordinances established by the wisdom of our Lord, and follow no brass band and tinkling cymbal crowd in resting on a barren faith and wordy orthodoxy.
Paul’s case an illustration of gospel power. The paragraph, 1Ti 1:12-17 , is one of the deepest, broadest, richest, and sweetest in the Holy Scriptures. It has as many sermons in it as there are eggs in a guinea’s nest and I once found a guinea’s nest with sixty eggs in it.
The first thought that rushes into my own mind as I read it is: What a wonderful use Paul makes of his own Christian experience. Eight times, at least, it is used, and each time for a different purpose. Once Luke tells it (Act 9:1-18 ) ; once Barnabas tells it (Act 9:26-27 ); six times Paul tells it himself (Act 22:1-16 ; Act 26:1-18 ; Rom 7:9-25 ; Phi 3:4-14 ; 1Ti 1:12-17 ; 2Ti 1:12 ).
I am reminded of the fighting Methodist preacher’s advice, as given in one of Edward Eggleston’s romances. On the way to an appointment two wicked men met him and told him he must go back or take a whipping. He concluded to do neither, but got down off his horse and whipped both of them till they “hollered,” prayed for them, and then made them go with him to church! But when he got there his own bruised jaw was so swollen he couldn’t preach. Whereupon he peremptorily ordered a young convert to get up and preach. The timid boy protested that he had no sermon and did not know how to make one. “Get up at once and preach,” said the stern circuit rider, “and if you can’t preach, tell your Christian experience.” The boy obeyed. His heart was overflowing with gratitude to his Lord for saving him, a wicked, ignorant, country lad. He attempted no sermon, scraped down no star-dust of rhetoric, indulged in no sophomore flights of fancy, shot off no glittering fireworks, scattered no bouquets of compliments, but went right on in sobs and tears and rejoicings to tell how he was convicted of sin, how the Lord graciously met him, how God, for Christ’s sake, pardoned his many sins, how gloriously happy he was, how Jesus was ready to welcome any other poor country boy, and how the one desire of his soul was to lead others to Christ, and there he stood, himself a monument of grace, and exhorted till Heaven came down their souls to greet, And glory crowned the mercy seat And the woods were afire like the burning bush. That broken-jawed circuit rider bugged him on the spot and told him it was the greatest sermon he ever heard, instantly called for his ordination, and put him at once into a life-saving work that ended only when his voice was hushed in death.
If a man has a genuine experience, and keeps right on experiencing new manifestations of grace, it is a big part of his preaching stock. In our next chapter this glorious paragraph of Paul’s experience will be unfolded and illustrated.
QUESTIONS
1. What is the analysis of 1 Timothy?
2. What are its great pulpit themes?
3. Why are the Pastoral Epistles the preacher’s vade-mecum and what do they contain?
4. What is new phrase in these epistles?
5. Give in order the five “Faithful Sayings.”
6. Why does Paul use new terms in each group of letters?
7. What are three points of note in the salutation?
8. The preparation of what sermon was suggested, and why, and what old books commended for help in the preparation?
9. What new term in 1Ti 1:3 ?
10. Give both a false and a true statement of heterodoxy and orthodoxy.
11. Wherein do many moderns differ from Paul on heterodoxy?
12. What the heterodox teaching here condemned?
13. In what Jewish book are most these legends contained and how would you illustrate its value?
14. What is the original purpose of the biblical genealogies and when did they become valueless?
15. Illustrate their present worthlessness by a certain political race.
16. How does Paul in one sentence dispose of the law?
17. Using 1Co 13:13 ; 1Ti 1:5 ; 2Pe 1:5-7 construct a diagram of three Christian pyramids, the foundation in each being “Faith” and the capstone “Love.”
18. How did Moses himself condense his Ten Commandments and what our Lord’s comment thereon? How does Paul condense them even more?
19. Instead of being a way of life for the righteous what classes was it designed to restrain and convict?
20. According to what is all “sound doctrine”? Illustrate.
21. What is the defense of the rendering “happy” instead of “blessed” in 1Ti 1:11 ?
22. What are the two kinds of heretics?
23. How many times and where in New Testament is use made of Paul’s Christian experience?
24. Cite Edward Eggleston’s instance of the value of one’s Christian experience as a pulpit theme.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
Ver. 1. By the commandment of God ] For how should he have preached except he had been sent? This he mentioneth, Rom 10:15 , as a thing impossible.
Of God our Saviour ] So the Father also is here called. Hoc autem quantum est? (saith Cicero), Is nimirum Soter est, qui salutem dedit. The Greek word here used is so emphatic, that other tongues can hardly express it.
Our hope ] So Christ is called, because the perfection of our life is hid with Christ in God. Something we have in possession, but more in reversion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1Ti 1:1-2
Fuente: Henry Alford’s Greek Testament
1. ] See reff., especially Tit.: a usual expression of St. Paul, and remarkably enough occurring in the doxology at the end of the Epistle to the Romans, which there is every reason to think was written long after the Epistle itself. It is a more direct predication of divine command than in the earlier Epistles.
. ] Apparently an expression belonging to the later apostolic period, one characteristic of which seems to have been the gradual dropping of the article from certain well-known theological terms, and treating them almost as proper names (see, however, Ellicott’s note). Thus in Luk 1:47 it is : and indeed in almost every place in the pastoral Epistles except this, has the article. In ref. Jude, the expression is the same as here.
. . ] See a similar repetition after . in Rom 1:4 ; Rom 1:6 . The Apostle loves them in his more solemn and formal passages and the whole style of these Epistles partakes more of this character, as was natural in the decline of life.
] It is not easy to point out the exact reference of this word here, any further than we may say that it gives utterance to the fulness of an old man’s heart in the near prospect of that on which it naturally was ever dwelling. It is the ripening and familiarization of of ref. Col. See also Tit 1:2 . I am persuaded that in many such expressions in these Epistles, we are to seek rather a psychological than a pragmatical explanation. Theodoret notices the similar occurrence of words in Psa 64 (65):6, , which is interesting, as it might have suggested the expression here, familiar as the Apostle was with O. T. diction. Ellic. refers, for the same expression, to Ignat. Trall. 2, p. 676.
Fuente: Henry Alford’s Greek Testament
1Ti 1:1-2 . SALUTATION.
1Ti 1:1 . . . The use of this official title is an indication that the Pastoral Epistles were not merely private letters ( ctr . . ., Phm 1:1 ), but were intended to be read to the Churches committed to the charge of Timothy and Titus respectively. The phrase means simply one sent by Christ, not primarily one belonging to Christ. Cf. Phi 2:25 , where Epaphroditus is spoken of as ., and 2Co 8:23 , . . . . . is also found in 2Co 1:1 , Eph 1:1 , Col 1:1 , 2Ti 1:1 ; . . . in 1Co 1:1 , Tit 1:1 . The difference in the use Jesus Christ and Christ Jesus seems to be this: in each case the first member of the compound name indicates whether the historical or the notional idea of the Person is chiefly in the writer’s mind. Jesus Christ briefly expresses the proposition, “Jesus is the Christ”; it embodies the first theological assertion concerning Jesus; it represents the conception of the historical Jesus in the minds of those who had seen Him. St. John, St. Peter and St. James employ this name when speaking of our Lord. But in Christ Jesus , on the other hand, the theological conception of the Christ predominates over that of the actual Jesus Who had been seen, felt and heard by human senses. Accordingly we find Christ Jesus in every stage of the Pauline Epistles; and, as we should expect, more frequently in the later than in the earlier letters. In almost every instance of the occurrence of Jesus Christ in the Pastoral Epistles the thought of the passage concerns the humanity, or historical aspect, of our Lord. Thus in Tit 1:1 , “a servant of God and an apostle of Jesus Christ,” we could not substitute Christ Jesus without weakening the antithesis. See note there. St. Paul, here as elsewhere, claims to have been as truly sent by Christ as were those who were apostles before him.
: in obedience to the command . The full phrase . . . occurs again ( . . ) in a similar context in Tit 1:3 ; . . in Rom 16:26 . In 1Co 7:6 , 2Co 8:8 , . is used in a different sense.
St. Paul more commonly refers the originating cause of his mission to the will of God ( 1Co 1:1 ; 2Co 1:1 ; Eph 1:1 ; Col 1:1 ; 2Ti 1:1 ). He would hardly say through the will of Christ , being used of the eternal counsel of the Godhead; but inasmuch as the command is the consequent of the will , he can speak of his apostleship as being due to the command of Christ Jesus, as well as of God the Father. In this matter Jesus Christ is co-ordinated with God the Father in Gal 1:1 ; while in Rom 1:4-5 , Paul’s apostleship is “through Jesus Christ our Lord” only. On the other hand, in Tit 1:3 , St. Paul says he was intrusted with the message “according to the commandment of God our Saviour”. Here it is to be noted that the command proceeds equally from God and Christ Jesus. This language could hardly have been used if St. Paul conceived of Christ Jesus as a creature. Moulton and Milligan ( Expositor , vii., vii. 379) compare St. Paul’s use of as a Divine command with its technical use in heathen dedicatory inscriptions. We cannot, with Chrys., narrow the “commandment of God” to the specific date of St. Paul’s commission by the Church, whether in Act 13:2 or on an earlier occasion. St. Paul claimed that he had been “separated from his mother’s womb” (Gal 1:15 ).
: Westcott on 1Jn 4:14 has an instructive note on the Biblical use of the term . “The title is confined (with the exception of the writings of St. Luke) to the later writings of the N.T., and is not found in the central group of St. Paul’s Epistles.” It may be added that in the Lucan references (Luk 1:47 , of God; 1Ti 2:11 , Act 5:31 ; Act 13:23 , of Christ) the term has not primarily its full later evangelical import, and would be best rendered deliverer , as in the constant O.T. application of the term to God. Perhaps the same is true of Phi 3:20 , and Eph 5:23 , where it is used of Christ. On the other hand, apart from . (Joh 4:42 ; 1Jn 4:14 ), the conventional evangelical use is found: of God the Father in ( a ) 1Ti 1:1 , Jud 1:25 , ; ( b ) 1Ti 2:3 , Tit 1:3 ; Tit 2:10 ; Tit 3:4 , ; ( c ) 1Ti 4:10 , in apposition to in the preceding clause; of Christ, in ( a ) 2Ti 1:10 , ; ( b ) Tit 1:4 ; Tit 3:6 , . . ; ( c ) 2Pe 1:11 ; 2Pe 2:20 ; 2Pe 3:18 , . .; ( d ) 2Pe 3:2 , . To the ( c ) class belong, perhaps, Tit 2:13 , 2Pe 1:1 , [ ] [ ] [ ] . .; but see note on Tit 2:13 .
In the text, there is an antithesis between the offices of God as our Saviour and of Christ Jesus as our hope . The one points to the past, at least chiefly, and the other to the future. In speaking of the saving action of God, St, Paul uses the aorist. 2Ti 1:9 , Tit 2:11 ; Tit 3:4-5 . He saved us, potentially. See further on ch. 1Ti 2:3 . God, as the Council of Trent says (Sess. vi. cap. 7), is the efficient cause of our justification, while Jesus, “our righteousness,” besides being the meritorious cause , may be said to be the formal cause ; for “the righteousness of God by which He maketh us righteous” is embodied in Jesus, Who “was made unto us righteousness and sanctification” (1Co 1:30 ). We advance from salvation to sanctification; and accordingly we must not narrow down the conception Christ Jesus our hope to mean “the hope of Israel” (Act 23:6 ; Act 28:20 ); but rather the historical manifestation of the Son of God as Christ Jesus is the ground of our “hope of glory” (Col 1:27 ). Our hope is that “the body of our humiliation will be conformed to the body of His glory” (Phi 3:20-21 ). See also Eph 4:13 . Our hope is that “we shall be like Him” (1Jn 3:2-3 ). See also Tit 2:13 , . For this vivid use of an abstract noun compare Eph 2:14 , .
Ignatius borrows this noble appellation: Magn . 11; Trall . inscr., “Jesus Christ Who is our hope through our resurrection unto Him”; Trall . 2, “Jesus Christ our hope; for if we live in Him, we shall also be found in Him”. See also Polycarp, 8.
Fuente: The Expositors Greek Testament by Robertson
1 Timothy Chapter 1
“Paul, apostle of Christ* Jesus according to command of God our Saviour and Christ Jesus our hope, to Timothy, genuine child in faith: grace, mercy, peace from God [the] Father and Christ Jesus our Lord” (vers. 1, 2).
* Such is the order in D F G P, a few cursives, and some of the ancient versions.
The Sinaitic gives the stupendous error of “promise” instead of “command,” from assimilation perhaps to 2Ti 1:1 in a wholly different connection.
“Our” is not in the more ancient and excellent copies.
The character of the Epistle accounts for the opening expression. Paul here is not a “called” apostle, as to the Romans; nor this “by the will of God” as in 1 Cor.; nor as in the varying forms of his other letters; but he is apostle “according to command of God.” The holy propriety of the language is plain when we remember that the Holy Spirit inspired Paul to write in words taught of Him. That the Epistle was written for others rather than for Timothy is a remark unworthy of a Reformer; Calvin is sometimes too bold.
It is important to heed and understand the way in which God is here presented, as in the Epistle to Titus – “God our Saviour,” a blessed title of His relation to all mankind. Without this, church government ever tends to be dry and narrow. Timothy was to regard God thus that his heart might be kept large and fresh, notwithstanding the details of care for that assembly in general, or for individuals whatever their position around him. The coming, and above all the cross, of Christ has revealed God in a love that rises above the sins of rebellious and lost man, as decidedly as above the trammels and ordinances of Judaism. Till the people under the law had manifestly and totally failed, the way was not clear for the full revelation of His grace toward man as such. The middle wall of partition stood; the veil was not yet rent. The death of Christ not only broke the last tie with the Jews but opened the door of faith publicly to Gentiles no less than Israel. There is no difference, as in their ruin, so in His grace and redemption for sinners that believe on Him. The law by which God governed Israel tended to give Him the semblance of a national god who cared only for the chosen people. The gospel of His grace makes plain that, after the grand moral experiment for man to learn what he is, God is now displaying Christ for what He is Himself; and He is God our Saviour.
It was good for Timothy as it is good for us to weigh this blessed character of God. It might have seemed to the superficial spirit of man more consistent to have employed here an ecclesiastical title, as rule in that sphere was to occupy the Epistle so fully; but it is not so; and God is as good as He is wise. He, Whose authority works by desired and chosen instruments, would have His character to the world shown as Saviour. Not of course that all men are saved, but that believers are, and that all are now called to believe on the Lord Jesus and thus to be saved.
Thus, if there be command flowing from divine authority (and what is there of good without it? See Joh 12:50 ; Joh 14:31 ), there is also His character of love toward man which cows from the depths of divine grace, sovereign and full, and hence issues in a call of glad tidings to every creature on earth. It is the activity of His nature, now righteously able to work far and wide in everlasting salvation, whatever His special design for those who are saved; it is authority which insists on ways consistent with His word and nature, resenting a pretension to superior holiness, which, despising God’s order, becomes a prey to Satan.
But salvation known even now and here is not all. We have Him by Whom it came as “our hope,” even Christ Jesus, Who will present us in the glory of God commensurately with His salvation. Oh, how that blessed hope has been lowered! (ver. 1).
In presence of such things (and now there are far worse before us) Timothy had need of “mercy” as well as of “grace” and “peace.” And the apostle greets him with prayer accordingly (ver. 2).
“Even as when setting out for Macedonia, I besought thee to remain in Ephesus that thou mightest charge some not to be strange teachers, nor to pay heed to fables and endless genealogies, the which ( ) furnish questionings rather than God’s dispensation* that is in faith” (vers. 3, 4). To teach different things from the word of God is to be a strange teacher. What hypotheses are to the man of science, speculations are to the teacher: snares to divert us from the divine deposit of revealed truth. True science bows to facts and seeks to discover their general principles or associations, which it calls laws. Similarly does the believer and the teacher. To go beyond the written word is to stray and mislead.
* All the older English Versions are wrong from Wiclif to the A.V., misled by the Syriac and Vulgate. The Clermont uncial is doubly wrong, text and correction; Vat. 1761 is the only cursive that supports the error. The Complutensian editors and R. Stephens are right; not so Erasmus, Colinaeus, Beza, and Elzevir.
But when men begin to be teachers of strange doctrine, they ever venture into the region of the fabulous and give heed to myths and interminable genealogies. So did the love of the marvellous work early among Christians. Imagination is never faith, which, as it delights in knowing God and His will, so trusts in nothing but His word, however thankful for such as minister it. Imagination is the natural resource for those who know not the truth: the truth in Christ is the only perfect preservative from it. We are not distinctly told whether these faults here warned against had a Gentile or a Jewish root: if like those denounced in the Epistle to Titus, they were Jewish. From either side they issued in the Gnostic reveries and wickedness of a later day, which were especially opposed to the Old Testament, whereas these apparently made much though wrong use of it.
The “endless genealogies” were a vain effort to solve without Christ what is otherwise insoluble, and thus be lost in wandering mazes of the mind, apart from conscience the one inlet by grace into all truth. For conscience alone gives God His place and us our own effectually before Him. Without conscience the heart may be attracted, but can never be trusted till it find its rest in God’s love and truth, the very reverse of a vain confidence in self. Then with the heart man believes unto righteousness, and with the mouth confession is made unto salvation. And the known grace which forgives every sin takes away all guile from the spirit: for there is no more to conceal, all being judged and gone. One can then pray and praise: one desires teaching and guidance, and can call on others for and in fellowship of joy in the Lord. How dismal the descent to human speculations with its shadowy myths, and endless genealogies! These are occupation for the restless mind which knows not the truth and which alas! now turns from it to these husks for swine.
The apostle does not finish his sentence. Timothy would understand without question; so ought we. But he lets us know his judgment of speculation as being productive of barren questionings for the mind. God’s dispensation is, on the contrary, in faith. It is faith that He uses both to dispense and to receive.
The notion that in verse 5 “commandment” has anything to do with the law has wrought widely and disastrously, not merely so as to lose the true scope of what the apostle urges on Timothy, but alas! to insinuate the direct reverse of the truth. If the word had meant “command” or “injunction” as in verse 1, there would not have been one whit more of real ground for dragging in the law: only those carried away by sound would have thought of it. For “command” there even is in relation with God, not as Judge according to law, but as our Saviour in mercy. It is accordingly well to adhere to the strict expression in verse 5, as it stands related to verses 3 and 18, which it would be absurd to connect with the law. It is rather in contrast, as an evangelical charge on which the apostle insists with his wonted force, and incisive keenness, and antithetical-manner, which go for nothing where the ordinary confusion prevails. For thereby the blessing here and truly bound up with the gospel is attributed to the law. The apostle is really explaining, in connection with his charge to Timothy, how God’s dispensation that is in faith acts.
*”Now the end of the charge is love out of a pure heart and a good conscience and faith unfeigned; which things some, having missed, turned aside unto vain talk, desiring to be law-teachers, not understanding either what they say, or whereof they affirm” (vers. 5-7).
* There is not the least need of the parenthesis (here to ver. 17 inclusively) marked by Griesbach, Scholz, Knapp, Lachmann, et al.
The apostle is setting the face of Timothy against those who would put the Christian under law. He does not allow their motives to be good in guarding souls from evil ways, nor does he fear their outcries against his teaching as antinomian. He maintains that the end of the charge he is giving is love out of a pure heart and a good conscience and unfeigned faith. These are the effects of the gospel brought home to the believers; of which things the law is essentially incapable. It may convict of the enmity and impurity of the heart; it may prove that the conscience is evil; and it is not of faith in any way, as we are told expressly in Gal 3:12 . The law works out wrath, not grace, and thus becomes death, not life; not because it is not good and holy, but because man is evil, ungodly, and powerless. It is by faith that the heart is purified (Act 15:9 ) in virtue of obeying the truth unto unfeigned brotherly kindness that we may love one another out of a pure heart fervently (1Pe 1:22 ); and so it is through the word of God; but it is the word that is evangelized, not the law but the gospel contrasted with it.
Those whom the apostle characterizes were Judaizing adversaries; and he tells them plainly that they had missed their aim. Could they really pretend to a pure heart, or a good conscience, or unfeigned faith? They were manifesting not love but vain talk. Through Christ the feeblest Christian walks in truth and love. Being loved perfectly we love: the heart is purged according to the efficacy of Christ’s sacrifice, as the conscience is made good by it; and faith, knowing that all the evil and ruin are fully met in Christ’s death and resurrection, now rests at ease without feigning anything, because all good is truly given of God and secured in His Son.
But, cries a would-be law-teacher, does not Rom 13:10 (“love is the fulfilling of the law”), identify the “charge” here with the “law” after all? The very reverse is proved by it: for the Christian, in the new nature which characterizes him now, does love, not as requirement under law, but as the outflow of his life in Christ. Love worketh no ill to one’s neighbour; love therefore is the fulfilment or full complement of law, but this result is by being under grace, and not law. The interpretation of too many, ancients and moderns, is the very principle here denounced. Their ignorance, according to the apostle, is complete. They understand neither what they say nor the question on which they thus dogmatize. At the same time grace, while it detects and rejects the misuse of law to puff man as he is and obscure the intervention of divine mercy in Christ, vindicates its true place as a matter of spiritual knowledge of which all Christians are conscious.
“Now we know that the law [is] good if one use it lawfully, knowing this that law is not laid down for a righteous person, but for lawless and insubordinate, for ungodly and sinful, for unholy and profane, for smiters of fathers and smiters of mothers, for murderers, fornicators, sodomites, men-stealers, liars, perjurers, and if there be any other thing contrary to the sound doctrine (teaching), according to the gospel of the glory of the blessed God with which I was entrusted” (vers. 8-11).
The fables of human imagination were evil and incapable of any profitable use. Truth is the answer to the wants of a troubled heart and the questionings of an exercised conscience; but endless genealogies were trash and could only give rise to questions.
But there was another and more subtle danger – man’s misuse of God’s law, which has misled more widely and permanently, and alas! godly souls, too often. But this is not God’s dispensation which is in faith, any more than it is the end of the charge to Timothy. Yet the law is good, if one uses it lawfully. Have the misusers the inward consciousness that law is not made for a righteous man but for lawless and unruly, and for other evil-doers? Far different was their thought. Herein, then as now, men betray their inability to discern God’s revealed mind. Law does not contemplate the good but the bad. Law is enacted to detect, convict, and punish. Law never made a “just man,” still less “the good” man, if one may cite the distinction in Rom 5:7 . It is a sharp weapon to wound and kill transgressors; it never was designed to form motives of integrity or a walk of true righteousness. Its excellence lies in its unsparingness of evil; and man is evil, and this by nature. Grace, not law, saves sinners. Not law but grace teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present age, looking for the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ (Tit 2:11-13 ).
Here theology revolts from the truth, and even good men ignore the source of all that made them what they are through the redemption that is in Christ and the faith that casts them thus on God. It matters not that the apostle elsewhere declares that by law is knowledge of sin, that it works wrath, that it is the power of sin, that it is a ministration of death and condemnation, that as many as are of its works are under the curse, that it was added for the sake of transgressions. They will have it that the law was made for the righteous as a rule of life, though it is the plain unavoidable inference from the words before us that this is precisely what the apostle explicitly denies of all law. It is Christ Who above all acts by faith on the believer’s soul. Hence he needs the word of God as a whole throughout his life, and the Spirit helps him to apply it in practical detail. Such is the Christian’s secret of true morality; which in divine wisdom binds the heart up with the Saviour habitually, and makes the written word to be matter for constant pondering, for comfort and conscientious application in the Spirit, but all in the sense of the true grace of God in which we stand and are exhorted to stand. For such exceeding privileges are meant to deepen our dependence on God and our confidence in His love day by day.
Entirely is it not only admitted but insisted on in scripture that the Christian is bound to do the will of God at all cost, and is never free to gratify the flesh. He is sanctified unto the obedience of Jesus Christ no less than to the sprinkling of His blood (1Pe 1:2 ). Self-pleasing is Satan’s service. But the law is not the measure of God’s will for the Christian. It was for Israel; but we, even if by nature Israelites, were made dead to it through the body of Christ, that we should belong to Another – to Him that was raised from the dead, that we should bring forth fruit to God (Rom 7:4 ). This is now the method of divinely-wrought freedom from the law, only to obey God with a nearness, fulness, and absolute devotedness unknown to a Jew.
Can anything be less satisfactory, yea more nugatory, than the ordinary assertion of the divines that Paul still leaves it open, so far as the scripture speaks, for the law to be the directory of Christians, and that he simply means to exclude it from justifying the soul? Now it is undeniable that in Rom. vi. and vii. he is treating of Christian walk, not of believing in order to justification; and he there lays down that we are not under law but under grace, and this as a principle of dealing on God’s part, the expression of which is therefore put anarthrously, so as to go beyond “the” law, though fully including it. It is just the same here; so that Dean Alford errs in thinking that verse 9 does not go farther than verse 8 where the article appears. It is not “the” nor “a,” but “law” as such; and the negatives any such thing as law being enacted for a righteous person. Against the fruit of the Spirit, as the same blessed apostle whites in Gal 5:23 , there is no law. The general form is intended in all cases with or without prepositions, where the article is not. Winer has misled people by his list of words (Pt. iii. 19), which really fall under rule. Bishop Middleton was nearer the truth, though he mistakenly made prepositions exceptional.
It is a mere assumption, not only groundless but anti-scriptural, that law is made for a righteous man as well as a sinful, so that “the apostles meaning doubtless (!) is that it was given, not for the purpose of justifying the most righteous man that ever lived, but for restraining the wicked by its threatenings and punishments” (Macknight’s Apostolical Epp. 512. Tegg, 1835). This is to subvert, not to expound, scripture. Nor is Whitby in the least better, who takes it as “to condemn the righteous.” Justification and condemnation are out of the question here, where the apostle speaks of the object contemplated in the enactment of law, and declares it to be, not for righteous, but for sinners.
And is it not painfully instructive to see how an error once let in works to ungodliness? For those who so strenuously contend against the uniform doctrine of the New Testament, and place the Christian under law as his rule of life, contend that, if he offend as we all do too often, he is not under its curse! Is this to establish the law, or to annul it? If Christ died and bore its curse, and we too died with Him and now are no longer under law but under grace, the truth is kept intact, the authority of law is maintained, and yet we who believe have full deliverance. If we were really under law for walk, we ought to be cursed, or you destroy its authority; if we are not under it, the true provision for one’s sin is Christ’s advocacy with the Father, which brings us to repentance by the washing of water with the word.
Law then is established for lawless and unruly, ungodly and sinners, unholy and profane, beaters of fathers and beaters of mothers. Such are the pairs in this dark list of human depravity: first, the inner spring of self-will and its more open insubjection; next, irreverence God-ward, end evil man-ward; thirdly, impiety end positive profanity; fourthly, insolent violence towards parents, without going so far as killing. Compare Exo 21:15 . For this last extreme introduces the general group, wherein one follows after another – murderers, fornicators, sodomites, men-stealers (or kidnappers), liars, perjurers, and if anything else is opposed to the sound doctrine.
Truly the law is a ministry of condemnation: what then can minister life, righteousness, and the Spirit? The gospel of salvation based on Christ and His work, which faith only receives; “and the law is not of faith” as we repeat from scripture. Blessing is inseparable from Christ; and it is of faith that it might be according to grace. They then that are of faith, whose principle is faith, are sons of Abraham and blessed with the faithful Abraham. Those that speak of law may speak out of the abundance of their heart, as they certainly do out of want of faith, and never show the good works for which they call, but prove the wretchedness of slighting Christ. For the Spirit is sent to glorify Christ, and will never decorate nor deceive self by vain hopes of amelioration.
But the apostle is careful to add the concluding clause, “according to the gospel of the glory of the blessed God with which I was entrusted” (ver. 11). The glad tidings may not assert man’s condemnation, which is assumed in the strongest way. It is occupied with good for the worst of sinners, for it is the message of grace from the God Who was glorified in the Son of man and Who has now glorified Him in Himself, before the kingdom comes wherein He will display His power and glory to every eye. The gospel only went out to all the creation under heaven after the proved guilt and irremediable ruin of all mankind; so that, as God’s righteousness is therein revealed from faith unto faith, therewith is revealed, not such temporal judgment as we see under law, but God’s wrath from heaven upon all ungodliness and unrighteousness of men that hold the truth in unrighteousness (Rom 1:18 ).
For it is the gospel of God’s glory, not “the glorious gospel,” as the Geneva Version led the way unhappily for the Authorized, but, as Wiclif, Tyndale, and all others, “the gospel of the glory”. Such is the hope in which we rejoice, and such the standard by which He would have us measure and reject all evil; a standard therefore which suffers no compromise in view of man’s hardness of heart, as the law did, but is absolutely intolerant of all that is antagonistic to God’s nature and presence on high. And God is now revealed as “the blessed God,” because He speaks to us, not in Sinai’s fire and darkness and tempest and words yet more awful, but in the fulness of grace and truth of Christ Who declared Him on earth and is now set down in the heavenly places, where we who believe are blessed with every spiritual blessing in Him. The atonement once accomplished and the Saviour gone up into glory, God was “happy” in acting freely in love to the lost; for grace could then reign through righteousness unto eternal life through Jesus Christ our Lord (Rom 5:21 ).
Such is the gospel which the apostle (here and in Tit 1:3 ) says was entrusted to him; as in Gal 2:7 he says it was and is, the abiding state, and not the fact only which here sufficed. The Authorized Version alone of English versions is accurate in this.
The gospel with which the apostle was entrusted gives occasion for the words that follow down to the end of verse 17. It is singular that this is one of the passages on which a distinguished rationalist rested to impugn the genuineness of the Epistle; whereas in fact his remark goes to prove the blindness of unbelief. It attests the incapacity of the doubting school in general (Schleiermacher being one of their ablest minds, and perhaps the least objectionable in his ordinary tone) to seize the admirable links, and not least such as do not lie on the surface but reveal themselves to those that search the word as God’s word and feel the truth as well as understand it. The apostle had given emphatic expression to himself as entrusted with the glad tidings of the glory. Light from Christ’s glory had, even literally, shone on, and into the heart of, Saul of Tarsus. Hence it is not doctrine here, but an outburst of thanksgivings, which breaks forth and links together his own case, as the readiest and deepest and most conspicuous object to be found of sovereign grace, with the message he was called to deliver.
Perhaps it was the wish to connect these verses with the foregoing, from lack of the spiritual insight to discern their intimate connection without any outward mark, which added the copulative (“And”) of the common text (ver. 12). The most ancient copies and versions do not countenance it. Nor is it needful to begin a doxology, which could not be repressed from a heart over-flowing at the recollection, and in the present enjoyment, of the Saviour’s grace.
*”I thank him that strengthened me, Christ Jesus our Lord, that he counted me faithful, appointing me unto ministry, though I was a blasphemer and persecutor and doer of outrage. But I had mercy shown me because I did [it] ignorantly in unbelief; and the grace of our Lord abounded exceedingly with faith and love that is in Christ Jesus. Faithful [is] the word and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. But for this cause mercy was shown me that in me, [as] chief, Christ might display the whole long-suffering for an outline-sketch of those that should believe on Him unto life eternal. Now to the King of the ages, incorruptible, invisible, only God, be honour and glory unto the ages of ages. Amen” (vers. 12-17).
* Most copies, none first-class, add “And” as in Text. Rec.
The article in the best MSS. goes with . which forbids the rendering “him who” or “me who” as with the common text.
“Wise” is an interpolation here and in Jud 1:25 . In Rom 16:27 it is right and most suitable. Its omission here Bengel calls “magnifica lectio”: so the oldest and best MSS. and Vv.
The heart of Paul glows in thanksgiving to our Lord for the inward power conferred on him. Not only was he called to be a saint but appointed to service, for. that Christ deemed him faithful. It was immeasurably enhanced by another consideration never to be forgotten, – what he was when thus called: he had been before this a blasphemer, a persecutor and an insulter, which all persecutors might not be. It was therefore not merely high colouring, but the genuine feeling of the soul that he was foremost of sinners: and no man who ever lived was more competent to form an adequate judgment of sin. He knew what sinners were, in as large an experience as any man could grasp. Yet did our Lord call him, who, as he says himself, even compelled the saints to blaspheme, and who was exceedingly furious in persecuting them outside their own land, even breathing out threatenings and slaughter in his hatred of the name of Jesus; which, believed in, gave him power to go forth and persevere in an endurance beyond what this world has ever seen, in not labours only, but in sufferings for Christ. The Lord did indeed account him faithful, and this from the day of his conversion, an elect vessel (as He said) to bear His name before both Gentiles and kings and sons of Israel, in that astonishing path of trial for His name, of which the apostle says nothing, except only when it was as it were wrung out in his “folly” as he calls it, by the bad state and real folly of the worldly-wise Corinthians (2Co 11:16 et seq.).
For the love of Christ proved its own strength in appointing to His service, not merely one apostle whose confidence in his own affection for Christ met with a speedy and most overwhelming humiliation that so he might by grace be a strengthener of his brethren and a bold preacher of the glad tidings assured even to those who denied the Holy and Righteous One, but also another arrested in the mid-career of unmitigated hatred of His name and haughty contempt of His grace, whom He was calling to the highest and largest conceivable place of service, minister of the assembly His body, and minister of the gospel proclaimed in all the creation that is under heaven (Col: 1: 23-25). Who but “Christ Jesus our Lord” would have felt, thought, acted thus toward either Peter or Paul? Such a Saviour and Lord was He to both; and thus were they each fitted to give the best effect to the testimony of His grace without the smallest palliation of their sins respectively.
“But,” says the one before us, “I had mercy shown me because I did it ignorantly in unbelief.” Assuredly there was no lack of sincerity: not a doubt clouded his conscience. He thought he ought to do much against the name of the Nazarene, armed as he was with the authority and commission of the chief priests, confident of the strictest Pharisaic orthodoxy as well as scrupulous practice, and satisfied of an unbroken succession in the religion of the true God from its enactment at Sinai, not to say from the garden of Eden.
Still the power and glory which struck all down as far as concerned Saul in his person, and revealed to his soul, in a light beyond the sun at noonday, that the crucified but glorified Jesus was the Jehovah God of Israel, changed all in an instant, and without a question-proved all he had loved and venerated to be in hopeless enmity against God. Grace, truth, glory – all-centred in Him, Who in convicting him of the worst sins, saved him to be His servant-witness, while taking him out from among the people and the Gentiles, to whom He thenceforward sent him on the lifelong errand of His own matchless mercy.
No doubt he was ignorant, and unbelief was the root of it; but this is a different state from that of those who, after receiving the knowledge of the truth, sin wilfully or fall away to religious forms in preference to Christ and the Spirit’s testimony to His work. The heavenly Christ was Jesus Whom he had been persecuting in His members. It was all over with himself, as well as with his religion: Christ was all to him, and Christ he owns in all who loved Him, Whose name he had till that moment anathematized. It was his ever after to live and die for Him Who died for all that they who lived should no longer live to themselves but to Him Who for them died and rose again. It was sinful unbelieving ignorance. “But the grace of our Lord abounded exceedingly with faith and love that is in Christ Jesus”, the contrast of unbelief and hatred when he knew only the law. And so with the deepest feeling he can commend to others his own compressed summary of the gospel: “Faithful is the word and worthy of all acceptation, that Christ Jesus came into the world to save sinners”; but he adds, “of whom I am chief.”
In vain do men seek to limit either “sinners” on the one hand, or “chief” on the other. The apostle knew the truth incomparably better than they, be they Fathers of old, or modern Germans, Catholics, or Protestants. His very aim is to sweep away all comparison, to overturn all self-righteousness, and to meet all despair, laying man in the dust and exalting only the Saviour Who abased Himself and saves to the last degree those that disobey not “the heavenly vision.”
Nor was it only a question of mercy in saving the foremost of sinners, there was also a purpose of grace toward others. “But for this cause mercy was shown me that in me, as chief, Jesus Christ might display the whole long-suffering for an outline-sketch of those that should believe on Him unto life eternal.” It is impossible to exceed the energy of the expression. Nor need we wonder, if his case was to be a standing pattern or delineation of divine love rising above the most active hostility, of divine long-suffering exhausting the most varied and persistent antagonism, whether in Jews or in Gentiles at large; for who had in either exceeded Saul of Tarsus? How will not the Lord use the history of his conversion to win the hardened Jew by-and-by! How does He not turn it to the account of any wretched sinner now! Profoundly does the apostle delight in that grace which can thus make the pride and wrath of man praise Him, both at present and in the future day, through the faith of our Lord Jesus, without Whom all must have been only ruin and wretchedness, closed by everlasting judgment. “Now to the King of the ages, incorruptible, invisible, only God, [be] honour and glory unto the ages of ages. Amen.”
As those that believe on Christ unto life eternal are not a mere people under earthly government to enjoy and attest the blessings of a just rule and a divine ruler, so God is here owned and praised as King of the ages in His supremacy above all passing conditions and circumstances of the creature here below. But He is also confessed as “incorruptible” in face of that which has shamelessly departed from Him in heaven above and on the earth beneath, turning even His dealings and revelations into self-aggrandizement or self-indulgence to His dishonour; as “invisible,” where unseen powers have availed themselves of what is seen to play into the idolatry of the fallen heart and evil conscience; as “only” or “alone,” where the world’s wisdom freely gave its worship, begrudged to the alone true God, to created objects on high and around and below which, excited its admiration, hopes, and fears, and so was led on by Satan to deify him and his hosts under names which consecrated every lust and passion to man’s own ever-increasing degradation. “To Him that is King of the ages, incorruptible, invisible, only God, be honour and glory,” not now merely as the basest-rivals may have had, but, “to the ages of the ages” – time without end, “Amen.” The Authorized Version is here inaccurate; and so is any commentator that carps at Bp. Middleton’s just and necessary correction. The article really goes with , “God,” binding together all between as descriptive. If .. . were in immediate concord with they could not be anarthrous.
The “charge” here clearly connects itself with verses 3 and 5, which refer to the same thing, not to verse 15 in particular however momentous, the practical purpose follows to the end of the chapter. The man of God must be prepared to war the good warfare.
“This charge I commit to thee, child Timothy, according to the prophecies on thee going before, that by them thou mightest war the good warfare, holding faith and a good conscience; which some having thrust away made shipwreck concerning the faith; of whom is Hymenaeus and Alexander, whom I delivered to Satan that they may be taught not to blaspheme” (vers. 18-20).
As the Holy Spirit said, Separate Me Barnabas and Saul for the work whereunto I have called them (probably through one of the prophets at Antioch, Act 13:2 ), so it appears that Timothy had prophecies leading the way to his work. Indeed in the case of the apostle the Lord had revealed his mission from his conversion. That the prophecies were uttered over Timothy at his ordination is absolute assumption. It was certainly not a part of the service whence the first and greatest of those sent to the Gentiles went forth recommended to the grace of God by the laying on of their brothers’ hands. The prophecy preceded and led to that separation for gospel work; and so analogy, if not express intimation here and in chapter 4: 14, compared with 2Ti 1:6 , might give us to infer for Timothy.
It is no mere battle but a campaign that the apostle puts before his “child” and fellow-labourer. He must war the good warfare, but he is not asked to go at his own risk. The Master had given the word: if ever so gentle, sensitive, timid, he might trust Him, Who by His servants had prophesied about Timothy. There is no necessity, nor sufficient reason, to understand with the grammarian Winer that in these prophecies lay his spiritual protection and equipment, the armour as it were in which he was to wage his good warfare. This is to narrow and emphasize unduly the forge of the preposition. The English Authorized and Revised Versions seem to me more simple and correct. So again the transient form of the verb (adopted by Tischendorf and Tregelles on the meagre authority of the first hand of the Sinaitic and the Clermont MSS.) does not commend itself in comparison with the ordinary text (as in all other copies) which has the present. Observe also that “faith” as an inward state is different from “the faith” or truth believed.
But condition of soul has much to do with warring the good warfare. Faith must be kept up, bright and simple and exercised, the eyes of the heart ever on the things unseen and eternal. Withal a good conscience is imperative. For if faith bring God in, a good conscience judges self so as it keep sin out. This, of all moment for every Christian, is pre-eminently needful for him who is devoted to the service of Christ. There is nothing which so hardens the heart as the continual giving out of truth apart from one’s own communion and walk. Take the extreme case of Judas falling under the power of the devil; but look also at Peter, who was far from a traitor, himself betrayed into the denial of his Master. Here, however, it is the maintenance not only of faith, but also of a good conscience, “which some having thrust away made shipwreck concerning the faith.”
Rarely, if ever, does the heterodox soul maintain a good conscience; and as there cannot be a good conscience without faith, so on the other hand, where the conscience becomes practically bad, the faith is lowered, and it is well if it be not at last wholly perverted. A man is uneasy at continuing burdened with the sense of his own inconsistency. He is thus tempted to accommodate his faith to his failure, and what he likes he at last believes to the destruction of the truth; or, as the apostle puts it here, “some, having thrust away” a good conscience, “made shipwreck concerning the faith.”
The apostle gives examples then living; “of whom is Hymenaeus and Alexander, whom I delivered to Satan that they may be taught not to blaspheme.”
This is not ecclesiastical discipline, or excommunication pure and simple, but the apostle’s own act of power. Indeed it is questionable whether the assembly ever did or could, without an apostle, hand over to Satan. Certain it is, that in 1Co 5 the apostle connects himself with a similar exertion of power: “For I, as absent in body and present in spirit, have already judged as present as to him that so wrought this thing, in the name of our Lord Jesus Christ (ye and my spirit being gathered together with the power of our Lord Jesus Christ) to deliver him, being such an one, to Satan for destruction of the flesh that the spirit may be saved in the day of the Lord Jesus.”
So another apostle exercised the power given him of the Lord to deal extraordinarily with Ananias and Sapphira when they sinned unto death (Act 5 ). The Lord, it would seem, thus by His servant judged them by so solemn a chastening that they might not be condemned with the world.
But if, according to scripture, the assembly be not invested with such power, it is none the less under obligation to purge out the old leaven “that ye may be a new lump, according as ye are unleavened.” The standing is the ground of responsibility. If unleavened by and in Christ, we are bound to tolerate no leaven. Practice must be conformed to principle, and so the Spirit works by the word; not by high or heavenly principle brought down to low and earthly practice. “For also Christ, our passover, was sacrificed for us; therefore let us keep the feast, not with old leaven, neither with leaven of malice and wickedness, but with unleavened bread of sincerity and truth.” If the assembly cannot and will not judge those that are within, it forfeits its character as God’s assembly. Hence, even in the lowest condition, that which claims to be God’s assembly is bound to put away the wicked person from among them. Responsibility to put out of church communion is the inalienable duty of the Christian assembly whenever a professed member of Christ can be justly designated as a “wicked person.” But this is a distinct thing from the apostolic power of delivering over to Satan, which might or might not accompany that extreme act of the assembly.
It is well, however, to notice that even the apostle’s act of delivering over to Satan, here spoken of apart from the assembly, had the merciful as well as holy object in view, “that they may be taught not to blaspheme.” It is a consoling thought that even such evil-doers are not irrecoverably beyond the reach of divine grace. The terrible sentence which befell them was, on the contrary, to teach by discipline those who refused to be taught by the truth, whose unjudged evil led them to depart from the faith which condemned them. Even Satan’s power in dealing with the outer man, and perhaps in the infliction of anguish of mind, may be used under the hand of God to bring down the haughty spirit and make past blasphemy to be seen in all its offensive pride and opposition to God.
It is singular that Calvin, on this passage, chooses rather to explain it as relating to excommunication, of which not a word is said, though probably this may also have been the fact. But the opinion, as he calls it, that the incestuous Corinthian received any other chastisement than excommunication, he ventures to say, is not supported by any probable conjecture. Now this confusion we have seen to be in direct opposition to the plain declaration of 1Co 5 , which distinguishes the apostolic energy and its effects from the inalienable call of the assembly to put away those who cast deliberate and manifest affront on the Lord’s name. It is only when Paul joins himself to the assembly that he speaks of delivering to Satan. When he treats of their purging leaven that had entered, he speaks of putting out, and not a word more.
In short, then, delivering over to Satan was not a form of excommunication from the church, but an effect of apostolic power, which might or might not accompany the act of putting out, and which manifested its effect in bodily pains or even death itself. The distinction is of importance for this reason among others, that we can see clearly how the obligation abides to purge out the leaven that has got in; whilst it would be unbecoming to arrogate to the assembly that which scripture never speaks of apart from an apostle’s power. Those who have Christ Who was sacrificed as their centre cannot escape from the holy responsibility of keeping the feast with unleavened bread of sincerity and truth, purging out what practically denies and dishonours Him. Power is another element, and as distinct from form as from duty; and, power or no power, we are bound to do our duty, as in the end of 1Co 5 it is no less obvious than momentous, if indeed we are Christ’s.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: 1Ti 1:1
1Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope,
1Ti 1:1 “Paul” Most Jews of Paul’s day had two first names, one Jewish, one Roman (cf. Act 13:9). Paul’s Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom 11:1; Php 3:5). His Roman name in Greek form, Paul (Paulos), meant “little.” This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called “Paul and Thekla”
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. 1Co 15:9; Eph 3:8; 1Ti 1:15)
3. simply the name given by his parents at birth
Option #3 seems best.
“an apostle” This root is one of two common Greek verbs for “send.” This term has several theological usages.
1. The rabbis used it as one called and sent as an official representative of another, something like our English “ambassador” (cf. 2Co 5:20).
2. The Gospels often use the verb form of this term of Jesus being sent by the Father. In John the term takes on Messianic overtones (cf. Joh 4:34; Joh 5:24; Joh 5:30; Joh 5:36-38; Joh 6:29; Joh 6:38-40; Joh 6:57; Joh 7:29; Joh 8:42; Joh 10:36; Joh 11:42; Joh 17:3; Joh 17:8; Joh 17:18; Joh 17:21; Joh 17:23; Joh 17:25; Joh 20:21).
3. It is used of Jesus sending believers (cf. Joh 17:18; Joh 20:21).
4. It is used of a special leadership gift in the NT.
a. the original twelve inner circle of disciples (cf. Act 1:21-22)
b. a special group of Apostolic helpers and co-workers
(1) Barnabas (cf. Act 14:4; Act 14:14)
(2) Andronicus and Junias (KJV, Junia, cf. Rom 16:7)
(3) Apollos (cf. 1Co 4:6-9)
(4) James the Lord’s brother (cf. Gal 1:19)
(5) Silvanus and Timothy (cf. 1Th 2:6)
(6) possibly Titus (cf. 2Co 8:23)
(7) possibly Epaphroditus (cf. Php 2:25)
c. an ongoing gift in the church (cf. Eph 4:11)
5. Paul uses this title for himself in most of his letters as a way of asserting his God-given authority as Christ’s representative (cf. 1Co 1:1; 2Co 1:1; Eph 1:1; Col 1:1; 2Ti 1:1). Even in a personal letter like 1 Timothy, this authority is important.
a. his authority gave Timothy authority
b. he is combating false teachers
c. his letter was obviously read to the entire church
“of Christ Jesus” These terms are part of the fuller title “the Lord Jesus Christ.” These three titles all have individual significance.
1. “Christ” is the Greek translation of the Hebrew Messiah (Anointed One). It asserts Jesus’ OT status as God’s promised one sent to set up the new age of righteousness.
2. “Jesus” is the name given to the baby in Bethlehem by the angel (cf. Mat 1:21). It is made up of two Hebrew nouns: “YHWH,” the covenant name for deity, and “salvation” (cf. Exo 3:14). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (e.g., Mat 1:16; Mat 1:25; Mat 2:1; Mat 3:13; Mat 3:15-16; Act 13:23; Act 13:33; Rom 8:11; 1Co 11:23; 1Co 12:3; Eph 4:21; Php 2:10; 1Th 1:10; 1Th 4:14).
3. “Lord” (used in 1Ti 1:1 in KJV or in 1Ti 1:12) is the translation of the Hebrew term adon, which meant “owner, husband, master, or lord.” The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father (this same thing is done by the grammar of 1Ti 1:2 with one preposition referring to God the Father and Jesus the Son, cf. 1Th 1:1; 2Th 1:1-2).
“according to the commandment of God” This is another literary way of asserting Paul’s apostolic authority. Paul’s ministry was the “will of God” (cf. 2Ti 1:1) and “the commandment of God” (cf. Tit 1:3). This probably refers to Paul’s call on the road to Damascus and the information revealed through Ananias (cf. Act 9:1-22; Act 22:3-16; Act 26:9-18). Paul did not volunteer!
“God our Savior” This is an OT title for YHWH’s care and deliverance of Israel (cf. Isa 19:20; Isa 43:3; Isa 43:11; Isa 45:15; Isa 45:21; Isa 49:26; Isa 60:16; Isa 63:8), especially through the coming Suffering Servant (cf. Isa 52:13 to Isa 53:12). This title is used of God the Father in Tit 1:3; Tit 2:10; Tit 3:4 and of God the Son, Jesus, in Tit 1:4; Tit 2:13; Tit 3:6. This is another way of theologically linking the Father and the Son.
This was one of the NT titles for YHWH which was used of Caesar. The Caesars of Paul’s day claimed to be “Lord,” “Savior,” even “divine.” Christians reserved these titles uniquely for Jesus and because of this they were seen as traitors by the Roman government and society and were persecuted and died by the thousands in the first and second centuries. See full note at 2Ti 1:10.
“Christ” See SPECIAL TOPIC: MESSIAH following.
SPECIAL TOPIC: MESSIAH
“our hope” See SPECIAL TOPIC: HOPE at Tit 1:2.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
apostle. App-189. See Php 1:1, Php 1:1.
Jesus Christ. App-98. Most texts read “Christ Jesus”.
by. App-104.
commandment. Greek. epitage. See Rom 16:26.
God. App-98.
Saviour. God is called “Saviour”, here, 1Ti 2:3. Luk 1:47. Tit 1:3; Tit 2:10; Tit 3:4. Jud 1:25, Elsewhere the title is used of the Lord Jesus Christ.
Lord. The texts omit.
Jesus Christ. The texts read “Christ. Jesus”. App-98.
which is. Read “Who is”.
hope, Compare vol. 1, 5, 23, 27. Tit 2:13.
Fuente: Companion Bible Notes, Appendices and Graphics
1Ti 1:1-2.] ADDRESS AND GREETING.
Fuente: The Greek Testament
First Timothy.
Paul, an apostle of Jesus Christ by the commandment of God our Saviour ( 1Ti 1:1 ),
And the Greek word is “the royal commandment” of God; it’s a word that is used when a king had made a decree. It is interesting that Paul so often introduces himself as an apostle by the will of God. But here he declares he is an apostle by the commandment of God.
The word apostle is one who has been sent out; idea of an emissary or an ambassador. And that’s exactly what Paul saw himself, as an ambassador of Jesus Christ, one whom the Lord had sent out to represent him in an alien country. We’re in a world that’s alien to God, but we are God’s representatives here. We are here to represent God on this alien planet. And so “Paul,” one who has been sent out by the royal decree, “by the commandment of God our Saviour.”
Now there is quite a bit of Old Testament root in the idea of God our salvation. David mentions it in the psalms. Moses mentions it in Deuteronomy. Mary in the magnificat, “My soul that magnify the Lord, my spirit doth rejoice in God our Saviour” ( Luk 1:46-47 ). And so here is the first time that Paul uses the phrase or the term, “God our Saviour.”
and Lord Jesus Christ, our hope ( 1Ti 1:1 );
God our Saviour, Jesus Christ, our hope.
Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord ( 1Ti 1:2 ).
Timothy lived in Lystra, a city that Paul visited in his first missionary journey. It is thought that Paul perhaps stayed in the house of Timothy on his first missionary journey. He knew his mother and grandmother. He knew how they had instructed Timothy in the word. He mentions Eunice and Lois. Timothy was just a very young boy in Paul’s first journey to Lystra, but evidently at that time made a commitment of his life to Jesus Christ and always held Paul as sort of a hero. Fascinated by this man, he looked up to him.
On Paul’s second missionary journey, though Timothy was still very young, probably in his mid-teens, he at this time became a companion of Paul and journeyed with him in his missionary endeavors. And so he is listed in many of Paul’s writings. He was sent by Paul to Thessalonica to discover the welfare of the church. He had visited many of these churches with Paul, was familiar with the people; Paul sent him to Philippi with a letter to the Philippians and he said that he had no one who was like-minded as he was as Timothy. I mean, Timothy was just joined with Paul in heart and in spirit, in calling, in vision.
And so now Paul is writing to him and he addresses him as his son in the faith. “My own son in the faith.” And so there was this special relationship that existed between Paul and Timothy, like that of a father and son. And I believe that Paul saw in Timothy a tremendous potential for one to carry on the ministry once Paul was taken, and so he poured his life into Timothy; he discipled Timothy. And this is one of the two letters that he wrote to Timothy of instruction, as a father to his son. So, “Unto Timothy, my own son in the faith: Grace, mercy, and peace.”
Now in most of Paul’s epistles, he says, “Grace and peace.” Two epistles he adds “mercy”, this one to Timothy and also his epistle to Titus, there is the addition of “mercy”. There is a difference between grace and mercy; mercy is not getting what’s coming to us. God is merciful. The Bible says, “As high as the heavens are above the earth, so high is God’s mercy towards those that fear him” ( Psa 103:11 ). God is very merciful. And though we deserve the judgment of God, God is merciful.
And though I have no, I have no argument that Hollywood and that area of Los Angeles doesn’t deserve the judgment, I believe it does deserve the judgment of God, but God is merciful. I think that God would be totally just in wiping out San Francisco, Hollywood, and a lot of these areas, but God is merciful. We don’t get what we deserve. And of course, if I got what I deserved, God would wipe me out, too. So who am I to talk about San Francisco or Hollywood? God is merciful. He does not reward us according to our iniquities.
Grace is a positive characteristic of God. Mercy is sort of a negative characteristic, in that you don’t get what’s coming to you. Grace is a positive characteristic; that is, getting what you don’t deserve. I don’t deserve all of the goodness of God. I don’t deserve all of the blessings of God. I don’t deserve all that God has done for me. But that’s grace, God doing for me what I don’t deserve; what I couldn’t earn. What I don’t and haven’t merited. God just pouring out upon me the richness of His love and His goodness and His blessings; that’s grace, and realizing that grace of God towards me, my spirit rests. And thus, I have the peace. So “Grace, mercy, and peace”.
As I besought thee to abide still at Ephesus, when I went into Macedonia, that you might charge some that they teach no other doctrine ( 1Ti 1:3 ),
So Paul was called of God to come over to Macedonia. Timothy was with him but Paul felt a necessity to send him back to Ephesus to instruct the church there, and though he was a young man, Paul encouraged him, “Don’t let anybody despise your youth; be an example unto the believer” ( 1Ti 4:12 ). And so I sent you back to Ephesus that you might charge those that they not teach any other doctrine,
Neither give heed to fables and endless genealogies, which only create questions, rather than godly edifying which is in faith. Now the end of the commandment ( 1Ti 1:4-5 )
Or the effect, the sum total of the commandments of God,
is love out of a pure heart ( 1Ti 1:5 ),
A lawyer one day asked Jesus, “What is the greatest commandment?” He said, “Thou shalt love the Lord thy God with all thy heart, soul, mind, strength” ( Mat 22:37 ). So that’s what Paul is saying. Really the summation of the commandments is loving out of a pure heart. That’s what it’s all about. If I’m really following the commandments, that will be the effect, this loving out of a pure heart. How God does want us to just have this deep love for one another. That’s what, that’s the, if you want to sum up all of the commandments, it’s summed up in that; loving, loving God and loving one another. That’s what it’s all about. That’s what God desires of us. Loving with a pure heart,
a good conscience, and faith unfeigned ( 1Ti 1:5 ):
Or a true faith, a good conscience. Love. What great characteristics to possess; loving from a pure heart, just a good conscience. Paul said I have a conscience void of offence towards God. And then faith that is true, unfeigned. Now some have turned away from this, Paul said.
And they’ve turned aside to vain jangling; Desiring to be teachers of the law; but they don’t understand what they are saying, nor the things that they affirm ( 1Ti 1:6-7 ).
Now Paul is warning against endless genealogies, questions that only create confusion or disputes. There’s –there are honest questions and there are dishonest questions. There are some people who ask questions only because they want an argument; they don’t want to know the truth. They have a position that they want to espouse, so they want to get you embroiled in an argument. And so they will ask a question, not really seeking an answer but seeking an argument. They want you to state your position so that they can then begin to attack your position; that I call a dishonest question. An honest question is the man who asks, desiring to know the answer. Now I personally do not have any time for dishonest questions. And I’ll tell you, I got the gift of discernment when it comes to questions.
Of course, I know that certain groups have certain questions. And when someone comes up and they have the stock questions that they ask, I know exactly where they’re coming from. And sometimes I treat them rather abruptly and people standing around said, “Oh, that poor brother wanted to know.” I said he didn’t want to know anything; he wanted to argue. I don’t want to argue scripture. I don’t think that anything is gained from arguing scripture, trading verses.
And so Paul is saying avoid these things. Tell the people to avoid these fables, endless genealogies, questions that are designed. That isn’t why –that isn’t where it’s at. Our purpose should be to build up one another, not to cut at one another, tear down one another, challenge one another; but the true purpose is to build up one another. And these people, he said, they desire to be teachers and they speak with great authority, but they don’t know what they’re talking about. A lot of times when you don’t know what you’re talking about, it’s important that you speak with authority.
I read of a minister who had his sermon all outlined, but then he had little notes of gestures that should be used at particular points in the sermon. And so at this particular point it says, Extend your arm outward, opening up your palm, you know, to the people, and so these vivid-type gestures. And he had all of his notes all the way down, how he was to gesture, where he was to look, when he was to smile and so forth, and the whole thing was all programmed out for him. Well, they do that. But down on the page it said, At this point yell like everything, because it’s a weak point. And sometimes, you know, when our point is weak we got to yell it; we got to speak with authority.
But he said they really desire to be teachers but they don’t know what they’re talking about, they don’t know the things that they are affirming to be so. These people were again trying to bring the people back under the law. And so Paul said,
We know that the law is good, if a man use it lawfully ( 1Ti 1:8 );
Don’t have any argument with the law. But then Paul comes in and he said,
But we know this, the law was not made for a righteous man ( 1Ti 1:9 ),
An interesting point. You see, a righteous man does not need any law. A man who lives by good principles doesn’t need laws; you don’t have to tell that man what he should do and shouldn’t do. He does them because he is a righteous man; he is a principled man. The law is for unprincipled people, and there are a lot of those in the world. And thus we need laws to keep them in check.
In Romans, Paul said the law is not a terror to a good person. It’s only a terror to the evil person ( Rom 13:3 ). You shouldn’t be terrified when you see a policeman unless you’re a bank robber or something. You see, if you’re guilty of violating the law, then the law becomes something that you’re frightened of, something that you dislike. But if you’re an honest, upright principled citizen, you appreciate the law. You appreciate those who are enforcing the law because they’re making it possible for you to live in this area. And if it weren’t for the law and those who are enforcing the law, we would be living in an intolerable condition because there are those out there who need that kind of a bridle.
So you want to be taught the law, you want the law. Paul says, All this, I’ll tell you who the law is for; it’s not for righteous people. They don’t need to be taught the law. They don’t need to be put under the law.
but [the law is] for the lawless, the disobedient, the ungodly, the sinner, for unholy and profane people, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind [or for the homosexuals], for the menstealers, for liars, for perjured persons, and if there be anything that is contrary to sound doctrine ( 1Ti 1:9-10 );
Those are the people who the law is for. So you want us to teach the law. Well, what problem do you have, brother? You see, the law isn’t for righteous people. We don’t have to be rehearsing the law if we live by righteous principles.
According to the glorious gospel of the blessed God, which was committed to my trust ( 1Ti 1:11 ).
Now Paul says rather than teaching and preaching the law, we are teaching and preaching the glorious gospel, the good news of God. The law is bad news for the people to whom it was sent because it is a restricting thing, a condemning thing; the lawless. But rather than preaching the law, we preach the “glorious good news, the gospel of the blessed God,” which, Paul said, “was committed to my trust.”
And I thank Christ Jesus our Lord, who has enabled me, and counted me faithful, putting me in the ministry ( 1Ti 1:12 );
Now Paul says of the ministry that he was enabled by the Lord. God isn’t really looking for ability, though so often when we are looking for someone to fill a position within the church or whatever, we get out the resumes and we look for the graduated Magna cum Laude and we’re looking for the most talented individual. God doesn’t. God looks for the most available individual and then He enables him to do the work that He would have done. And quite often, the choices of God are shocking to us. You know, it’s sort of an interesting thing; he says God counted him faithful, put him in the ministry. And of course, a steward is required that he be faithful. So God’s looking for someone who’s available, someone who’d be faithful.
Years ago when we started Calvary Chapel, just eighteen and a-half years ago, from the very beginning it seems that God began to bless this group of people that had gathered together. It was definitely something that was ordained of God and born of the Spirit and born of prayer, and we began to have just an immediate move of God and God began to add people almost immediately. Of course, we started with about twenty-five the first Sunday. And before long we were running fifty. And within a year or so, we were running a hundred. And there were a lot of other small churches in Costa Mesa at that time, and they began to observe what God was doing at Calvary Chapel. And some of the ministers at that time publicly said to their congregations, “If God can do it for Chuck Smith He can do it for us.” I liked that. I understood why it is that God chose me to encourage others. For if God can do it for me, He can do it for anybody. And He used that to encourage a lot of the pastors at that time.
So Paul the apostle said that the Lord enabled me. He counted me faithful, He put me in the ministry. I’m thankful for this. He committed to my trust the glorious gospel of the blessed God. He said,
For before I was a blasphemer ( 1Ti 1:13 ),
That he was; that is, he was a blasphemer against the church and against Jesus Christ.
I was a persecutor ( 1Ti 1:13 ),
He stood by while Stephen was stoned, consenting to Stephen’s death, encouraging those that were throwing the stones by holding their coats. And then he went down to Damascus from Jerusalem with letters authorizing him to imprison those who were believing in Jesus Christ. And on his way to Damascus, as he was breathing out murders and threats against the church is when the Lord got hold of his life. But “before I was a blasphemer, I was a persecutor,”
I was injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus ( 1Ti 1:13-14 ).
So Paul talks about his own ministry, his call into the ministry. An unlikely a candidate as you could ever hope to find. In fact, I thought that it would be very interesting if Paul the apostle were to have a resume written of him and sent to some of the churches that are seeking new pastors. I’m sure that the pulpit committee in reading his resume would say, “Hey, don’t even bother finishing. We don’t want that fellow.” I’ve been thrown in prison several times. I’ve been beaten. I’ve been stoned. I’ve created riots. I have poor eyesight. I’m not much of a speaker. And yet God enabled him, called him, used him. Paul speaks of having received mercy. But then also, he received the grace of our Lord, exceeding abundant grace. Oh how glorious!
Now this is a faithful saying ( 1Ti 1:15 ),
Now he talked about the glorious gospel that was entrusted to him and this is the gospel. This is the faithful saying,
It’s worthy of all acceptation ( 1Ti 1:15 ),
It’s a true saying. It’s worthy that every man should accept it. What is that true and faithful saying that everyone should accept? This:
Christ Jesus came into the world to save sinners ( 1Ti 1:15 );
That’s the gospel. That’s the good news. “Christ Jesus came into the world to save sinners.” First of all, all men are sinners. Therefore, He came to save all men. “All have sinned, and come short of the glory of God” ( Rom 3:23 ). Because all men are sinners, all then were dead in their trespasses and sins.
Paul, in writing to the church in Ephesus said, “And you who were dead in your trespasses and sins: where in times past you walked according to the course of this world, according to the prince of the power of the air, that even now is working in the children of disobedience: among whom you all of you one time lived” ( Eph 2:1-3 ). No exception; we were all sinners. We were all alienated from God as the result of our sin. Our lives were wasted, useless, lost. The glorious Gospel: Jesus came into the world to save sinners. Jesus said I’ve come “to seek and to save that which was lost” ( Luk 19:10 ). And so this glorious Gospel entrusted to Paul is just so simple, “Christ Jesus came into the world to save sinners.”
Jesus said to Nicodemus, “I did not come into the world to condemn the world; but that the world through me might be saved. And he who believes in me is not condemned: but he who doesn’t believe in me is condemned already, because he hasn’t believed in the only begotten Son of God. And this is the condemnation, that light has come into the world, but the men will not come to the light because their deeds are evil and the light makes manifest” ( Joh 3:17-19 ).
Jesus does not stand as your accuser. He stands there as your Savior. Jesus did not make accusations against the sinner. He only gave invitations, “Come unto me, all ye that labor and are heavy laden, I will give you rest” ( Mat 11:28 ). If you’re a sinner, you don’t need to fear Jesus. He’s reaching out His arms to you. He’s saying to you, Come unto me, I will give you peace. I will give you rest. I will give you hope. I will give you life. I came to save you.
You see, so many times we see Jesus in the opposite posture. We see Him there condemning us, pointing the finger. Oh, I don’t want to be around Him. I feel so guilty, you know. I’ve done so many awful things, you know, and I see Jesus as a Judge and as One condemning me; but not so. He said, I didn’t come to condemn.
The woman taken in the very act of adultery brought to Jesus; and they said, “Our law says we’re to stone her. What do You say?” Jesus said, “Well, I say whoever among you hasn’t committed a sin, let him throw the first stone.” Then as He wrote on the ground, and I am certain, though the Bible doesn’t say it, He began to write on the ground with His finger there on the dirt, I believe He began to write and enumerate the sins that these people were guilty of. Probably putting their name. Levi, you know, I’d start writing out his sin. And Levi says, Oh, I think I better go, my wife’s you know expecting me home. And so one by one He wrote their names, began to write their sins. And one by one they began to leave from the oldest to the youngest until there was nobody left. And Jesus stood up and He looked up at the woman, He said, “What happened to your accusers?” And she said, “Well, Lord, I guess I don’t have any.” He said, “I don’t condemn you, either. Go your way, sin no more” ( Joh 8:2-11 ).
Oh what good news. Jesus came into the world to save sinners, not to condemn them. We didn’t need that; we were already condemned. What we did need was a Savior. When I am in need, when I am down, when I am out, I don’t need someone to come and tell me how horrible a person I am and how awful I am. I need someone that will take me by the hand and lift me out, someone that will help me. And that’s exactly what –Jesus doesn’t come along to chastise you and to castigate you for all the evil that you’ve done; he’s come along to take you by the hand and lift you. This is the Gospel. This is the good news. “Christ Jesus came into the world to save sinners.” And Paul added,
of whom I am chief ( 1Ti 1:15 ).
Now I’m certain that he could get an argument on that point. But again, Paul did have a lot of indictments against him, as far as Jesus Christ was concerned. For he was a blasphemer of Jesus Christ, he was a persecutor of the church, he had injured many who had called upon the name of the Lord. But he said,
Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to everlasting life ( 1Ti 1:16 ).
In other words, the Lord chose the most unlikely candidate and saved him. I mean, if you were living in those days and you saw this young, zealous Paul. And you saw how he hated the church and hated Christianity, hated all of the Christians. And if you heard him, as he would blaspheme the Christians and just, you know, he was just so filled with venom and all against Christianity and those that were calling on the name of Jesus. You’d say, man, that is the last person in the world that will ever be saved. I mean, there’s no hope for that guy, you know. And so Paul says, God chose me to show how longsuffering and merciful He is in order that anybody else after me might be encouraged.
Hey, God is willing to reach to the lowest. Jesus Christ will forgive the worst and it should be an encouragement. God set the pattern by reaching down to the bottom and lifting me out and making me His representative, His apostle, His ambassador. So Paul marveled, constantly marveled that God should call him to minister the truth of Jesus Christ, after how he had attempted to destroy this very truth that he was now proclaiming.
Now unto the King eternal ( 1Ti 1:17 ),
Now Paul when he’s thinking about this he’s just carried off into ecstasy and so he has to throw in this little benediction. Paul does this every once in a while, he just gets so excited he has just to throw in a little bit of praise-kind-of-a-thing, you know. And I love it. I –it happens to me. I get so excited with the goodness of God and the grace of God and the blessing of God, I just every once in a while, I have to throw in a little, “Oh, praise God,” you know and little benediction-kind-of-a-thing. So, “now unto the King eternal,”
immortal, invisible, to the only wise God, be glory and honour for ever and ever. Amen ( 1Ti 1:17 ).
So beautiful, little benediction here. “The King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.” We are told to give glory unto God. Glory and honour and power ascribe unto our God.
This charge [Paul said] I commit unto thee, son Timothy, according to the prophecies which went before on thee, that you by them might war a good warfare; holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme ( 1Ti 1:18-20 ).
So now Paul is charging Timothy and charging him “according to the prophecies, which went before on thee.” Now, many times it would seem in the early church they were directed in their ministry by prophecies, by the word of prophecy.
In the book of Acts chapter thirteen, “Now the Holy Spirit said, Separate unto me Paul and Barnabas for the ministry wherein I have called them. And so they fasted and prayed, laid hands on them, and the Spirit sent them forth” ( Act 13:2-3 ). But how did the Spirit speak saying, “Separate unto me Paul and Barnabas?” Here they were gathered together praying, no doubt talking about the need of getting the Gospel into the world that had not heard, and the Spirit said, “Separate to me Paul and Barnabas for the ministry wherein I’ve called them.” How did He say that? I believe that it was spoken through the word of prophecy. Someone in the group was anointed by the Spirit and prophetically declared this. And thus the Holy Spirit through prophecy said, “Separate unto me Paul and Barnabas”. And the gift of prophecy was used this way in the early church.
When Paul was in Caesarea on his way back to Jerusalem, staying at the house of Philip; Agabus, a certain prophet in the church of Jerusalem came down and took Paul’s girdle and tied himself up with it. And said, “So is the person who owns this girdle to be tied when he gets to Jerusalem” ( Act 21:11 ). He prophesied of what was going to take place when Paul got to Jerusalem. They were directed.
And so Paul in another place in writing to Timothy said, “Now stir up the gifts that are in you, that were given unto you by the laying on of hands and by prophecy” ( 1Ti 4:14 ). So oftentimes when they would lay hands upon people and pray for them, there would be prophecies that would come forth, in which the Lord would often show the person the direction of their ministry.
Now this is not something that is limited to the New Testament. As I said, I have not seen a vision or had a dream that I felt was spiritually significant. I have had prophecies that were directed to me concerning my ministry when hands were laid upon me and we were in prayer together. And this is a practice of the early church, and it is something that is valid today.
Years ago when I came to a very discouraging point in my ministry, having been in the ministry for almost seventeen years, not really seeing any effective results, discouraged really to the point of leaving the ministry because of the ineffectiveness of my ministry; we were in prayer together and a group of friends waiting upon the Lord. We put a chair out in the middle and we began to pray for people. And finally I sat in the chair and they prayed for me, and prophecy, the word of prophecy came. And God began to tell of the ministry that He was going to give to me and of the way that the church would be blessed and the way the church would grow. It seemed at that time like it was so totally unlikely. That time the Lord actually said that He was going to give me a new name, which meant “shepherd”, because He was going to make me the shepherd of many flock.
Before I came down here, a group of people were in prayer, as to whether or not I should come down. They had asked me to come down and to take over here at Calvary Chapel and they were in prayer in regards to it. And the Lord spoke to them through prophecy and said that I was going to be coming down, that the Lord was going to bless the church abundantly. That we were going to –the church would be outgrowing that facility. We would be moving to a new facility on the bluff overlooking the bay, and that God would continue to bless until the church would be known around the world. There would be a national radio ministry, and God laid out so many things that have since come to pass through the word of prophecy.
So Paul is talking to Timothy about that experience he had, when hands were laid upon him by the presbytery, and the word of prophecy was given. And gifts were given unto Timothy, and the calling of God upon his life for the ministry that he was to fulfill. So I “charge and commit unto you, son Timothy, according to the prophecies that went before on thee.” Remember those prophecies that were given. “That you by them might war a good warfare.” Hang in there, Timothy. “Holding the faith, and a good conscience; now some have put away the faith and they’ve become shipwrecked:” And a couple of them he names, “Hymenaeus and Alexander;” and he said, “I’ve turned them over to Satan, that they may learn not to blaspheme.”
Now just what he means by that, I don’t know, except Satan does desire to destroy us. And you remember when the sons of God were presenting themselves to God and Satan also came with them, and God said to Satan, Hey, where have you been? And he said, Oh, I’ve been going to and fro throughout the earth, up and down in it. And God said, Well, have you considered my servant Job? Good man. And he said, Oh yeah, but you’ve put a hedge around that guy. I can’t get to him. So in turning them over to Satan, it could be that they are no longer protected by the hedge that God puts around his children. And I’ll tell you, if you’re not protected by God against Satan, you’re just an open mark and I, I really –my heart goes out to you.
I thank God for that protection that He places around us, His children. That hedge. And perhaps Paul just said, Lord, take away the hedge. They want to dabble with it, let them get burned so that they’ll learn not to dabble.
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Fuente: Through the Bible Commentary
1Ti 1:1. Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
Christ is our hope; we have not a shadow of a hope apart from him. I remember, when on the Continent, seeing on a cross the words Spes unica, the unique, the only hope of man; and that is true of the cross of Christ, and of Christ who suffered on it, he is our hope.
1Ti 1:2. Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
Notice the apostles triple salutation, Grace, mercy, and peace. Whenever Paul writes to a church, he wishes grace and peace; but to a minister he wishes grace, mercy, and peace. Ah! we want mercy more than the average of Christians; we have greater responsibilities; and, consequently, might more readily fall into greater sin, so to a minister Pauls salutation is, grace, mercy, and peace.
1Ti 1:3-4. 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, neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.
You see, the apostle, in his day, had to contend against those who ran away from the simplicity of the gospel into all manner of fables and inventions. Such, in our day, are the doctrine of evolution, the doctrine of the universal fatherhood of God, the doctrine of post-mortem salvation, the doctrine of the final restitution of all men, and all sorts of fables and falsehoods which men have invented.
1Ti 1:5-7. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved have turned aside unto vain jangling; desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
There were some who put the law into its wrong place. They made it a way of salvation, which it never was meant to be, and never can be. It is a way of conviction. It is an instrument of humbling. It shows us the evil of sin; but it never takes sin away.
1Ti 1:8. But we know that the law is good, if a man use it lawfully;
In its own place it has its own uses, and these are most important.
1Ti 1:9-13. 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, 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; according to the glorious gospel of the blessed God, which was committed to my trust. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer,
Paul must have written this verse with many tears. What a wonder of grace it was that he should be put into the sacred ministry, to bear testimony for Christ, when he had been before a blasphemer!
1Ti 1:13. And a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
He almost thought that, if he had done all this wilfully, be might not have been forgiven; but he felt that here God spied out the only extenuating circumstance, namely, that he was mistaken: I did it ignorantly, in unbelief.
1Ti 1:14-15. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 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.
He spoke from his heart, from deep experience. This indeed was to him the glorious gospel of the blessed God, that had saved him, the very chief of sinners. He could therefore with confidence commend it to others as worthy of all acceptation.
1Ti 1:16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
The case of Paul is not a singular one; it is the pattern one. If there are any here who feel that they have sinned like Saul of Tarsus, they may be forgiven like Paul the apostle. He is a pattern to all who should thereafter believe in Christ to life everlasting. Just as we often see things cut out in brown paper, and sold as patterns, so is the apostle Paul the pattern convert. What God did for him, he can do for thousands of others.
1Ti 1:17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
Paul could not help this outburst of praise. He must put in a doxology. When he remembered his own conversion and pardon, and his being entrusted with the ministry of the gospel, be was obliged to put down his pen, and lift up his voice in grateful thanksgiving to God. So may it be with us, as we remember what great things the Lord hath done for us!
Fuente: Spurgeon’s Verse Expositions of the Bible
1Ti 1:1. , an apostle) This title serves to confirm Timothy. Familiarity must be laid aside, where the cause of God is concerned.- , according to the commandment) So Rom 16:26; comp. 1Co 1:1, note.- , our Saviour) So God the Father is also called, ch. 1Ti 2:3, 1Ti 4:10; Tit 1:3; Tit 2:10; Tit 3:4; Jud 1:25; Luk 1:47. The reason [for the Father being so called] is explained, 2Ti 1:9.- , who is our Hope) Synonymous with , our Saviour,
Fuente: Gnomon of the New Testament
1Ti 1:1
Paul, an apostle of Christ Jesus-Paul begins this Epistle as usual by declaring his apostleship. This Epistle was an affectionate reminder from Paul, “the aged, to Timothy to be steadfast in the faith in the midst of the many dangers to which he would be exposed in the city of Ephesus.
according to the commandment of God our Saviour,-It was a commandment from God to resist the powerful school of false teaching which had arisen in the Ephesian church. So Paul prefaces the Epistle by designating himself as an apostle according to the Holy Spirit who said: Separate me Barnabas and Saul for the work whereunto I have called them. (Act 13:2.) The designation “God our Saviour fitly describes him in reference to his redeeming love through his Son Jesus Christ.
and Christ Jesus our hope;-Christ Jesus gave hope to man. He died for him, opened the way for him to return to God, and gave him hope of life beyond the grave. (Eph 2:12.)
Fuente: Old and New Testaments Restoration Commentary
This letter is an apostle’s letter to a young minister having oversight of the church in Ephesus. The first part of the letter deals with the Church, its doctrine, its devotions, and its ministry. Difficulties existed in that “certain men” were teaching erroneous doctrine. In all probability, the reference was to the Gnostic heresies. The apostle shows the relation of “sound doctrine” to the law which the Gnostics were misinterpreting. Enumerating the evils resulting from such false teaching, he shows how, they are contradictory to that “sound doctrine” which is according to the “Gospel of the glory of the blessed God.” Let Timothy charge these men not to teach the “different doctrine” which has such evil results, for the Gospel is a helpful doctrine.
Mention of the Gospel calls forth an exceedingly beautiful passage which is at once a song and a testimony. The apostle illustrates the beauty of the Gospel from his own experience. He had passed through stages, having been first a blasphemer, then a persecutor, and, finally, injurious. His salvation had come through faith. On that personal experience he now dogmatically affirmed the trustworthiness of the Gospel. He summarizes the Gospel in the simple statement, “Christ Jesus came into the world to save sinners.” Addressing Timothy as a captain of the host of God, he charges him to wage a good war. This he will accomplish by holding faith, and a good conscience.” The apostle emphasized the urgency of the charge by a warning in which he cited instances of those who had failed.
Fuente: An Exposition on the Whole Bible
The Greeting
1:1-2. I Paul, writing with all the authority of an Apostle of Christ Jesus, and in obedience to the direct commandment of God who has saved us from our sins, and of Jesus Christ, who is the object of our hope, send this letter to you Timothy, with all the confidence which a father feels in a true son in the faith; and I ask God, the Father of us all, and Christ Jesus our Lord, to give you grace for your work, to aid you in your difficulties, and give you peace at heart.
The greeting is formal and elaborate; it is partly personal to Timothy ( . . . ), but also official (, ), perhaps because the letter is meant to be read to others (cf. , 6:20), and to be treated as an authoritative guidance for the Church or Churches to which Timothy has to communicate its regulations; it is to strengthen Timothys hands against false teachers; cf. 1:11, 2:7.
1. ] (Chrys.).
] In the other Epistles (Jas., Pet., Jude, Jn.) the order is . ., perhaps because to their writers the memory of the earthly life had been the first thing; in St. Paul the order is generally . ., perhaps because the knowledge of the Heavenly Messiah came before that of the earthly life; but there is no uniformity in him, though when he refers to facts of the earthly life the order is often . . 6:3, II 2:8, 1Co 2:2, 1Co 2:3:11, 1Co 2:15:57, 2Co 8:9.
For a full examination of the usage, cf. I.C.C., Galatians, pp. 392 ff.
] , Paul only in N.T. (1Co 7:6, 1Co 7:25, 2Co 8:8, Tit 2:15); (Tit 1:3, Rom 16:26). It suggests a royal command which must be obeyed, cf. Est 1:8, and was used of divine commands (cf. M.M. s.v.). Ramsay quotes (Inscr. Le Bas Waddington, No. 667). Here it refers primarily to the choice of Paul as an Apostle (2:7, Act 22:14), though it may include the wider command of the King of all the ages (cf. 1:17, 6:15), revealing the message of salvation (Rom 16:26) and calling for obedience, cf. (Rom 1:5). It gives the commission in virtue of which he acts, and the rule and standard of his work. Paul writes because necessity is laid upon him (1Co 9:16-18); he is anxious to be able to report to his Lord, when He returns, , (Luk 14:22).
] Possibly with an allusion to the heathen use of the title as applied to Zeus, Apollo, or sculapius (Tit 2:13 note) cf. Harnack, Exp. of Christianity, i. 2. 2;, but the phrase is Jewish, Deu 32:15, Psa 24:5, Luk 1:47, Jud 1:25. By St. Paul it is applied to the Father in 1 Ti., to Christ only in 2 Ti. (1:10), to the Father and to Christ in Tit.: in the earlier Epistles only to Christ, Eph 5:23, Php 3:20, but cf. 1Co 1:21. Here it anticipates the thoughts of 1:15, 2:3, 4, 15, 4:10, 16.
] On whom we place our hopes, whom we hope to see and to be like; cf. Col 1:27 , , and 1Jn 3:2, 1Jn 3:3. Cf. Psa 64:6 , : Wisd 14:6 , of Noah (Wohlenberg). Liv. xxviii. 39: spem omnem salutemque nostram, of Scipio (Wetstein). Similarly , , Jer 17:13. Here the phrase has almost become a fixed title, as it has become by the time of Ignatius (Trall. Inscr. and 2, Magn. 11, Ph. 5 and 11, Eph. 21. Cf. , ad Polyc. 10): and Polycarp, Phil. 8.
2. ] Cf. Introd., p. xxvi.
(dilecto, Vg.; germano, Ambros.; viscerali, itg.) perhaps combines the thought of 1Co 4:17 my true son whom I have begotten and to whom I have a right to appeal, with that of Php 2:20-22 ( . . . . . . ), my son whom I know that I can trust, perhaps with implied contrast to others who had failed him, inf. 3-11, 6:3-10. Dibelius compares the use of father and son for teacher and pupil in the Mysteries, quoting Poimandres 13:3, p. 340 (Reitzenstein), , .
] Cf. , 1Co 4:15; , ib. 17. There the stress is on the spiritual sphere, here on spiritual character, faith in and loyalty to Christ; cf. 4. 5 and Tit 1:4 .
, ] For and , cf. S.-H., Rom 1:5-7: is found in prayers combined with (Gal 6:16, Tob 7:11 ()), with and in Jud 1:2, with and , as here, only in 2Ti 1:2, 2Jn 1:3. The addition in 1 and 2 Ti. (not in Titus) may have reference to Timothys difficulties at Ephesus. , , Chrys.; cf. 14. 16 he invokes for his son the mercy which had aided himself.
. . . ] cf. S.-H., Rom 1:7; Frame, 1Th 1:1. is here, perhaps, limited by (cf. 1), or quite unlimited the Father, , Eph 3:15; the father invokes blessings on his spiritual son from the source of all fatherhood.
1:3-20. Appeal to Timothy. Warn the false teachers at Ephesus not to waste their time on myths and genealogies and teachings about the law to the neglect of the true spiritual aim of the gospel. They entirely misunderstand the true purpose of the law, as seen in the light of the gospel. Its purpose was to control sin, but the gospel saves from sin; yes, it saved me the chief of sinners, and I was allowed to be its preacher. Do you then, as my true child, hand on this charge, and be warned by the fate of Hymenus and Alexander.
Note.-The key-words of the section are with its cognates (cf. 1, 4, 5, 11, 12, 13, 14, 15, 16, 19 bis) and (5. 14), which are contrasted with intellectual speculation: cf. the contrast between and in 1Co_8, between speaking with tongues and prophesying in 1Co_14.
3-11. Paraphrase. I wrote to press on you the purpose with which I urged you to stay in Ephesus when I had to leave for Macedonia. It is that you should strictly charge certain teachers there-I need not mention their names-not to pride themselves on being teachers of novelties, or to waste their time on untrustworthy legends and questions of genealogies which are unending, for they only supply them with abstruse investigations, and do not help them to do their work as Gods stewards, whose one aim is to produce faith. The whole purpose of the charge which Christ has given us, His stewards, is to produce a true spirit of love, springing out of simplicity of aim, of a clear conscience, and a sincere faith. But some of these teachers have wholly failed in these qualities, and turned out of the narrow path into worthless discussions: they claim to be Christian rabbis, but they do not understand their own assertions, nor the meaning of the subjects on which they are so positive. But we know that the law is of high value, if a teacher enforces its right purpose, if he realizes that law is never enacted to control one who is already acting rightly, but it is to control the wilful and restless, those who violate their duty to God and their neighbour in any way that is inconsistent with the sound teaching of Christ. This is the position of the law in the light of the good news that the blessed God has now communicated His glory to men and enabled them to obey. It is this good news with which I was entrusted, I on whose behalf you have to speak.
Note.-With the whole section cf. Act 20:30, and inf. 6:3-10: here, the stress is laid on the character of the teaching; there, on the character of the teachers.
3. For the historical position, cf. p. xvii. On the duty of the Bishop to check his clergy from useless discussions, cf. Chrys., de Sacerd., 409-412.
] What is the apodosis? Probably (as Grotius suggested) , As I urged, so now see that you charge; being elliptical, vid. note on Tit 3:13. If this is not so, then the sentence is an anacoluthon, cf. Rom 5:12; such anacolutha are common at the commencement of letters; cf. Ignatius, Rom_1, Eph_1, Son_1; Pap. Oxyr. x. 1299, quoted in MM S.V. . The reason is that the act of writing takes the place of an apodosis. As I urged, so now I write. So on the stage the apodosis has often to be supplied from some movement on the part of the actor; cf. Soph. O.T. 325. A similar movement explains Mat 26:50.
] Perhaps encouraged, implying hesitation on T.s part (so Chrys., Theod.-Mops.), but more probably urged. Cf. 2:1, Phm 1:9.
(cf. 5:5, not in the earlier Epistles, but cf. Act 13:43), slightly stronger than , stay on.
] They have not reached the point of shipwreck of faith, and have not had to be dealt with judicially like Hymenus and Alexander (20); so he tactfully mentions no names; cf. 6-19, 5:15, 24, 6:10, 21, and compare 2Co 3:1, 2Co 10:2.
, cf. 6:3, Ign. ad Polyc. 3 (Cf. , Clem. R. ii. 10; , Eus. H.E. iii. 32). The word was possibly coined by the writer, half-parodying . They pride themselves on being teachers of law; they are really only teachers of novelties, of things alien to the true gospel, , Rom 16:17; , Gal 1:6.
4. (c. dat. 3:8, 4:1, 13, Tit 1:14: also Luke (2), Acts (6), Heb (2), not in the earlier letters; but cf. Act 20:28).
. ] , used with a note of impatient scorn (cf. , ; Athenus, Strabo ap. Wetstein), is the emphatic word, and probably qualifies both . and . Cf. the similar protest in Epict. iii. 24, (Dibelius).
. . to be taken closely together, being defined by , legendary stories about genealogies; but was used widely of any mythologies connected with the history of early founders of states. Cf. Polyb. Hist. ix. 1, 4, where of the historian is contrasted with the parts which deal with colonizations, foundations of cities, the policy of nations, and is said to be specially attractive to the inquisitive; and ib. 2. 1, , is contrasted with these more historical parts. So Philo calls the history of the patriarchs in the Pentateuch (de V. Mosis, ii. 8).
There may be implied here a contrast with the short, clear historical life and teaching of the Lord, the mystery of godliness summed up in 3:16. Cf. 2 P 1:16 . . . .
The exact reference of the words is uncertain.
(i) Probably they refer to something Jewish; and if so, to legends and stories centring round the pedigree of the patriarchs and O.T. history which were handed down in tradition, the Rabbinical Haggada, and which are prominent in Jewish Apocalypses (so cf. Hort, Judaistic Christianity, p. 135), and were used to support the institutions of the Jewish law. The Book of Jubilees, an attempt to rewrite primitive history from the standpoint of the law, based on and introducing many legends about evil spirits, or The Book (attributed to Philo) concerning Biblical Antiquities, a legendary chronicle of O.T. history from Adam to Saul, dating from the 1st century a.d. (ed. M. R. James, S.P.C.K., 1917), would be the best illustrations of this. Cf. also Justin M. Dial. c. Tr. c. 112; Irenus, 1:30, for similar profitless discussions. This Jewish reference is made probable (i) by the fact that these teachers claimed to be : (ii) by the clear reference in Tit 1:14 : 3:9 : (iii) by Ign. ad Magn. c. 8 (possibly an allusion to this place), where is a note of living . (iv) The allusion to Jannes and Jambres, 2Ti 3:8, is perhaps drawn from such legendary Haggada.
This reference is supported by Chrys., Pelagius, Thdt. : and Ambrosiaster, de fabulis quas narrare consueti sunt Judi de generatione suarum originum. F. H. Colson (J. Th. St. xix. 265-271) thinks that the reference is not to a Pharisaic Judaism, but to a somewhat conceited pseudo-Hellenic Judaism, which treated the O.T. as the grammatici and rhetores treated Homer in literary circles; and he quotes a similar criticism of such points by Suetonius, Tiberius, c. 70, Maxime curavit notitiam histori fabularis, usque ad ineptias atque derisum, quoted with other reff. by Mayor on Juv. 7. 234.
(ii) But, possibly, to the genealogies of the ons, which in Gnostic teaching separated the supreme God from the material world, cf. 4:1-4. Irenus directly applied these words to the teaching of Valentinus (adv. Hr. prf. i.), and so did Tertullian (Prscr. 7 and 33); but neither states that our writer was referring to them, for Irenus applies Mat 7:15 and Tertullian Col 2:8, Gal 4:3, Gal 5:2 to the same heretics; and Tert. (adv. Valent. 3) supposes St. Paul to anticipate these teachers, and to meet the germs of their teaching (his jam nunc pullulantibus seminibus hreticis damnare prvenit); cf. Introd. p. xvii.
] Here only in N.T., out-of-the-way researches (Cf. , Ecclus 39:1, 3 (of the Jewish Rabbi, . . . ), 1 P 1:10 and eruere). For the distinction from , cf. Act 15:2 . . . . . . II. B. .
] Gods stewardship, i.e. they do not help them to carry out the stewardship entrusted to them by God; cf. Tit 1:7 : supra 1 : 11 . Ign. ad Eph_6, . The metaphor is a favourite one with St. Paul (cf. esp. 1Co 9:17) and St. Luke: elsewhere only in 1 P 4:10. This is ultimately Gods own method, His scheme of salvation (cf. Eph 1:10, Ign. Eph. 18, 20 (ubi v. Lightfoot), Clem. Alex. Strom. i. 24: . . . (quoted with other interesting illustrations in Tatiani, Or., ed. Schwarz, Texte und Unters. i. 4, 1, pp. 86-90); but the analogy of Tit 1:7 shows that this is not the primary thought here, and is almost conclusive against the reading of the Western text, , for which cf. 3:15, 1Co 3:9, and supra, p. xxxvi.
] which has faith as its central principle-faith in the steward (cf. 1) and faith in those whom he teaches (cf. 5); faith, not abstruse questionings (cf. 4); faith, not stress on law (7-11); cf. Col_2, Gal_3.
5. ] , cf. Rom 10:4, Chrys.; but here the metaphor is of the way (cf. . . . ). The goal, the true end to be reached; cf. Ign. Eph. 14, , .
] i.e., primarily, the charge which Timothy has to give (, 3; , 18): but the last words, . , have carried the mind on to the whole scheme of salvation, and perhaps extend the meaning more widely-the end of all Christian moral preaching, the whole moral charge which is given to Gods stewards; cf. , 6:1: , 6:14: , 1Co 1:21.
] Cf. Gal 5:6 , inf. 1:14, 2:15, 4:12, 6:11.
.] Cf. 2Ti 2:22, 2Ti 2:1 P 1:22 (Si v.l.), Mat 5:8. It is an O.T. conception, Gen 20:5, Gen 20:6, Job 11:13, Job 33:3, Psa 23:4, Psa 50:12.
.] 1:19, 1 P 3:16, 21; , Heb 13:18; contrast . , Heb 10:22. For the history of the word, which is of Greek philosophic origin, cf. S.-H. on Rom 2:15; Bonhoffer, Epiktet und das NT, p. 156.
] 2Ti 1:5 a word chiefly Christian (but used in Wisd 5:19, 18:6), as might be expected from Our Lords warnings against and , partly from the high standard of veracity set up by the Apostles; cf. Jam 3:17 (), Rom 12:9, 2Co 6:6 (), 1 P 1:22 (); Hort ad Ja. l.c. The words are in an ascending scale, simplicity of aim, which is always ready to listen to truth (cf. Luk 8:15 ), a constant desire to do right, and a faith which accepts Christ as its guide with sincerity and consistency (cf. Gal 2:13), resulting in love for God and man.
All these qualities can be re-created in the penitent sinner; cf. Psa 50:12, Heb 10:22, Heb 3:12.
6. ] Failure in these moral qualities loses sight of the true goal; cf. 1:19.
.] 6:21, 2Ti 2:18 (only in N.T.), Ecclus 7:19, 8:9, and common in Polybius and Plutarch, failing to strike, or perhaps, rather more definitely, taking no pains to aim at the right path; cf. the description of their character in 6:3-5, Ecclus 8:9 : and for the thought, Mat 7:14.
.] 5:15, 6:20, 2Ti 4:4, Heb 12:13 only in N.T. here only in N.T.; cf. Tit 1:10, Rom 1:21.
7. ] Perhaps without reference to the Jewish law, half-ironical, claiming to be professors of moral philosophy; cf. Epict. ii. I, 25, , (Dibelius); but vv. 4, 8, 9, 10 make a reference to the Jewish law more probable.
] The interrogative is probably used for the relative for the sake of variety alone, as in late Greek they tended to become interchangeable; cf. Moulton, N.T. Greek, p. 93; Blass, P. 175.
] Tit 3:8 only in N.T., on which they insist, lay so much stress. Hort (W.H. App., pp. 167 and 171) suggests that the form is really subjunctive, Cf. , Gal 4:17 , 1Co 4:6, nor on what points they ought to insist; cf. Rom 8:26 : but this would probably have been stated more clearly.
8. ] We Christians, with, perhaps, a conscious reference to Rom 7:12, Rom 7:14 .
(cf. note, p. 22) . The Mosaic Law, but only as the instance used by these teachers of what is true of all law, 9.
] Any teacher (cf. , 3; , 6): (here and II 2:5 only in N.T.), in accordance with its true spirit, as a law, not as a Gospel. Si quis sciat quibus, quare, et quamdiu habenda sit data, Pelag. Law with its penalties is needed to control sinners, but when once the true love of God is created in a mans heart, there is no longer need to appeal to its sanctions; Love fulfils it: the true Christian is non sub lege sed cum lege (Aug. on Joh_1, Tr. 3), he is amicus legis (Ambrosiaster on Rom 2:12), and law is put on a firmer basis, not as a penalizing force, but as the guidance of a loving God; cf. Rom 3:31, Rom 7:14, Rom 8:4, Rom 13:8-10, Gal 5:23. When at last love suffuses all the mind-love of God and His Laws, and love for our neighbour as made in His image and the chief mirror of His goodness, then indeed the yoke becomes easy and the burden light, Inge, Personal Idealism, p. 16.
9. : cf. Gal 5:22, Gal 5:23 . He appeals to an universal principle, acknowledged generally, and Cf. , Antiphanes Fr. 288 (Koch), and Aristotles claim for philosophy; , Diog. Laert. 5:20 (Wetstein). The heathen imagined a past golden age in which law was not needed (Tac. Ann. iii. 26; Ovid, M. i. 90), and the Christian Fathers attributed the same to the patriarchal period; cf. Ambrosiaster, ad loc., Custodientes legem naturalem, quam si humanum genus ducem habuisset, lex in litteris per Moysem data non esset; and Iren. iv. 16, 3, quoting this verse, lex non posita est justis: justi autem patres virtutem decalogi conscriptam habentes in cordibus et animabus suis non fuit necesse admoneri eos correptoriis literis. Ambrose, de Off. iii. 5.31, Justus legem habet mentis su et quitatis et justiti su normam, ideoque non terrore pn revocatur a culpa sed honestatis regula (Wohlenberg).
…] The list follows the order of the Decalogue: . ., the general refusal to obey all law: . . (cf. 1 P 4:18, Jud 1:15) the general refusal to obey the law of God: . ., the more detailed opposition to the law of God: . . the 5th, . the 6th Commandment, cf. Exo 20:15, . . the 7th, . the 8th, . . the 9th. In each case extreme forms of the sin are chosen to emphasize the strength of the evil in the heathen world and the real need of law for those who have not heard of the gospel: cf. Rom 1:21-32. Plato, Phd., pp. 113, 114; Verg. n. vi. 608 sqq.
10. ] Cf. Exo 21:16, Deu 24:7, and an interesting chapter in Philo, de Spec. Legg. iv. 4, which condemns as , , . Slavery is not condemned here, but slave trading is.
] Perhaps a semi-conscious reminiscence of Rom 13:9 , and of Gal 5:17 .
] i.e. the moral teaching of the gospel; but as these sins have just been treated as sins controlled by the Mosaic Law, the gospel is thought of as absorbing in itself the Law of Moses and, we may add, the natural law written in the hearts of the heathen, which itself often, as embodied in legislation, condemned many of these vices; cf. 5:8, 1Co 5:1; so Pelag. legem evangeliis concordare demonstrat, and Ambrosiaster, quoted above.
]. San, doctrin, sound (cf. Luk 5:31, Luk 7:10, Luk 15:27), not wholesome. There may be an allusion to the diseases of the soul (cf. Plato, Rep. iv. 18; Philo, de Abr. 38, , 2Ti 2:17 ); but it is doubtful whether the medical reference was at this time more conscious than in our word sound: cf. Prov 24:76 (= 31:8) : ib. 13:3 : Plut. Mor., p. 20 F, . The metaphor is common in and confined to the Pastoral Epistles in N.T. 6:3, 2Ti 1:13, 2Ti 4:3, Tit 1:9, Tit 1:13, Tit 1:2:1, Tit 1:2, Tit 1:8: it is of a piece with the stress on an ordered regulated life, and is found in Stoic writers: , Marc. Aur. viii. 30.
] Used in N.T. only by St. Paul (except Mat 15:9, Mar 7:7 in quotation from Isa 29:13), 15 times in Past. Epp., 4 elsewhere. It varies elsewhere between the sense of active teaching (cf. 4:1, 13-16, 5:17, 2Ti 3:16, Tit 2:7, Rom 12:7, Rom 15:4, Col 2:22) and the body of doctrine (4:6, 6:1, 3, 2Ti 3:10 (?), 4:3, Tit 1:9, Tit 1:2:1, Tit 1:10, Eph 4:14): here the latter is probably right, as it implies a definite standard; but the contrast to (3), (7), suggests the former.
11. …] Constructed with the principal sentence . . . : cf. Rom 2:16.
. .] Possibly a title for Christ. The gospel of Him who is the manifestation of the Divine Glory (cf. Hort on Jam 2:1 and Tit 2:13 note); but the context suggests rather the glory of God as manifested in man, of which all sinners fall short (Rom 3:23), but which gives liberty to the children of God (Rom 8:21), which is the note of a ministry of righteousness and of the Spirit, and into which we are gradually transformed, 2Co 3:7-18, 4:2Co 3:4-6, 2Co 3:1 P 4:14. It is thought of here as a present glory, though its complete realization will come with the Returning Christ, cf. 6:15, 16. , Chrys.
] Here and 6:15. God as containing all happiness in Himself and bestowing it on men. Beatus beat (Bengel); cf. Isa 65:19 I will rejoice in Jerusalem, and joy in my people. The exact title is not found elsewhere, but the happy gods, , is frequent from Homers time; and the idea of God as independent of men, and containing all happiness in Himself, came through Epicurus ( , ap. Plut., p. 1103 D) and Aristotle ( . . . , de Rep. vii. 1) into Alexandrine Judaism, and is common in Philo (e.g. . . . , , de Spec. Legg. i. 209) and Josephus ( , , C. Ap. ii. 22). See other instances in Wetstein and Dibelius.
(Cf. , 1) : cf. Eph 3:7, Col 1:23, Col 1:25, Tit 1:3. I, your father, whom you have to represent; I, the founder of the church, who have authority to enforce against false teachers (cf. 1Co 4:15 . . . ); I, who know the power of the gospel to rescue from sin.
12-17. Paraphrase. Yes, it was entrusted to me; but when I say me, I must stop to thank Him who gave me strength for the task, Christ Jesus our Lord, for He deemed that He could trust me; for His own purpose He chose me for service,-me who before had blasphemed His truth and persecuted and harried His followers. But mercy was shown to me, because I did it in blindness while still unbelieving; but the grace of our Lord overflowed its channel and flooded my heart with faith and love, that perfect love which is known only in Christ Jesus. Faithful, indeed, is that saying, and worthy of whole-hearted acceptance:
Christ Jesus stooped this world within
Sinners to rescue from their sin,
sinners-of whom I am chief; yet for this very purpose was mercy shown to me, that in me first Jesus Christ might make clear that there are no limits to His long-suffering, and so make me the first sketch of all the myriads who are going to believe on Him and win life eternal. Now to Him who rules the ages, to the immortal, the invisible, the only God be honour and glory age after age. Amen.
This section is a personal digression, dominated by the emphatic (11); but it is not a mere digression, it serves as an encouragement to Timothy (cf. , 2; , 13, 16); and it illustrates the main purpose of the gospel, to save sinners and to produce love and faith; cf. 2Ti 1:12-14.
12. ] 2Ti 1:3, not elsewhere in St. Paul, but it was a common phrase; cf. Luk 17:9 and Heb 12:28; Pap. Oxyr. i. 113, (Dibelius); perhaps a little stronger than . I feel and show, I express, gratitude.
] Perhaps a reminiscence of Php 4:13 . Here the primary thought is who gave me strength for my task as Apostle, the time being that of : Cf. . . . : and 2Ti 1:7 : 2Co 3:5 : Ign. Smyrn. 4, , : but there lies behind this the strength to conquer sin and obey the law (cf. Rom 5:6, Rom 8:3), and this thought emerges in 14-16, Cf. 10-11.
.] Fidelem si putaveris, facies, Seneca, Ep. Mor. i. 3; Cf. 1Co 7:25 .
] Appointing for His own purposes: cf. , 1Co 12:18, 1Co 12:28, 1Th 5:9 , and , inf. 2:7, 2Ti 1:11, 2Ti 1:1 P 2:8 (ubi v. Hort). There is perhaps a reminiscence of Isa 49:6, quoted by St. Paul of himself, Act 13:47 , and of Jer 1:5 .
] Not only ; for service of any kind, cf. 1Co 16:15, 2Ti 4:11, Heb 1:14, Act 11:29 (when Paul was used for much humbler service), 20:24 in Pauls address to the elders of Ephesus; but, above all, for the ministry of reconciliation, 2Co 5:18.
13. ] A triad (as so often in St. Paul) with perhaps an ascending scale rising from words to acts of authorized persecution and of illegal violence; cf. Psa 1:1. Bengel would treat them as sins against God, against others, and against himself (insulting his own Saviour), all failures in love; but though may include blasphemy against God, the other distinction is fanciful; and the main thought of each word is of attacks on the Church; cf. Gal 1:13, Gal 1:23, Php 3:6, Act 22:4, Act 26:9-11.
…] Cf. Act 3:17, Luk 23:34, and more directly Rom 10:2 ( . . . ), Test. XII. Patr., Jud 1:19, of which this may be a ren iniscence, . Ign. Rom_9, perhaps a reminiscence of this place, , . There is therefore no reason to assume the influence here of the Greek conception that sin is the result of ignorance.
14. ] Here only in N.T., but found in Ps.-Sol 5:19; cf. Rom 5:20 . = above its usual measure, rather than rising higher than my sin. This v. was the origin of the title of Bunyans autobiography, Grace Abounding.
] In contrast with : in contrast with . . : cf. Tit 3:3.
. ] Not the love shown by Christ Jesus, which is already implied in , but the true love which Christians feel, cf. 5 supra, and which is only felt in union with Christ, and is a reflection of His love; cf. Joh 15:9 .
15. ] Cf. Tit 3:8 n., and for the v.l. , cf. Introd. p. xxxvi. Probably a quotation, as the phrase as applied to Christ is elsewhere only found in John. The whole phrase implies a knowledge of Synoptic and Johannine language (cf. Luk 5:32, Joh 12:47), and is a witness to their essential unity, but does not imply direct quotation from either.
, entire, perhaps combining the thought of wholehearted, cf. 16, and universal, Cf. 2:4.
. ] Here and 4:9 Only in N.T. (cf. 2:3, 5:4), but common in contemporary Greek, both as applied to persons-cf. Dittenberger, Syll. 246, from Sestos, c. 130-120 b.c., ; Orelli, Inscr. i. 337, from Ephesus, c. a.d. 148, -and to things or sayings; cf. Diodorus Sic. xii. 15, : Justin Martyr, Tryph. c. 3, , opposed to : cf. Act 2:41 . For other instances, see Field, Otium Norvic, ad loc., and Wetstein. Its meaning varies between mere acceptance and stronger approbation, welcome, Philo, de Decal. 10, .
] Contrast . Rom 5:12 and cf. Joh 1:9, Joh 12:46, Joh 16:28. The analogy of Joh 6:14, Rom 5:12 shows that the idea of Divine pre-existence is not necessarily involved in it.
] I am, not I was. The sinner remains a sinner even if forgiven; the past is always there as a stimulus to deeper penitence and service. The sins for which he reproaches himself are not sins against the moral law (cf. Php 3:6), but sins against the truth and the light; sins which disqualified him from Apostleship. Hence the longer he lives, the more he knows of the power of Christ and His truth, the severer becomes the self-reproach for having opposed it; cf. 1Co 15:9 : Eph 3:8 , and here . Quoniam enim pr ceteris Sacramento se imbuit Salvatoris, propius ad cognoscendam magnificentiam ejus accedens, accusat se magis qui tantum boni tarde agnovit, Ambrosiaster. For similar self-condemnation, cf. Tert. de Pn. c. 4 and c. 12, with Glovers comment, Conflict of Religions, p. 313) and Mr. Kebles Letters of Spiritual Counsel, Preface, pp. xxxv-l. Celsus used this verse to point his taunt against the character of the Apostles, Orig. c. Cels. i. 63; cf. Ep. Barn. v. 9. Moreover, by this time Paul had himself been evil-spoken of (Rom 3:8, 1Co 4:13, 1Co 10:30, Act 13:45), persecuted (1Co 4:12, 2Co 4:9, Act 13:50), insulted (1Th 2:2, 2Co 12:10), and so could more keenly enter into the feelings of those whom he had wronged.
16. …] It is suggestive to compare Rom 9:17, Rom 9:18 , , .
] Starts with the meaning chief (cf. , 15), but also implies first in contrast to those who are coming after ( ).
] A favourite word with St. Paul, 5 times in earlier Epp., 4 in Past. Epp. (elsewhere 2 in Heb.). He only also uses and .
] The change of order (contrast vv. 1, 2, 12, 14, 15) perhaps emphasizes the note of personal affection, and recalls the moment of conversion, and the words , Act 9:5.
] Here only in N.T. with the article. His entire unlimited, ever-patient patience, not only converting, not only choosing me for service, but making me Apostle, and keeping me faithful.
] Here and 2Ti 1:13 only in N.T.: an incomplete (-; cf. ) sketch in contrast to the complete picture (, Ar. Eth. N. i. 7; , Plotinus, Enn. vi. 37, ap. Wetstein, who quotes other instances): the first sketch for a gallery of portraits; cf. , Heb 10:1. The substantive may be consciously active, that He might draw a sketch, ad informationem, Vulg.; deformationem, Am.: or of the result to serve as a sketch, ad exemplum, Ambrosiaster. The former is more common elsewhere: the latter suits 2Ti 1:13 better; cf. , 2 P 2:6. For this vista into future generations, cf. Eph 3:20, Eph 3:21
] As upon a sure corner-stone. , c. dat., is only applied elsewhere to Christ in quotations from Isa 28:16 (Rom 9:33, Rom 9:10:11, Rom 9:1 P 2:6), and that passage may be in the writers mind here.
17. For similar doxologies, cf. Gal 1:5, Rom 11:36, Rom 16:27, Php 4:20, Eph 3:21 inf. 6:16.
] This first title is suggested by and by of 16, and also by : but the others are not specially connected with the context, and the whole is probably a semi-quotation from some Jewish liturgical formula; cf. Psa 10:16 : Tob 13:1, 6, 10 in prayer, . . . . . . . . . . : Test. XII. Patr., Reuben, c. 6; Clem. Rom 1:61 (also in a prayer), Liturg. Jacobi, Brightman, E. and W. Lit., p. 51.
, ] Cf. 6:16, Joh 1:18: both common thoughts in Greek philosophical conceptions of God, and in later Jewish speculations; cf. Wisd 12:1; Philo, de Abr. 75 f.; Vita Mosis, ii. 171 ; Josephus, Bell. Jud. vii. 346; Epicurus ap. Diog. Laert. x. 123, (and other exx. in Wetstein or Dibelius); cf. Clem. Rom. ii. 20, , , , , .
] Cf. 6:16, Rom 16:27. 1Co 8:4, 1Co 8:5 explains the emphasis on this.
18-20. Paraphrase. This charge, then, I now in my absence place in your care, my own son Timothy; recalling to mind the words of the Christian prophets which led me to choose you to help me in my work, that in the strength of these words you may carry on Gods true campaign, holding fast yourself faith and a good conscience, for remember how some refused to listen to their conscience and so made shipwreck of their faith: of such are Hymenus and Alexander on whom I formally passed sentence, that they may learn under discipline not to speak against the truth.
Compare the similar warning from the example of others in 2Ti 1:15.
18. ] i.e. the charge of 5 as expanded in 11.
] For the metaphor, cf. 2Ti 1:13 note. The middle shows that he still feels his own responsibility: he will still have to give account for that which had been entrusted to him, 11. That I may be faithful to my trust, I choose one whom I can trust, cf. 2Ti 2:2.
] Cf. Ramsay on Gal 3:1, p. 310; and notice how here, as in Php 4:15, the personal address to another follows directly on an account of his own work and of Christs power to aid him. Is there a play on Timothys name, You whose name commits you to giving honour to God? cf. . . . 17.
. ] Either according to the previous (cf. Heb 7:18 : Jos. Ant. xix. 298, ) prophecies about thee (cf. Eze 37:4 ). or according to the prophecies leading (cf. 5:24 : Mat 2:9 ) me towards you.
] Utterances by Christian prophets pointing out T.s promise of useful work. The plural point, to more than one such occasion, and may well include St. Pauls first choice of T. (cf. . . . , Act 16:2, and the appeal to their first common work in 2Ti 3:11), and his delegation of him for the special work at Ephesus; cf. 4:14, 2Ti 1:6 (of Timothy himself), Act 13:1-3 (of St. Pauls delegation to new work), Act 20:28 (of the presbyters at Ephesus ): so Chrys. . Such prophecies may have come from Silas, who himself was a prophet, Act 15:32.
. . . ] The metaphor is perhaps suggested here by , the true campaign in the service of the true King. Cf. Maximus Tyr. xix. 4, , , (ap. Wetstein). It was a common metaphor both in philosophical writers (cf. Plato, Apol. 28 D; Epict. iii.24, : Seneca, Ep. 96, Vivere, mi Lucili, militare est) and in the mysteries, cf. Apuleius, Met. xi. 15, da nomen sanct huic militi. Enrol thyself in the sacred soldiery of Isis. These may have influenced the Christian use of it, but the thought here is more of an aggressive campaign against evil, and its use is Jewish; cf. 4 Mac 9:23 . Omnis vita hominis militia (Job 7:1) imprimis hominis Christiani (2Co 10:4) maxime vero pastoris evangelici (1Co 9:7, 2Ti 2:3, 2Ti 2:4, Php 2:25), Grotius. For interesting illustrations cf. Wetstein and Dibelius, ad loc.
] , Chrysostom, but the contrast is rather with service of earthly kings.
19. . ] Cf. 5. The leader must have the qualities he is going to enforce.
.] Bonam erga dogmata conscientiam, Thd.Mops. This may be included, but the thought is as wide as in 5.
] i.e. , cf. 6 note. The teacher who does not practise what he preaches will find his faith fail him.
] Cf. Act 13:46, Pro 15:32 : Hos 4:6 , : Test. XII. Patr., Asher i. . The word implies violent effort, a kicking against the pricks; cf. Bengel, Invita recedit: semper dicit Noli me ldere; cf. Eph 4:19.
] Perhaps (cf. note, p. 20) here about the Christian faith, i.e. they have not held to the central doctrines, cf. 6; and this is strongly supported by 6:21, 2Ti 2:18 , and perhaps by (20); but the connexion with and the stress on throughout the whole chapter make the subjective meaning more probable.
] For the metaphor, cf. Orelli on Hor. Od. i. 14; Lightfoot on Ign. ad Polyc. c. 2; Cebetis Tabula, : Philo, de Decal. c. 14, . The Christian teacher must be good soldier and good sailor too.
20. ] SO 2Ti 1:15, 2Ti 2:18 only: in each case with two nominatives, perhaps implying some common action of the two.
] cf. 2Ti 2:18. , perhaps the same as in 2Ti 4:14, but not the same as the Jew Alexander, Act 19:33.
] The origin of this phrase seems to lie in Job 2:6 , where Satan is allowed to inflict any bodily suffering short of death on Job to test the sincerity of his religion. Hence it seems to have become a formal phrase for passing sentence, perhaps in the Jewish synagogue, certainly in the Christian Church; and it is also possible that the use may have been influenced by, it is at least illustrated by, the contemporary Pagan execration-tablets by which a person who had been wronged handed over the wrong-doer to the gods below, who inflicted bodily suffering upon him; cf. Greek Papyri in the British Museum, i. p. 75, . . . : so also of a form for exorcising a demon, , Pap. Paris. 574. In the same way a ceremonial or moral offence against the God was punished by infliction of disease; it was only healed after confession of the sin (Deissmann, Light from the East, p. 304; Sir W. Ramsay, ad loc., and in Expository Times, Oct.-Dec. 1898).
The punishment implied is either (i) an exercise of the power of Joh 20:23 , , carrying with it exclusion from the society, cf. 2Th 3:14, 1Co 5:11, 3Jn 1:10 : cf. Tert. Apol. 39 of the meetings of the Church for discipline, judicatur magno cum pondere si quis ita deliquerit ut a communications orationis et conventus et omnis sancti commercii relegetur, so Chrys. : Theod. abalienavi ab ecclesia; or also (ii)the infliction of some bodily suffering: and the analogy of Job, of the Pagan tablets, of 1Co 11:30 (cf. Act 5:1-11, Act 13:11), makes it almost certain that this is included.
] Seems to imply the action of the Apostle only, and if the infliction was only bodily suffering this would be probable, cf. Act 13:11; but the action of the whole community is not excluded; there would be no need to repeat the whole details to Timothy, and it is included in 1Co 5:3-5 where the language is equally individual, . . . . . . .
] Might include the thought not to speak evil of us, cf. 6:4, Tit 3:2; but as the warning is against false teaching, the main thought is not to speak evil of God, to misrepresent His truth, cf. 1Co 15:15.
—
A careful account of the previous history of these words will be found in Burton, Galatians, I.C.C., pp. 475-85; cf. also Hort on 1 P 1:21. Here it will be sufficient to note the usages in these Epistles and to compare them with the earlier Pauline letters.
= (a) faithfulness, Tit 2:10, and perhaps 1Ti 2:15, 1Ti 2:5:11, 2Ti 2:22; so Rom 3:3, Gal 5:22. In both groups the usage is rare.
(b) faith as the essential quality of each Christian life, so passim: as in St. Paul; but whereas St. Paul frequently adds a defining word- , , , , , that is rare here, and the one phrase in which it occurs, . . (I 3:13, II 1:13, 3:15), is slightly different: the faith which is found in union with Christ. The object of the faith no longer needs defining.
(c) the principle of faith as characteristic of Christianity, and as professed and taught: almost equal to the Creed, the doctrines believed; but it is doubtful whether it is ever quite equivalent to that. The strongest instances of this use are: I 4:1 : 4:6 : 5:8 : 6:10 : II 3:8 . More doubtful are I 1:2, 19, 3:9, 6:12, 21, II 4:7 : Tit 1:4 , 1:13.
This scarcely goes beyond St. Pauls use of : cf. Rom 3:31, Rom 10:8 : 12:6 : 1Co 16:13 : Gal 1:23 : 6:10 : Php 1:27 : Col 2:7 . But the usage is more frequent here, and perhaps slightly more fixed.
= (a) to entrust, commit to, 2Ti 1:12, and in passive I 1:11, Tit 1:3; so Rom 3:2, 1Co 9:17, Gal 2:7, 1Th 2:4.
(b) to believe, (i) c. dat. Tit 3:8 : cf. Rom 4:3; (ii) with dative, I 1:16, cf. Rom 9:33, Rom 10:11.
Once in the passive, I 3:16; cf. 2Th 1:10 (si vera lectio).
In the verb there is no difference in usage.
= (a) trustworthy: I 1:12, 15, 3:1, 11, 4:9, II 2:2, 11, 13, Tit 1:6 (?) 9, 3:8; so 10 times in St. Paul.
(b) believing: I 4:3 : 4:10 : 4:12 : 5:16 : 6:2 bis, Tit 1:6 (?). This also is found in St. Paul but much more rarely, Gal 3:9, 2Co 6:15, and more doubtfully, Eph 1:1, Col 1:2; but never of = the believers, the Christian body: yet is a regular title for unbelievers.
Similarly-
: Rom 3:8 only-probably to be unbelieving, though perhaps unfaithful.
2Ti 2:13 only-probably to be unfaithful.
: St. Paul 4 times, Rom 3:3, Rom 3:4:20, Rom 3:11:20, Rom 3:23- want of faith, state of unbelief.
Past. Epp. 1Ti 1:13 only, in the same sense.
: St. Paul 14 times, always, unbelievers, heathen.
Past. Epp. twice, 1Ti 5:8 unbeliever, Tit 1:15 wanting in faith.
There is then a slight difference from the Pauline letters, and a rather greater fixity of meaning. as the Christian quality is not felt to need a defining object: it approaches nearer to the meaning of a faith professed and taught; and has become the natural antithesis to heathen; , a common term for the Christian Body. The difference is slight and conceivable within St. Pauls own lifetime and in his own writing, but it is noteworthy; cf. also Parry, pp. ciii-cx.
,
The distinction between , practically good, morally good (as opposed to , , ), and , sthetically good, beautiful, good to mens eyes (as opposed to ),1 is still present in Hellenistic Greek, though the contrast had been blurred. It is there, cf Gen 1:8ff. : Mat 5:16 : 1 P 2:12 : 1Ti 5:25 : 6:12 : Luk 8:15 . On the other hand, appears as the antithesis of (Heb 5:14), of (Gen 2:9, Gen 2:17 , Lev 27:10, Isa 5:20, Mic 3:2): and this is perhaps the most common usage of it in the N.T. It is clear then that the distinction cannot always be pressed: it may often be a mere desire for euphony or variety which decides the choice between the two words, except where there is a clear reference to the effect upon others.
A comparison of the Pastoral Epistles with St. Pauls earlier letters is suggestive. St. Paul uses 16 times, 8, generally in the sense practically or morally good; cf. , 2Th 3:13; , Rom 7:18; , Rom 7:21, 2Co 13:7, Gal 6:9, a phrase not found in Pastoral Epistles. (The sense good to sight, , Rom 12:17, 2Co 8:21, is a quotation from Pro 3:4.) He never uses . The Pastoral Epistles use 24 times, 4; cf. , Tit 2:3, and the phrase , , 7 times: often with reference to a deed as seen by others, I 2:3 : 3:7 : 5:10 , 5:25, 6:12 (v. supra): at other times with the idea of excellence in contrast to other specimens of the same class, I 1:18 : 4:6 . . . : 6:12 : cf. II 4:7. There is no essential difference between the two writers, between and as descriptions of the Christian life, and Pastoral Epistles also use frequently , : the change of phraseology perhaps points to a different writer, but in any case is due to the growing sense in Christian teachers, so marked in 1 P, that the lives of Christians must be one of the chief means of winning the heathen to Christ: and this would be quite natural to St. Paul, always insistent on the duty of his converts to the heathen world, cf. Gal 6:10, Rom 12:18.
No one English word will express fully, the meaning changing with the context. Thus every creature of God is good (1Ti 4:4), i.e. free from defilement, fit for human use, with the Creators stamp upon it. The law is good (1Ti 1:8), valuable, working a good purpose, an excellent instrument in a teachers hand, if he use it in accordance with that purpose. One who desires a bishopric sets his heart on a good task (1Ti 3:1), on an honourable post that sets him before the worlds eye, and that requires constant labour: he must rule his family with dignity and success (1Ti 3:4, cf. 5:17), he must have an excellent reputation from those without (1Ti 3:7): the deacon who gains distinction () acquires a distinguished position for higher service (1Ti 3:13, cf. 4:6). The widow must not only have taken part in every good work ( ), but be well reported of by others for striking deeds of charity, ( , 1Ti 5:10). The Christian soldier must endure hardness as a well-trained soldier (2Ti 2:3), engaged in a noble struggle ( 1Ti 6:12, 2Ti 4:7) in the most honourable of all campaigns (1Ti 1:8). The doctrine which he preaches is attractive, winning, with the glow of healthy life upon it (1Ti 4:6, Tit 2:1, Tit 2:7). Timothys public profession had something heroic about it, as had that of his master ( , 1Ti 6:12, 1Ti 6:13): Titus is to be an example of excellent works (Tit 2:7): the rich are not only to do good (), but to use their wealth for works of special excellence ( ), to lay up a good foundation, one well-laid, a sound base for an eternal life (1Ti 6:18, 1Ti 6:19). All members of the Christian family are to take the lead in honest, honourable occupations (Tit 3:14), for this is the duty of those who believe in God, who had purified unto Himself a peculiar people for the very purpose that they should be zealous for works that should rise above the level of the world and exhibit the beauty of holiness ( , Tit 2:14, where Theodoret paraphrases by ).1
I.C.C. International Critical Commentary.
S.-H. The Epistle to the Romans, by Sanday and Headlam, in the I.C.C.
Pap. Oxyr. The Oxyrhynchus Papyri, ed. Grenfell and Hunt, vols. i.-xv., London, 1898-
J. Th. St. The Journal of Theological Studies, London, 1910-
Dittenberger, Sylloge Inscriptionum Grcarum, ed. W. Dittenberger, 1888.
Orelli, Inscriptiones Latin Select, I. II., ed. J. E. Orelli, 1828.
Pap. Paris. Paris Papyri, ed. Brunet de Presle, Paris, 1865.
1 Cf. Hort on Jam 2:7; is what is good as seen, as making a direct impression on those who come in contact with it: contrast , which is good in result.
1 From my St. Paul the Master Builder, p. 118.
Fuente: International Critical Commentary New Testament
A Charge against Vain Talking
1Ti 1:1-11
The relation of Paul to Timothy is an example of one of those beautiful friendships between an older and a younger man, in which each is the complement of the other, 1Co 4:17; Php 2:22. Timothy was a lad of fifteen when converted at Lystra, and was probably about thirty-five years of age when this Epistle was addressed to him. He was enthusiastic and devoted but at times showed signs of timidity, and the Apostle watched over him with tender interest.
In this chapter the young minister is warned against the Gnostic heresy, i.e., the heresy of the knowing-ones, who pretended to give revelations about the angels and their ministry, and to bridge the gulf between man and God by a whole series of mysterious imaginary beings. Their teaching led from spiritual pride to sensuality, for they accounted the body as inherently evil. All this was contrary to healthy doctrine. That word sound, or healthy, is peculiar to the Pastoral Epistles, 1Ti 6:3; 2Ti 1:13; 2Ti 4:3; Tit 1:9; Tit 2:1. It suggests a certain test of the various teachers who cross our paths. The question always is, Do these words of theirs promote the health of the soul, and above all, love out of a pure heart and a good conscience?
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 1 Introduction
1Ti 1:1-4
Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 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, neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. (vv. 1-4)
There are three letters of Paul that we generally speak of as Pastoral Epistles: 1 and 2 Timothy, and Titus. They are so-called because they were written to servants of Christ who, in a very special sense, had the care of Gods people in different places. These two young men had been converted through the instrumentality of the apostle Paul and had gone out to preach the Word in association with him. From time to time he left one or the other to help in various newly formed churches in order that the young converts might be established in the truth. Both of these young men had shepherds hearts and delighted to care for the sheep and lambs of Christs flock. In these three letters Paul writes to them regarding certain things which, as pastors, or shepherds of the flock, they needed to keep in mind. Of course, these letters are not only for those who have special gifts along these lines, but they also contain instruction for all Gods people.
The great outstanding theme of the two epistles to Timothy is the truth according to godliness, while that of the letter to Titus is godliness according to truth, thus giving us the two sides of the subject. In the letters to Timothy, Paul emphasizes the importance of holding fast the faithful Word; in that to Titus he stresses the necessity of godly living in accordance with the Word of truth.
The first letter to Timothy was evidently written after Pauls release from his first imprisonment; therefore, it is a later letter than the Prison Epistles, such as Philippians, Colossians, Ephesians, and some others. First Timothy was written after Paul had appeared before Caesar. Because the charges against him were not found sufficient to warrant his execution, Paul was set free. If we can trust the records that have come down from the early days, Paul then went as far west as Spain, preaching the Word. He returned later to the East and ministered throughout Asia Minor, different parts of Greece, and Macedonia. After several years he was rearrested and taken back to Rome, and on this second occasion was condemned to death. First Timothy fits in between his liberation and the second arrest, while the second letter to Timothy was written from Pauls death cell.
This first letter seems to divide into five parts: chapter 1 is the first division, and the outstanding theme is grace contrasted with law. Chapter 2, the second division, stresses the importance of prayer, both public and private. Chapter 3 is the third division and gives the divine order in the church of God. Chapter 4, the fourth division, is a prophecy of conditions that will prevail in the latter times, and the importance of holding fast to the truth as apostasy rolls on. Chapters 5 and 6 together give the fifth division of the book in which we have various admonitions not only for Timothy but also for all of us.
We notice at this time just the four opening verses of the first chapter. In the first two verses we have the apostolic salutation: Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. An apostle is a sent one. The meaning is almost the same as that of our word missionary, but the word missionary does not necessarily carry with it a sense of authority. The apostles were appointed by the Lord Jesus Christ, specially commissioned and sent forth to proclaim His gospel throughout the world. We have twelve apostles in the Gospels. Judas forfeited his place by his treachery. In the first chapter of Acts we have Matthias elected to fill the place of Judas, and that makes the Twelve complete.
The apostleship of Paul was of an altogether different order. The Lord Jesus said to the Twelve that in the regeneration, that is, in the coming glorious kingdom, Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Mat 19:28). Paul could not be included in that list because he did not know the Lord during His life on earth. But Matthias was one who had kept company with the apostles from the days of John the Baptist until the time of his election to fill the place of Judas (Act 1:21-22). Evidently it was by the Spirits guidance that he was elected to fill that place.
God had a special ministry for the apostle Paul: he was to make known the truth of the mystery of the body of Christ, and was commissioned to go unto the Gentiles and proclaim the glorious message of the gospel in all its power and fullness. He had special authority committed unto him as an apostle of Jesus Christ, By the commandment, he says, of God our Saviour, and Lord Jesus Christ, which is our hope.
I like that expression: God our Savior. Many are inclined to think of God as a Judge rather than as a Savior; but remember, it was God who so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (Joh 3:16). The death of our Lord Jesus Christ on the cross did not enable God to love men. It was the expression of the love of God toward men. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins (1Jn 4:10). And so now we who are saved can look up to Him and say, God our Savior! Ordinarily we think of applying this expression to our Lord Jesus Christ. Of course it is more often used in connection with Him than with any other Person of the Godhead, but it is blessedly true that God the Father is our Savior as truly as God the Son. So Paul here links the two together: God our Saviour, and Lord Jesus Christ, which is our hope. He gives Him His full title.
I wonder if you have ever noticed that when our blessed Lord was here on earth no friend of His is ever said to have addressed Him by His given name, Jesus. That is a lovely name. It is so significant. To many of us it is the sweetest name we have ever heard. It means Jehovah the Savior. It was the name given to Him in His humanity. But we never read of anyone going up to Him and saying, Jesus. He was always addressed as Lord or Master, and He approved of that, for He said, Ye call me Master and Lord: and ye say well; for so I am (Joh 13:13). After His death, and inspired by the Spirit of God, the apostles used the simple name Jesus very frequently in telling of events that had taken place. But when they wanted to give Him special honor they used His full title-the Lord Jesus Christ. He is Lord because He should have absolute authority over the hearts of men. He is Jesus because He was Jehovah come down to earth, taking our humanity upon Himself in order that He might save us. As to His office, He is Christ, which means the Anointed, the Messiah. Peter said, God hath made the same Jesus, whom ye have crucified, both Lord and Christ (Act 2:36).
God our Saviour, and Lord Jesus Christ, which is our hope. Christianity has a message of hope. As we look around over the world today we see so many things that have a tendency to make one utterly hopeless and pessimistic. But when we turn to the Word of God we find what He has revealed concerning the present age and the final blessing of this world, and the heart is filled with hope, joy, and comfort. The apostle Paul delighted in that word hope. I think you will find it forty times in his epistles. Here it is the Lord Jesus Christ, which is our hope. In Tit 2:13 we read of looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. In 1Th 1:3 it is patience of hope in our Lord Jesus Christ, in the sight of God and our Father, and in many other places and ways the apostle uses this word hope. The Lord Jesus Christ Himself is our hope. We are looking for Him to return. We are looking for Him to transform these bodies of our humiliation and make them like unto His glorious body. Our hope is to see Him as He is and to become like Him. What a blessed hope it is!
Paul addresses himself to Timothy and speaks of him as my own son. He really uses the more intimate term in the original, my own child in the faith. In what sense was Timothy his child in the faith? Well, you remember that when the apostle Paul went to Lystra, as recorded in the book of Acts (chap. 14), he was first welcomed as a god and then stoned, as the people thought, to death. But as a result of his ministry at Lystra, a young man, half-Jew and half-Gentile (his mother was Jewish, and his father was a Greek), was brought to a saving knowledge of the Lord Jesus Christ-this young man was Timothy. He had been well-instructed in the Old Testament, and when Paul came to Lystra and preached the gospel Timothy was ready to receive Christ. When Paul went to Lystra the second time some years afterward, the brethren recommended Timothy as one suitable to be set apart for the gospel. Paul had an interview with young Timothy and decided to take him along with him. There were no theological seminaries where people could go for a quick training in spiritual truths and practical work, but the older took the younger with him. Barnabas took Mark with him in early days, and later Mark became the companion of Peter. Paul took different ones with him on various occasions, Timothy, Titus, Silas, and others. In this way the younger men gained experience and confidence until they were able to launch out independently for the Lord.
Paul had a deep affection for Timothy. There is always a close bond between a servant of Christ and those whom he has led to the Lord as their Savior. I cannot tell you what a joy it is to know that one has been used to bring many to know the Lord Jesus Christ. It just thrills ones heart to think that God has given the privilege of bringing so many with the Spirits leading to accept Him as their own Redeemer. Oh, there is no joy like this! If you have never led anyone to Christ, and yet you are a Christian, you have missed something that would do your soul good. Try to win someone else to Christ or tell somebody else about the Lord Jesus, and if you have the joy of hearing that person confess Christ as Savior for the first time, you will count it one of the greatest thrills you can have!
Pauls love for Timothy is shown in his words, My own [child] in the faith. And he wishes him grace, mercy, and peace. Notice that when he addresses churches or groups of people as such he speaks of grace and peace, but when addressing an individual he puts in another word, grace, mercy, and peace. Individuals need mercy. Individuals are conscious of their failures; they are conscious of their need of special divine help. In each instance, when Paul speaks to individuals particularly, he gives them this threefold greeting: Grace, mercy, and peace. It is not the grace that saves in the beginning that he has in view, but the grace that keeps, the grace that sustains: He giveth more grace as we go along our pilgrim way. It is not the mercy as a result of which our sins are forgiven in the first place, but that mercy which we need from day to day when conscious of failure and shortcoming, when we come to God and confess our sins: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness (1Jn 1:9). It is not the peace with God which every believer has-Being justified by faith, we have peace with God through our Lord Jesus Christ (Rom 5:1), we should all enjoy that peace from the very beginning-but here it is the peace o/God, that peace which keeps our hearts in confidence and restful quietness in the midst of adverse circumstances.
As we read in Php 4:6-7, Be careful [anxious] for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Did you know that was in the Bible? You have heard it quoted often. You have read it often. But do you practice it? When you get into trouble, what do you do? Do you worry, fret, and say, Dear me! I do not know how I am going to get through this, or how I shall face that? Or do you say to yourself, God has told me to be anxious about nothing but to tell Him about it ? So you go to Him, spread the whole thing before Him, and say, It is all right. I know He will undertake. I know He will do what is best.
Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. God is the Father of all who believe; He is the Creator of all men. But man, who was created in the image and likeness of God, has turned away from Him. Sin came in, and the image was marred and the likeness lost, so men have to be born again. Jesus emphasized that when He said to Nicodemus, Except a man be born again, he cannot see the kingdom of God (Joh 3:3). When men trust Him as Savior, when they believe the message of the gospel, they receive this new life. They are born again. They have a right to look up to God and say, Father! Do you know Him as your Father? He is a loving Father. He is deeply interested in every detail of your life. There are many people who have trusted Christ as Savior who, I fear, have never yet realized His Lordship. Beware of calling Jesus Lord, and slighting His command. There is a little ditty that goes something like this:
If He is not Lord of all,
Then He is not Lord at all.
He should have absolute authority over our lives, for we have been bought with a price, even His precious blood. If you have trusted Him as Savior, then recognize His lordship and give Him the right-of-way in your heart and life.
Now it is evident that the apostle, acting with apostolic authority, commended a special ministry to Timothy, and yet he did not put it on the ground of a command. He said, I besought thee to abide still at Ephesus. You see, when grace controls the heart, / command becomes / beseech, so Paul says, I besought-I pleaded with you. The Christians in Ephesus needed help and special ministry, and Paul urged Timothy to remain in Ephesus and lead the saints on and give them pastoral care while Paul, himself, went on to Macedonia.
He gave a special commission to Timothy, That thou mightest charge some that they teach no other doctrine. It is interesting to trace that little word some through this epistle. You will find it frequently: Some having swerved have turned aside unto vain jangling (1:6); Some having put away [a good conscience] concerning faith have made shipwreck (1:19); Some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils (4:1); Some are already turned aside after Satan (5:15); and so on.
There were those who were teaching things contrary to the truth of God; so Paul says to Timothy, Stay there if you will and help the saints, and warn those teachers of false things, and charge them that they teach no other doctrine than that which has been delivered unto the saints. Just what that false doctrine was we are not told here, but as we read on it seems evident that it is a mixture of Jewish legality and Oriental mysticism, probably that which eventually resulted in that esoteric religious system which had a large influence for the next one hundred years. It was called Gnosticism. Do not misunderstand the word, it is not agnosticism but Gnosticism.
Neither give heed to fables [Oriental fables] and endless genealogies [that refers particularly to certain Jewish genealogies], which minister questions, rather than godly edifying which is in faith: so do. Today we still need to beware of systems that do not build up our souls, but instead only serve to get Christians occupied with unprofitable questions. There are some people who delight to argue. John Bunyan has said, Some love the meat; some love to pick the bones. And you will find people who delight in picking the bones of vital doctrines but get very little nourishment from the truth of Gods Word, because, instead of being occupied with Christ, they are occupied with various side issues. Now Timothy was to warn the saints to beware of things like that. That which builds up the people of God is heart occupation with Christ. If we are taken up with Him we will become increasingly like Him.
Fuente: Commentaries on the New Testament and Prophets
References: 1Ti 1:1-8.-Expositor, 1st series, vol. ii., p. 59. 1Ti 1:2.-P. Brooks, Christian World Pulpit, vol. xxix., p. 300. 1Ti 1:4-6.-H. W. Beecher, Ibid., vol. xiii., p. 132.
1Ti 1:5
I. Taking the declaration of the text in its simplicity, and looking out over the Christian world, we are disposed, simply enough, perhaps, on our part, to say what a pity it is that people do not oftener ask themselves amidst all their conscientious observance of Christianity, and all their lifelong toil to do their duty by it, whereunto it all tends; what is the one general effect which He who ordained Christianity as a great commandment for us intended it to produce? Our text points to the fact that the end of the commandment is love; and it goes deeper than that, it shows us out of what love ought to spring. Now if there be a defect of water down in the stream we may expect to find its fountain yielding but scantily. There it will be that the origin of the mischief must be sought, and there that the remedy must be applied. It may appear that the springs are shallow and want deepening, or are uncared for and have been choked up, or both these faults may exist together. “Now the end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned.”
II. These latter clauses may be regarded as a limitation, a conditioning of the love which is the end of the commandment. The stream is not to receive impure accession, nor is it to lose its distinctive character and quality; and this negative meaning of such expressions in Scripture has ever been the more welcome one in the Church. They have not only a negative, but they have also a strong positive and declaratory force full of instruction to us of this day. The pure heart in our text, out of which that charity which is the end of the commandment is to spring, is plainly of this kind, singleness of purpose without admixture of side aims and selfish views; and here is one chief root of the evil among ourselves, that the stream with us does not run pure, our hearts are not set, our lives are not devoted to the simple glorification of God by Christ, but to the furtherance of some certain system of opinions or some defined set of agencies which have gathered round, and, for us, embodied the great central purpose of Christianity.
III. “Faith unfeigned” and a “conscience void of offence” are the real source of charity; and the charity which flows from them is no breaker down of conscientious conviction nor of doctrinal purity, no bringer in of indifferentism. That charity which necessitates compromise is of the world, and not of Christ. We need not surrender our differences; they are engraved into the very texture of our conscious life; the faith has taken hold of our hearts by these means. If we were to surrender them, in many cases not the differing belief would be our lot, but the gulf of fatal unbelief. Nay, let us evermore cherish them, seeing that with them is bound up the consistency of our inner life, the unfeignedness of our faith. Let us remember that not victory over one another, not victory in this world at all, is “the end of the commandment,” that every blow struck at a member of Christ is a loss to the Church of Christ-a loss to him that is stricken, but a far greater loss to him who strikes.
H. Alford, Penny Pulpit, New Series, No. 306.
References: 1Ti 1:8.-L. D. Bevan, Christian World Pulpit, vol. vi., p. 404. 1Ti 1:8-11.-H. W. Beecher, Ibid., vol. xxiii., p. 147. 1Ti 1:8-17.-Expositor, 1st series, vol. ii., p. 131.
1Ti 1:9
The Law our Schoolmaster.
There are some points in which we feel practically that we are not under the law, but dead to it; that the law is not made for us; but do we think, therefore, that we may surrender, rob and burn, or do we not feel that such a notion would be little short of madness? We are not under the law, because we do not need it. And just of this kind is that general freedom from the law of which St. Paul speaks, as the high privilege of true Christians.
I. There is no doubt that the Gospel wishes to consider us as generally dead to the law, in order that we may really become so continually more and more. It supposes that the Spirit of God, presenting to our minds the sight of God’s love in Christ, sets us free from the law of sin and death; that is, that a sense of thankfulness to God, and love of God and of Christ, will be so strong a motive that we shall, generally speaking, need no other, that it will so work upon us as to make us feel good, easy, and delightful, and thus to become dead to the law. And there is no doubt, also, that that same freedom from the law, which we ourselves experience daily in respect of some particular great crimes, that very freedom is felt by good men in many other points, where it may be that we ourselves do not feel it. A common instance may be given with respect to prayer and the outward worship of God. There are a great many who feel this as a duty; but there are many also to whom it is not so much a duty as a privilege and a pleasure; and these are dead to the law which commands us to be instant in prayer, just as we, in general, are dead to the law which commands us to do no murder.
II. But observe that St. Paul does not suppose the best Christian to be without the law altogether; there will ever be some points in which he will need to remember it. And so it is unkindness, rather than kindness, and a very mischievous mistake, to forget that here, in this our preparatory life, the law cannot cease altogether with any one; that it is not possible to find a perfect sense and feeling of right existing in every action; nay, that it is even unreasonable to seem to expect it. Punishment will exist eternally so long as there is evil, and the only way of remaining for ever entirely strangers to it is by adhering for ever and entirely to good.
T. Arnold, Sermons, vol. iv., p. 69.
1Ti 1:11
We have here-
I. A recommendation of the Gospel; and this we see lies in two things, in its having such an Author; it is “the Gospel of the blessed God”; and, secondly, in its being in itself of such a nature or character; it is “the glorious Gospel.” Here are two points that lie much across the line of our present thinking, which tends to make little of God, and to put the universe in the place of God, and also to make little of the Gospel, and see in it no glory. But as Christians we are bound to resist these tendencies, and to exalt the Gospel as having such an Author, and also as being what it is in its own nature. The Gospel is glorious (1) in its doctrines, (2) in its morals, (3) in its ordinances.
II. Consider our duty towards the Gospel. It was, says Paul, committed to my trust. He was a steward, and a good steward of the manifold grace of God. How manifold has that grace been in, and with him. He is still, after eighteen hundred years, a front actor in the scene of human things. His words are carried, by those who will themselves be immortal, into the darkest places of the world’s sin and misery. How shall we who are Christians meet this duty of stewardship? There is (1).the duty of preservation. Is he a steward who suffers the property to be wasted and dilapidated, with which he is entrusted? Let us remember Paul’s own words here, “I have fought a good fight, I have finished my course, I have kept the faith.” (2) The duty of transmission. We are to do what we can to bring more truth out of God’s word; but we shall never succeed if we break our succession with the past, and do not hand on its treasures to the future. (3) The duty of diffusion.
J. Cairns, Christ the Morning Star, p. 352.
I. The Gospel declares itself to be God’s greatest answer to man’s greatest want. The Gospel does not profess to be one answer among many. It claims to be the one answer which God makes to the problem of sin, and the agony of sorrow. The Gospel does not speak with hesitating, diffident tone. It does not put itself in an excusatory attitude. It does not ask to be heard on sufferance, and to be judged by some modified law of criticism. It stands clear out in the daylight. It says, in personal language, “If any man thirst, let him come unto Me and drink.” So far it establishes some claim on our attention, if not upon our confidence, by its very boldness, by the heroic sentiment that is in it. It is one of two things. The issue is an issue sharply defined. Either the Gospel is the most gigantic and self-convicting imposition, or it merits the epithet “glorious,” as describing its scope, and its Divine meaning. The Gospel of the blessed God claims to be as necessary to redemption, and sanctification, and glorification of the soul as the sun, the air, the dew, the earth claim to be necessary to the growth of your food, and to the maintenance of your physical system.
II. Being God’s greatest answer to man’s greatest want, the Gospel must supply that which is most needful to man. Let us suppose that it is admitted that man is a sinner. The thing most acceptable to man under such circumstances is pardon. This is precisely what the Gospel proposes to give to all who accept it. Through this Man, Christ Jesus, is preached unto you the forgiveness of sins. He who sees and feels the darkness of guilt will best comprehend, and most truly appreciate the lustre and dazzling effulgence of God’s great offer of redemption. Pardon is not enough. When God pardons, there is another step involved, and another element enters into consideration. Man becomes not only pardoned-he becomes also holy. When a man sees the possibility of holiness, when he sees through Christ what men may become, then he tramples under foot all theories, all morals, all human suggestions and desires, and fixing his eye upon Christ and His truth, he says, There, and there only, have I found the glorious Gospel.
Parker, City Temple, 1871, p. 85.
References: 1Ti 1:11.-A. Maclaren, Christ in the Heart, p. 271; H. P. Liddon, Advent Sermons, vol. i., p. 126; Homilist, 2nd series, vol. i., p. 47; A. Maclaren, Christian World Pulpit, vol. viii., p. 376; Ibid., vol. xxxiii., p. 342; Preacher’s Monthly, vol. x., p. 101.
1Ti 1:12-13
In the text we have-
I. A humiliating and painful recollection. Men should diligently study the true uses of the past. The past is rightly used-(1) when it deepens our sense of personal guilt; (2) when it illustrates the greatness of Divine mercy; (3) when it inspires with courage in regard to the future.
II. A humiliating and painful recollection relieved by the highest consideration. “I obtained mercy.” The fact that sin must be met by the mercy of God shows (1) that sin deserves punishment, (2) that escape from such punishment can only be secured by the sovereign mercy of God, (3) that there must be a personal realisation of the Divine mercy.
III. A humiliating and painful experience succeeded by a holy and sublime vocation. The fact that Jesus Christ employs converted sinners in the ministry of His Gospel serves three important purposes-(1) It puts the minister into moral sympathy with his hearers; (2) it exemplifies the power of the Gospel to do what it proposes; (3) it stimulates the study of Divine things. Application: (1) This text appeals to the worst of men-blasphemers, persecutors, injurious; (2) explains the vehemence and urgency of an earnest ministry; (3) exalts and illustrates the infinite mercy of Jesus Christ.
Parker, City Temple, vol. i., p. 58.
1Ti 1:13
I. Christianity is not a mere magical charm, nor a universal quack medicine: it is a Divine method and plan of salvation. There are different things to be saved from, and by different methods Christ saves us; and coming to Him and learning meekness is humbly submitting to His way. His forgiveness is as sure as the throne of God, and if you have no peace, it is because you do not believe in Christ, and in His saving revelation; and until you simply accept in fullest faith Christ’s revelation, and a Heavenly Father forgiving impiety, transgression, and sin, you cannot have peace. It quite depends upon yourself; there is no change necessary in God, and it is written, “Even as God for Christ’s sake hath forgiven you.” He hath forgiven thee, thou penitent sinner, but if thou wilt not believe it, then the clouds will remain. But remember the clouds are not of the heaven, they are of the earth.
II. Now it is quite certain that the work of complete salvation from any firmly founded habit must be long and wearisome; and one reason why there is so little moral salvation is, that while men spend months or years in learning an art, or a language, they expect by a prayer or two once a week to become new creatures in Christ Jesus. In some cases, you must go on trying, and watching, and praying, until you do. But, you say, this is desperately hard work; it is giving up one’s life to it. But this is just what Christ says; this is just His method of salvation. “He that findeth his life shall lose it, and he that loseth his life for My sake, the same shall find it.” If you want a ticket to get into heaven when you can sin no more on earth, I do not know where it is to be had; but if you would be saved from sin, you must work out your own salvation with fear and trembling.
W. Page Roberts, Reasonable Service, p. 104.
1Ti 1:15
Your Own Salvation.
I. What was the particular sin from which St. Paul had to be saved, the salvation from which made him a new creature in Christ Jesus, that old things passed away, and all things became new? It was not a sin of morals, in the general sense of the word; it was a sin of ignorance, by which he was led into deeds of cruelty and wrong. The Christians, so it seemed to his blinded eyes, were against God and Fatherland, and anyhow they must be put down. They were unbelievers, and infidels, and destructives, and all power must be kept from them, and they must be crushed down, even if it did look cruel; the honour of God, and the welfare of their country required it. Better that a few should be imprisoned or stoned, that the whole nation perish not; and so, like many another persecutor of old and modern times, with prayer to God, and virtuous living, he went to root out the false doctrines and the false preachers.
II. St. Paul was saved by Christ from a false and mistaken view. His old ardent and upright character remained the same, but it had a new direction, a new intention, a new Lord and Master. He meant well as he rode along that noonday with Damascus in view. He was a pillar of orthodoxy, and zealous for the faith; he was, so it seemed to him, doing a service for God and religion, when suddenly the piercing words which rent his soul were heard. He saw his errors, all his terrible blunder with its sin; it pleased God to make a change in his thoughts and perceptions; it pleased God to reveal His Son within him; and not from his old virtuous and God-fearing life, but from his false views and misleading ignorance did the Heavenly Father save him.
W. Page Roberts, Reasonable Service, p. 91.
References: 1Ti 1:15.-J. H. Wilson, The Gospel and its Fruits, p. 23; A. W. Hare, The Alton Sermons, p. 124; Christian World Pulpit, vol. xvii., p. 284; Homiletic Magazine, vol. xv., p. 236; E. Cooper, Practical Sermons, vol i., p. 111; H. P. Liddon, Advent Sermons, vol. i., p. 317; Homilist, 2nd series, vol. ii., p. 419; Good Words, vol. vi., p. 47. 1Ti 1:15-17.-Spurgeon, Sermons, vol. xxxi., No. 1837; J. Baldwin Brown, Christian World Pulpit, vol. xxii., pp. 305, 340; Ibid., vol. xxxi., p. 65; Preacher’s Monthly, vol. i., p. 357. 1Ti 1:16.-R. Roberts, My Later Ministry, p. 213; H. W. Beecher, Sermons, 1870, p. 476; E. White, Christian World Pulpit, vol. xxxiv., p. 136; E. Cooper, Practical Sermons, vol. ii., p. 158; T. J. Crawford, The Preaching of the Cross, p. 236; Homilist, 2nd series, vol. ii., p. 203; Ibid., 3rd series, vol. vi., p. 168. 1Ti 1:17.-L. D. Bevan, Christian World Pulpit, vol. vi., p. 404; A. Dunning, Ibid., vol. xxix., p. 218; Bishop Westcott, The Historic Faith, p. 215.
1Ti 1:18
There are some respects in which the idea of warfare applies to the life of all, and there are other respects in which we are called to make our life a warfare of our own free and deliberate choice.
I. Take, for example, the period of infancy and childhood, and here we have emphatically the battle (1) of weakness. Later comes (2) the battle of ignorance, (3) the battle of passion, (4) the battle of necessity and the battle of society conjoined. We observe (a) that the struggle is not equally intense and painful in us all, and (b) that it is not all struggle with any. No human spirit could bear a perpetual strain, no human heart could support a perpetual pressure.
II. Scripture commands us to make our life a warfare of our own free and deliberate choice. Notice the manner in which this spiritual warfare is to be carried on. (1) The first thing to be done is to put ourselves in alliance with Christ. It cannot be accomplished in any other way. The battle must begin at the cross, and the warfare must be carried on, from beginning to end, under the covert of atoning blood. (2) It must be maintained in a spirit of prayer, for it is this that preserves our reliance on God, and makes us strong in the strength which is in Christ Jesus. It is such a conflict as requires a better strength than our own, and if this were all we had to depend on it would be useless making the attempt. (3) The struggle must be maintained honestly. That is to say, we must direct our attention to the resistance of all evil, and to the positive cultivation of all good. (3) We must maintain the warfare cheerfully, not as a dire necessity, but as that which is evidently proper and right, that in which our reason and heart were fully engaged, as that which is daily bringing us nearer to God, and making us more and more meet to be partakers of the inheritance of the saints in light.
A. L. Simpson, The Upward Path, p. 57.
1Ti 1:18-19
Not the least interesting feature of St. Paul’s first epistle to Timothy is the Apostle’s solicitude, here and there incidentally manifesting itself, for his youthful disciple’s own steadfastness in the midst of the dangers from which he is set to guard others. It is the natural language of a father, who, with the highest opinion of his son’s character, still cannot but remember his youth and inexperience. This is no slight confirmation of the authenticity of the writing. The office committed to Timothy is described as a warfare, and if we would prove ourselves true men, and carry on the warfare successfully, we must keep, hold fast, maintain, these two requisites-faith and a good conscience. They were required at our first enlistment for that warfare, being, in fact, equivalent to the profession and engagements made at our baptism, and they will be required till the end.
I. Faith is to things beyond the reach of sense what our senses are to things within its reach. It is the soul’s eye, by which we can see what with the bodily eye we cannot see; the soul’s ear, by which we hear what with the bodily ear we cannot hear; the soul’s hand, by which we handle what with the bodily hand we cannot handle. Faith has to do with this conflict (1) because it recognises it as a reality, (2) because it serves to obtain both strength and succour for us from God, (3) because it supplies us with motives for endurance, (4) it supplies the hope of success. For it gives us confidence in our Leader, and assures us of victory, provided only we be true to Him, who has chosen us to be His soldiers. The battle is not ours, but God’s.
II. But, besides faith, St. Paul mentions another requisite for carrying on the warfare to which we are called-a good conscience. By a good conscience is meant the testimony of our consciences that we are loyal and true to our Leader, that we are, in will and intention at least, obedient to His commands, however, in spite of our better selves, we may, too often, fall short of them.
III. “Which some,” says the Apostle, “having put away, concerning faith, have made shipwreck.” The point now is not merely the necessity of a good conscience in order to our warring the Christian warfare, but the necessity of a good conscience in order to the preservation of faith. The persons whom he had in view had either given up the belief of Christianity as a whole-had become apostates, or, like those whom he particularises, had fallen into heresy, and had perverted or abandoned one or more of its cardinal truths. That they had done so he ascribes to their having put away a good conscience. The putting away of a good conscience, by whatever act or course of action, grieves the Holy Spirit, who, as He is the Author of faith in the first instance, so He is the Preserver and Conservator of it thenceforward. And, together with the departure of the Spirit, there departs the frame of mind which is most congenial whether to the reception or the rejection of the truth. Note (1) that it is important our conscience should be rightly instructed. A watch only misleads if it be not duly regulated. We are responsible for our consciences, as well as for the conduct dictated by these consciences. If the light that is in thee be darkness, how great is that darkness. (2) If we would maintain a good conscience, we must beware of deliberate, wilful transgression, whether by doing what ought not to be done, or by leaving undone what ought to be done. With either one or the other a good conscience is utterly incompatible. Be thoroughly persuaded that to do and suffer God’s will is your truest interest.
C. Heurtley, Oxford and Cambridge Journal, Jan. 27th, 1881.
References: 1Ti 1:18-ii. 8.-Expositor, 1st series, vol. ii., p. 209; Homiletic Quarterly, vol. iv., p. 550.
1Ti 1:19
Shipwreck of Faith.
I. Observe, there are two things which St. Paul tells Timothy, he must hold fast, “faith” and “a good conscience.” By faith he means the articles of Christian doctrine, especially belief in the Lord Jesus Christ; and by a good conscience I suppose him to mean purity of life; so that to hold faith and a good conscience, to be steady in maintaining the faith once delivered to the saints from all errors and encroachments, and to adorn the doctrine by a life of piety and Christian love, may be said to be the course marked out for Timothy by his teacher, St. Paul, as the course worthy of a Christian bishop. So far all is clear. Now comes the difficulty-“Which some, having put away concerning faith, have made shipwreck.” The word which applies only to the good conscience, “some, having put away a good conscience, have made shipwreck concerning faith.”
II. You have a Christian faith to hold and a Christian life to lead; do not look at them one apart from the other; your faith is the support of your life, but also your faith will dwindle and decay if you try to let it stand alone; some have tried the experiment of divorcing these from one another, they have pretended to hold the faith, but they have been careless concerning a pure conscience, and a terrible experiment it has proved: their faith has perished, they have been shipwrecked and ruined. The kind of shipwreck of faith which I should fear is the loss of faith in Christ as a living and active principle, the loss of the distinct feeling of love to Christ, the loss of that feeling of allegiance to Him as our personal living Lord and Master, which is of the very essence of Christian faith. The grand secret of Christian life and health is to hold together those things which God has joined, to hold faith and a good conscience, and to remember that carelessness about the one may probably lead to shipwreck concerning the other.
Harvey Goodwin, Parish Sermons, vol. ill., p. 289.
References: 1Ti 1:19.-J. Thain Davidson, The City Youth, p. 53; R. C. Trench, Shipwrecks of Faith, p. 3; A. Davies, Christian World Pulpit, vol. xiii., p. 245. 1Ti 2:1-2,-H. W. Beecher, Ibid., vol. iii., p. 156; W. M. Statham, Ibid., p. 217; Ibid., vol. iv., p. 332. 1Ti 2:3.-F. W. Farrar, Ibid., vol. xv., p. 145. 1Ti 2:3, 1Ti 2:4.-Spurgeon, Sermons, vol. xxvi., No. 1516. 1Ti 2:3-5.-E. White, Christian World Pulpit, vol. xxxiv., p. 145. 1Ti 2:4.-J. Vaughan, Fifty Sermons, 9th series, p. 205.
Fuente: The Sermon Bible
Analysis and Annotations
I. CONCERNING DOCTRINE
CHAPTER 1
1. The salutation (1Ti 1:1-2)
2. The charge concerning false doctrine (1Ti 1:3-4)
3. The law, its use, and in contrast with grace (1Ti 1:5-11)
4. Exceeding abundant grace (1Ti 1:12-17)
5. The charge to Timothy, and the danger of shipwreck (1Ti 1:18-20)
1Ti 1:1-2
Paul writes as an apostle and mentions the fact that it is by the commandment of God our Saviour. Necessity was laid upon him to act and write as an apostle through the energy of the Spirit of God, and therefore all he writes is of great importance, for it is not merely loving advice to his son Timothy, but by commandment of God. The expression God our Saviour is peculiar to the First Epistle to Timothy and to the Epistle addressed to Titus. (See 1Ti 2:3; 1Ti 4:10; Tit 1:3; Tit 2:10; Tit 3:4.) It shows that Gods character towards the world is that of a Saviour through the work of His Son. His grace, bringing salvation, has appeared unto all men, a different thing from what was under the law-dispensation. All men are now the objects of Gods dealing in grace, and therefore we read in the second chapter that supplications, prayers and intercessions be made for all men (not believers only), for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. We learn from this the meaning of God our Saviour; it expresses His love towards the world.
This sovereign mercy of God was the true starting point of all the apostle had to declare. He then salutes his child Timothy, grace, mercy and peace from God our Father and Jesus Christ our Lord. Here we find another interesting distinction in the use of the word mercy. When greetings are sent by the Holy Spirit to churches, He never mentions mercy, but only grace and peace, but when an individual is addressed mercy is added. It supposes the need, the constant wants, the difficulties, the trials and the dangers of individual believers. Timothy, in Ephesus, when the grievous wolves came from the outside, and false teachers from the inside, needed mercy, so that he would be kept. As the days grow darker, the departure from the faith becomes more pronounced, individual believers need mercy upon mercy to stand and to withstand. (Mercy unto you, and peace, and love, be multiplied is written in the beginning of the Epistle of Jude. This Epistle pictures the darkest days of departure from the faith with the church still on earth.)
1Ti 1:3-4
The apostle had besought Timothy to abide still in Ephesus when he left that city and went to Macedonia. He was to remain behind to charge some that they teach no other doctrine. When Paul had met the elders of Ephesus at Miletus he had made this prediction, For I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them (Act 20:29-30). Then he went to Jerusalem, where he was taken prisoner and sent to Rome. After his release he must have visited Ephesus once more and found the very things in the assembly of Ephesus against which the Holy Spirit had sounded the warning. Timothy was with him at that visit between his first and second imprisonment. He left him behind to deal with false teachers and false doctrines. (The word doctrine (teaching) is used eight times in this Epistle.) The better rendering of 1Ti 1:4 is, neither turn their minds to fables and interminable genealogies, which bring questionings rather than Gods dispensation which is in faith.
The special warning is against fables and interminable genealogies. From the Greek word muthos, translated fables, we have our English word myths. The warning is undoubtedly aimed at the Gnostic emanations, the invention of aeons and the list of their successions. Like the church in Colosse, the church of Ephesus was also invaded by the false teachers of Gnosticism. It was not yet fully developed. That came during the post-apostolic days in the second century. These speculations were not according to sound doctrine and the truth of God. Neither are the present-day myths of evolution, the derivation of one thing from another in an interminable chain, the myths of destructive criticism, of spiritism, theosophy, Christian Science, and other vagaries. Jewish teachings on the perpetual obligation of the Mosaic law, genealogies, and other matters, are likewise included in this warning. They all lead not upon the sure foundation of the dispensation of God, (the dispensation of the grace of God (Eph 3:21) which is in faith, but to questionings in which there is no profit, but which open the way to a complete rejection of Gods truth and Gods grace made known in the gospel.
1Ti 1:5-11
When the apostle used the word commandment he does not mean the Ten Commandments. It is the charge the apostle is putting upon his son and fellow-laborer Timothy. What he enjoins is, love out of a pure heart, and a good conscience, and unfeigned faith. And this is produced not by the law, nor by human imaginations and questionings, but solely by the gospel of grace. Speculative questions or anything else do not act upon the conscience nor bring into the presence of God. An unfeigned faith in Christ clears the conscience from guilt and produces love out of a pure heart. Some had swerved from this, by turning aside from the dispensation of the grace of God unto the vain talk about the law, fables and genealogies. They gave heed to Jewish fables and commandments of men (Tit 1:14) and were consequently turned from the truth of the gospel. They aimed at being law-teachers, but they did not understand what they said and what they so strenuously affirmed. They were evidently the same Judaizers, ever insisting upon law-keeping and its ordinances, the false teachers who perverted the gospel, who continually dogged the steps of the apostle and tried to injure the work he was doing.
Then follows a parenthetical statement on the use and purpose of the law. The law is good (Rom 7:12) if a man uses it lawfully. Its lawful application is to the lawless and disobedient, to the ungodly and sinners, who are condemned by the law. It has no application to a righteous person. A believer with unfeigned faith and love out of a pure heart and a good conscience is righteous, and has nothing to do with the law. In possession of the righteousness which is apart from the law, having the righteousness of God in Christ, the law has no power over the believer. He is dead to the law; the law can have no possible meaning or use for him. The law was never designed to be the rule for the life of the Christian. He is saved by grace, and that alone can produce godliness. It is grace which teaches to live soberly, righteously and godly in this present age, and also gives the power for it.
To use the law is for the believer a denial of grace. He continues: And if any other thing that is contrary to sound doctrine, according to the gospel of the glory of the blessed God, which was committed to my trust. Here we see the contrast between law and gospel. The law is for condemnation, but the gospel proclaims the glory of the blessed God; and this gospel, committed to the apostle, unfolding Gods counsels of glory for us in Christ, tolerates no evil. Sound doctrine is therefore not only a correct belief in the gospel of the glory of the blessed God, what is accomplished in that gospel to the glory of God, and the glory it puts on our side; but sound doctrine means also practical godliness. (See 1Ti 6:3, The doctrine which is according to godliness.) A holy life is produced by sound doctrine, and sound doctrine must lead to a holy life. Unsound doctrines, profane and vain babblings, all the unscriptural teachings, the destructive criticism, and the cults will increase unto more ungodliness (2Ti 2:17) and eat like a canker.
1Ti 1:12-17
And now he speaks of himself, thanking Christ Jesus, Who gave him power and counted him faithful, appointing him to the ministry. And who was he? A blasphemer and persecutor, and injurious. But I obtained mercy, because I did it in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. The grace which he preached, which he defended against the attacks of Judaizing teachers, was preeminently witnessed to by his own case. The grace of the Lord was towards him exceeding abundant, or more literally rendered, the grace of our Lord surpassingly overabounded. He had the most marvellous experience of this grace which saves so freely and fully. 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. He knows what he says and of what he speaks.
No fables, imaginations, vain speculations, or questionings here, but the fullest assurance, that Christ Jesus the Son of God came into the world to save sinners. And He had saved him, the chief of sinners, so that no man need to consider himself too great a sinner for this grace. He obtained mercy so that he might be a pattern of the grace that Christ would display towards all who should hereafter believe on Him to life everlasting. In a special manner this is applicable to the nation to which Paul belonged; the Jews hereafter, at the time of our Lords second coming, will obtain mercy. Paul in his experience is the pattern of the sovereignty of grace which in due time will save all Israel . The chief, the most active, the most inveterate of enemies, was the best and most powerful of all witnesses that the grace of God abounded over sin, and that the work of Christ was perfect to put it away. It was the best refutation of the other doctrines against which Paul warns in these epistles to Timothy. He then gives utterance to the praise which filled his heart. Such praise the law could never teach the human heart. It knows no song of joy and blessing; its melody is the curse.
Such was the foundation of Pauls ministry in contrast with the law. It was founded on the revelation of grace; but it was a revelation connected with the experience of its application to his own case. Peter, guilty of denying a living Saviour, could speak to the Jews of grace that met their case, which was his own; Paul, formerly the enemy of a glorified Saviour and the resister of the Holy Ghost, could proclaim grace that rose above even that state of sinfulness, above all that could flow from human nature–grace that opened the door to the Gentiles according to Gods own counsels, when the Jews had rejected everything, substituting the heavenly assembly for them–grace that sufficed for the future admission of that guilty nation to better privileges than those which they had forfeited (Synopsis of the Bible).
1Ti 1:18-20
He then commits a very solemn charge to Timothy. The charge is holding faith, and a good conscience. Some put it away, that is the good conscience, and then concerning faith make shipwreck The faith is sound doctrine, the gospel of grace, the truth of Christianity. A good conscience must be maintained in order to hold that faith in sincerity and truth. Daily self-judgment, even as to the smallest things, is absolutely necessary to keep the believer from the dangerous rocks on which his faith may be wrecked. It may be a very little sin that is allowed and not confessed and put away; but this unjudged sin becomes the starting point of something worse and may lead to terrible results. If a good conscience is put away the believer begins to drift.
To be in communion with God, the conscience must be good, must be pure; and if we are not in communion with God, we cannot have the strength that would maintain us in the faith, that would enable us to persevere in the profession of the truth, as God gives it to us. Satan has then a hold upon us, and if the intellect of one in this state is active, he falls into heresy. The loss of a good conscience opens the door to Satan, because it deprives us of communion with God; and the active mind, under Satans influence, invents ideas instead of confessing the truth of God. The apostle treats the fruit of this state as blasphemies ; the will of man is at work, and the higher the subject, the more an unbridled will, possessed by the enemy, goes astray, and exalts itself against God, and against the subjection of the whole mind to the obedience of Christ, to the authority of the revelation of God (J.N. Darby).
We have here an explanation why men who used to hold the faith delivered unto the saints have given up that faith. Error does not begin with the head but with the heart. Some sin was cherished; some secret sin had control. Self judgment was not exercised; no confession made. Having no good conscience, there was no longer real communion with God and the shipwreck of faith followed in due time. Hymenaeus and Alexander, who denied resurrection, were examples of this fatal road. He delivered them over to Satan, not to be lost, but for discipline. They were to find out by sad and sorrowful experience what Satans power is, so that broken and humbled they might be brought back. Better surely not to need such discipline; but if we do need it, how precious to know that God turns it into account in His grace, that we might be thoroughly dealt with and exercised in the conscience (Wm. Kelly).
Fuente: Gaebelein’s Annotated Bible (Commentary)
an apostle: Rom 1:1, 1Co 1:1
by: 1Ti 2:7, Act 9:15, Act 26:16-18, 1Co 9:17, Gal 1:1, Gal 1:11, 2Ti 1:11, Tit 1:3
God: 1Ti 2:3, 1Ti 4:10, Psa 106:21, Isa 12:2, Isa 43:3, Isa 43:11, Isa 45:15, Isa 45:21, Isa 49:26, Isa 60:16, Isa 63:8, Hos 13:4, Luk 1:47, Luk 2:11, 2Ti 1:10, Tit 1:3, Tit 2:10, Tit 2:13, Tit 3:4, Tit 3:6, 2Pe 1:1, 1Jo 4:14, Jud 1:25
is: Rom 15:12, Rom 15:13, Col 1:27, 2Th 2:16, 1Pe 1:3, 1Pe 1:21
Reciprocal: Jer 14:8 – the hope Jer 17:13 – the hope Jer 50:7 – the hope Act 20:4 – Timotheus 2Co 1:1 – Paul Eph 2:12 – having Eph 4:4 – as 2Ti 1:9 – hath Tit 1:4 – mine Heb 6:18 – the hope Heb 7:19 – a better
Fuente: The Treasury of Scripture Knowledge
IN HIS OPENING verse Paul presents his apostleship as proceeding from God our Saviour-not from Jesus our Saviour, as we might have put it. He is going to bring before us the living GOD as both Saviour and Preserver (1Ti 2:3; 1Ti 4:10) and so he commences on this note, and presents the Lord Jesus to us as our hope. When declension sets in it is well for us to know a living God as our Preserver, and to have our hopes centred not in churches, bishops, deacons, nor in a man of any kind, but in the Lord Himself.
Having saluted Timothy in verse 1Ti 1:2, Paul at once reminds him of the responsibility resting upon him as left at Ephesus during his absence. Already some were beginning to teach things which differed from the truth as already laid down. These strange doctrines were of two kinds, fables (or myths) and genealogies. By the former term Paul indicated ideas imported from the heathen world, even though they were the refined speculations of Grecian schools; by the latter, ideas imported from the Jewish world in which genealogy had played so large a part. Timothy however was to abide in what he had learned of God and exhort others to do likewise, since the end of what was enjoined was love springing out of a pure heart, a good conscience, and unfeigned faith. This was that which God desired to see in His people.
The certain result of turning aside to fables or genealogies is questionings (verse 1Ti 1:4) and vain jangling (verse 1Ti 1:6). Christendom has largely turned aside to the teaching of fabulous assertions in the name of science on the one hand, and on the other to genealogies connected with religious succession, apostolic and otherwise, with all the ritualism based thereupon, consequently the religious arena is filled with questioners and resounds with the uproar of vain jangling. What God aims at producing, and does produce where the truth holds sway, is love, and what is ministered is Gods dispensation which is in faith. The A. V. reads edifying but evidently the correct reading is dispensation or house-law-the alteration of one letter in the Greek word makes the difference. Love furthers all those things that God has ordered as the rule of His house.
The commandment of verse 1Ti 1:5 has nothing to do with the law of Moses. The word is virtually the same as the one translated charge in verse 1Ti 1:3. Verse 1Ti 1:5 states the object Timothy was to have in view in the charge which he observed himself and enjoined upon others.
There were those at Ephesus who were enamoured of the law and desired to be teachers of it, and this leads the Apostle to indicate the place that the law was designed to fill, of which these would-be law-teachers were entirely ignorant. The law was not enacted for the righteous but for sinners. Hence to strenuously enforce it upon those who were righteous, because justified by God Himself, was not a lawful use of it. Paul does not pause in this passage to state that which the law of Moses was designed to effect. It was given to bring in conviction of sin, as is stated in Rom 3:19; Rom 5:20; and Gal 3:19.
The law itself is holy and just and good (Rom 7:12) whatever men may do with it. Verse 1Ti 1:8 of our passage states that if lawfully used it is good in its practical effects. If wrongly used, as by these law-teachers, it works mischief, though perfectly good in itself.
Let us all be very careful to use the law lawfully. It is a most potent instrument of conviction for sinners. It deals unsparingly with the terrible list of sins given in verses 1Ti 1:9-10, but besides all these there were other things which the law did not specifically mention but which were contrary to all sound teaching, and the Apostle alludes to these at the close of verse 10. Only notice that he does not say, contrary to sound doctrine according to the holy standard established by the law but, according to the glorious gospel of the blessed God, for the gospel sets before us a standard of conduct more lofty than the law.
The law did not set forth the maximum, the utmost possible that God could expect from man, but rather the minimum of His demands, if man is to live on the earth; so that to fall below the standard set, in one item on one occasion, was to incur the death penalty. Now however the gospel has been introduced and Paul was entrusted with it. He speaks of it as the glorious gospel, or more literally, gospel of the glory of the blessed God.
There is for the present moment but one gospel, though spoken of in various passages as the gospel of God, of Christ, of the grace of God, of the glory of Christ, and as in this verse. So also the one and the same Holy Spirit is variously characterized in different passages. This is in order to teach us the depth and wonder residing in both, the many-sided characters that they wear. How striking then is the character in which the gospel is presented to us here, and how suitable to the subjects in hand!
What could exceed the moral filth and degradation of those who had come short not only of the law, but of the glory of God (Rom 3:23)? Their portrait appears in verses 1Ti 1:9-10. Then in verse 1Ti 1:11 comes the gospel of the glory of the blessed God followed in succeeding verses by the dark picture Paul gives of himself as an unconverted man. Look before and look after and we see nothing but the shame of cursed and unhappy man. Into the midst comes the glad tidings of the glory of the blessed, or happy, God. A contrast indeed!
The Old Testament has told us that, it is the glory of God to conceal a thing (Pro 25:2) so that busy and inquisitive men are baffled in their researches again and again. Our New Testament passage tells us that it is also the glory of God to reveal Himself in the magnificence of His mercy to rebellious sinners, and the latter glory is greater than the former. If any ask, what is glory? We may answer, it is excellence in display. The Divine excellence may be displayed in such a way as to be visible to the eye, but on the other hand it may not; yet the glory of a moral and spiritual sort which reaches the heart by other channels than the eye is no less wonderful. When Saul of Tarsus was converted a glory smote him to the earth, blinding his eyes, but the glory of that exceeding abundant grace of our Lord with faith and love which is in Christ Jesus (verse 1Ti 1:14) opened the eyes of his heart without dazzling the eyes of his head, and that is the glory spoken of here.
The sin of Saul of Tarsus abounded, since full of ignorant unbelief he aimed in his injurious antagonism directly at Christ Himself, by blasphemy and the persecution of His people. Hence he was, and he felt himself to be, the chief of sinners. The abundance of his sin was met however by the super-abundant grace of God. Did ever the glory of divine grace more brightly shine than when the rebel Saul encountered the risen Saviour? We think not. Yet we all owe our salvation to the same glad tidings of the glory of the blessed God. We all have reason to sing,
Oh! the glory of the grace
Shining in the Saviours face,
Telling sinners from above,
God is light, and God is love.
By the time this Epistle was written not a few crisp statements of truth had passed into sayings. Christ Jesus came into the world to save sinners, was one of these. It is endorsed as faithful and worthy of all acceptation- hall-marked as it were-by the Apostles own experience as the chief of sinners. No sinner is beyond the grace and power of a Saviour, who could deliver such an insolent, persecuting blasphemer as he.
How all this shows up the folly of such as were desiring to be law-teachers, and landing their votaries in vain jangling. How weak and beggarly is all that beside this!
Now the astonishing mercy extended to Paul was not shown him for his sake alone but that there might be set forth the extent of divine longsuffering. His was a pattern case showing the full extent of the Lords dealings in mercy, lifting him from the depths of verse 1Ti 1:13 to the heights of verse 12.
Think for one moment of his conversion as recorded in Acts. Jesus had just been made Lord and Christ in resurrection. The early apostolic witness was rejected in the martyrdom of Stephen. Saul played a directing part in that outrage and proceeded forthwith on a career of violent persecution. From His lofty seat in heaven, clothed with irresistible might, the Lord looked down upon this outrageous little worm of the dust and instead of crushing him in judgment converted him in mercy. Thereby He gave a most striking delineation of His gracious ways and of the extent to which His long-suffering would go.
Henceforth Paul becomes a pattern man. Not only a pattern of mercy but a pattern to believers. He exemplifies and shows forth the truth in its practical workings in the hearts and lives of the people of God. It is because of this that again and again in his epistles he calls upon his converts to be followers of himself.
The recalling and recital of these wonders of mercy greatly moved the heart of the Apostle and led him momentarily to break the thread of his subject and to pen the doxology of verse 17. We find the same kind of thing elsewhere, as for instance, Rom 11:33-36, where the Apostle utters his doxology moved by the consideration of the wisdom of God; or Eph 3:20, Eph 3:21, where he is moved by the love of Christ. In our passage he is moved thereto by the mercy of God.
The more majestic the Person who shows the mercy the greater the depth of the mercy displayed. Hence the Apostle views God in the height of His majesty and not in the intimacy of relationship. True, God is our Father as revealed to us in Christ. We do stand in this tender relationship as His children: still He is, the King eternal, immortal, invisible, the only wise God and this enhances the wonder of the mercy which He showed to the Apostle and to us. In response to such mercy Paul ascribes to Him honour and glory to the ages of ages.
Surely we too feel impelled to join in the doxology and add to it our hearty Amen!
In verse 1Ti 1:18 the Apostle returns to the main theme of the epistle. In verse 1Ti 1:3 he had referred to Timothys position at Ephesus: he had been left there to charge some against turning aside from the truth. In verse five he had shown what is the end or object of all the charges which God commits to His people. Now he comes to the charge which is the burden of the present epistle from the beginning of 1Ti 2:1-15 to the end of 1Ti 6:1-21.
Before starting his charge to Timothy he reminds him of three things that might well emphasize in his mind the weight and importance of what he was going to say. First, that he had been marked out beforehand by prophetic utterance for the important service that he had to fulfil. Timothy was indeed a very distinguished servant of God, and we might at once feel inclined to excuse ourselves on the ground that we are not at all what he was. That is true. But while this fact may possibly preclude us from doing much in the way of enforcing Gods charge upon other Christians it in no way exempts us from the obligation to read, understand and obey the charge ourselves.
Second, that only by holding faith and a good conscience could the faith of God be preserved in its integrity, and with the preservation of that faith the charge was concerned. Have we all digested this fact? We all recognize the doctrine of justification by faith but do we equally recognize the doctrine of faith-preservation by faith? Our little barque is launched upon the ocean of truth by faith, but do we now successfully navigate that ocean by intellect, by reason, by scientific deductions? Not so, but rather by faith and the maintenance of a good conscience. The Scriptures are the chart by which we navigate but the discerning and understanding eye which alone reads the chart aright is not intellect nor reason but FAITH, though when faith has done its work the chart discloses to us things which satisfy and overpower the highest intellects. Conscience is our compass, but a conscience that has been dulled and tampered with is as useless as a compass which has been demagnetized.
How do we maintain a good conscience? By honestly obeying that which we see to be the will of God as revealed in His Word. Disobedience will immediately give us a bad conscience. If we let go faith which enables to discern the truth, and a good conscience which keeps us in practical conformity to it, we soon make shipwreck of the faith.
In the third place Timothy was reminded of two men whose history was like a warning beacon. They had let go faith and a good conscience and had gone to such lengths in error that Paul brands them as blasphemers and in his capacity as an apostle had delivered them to Satan. This was something beyond excommunication, which is an act of the church, as may be seen in 1Co 5:3-5. This delivering unto Satan was an apostolic act, and carried with it terrible consequences, as may be seen in the case of Job in the Old Testament.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Our Guide amid the Denials of the Faith
1Ti 1:1-7, 1Ti 1:18-20
INTRODUCTORY WORDS
1. Will Christ find Faith on the earth? The question above has to do with the Second Coming of Christ, and the Second Coming of Christ has to do with the conditions which will conclude the age in which we are now living.
The Apostle Peter plainly told us, in the Spirit, of the advent of mockers in the last times. These mockers are men who deny the Faith, and particularly, who say, “Where is the promise of His Coming?”
The Book of Jude speaks of the advent of certain men who creep in unawares. These certain men deny the only Lord God, and our Lord Jesus Christ. They utter hard speeches against Him.
These men are the complement of that which the Holy Spirit, in the Book of Thessalonians, calls “the falling away”-a falling away that is marked by the apostasy from the Faith.
Along this line, there is an Old Testament Scripture which speaks of “a famine for the Word of God.”
We believe that the day of apostasy is here. The denials of the Faith have come as a great stream overflowing its banks. Men are not ashamed to stand in the pulpit dedicated to the Gospel of God concerning His Son, while they defame everything vital to that Gospel.
2. The present-day apostasy described. The men who deny the Faith are wolves, dressed in sheep’s clothing, professing to know God, they deny Him.
(1) The apostasy began by discounting the miracles. As we see it, the fad and fancy of evolution was no more than a strategic stroke of unbelieving and apostate men, intent upon side-stepping a miracle-working God.
If miracles were to be done away, the first miracle of creation had to be set aside. In order to defame that miracle, there must be some method by which the advent of man upon the earth might be established.
Skeptical minds were ready to promulgate a fable as a fact, a dream as a dogma, rather than to accept the plain and only reasonable statement of man’s advent to being-even the statement of the Divine fiat of creation as set forth in the Word of God.
(2) The apostasy continued by denying the need of the atonement. Salvation by the Blood of the Son of God was unpalatable to aesthetic minds. They wanted to be saved by the works of their own hands. They, like Cain, were willing to pass compliments with God; but they were unwilling, like Abel, to put their faith in a sacrificial offering.
(3) The apostasy deepened in the denial of the Deity of Christ. Jesus Christ, to the apostate, became no more than a man applauded for his virtues. He was only revered as a man who lived ahead of His time.
The fact of Christ’s Virgin Birth; the fact that He came down from the Father and came into the world; the fact that He was God, manifest in flesh, was utterly repugnant to apostates. They were willing to place Christ on a pedestal of fame along with Elias, Jeremias, or one of the Prophets, but they were unwilling to acclaim Him Son of God and God the Son.
I. SWERVING FROM THE FAITH (1Ti 1:3-7)
1. Fads, fables, and fanaticisms. Our text says that we are not to give heed to “fables and endless genealogies, which minister questions, rather than godly edifying which is in faith.” We believe that a safe rule for saints is to utterly ignore religious discussions which are not based upon the faith once delivered. It is so easy to step aside into the mists and labyrinths of speculation along spiritual lines. We must never become erratic. We must never become preachers of our own dreams. Even in our statements of doctrine, we must seek always to us Scriptural terminologies.
Christ said, “We speak that we do know, and testify that we have seen.”
2. Teachers, ignorant of the Faith. Verse seven tells us that some, desiring to be teachers of the Law; understand neither what they say, nor whereof they affirm.
We need to study to show ourselves approved of God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.
The Book of Romans, in chapter one, speaks of some who profess themselves to be wise, but are fools. While we would class none of you with them, yet we want you to beware lest you speak of those things of which you know not. We do not believe that an intellectual grasp of Truth is all that is needed with the Christian. We need to know experimentally, the things of God.
3. Turning aside to vain jangling. Whenever we are unsettled in the faith, and are babes in knowledge of God and His Word, we will fall an easy prey to every false wind of doctrine that may blow.
Those who swerve from the Faith are those, usually, who have never been rooted and grounded in the Faith. Their faith was never an “unfeigned Faith,” grounded in a pure heart, and a good conscience.
When the Faith is left and a professor swerves from the plain message of God, he will be turned aside unto vain jangling. There is a great deal of bickering and strife in religious circles; there are sects and divisions almost innumerable; and all of these because people are not established in the Word of God. When Christians follow men, and creeds, and sects, instead of a plain and positive “thus saith the Lord,” they are bound to swerve from the Faith.
II. MAKING SHIPWRECK OF THE FAITH (1Ti 1:18-20)
1. The marks of a good warfare. Paul writes to Timothy, “That thou * * mightest war a good warfare.” Timothy had known the Scriptures from his childhood. He had heard the Faith from his mother Eunice, and his grandmother Lois. That Faith was an unfeigned Faith. Timothy had been led to Christ through the ministry of Paul. We know this, because Paul wrote unto him, calling him “My own son in the Faith.”
When the Apostle wanted a young man to travel with him he chose the young man Timothy. He chose him because, that from a child he had known the Holy Scriptures.
What then are the marks of a good warfare? They are certainly a warfare in the Truth-holding the Faith, with a good conscience.
2. The marks of shipwreck. Verse nineteen reads, “Holding faith, * * which some having put away concerning Faith have made shipwreck.” We have before us a graphic scene. It is the old ship of Faith sailing over life’s sea. Not a ship of “faith in Christ,” but the ship of the “Faith of Christ.” The ship is a wreck. It is engulfed by the wild waves and about to sink. Here is a picture of what we have before us today. The old-time message of the Cross, and the old-time confession of the Faith has, in many instances, suffered shipwreck.
The Apostle Paul, in the close of verse twenty, speaks of the men who put away the Faith, and who make shipwreck, as blasphemers. This is a serious charge, and yet it is true.
3, The results of making shipwreck. The Spirit, through Paul, definitely mentions two men, Hymenaeus and Alexander who put away the faith; and then he says, “I have delivered” them “unto Satan, that they may learn not to blaspheme.”
It is no light matter to depart from the Faith of God and to preach another message than that which God has delivered. Such men are under a curse. As we have said once, we say again, “If any man preach any other gospel * * let him be accursed.”
It is important to know the Truth, and to live it, and to preach it. If we hope to receive from God a “Well done, thou good and faithful servant,” we must stand unfailingly for the Faith.
The idea that we may live as we list, preach what we please, and believe what we choose, and, withal, be well pleasing unto God, is sheer folly.
III. DEPARTING FROM THE FAITH (1Ti 4:1)
1. The pillar and ground of the Truth. By referring to chapter three, we find that the Church of the Living God is described as the pillar and ground of the Truth. The pillar is that which supports the roof. The ground is the firm foundation, the undergirding, upon which the whole superstructure rests.
When Peter said to Jesus, “Thou art the Christ, the Son of the Living God,” the Lord immediately replied, “Upon this rock I will build My Church; and the gates of hell shall not prevail against it.”
In Matthew seven, Christ said, “Whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock, * * and it fell not.”
2. The perils of the last days. Young people need not become alarmed because so many have departed from the Faith. To be fore-warned, should suffice us to be forearmed. The Spirit described for us the very apostasy which surrounds the church today. They who know their books know that nothing has happened which has upset the Faith once delivered to the saints. They who have departed from the Faith are men who know not God in any vital and spiritual sense. Our text even says that they speak lies in hypocrisy. If they contend that they are conscientious in what they say, God quickly says that their conscience is seared with a hot iron.
It is still true that great men are not always wise; neither do the aged understand judgment. It is still true that the natural mind receiveth not the things of God. Men by scholarship cannot know God.
God has even said of the men who depart from the faith, that they are giving heed to the doctrines of demons. We should think such a charge would cause present-day modernists to stop and consider. They, indeed, are swayed by a power of which they may be unaware. They are carried on by winds of doctrine which sweep them from their moorings; yet, they may not realize their lot.
3. Nourished up in the Faith. We are sure that all who follow us, desire to be good ministers of Jesus Christ. If they do, they will put the brethren in remembrance of the apostasy which is now upon us. They will do more. They will nourish themselves up in the words of faith and of good doctrine. They will also refuse profane and old wives’ fables.
The great need of the churches today is a testimony that rings true to the Faith. God give us many young men who will go forth in love and in courage, proclaiming the whole counsel of God.
IV. DENYING THE FAITH (1Ti 5:8; 1Ti 5:15; 1Ti 5:17)
1. He who denies the Faith of practical Christianity. The faith for which we are to contend includes the great doctrines of Grace. It asserts the Deity of Christ; it acclaims the Virgin Birth; it emphasizes the Substitutionary Suffering of Christ; it unswervingly advocates the bodily Resurrection and Ascension of the Lord: it faithfully teaches the personal Return of the Lord Jesus.
There is another viewpoint, however, in upholding the Faith; that is the practical side of the Faith. It is the Faith, in action; the Faith, in life. Our verse tells us “If any man provide not for his own, and specially for those of his own house, he hath denied the Faith, and is worse than an infidel.”
We need men who not only preach the Faith, but who live it. The doctrine must he glorified, adorned, by our walk, and work, and way.
2. He who denies the Faith turns aside after Satan. This is the message of verse fifteen. Low standards of living, as well as low standards of doctrine may find their source in Satan himself. He is the one who, in the Garden of Eden, with the self-same breath sought to instil doubt of God’s Word on the one hand, and to inculcate the spirit of disobedience to God, on the other hand. How many there are today whom Satan hath blinded, lest the light of the glorious Gospel should shine in upon them!
3. He who holds the Faith is worthy of double honor. In 1Ti 1:17 the emphasis is placed upon those who toil in the Word of God and in the teaching of Truth.
If we had dropped into any of the services conducted by the Apostle Paul we would have found him standing true to the Faith, and proclaiming it with all longsuffering and doctrine. Paul knew how to reason out of the Scriptures. He knew how to open them up in such a way as to confound the adversaries. He never sounded an uncertain note. He never placed a question mark around any “Thus saith the Lord.” He believed all things that were written in Moses and in the Prophets; and, what he believed, he proclaimed.
Men who hold down the truth, or keep back the whole counsel of God, are worthy of double condemnation. Men who serve for human plaudits, and not for Divine approval are to be pitied.
There is a little verse that says, “When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.” God grant that at this hour a great host of stalwart sons may stand forth and wield the Sword of the Spirit, which is the Word of God, with unswerving loyalty.
V. ERRING FROM THE FAITH (1Ti 6:10-12; 1Ti 6:20-21)
We have found five distinct statements concerning the denials of the faith in First Timothy. (1) Swerving from the Faith. (2) Making shipwreck of the Faith. (3) Departing from the Faith. (4) Denying the Faith. (5) Erring from the Faith.
Just now we want to discuss the fifth statement.
1. He who errs from the Faith. Verses nine and ten tell us of the rich who fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. These men love money and covet after it. To such the Holy Spirit writes, “They have erred from the Faith, and pierced themselves through with many sorrows.” Once again we behold that the Faith once delivered, touches the practical walk of the believer.
There is a verse in the Epistle of James which says, “Have not the Faith of our Lord Jesus Christ, the Lord of Glory, with respect of persons.”
Faith, that is doctrine, touches the very vital walk and life of the inner man. Faith is not to be forever located in the head; it should lodge in the heart, and become the lord of the life.
2. He who fights the good fight of Faith. The Apostle Paul was not slow to urge the man of God to fight this good fight. Here is a contest, which is worthy of the best that is in any man. How is this fight summed up? Here it is, just as God places it: “Follow after righteousness, godliness, faith, love, patience, meekness.” This is the good fight of Faith. It is to this we are called. It is in behalf of this that we have confessed a good confession.
3. The final warning. “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called.”
(1) There is the positive warning to keep that which is committed. In another chapter we are told that Paul knew Him, to whom he had committed his soul, and he knew that He would keep it. God is true to His tryst. Now, however, Timothy is urged to keep that which is committed to him. What is committed? It is the “Faith” of the Lord Jesus Christ.
(2) There is a negative warning, to avoid babblings and the oppositions of science, falsely so-called. Of these the Spirit writes to Timothy that some, having professed these things, have erred concerning the faith. How important is this last warning word. Science is all right when it deals with facts. Human knowledge is all right when it lies in the realm of truth; but, when it goes out of its realm and puts itself in opposition to truth, it places itself along with profane and vain babblings.
AN ILLUSTRATION
FIRE! FIRE!
“When a fire is kindled in a city we do not say coldly, ‘Yonder is a great fire, I pray God it do no harm.’ In times of public defection we are not to read tame lectures of contemplative divinity, or fight with ghosts and antiquated errors, but to oppose with all earnestness the growing evils of the world, whatever it may cost us.” “If men valued truth as they do their goods and their houses they would not regard error with such cool contentment. The cant of the present day cries, ‘Charity, Charity.’ As if it were not the truest charity to grow indignant with that which ruins souls. It is not uncharitable to warn men against poisonous adulterations of their food, or invasions of their rights; and surely it cannot be more uncharitable to put them upon their guard against that which will poison or rob their souls. Lukewarmness of love to truth is the real evil to be deprecated in these times. We have new doctrines among us, full of practical mischief, and against these there is need to raise an earnest outcry lest they gain so great a head that both Church and state should be set on fire.
“Lord, arouse Thy watchmen, and bid them arouse all Thy saints, for the times are full of danger.”
Fuente: Neighbour’s Wells of Living Water
1Ti 1:1. Thus far in the New Testament, according to the compilation in the King James 2 s Version, all of Paul’s epistles have been addressed to congregations in cities that are named, or in other designated areas. He now changes his plan and will address some to individuals. He calls himself an apostle of Jesus Christ. The significance of the phrase will be appreciated more by considering the meaning of the word apostle. It is from APOSTOLOS which Thayer defines, “a delegate, messenger, one sent forth with orders.” Hence the italicized expression means Paul was sent forth with orders from Jesus Christ. The weight of authority behind his apostleship is increased by the fact that God commanded it to be so. God is called our Saviour because he is the one who provided a sacrifice that could save mankind. Our hope means that all hope of eternal life is in the Lord Jesus Christ.
Fuente: Combined Bible Commentary
1Ti 1:1. According to the commandment. Characteristic of the Pastoral Epistles (Tit 1:3, and in another connexion Tit 2:15, but also in Rom 16:26). Stronger and more emphatic than the simple reference to the Will of God in the earlier Epistles.
God our Saviour. This also is a distinctive note of this group. Though the name of Saviour is still given to the Lord Jesus (Tit 1:4; Tit 2:13; Tit 3:6), it is not limited to Him. The new feature in St. Pauls later language is that he thinks of the Father as essentially a Saviour, in all senses of the word, as the Preserver and Deliverer of mankind (comp. 1Ti 2:3, 1Ti 4:10; Tit 1:3; Tit 2:10; Tit 3:4). Probably we may trace in this the influence of the language of the Magnificat (Luk 1:47), with which we may well believe him to have become acquainted through his intimacy with St. Luke.
Christ Jesus our hope. At once the ground of hope in the apostles consciousness of His presence, and the object of hope in his anticipations of the future. The phrase is not a common one, but once before St. Paul had spoken of Christ in you, the hope of glory (Col 1:27), and in both passages has used the language of the LXX. Version of Psa 65:6 : God our Saviour, Thou that art the hope of all the ends of the earth.
My own son in the faith. Better true child The word (more affectionate than son) is one which St. Paul, in advanced life, was fond of using of the young disciples, such as Timothy (Php 2:20) and Titus (Tit 1:4), in whom he saw a genuine likeness of character to himself. The addition in the faith distinguishes the relation from that of actual sonship.
Fuente: A Popular Commentary on the New Testament
Notes.
Division 1. (1Ti 1:1-20.)
Grace the one necessity for all blessing.
It is most instructive to see, while at the same time very simple to understand, how the apostle begins his exhortations with regard to godliness by an insistence upon that grace which is the only power that breaks the dominion of sin, and on the maintenance of the truth as to God Himself revealed as a Saviour-God towards men. This alone brings in the light in which we are to walk, and which manifests things in their true character. Holiness, or piety, is always a “holiness of truth.” God Himself and our relation to Him must be established fully before we can talk of any duties to one another. It was when man slipped away from God Himself that of necessity all else was disordered, the very beasts of the field rose up against man, and the first man born into the world was the murderer of his brother.
1. Paul speaks of himself, then, as an apostle of Jesus Christ according to the commandment of God our Saviour. How beautiful the urgency of this is! One might think it would suffice to know the blessedness of salvation to make it an absolute necessity to set it forth to others; but this is not enough for Him who is revealed in Christ as the Saviour-God; and He must thus thrust out His laborers into the fields which await the seed of the gospel -that precious seed from which all real fruit for Him is to be produced. Paul insists, therefore, here also upon his apostleship. He is not a mere messenger, but a messenger with fullest authority. God would have the truth of these things certified to man with all the assurance that He can give it, and thus, as we know, the miracles which attended the proclamation of the gospel at the outset were designed to call earnest attention to the testimony going forth. Timothy is himself an example of how God would have these things constantly maintained, as he is himself urged by the apostle to communicate the things which he has heard from him, among many witnesses, to faithful or believing men who shall be able to teach others also. “Faithful” and “believing” are the same word in the Greek, and all faithfulness is, in fact, a question simply of believing. Faith and faithfulness are root and stem in all living godliness. Thus the apostle addresses Timothy as his true child in faith. With him there was, of course, no apostleship. The testimony is to be left now to the responsibility of ordinary men to maintain it. The sowing of the seed is the simple way by which other seed is to be produced for fresh sowing.
Timothy is in his character, as in his name, a true product of the apostle’s gospel. He is one who “honors God,” who maintains what is His due amongst men. In feebleness this might be, indeed. We find in Timothy himself one with whom there was a special sense of inherent weakness. He needs to be exhorted to be strong; he needs to be told that the Spirit that we have received is not a spirit of cowardice, but of power and of love and of a sound mind; but with a true heart all these difficulties are overcome, and there is ever, according to the apostle’s greeting here, “grace, mercy and peace from God our Father and Christ,” the One we serve.
Mercy, as has been often noticed, is specially added here, where an individual is addressed; and is it not according to the character of things which is coming in, that it should be now, in the close of Paul’s epistles, the individual that is thus specially addressed? Individuality is needed surely to be preserved at all times, but how distinctly does that individuality need to be insisted on when the mass are going astray! Conscience is individual, never of a body as such; and it always leads to individual action, although where the Spirit of God is, there will be the action together, of course, of those who are guided by the Spirit.
The apostle urges him to remember that he had besought him to abide in Ephesus for the express purpose of charging some that they taught no other doctrine. The danger of this is plainly intimated; and in Paul’s address, as we find it in the Acts, to the Ephesian elders, it is fully realized. Thus already the tendencies are manifest which were so soon to have such terrible development. It was all in the germ at present, but there is, alas, a kind of life in these germs of evil which leads to development of their own kind, just as faith of necessity will develop itself upon the other hand. That which he warns of here is the giving heed to fables and endless genealogies: things which, whatever they might be, did not spring out of the truth which God was declaring, and which thus brought in all the uncertainty that of necessity attaches to what is of man. These endless genealogies might be of very different kinds from the genealogies of the law upon which men might still build themselves, or the genealogies of heathenism such as afterwards manifested themselves mystically in the teachings of Gnosticism. In fact, all that men can think of naturally is the derivation of one thing from another, as we see manifestly in the science of our own days. Where God is to come in they are at fault, and there tends to be the resistance of this need of God, and the substitution of natural laws and material developments in place of the Creator. We shall find in this epistle that in the apostasy of the last days, of which the apostle speaks, it is the Creator who is in the first place set aside. For the proper intelligence of God and of His ways there must be revelation. Here reason cannot lay the foundations, although it may be summoned to approve of the foundations laid. Here is where Scripture is of the first necessity for all the foundations of science, and because men have not faith, science becomes, for lack of a foundation, a mere “opposition of science falsely called such.”
2. But one pressing matter that faced Christianity now was the Judaism which had fallen away from God, and now, therefore, was in the hands of Satan everywhere to resist the truth. “The end of the commandment is love out of a pure heart, and a good conscience, and faith unfeigned.” Where the truth was not received, into soil like this thorns and thistles would spring up with it and choke it; and thus those could be already pointed out who had gone astray, “desiring to be teachers of law;” by that very fact revealing that they did not understand the law itself of which they spoke. True it was that it was of God, and of necessity had use, as everything that is of God must have; but the lawful use of the law they did not recognize -that its power was in condemnation, not in justification, and not even in the production of that holiness at which it aimed and which was its own character. Thus the law had not its application to a righteous person, but to “the lawless and insubordinate, to the ungodly and sinners, the unholy and profane” of every kind. It was, therefore, for the rooting up of thorns and weeds; but where the true seed was sown and the gospel of the glory of the blessed God was bringing forth fruit, how dangerous to introduce the plowshare! Law was intended to be the handmaid of grace. It has, as a schoolmaster, its necessary lessons; but the schoolmaster is not always to abide, and the freedom of the Spirit of adoption the law never knew. Thus, as a first necessity for godliness, there must be the maintenance of the grace which alone could produce it, in contrast with the law.
3. The apostle still further insists upon his own case as being the eminent example of that grace which he was preaching; the messenger and the message corresponded fully. The message of most perfect grace came on the lips of the chief of sinners, whom grace had conquered to itself, and in whom it now found the means of assuring all that Christ Jesus had “come into the world to save sinners,” and that without exception. Thus he who was beforetime the persecutor of Christians was not saved to be kept in a corner, but, on the contrary, was needed as the special advertisement of that which God was doing, that no man might conceive himself too great a sinner for this grace. True it was that it was in the ignorance of unbelief that Saul the persecutor had lived and acted. This it was that alone enabled mercy to be shown him at all, for the gates of the city of refuge were open only to the unconscious manslayer, not to the deliberate murderer; and so those who were the deliberate rejecters of God’s grace in Christ had by that very fact placed themselves beyond the power of the revelation itself to reach them. It had in a sense reached them, but only to manifest their incapacity for the reception of it altogether. Such was not Paul’s case, and the grace of the Lord was “exceeding abundant” towards him, “with faith and love which is in Christ Jesus.” Christ had been revealed to him not in vain, and now he could assure all men who would receive it that Christ Jesus had indeed “come into the world to save sinners,” and that he himself was the pattern of that grace that Christ was showing to all “who should hereafter believe on Him to life everlasting.” He breaks out with the praise that filled his heart to the One who through all time abides “the King of the ages, the incorruptible, invisible, only God, to whom be honor and glory to the ages of ages.”
4. But immediately there follows the recognition of danger. Even grace itself may be apparently received, while in fact turned into that which is most perfectly opposed to God, the true opposite of that which it imitates. Paul commits the charge of maintaining this truth of which he has been speaking, to his child Timotheus, one specially marked out before by prophecies, for his encouragement and exhortation in the warfare to which he was now called. Two things needed to be maintained together, “faith and a good conscience,” the recognition of the claims which faith itself made upon the soul. There were already to be seen wrecks resulting from the divorce of these two from one another. The truth itself only maintains its place in connection with that exercise of conscience which testifies to God being before the soul. Already, Hymenaeus and Alexander were in this way blaspheming. Paul had, in his apostolic power, delivered them to Satan -put them into the hands of one who would use his power with them, as we have seen as to the offender among the Corinthians, for the destruction of the flesh, but that the spirit might be saved in the day of the Lord Jesus. God’s grace would thus triumph in making the very enemy of souls in this way the instrument of their deliverance.
Fuente: Grant’s Numerical Bible Notes and Commentary
CHIEFLY PERSONAL
THE SALUTATION (1Ti 1:1-2)
In this notice the beautiful designation of our Lord Jesus Christ as Our Hope. He Himself is our Hope. And when we remember that these words were written by Paul in his later years, they are all the more affecting. And notice the designation given Timothy in 1Ti 1:2. What bearing has this upon the proposition that he probably owed his conversion to Pauls labors?
REFERENCE TO TIMOTHYS MISSION AT EPHESUS (1Ti 1:3-4)
We have referred to the circumstance of his being left there by Paul, in our introduction. It seems to have necessitated urging on Pauls part. What language indicates as much? What charge was he to lay upon the teachers at Ephesus? In what two directions (especially Jewish) were they inclined to digress from the Gospel? What would be likely to be the outcome of such digression?
DESCRIPTION OF THE FALSE TEACHERS (1Ti 1:5-7)
In this description it will be noted that the root of the offense, was in swerving from love, for such is the correct translation of the word charity in 1Ti 1:5.
DESCRIPTION OF THE TRUE USE OF THE LAW (1Ti 1:8-11)
These false teachers pretended to discourse of the law, by which is meant the law of Moses, without really knowing the subject on which they spoke.
The law did not apply to those who were saved under the Gospel, but it had the same bearing as ever to the unbeliever.
DIGRESSION: THE CIRCUMSTANCES OF PAULS CONVERSION (1Ti 1:12-17)
This springs from his allusion to the Gospel in 1Ti 1:11, a Gospel committed to his trust as a steward to proclaim. He does not spare himself in extolling the grace of God toward him (1Ti 1:13-15), and he uses his own history as an example and encouragement to the worst of sinners (1Ti 1:16).
PERSONAL CHARGE TO TIMOTHY (1Ti 1:18-20)
This charge is the single one to fight the good fight of faith, to which he is stimulated by two considerations. The first is the prophecies which went before on him, the supernatural predictions of his future; and the second, the failure of some who had started in the fight with him and fallen back. The good fight of faith in his case is that which was personal to himself, and that which concerned his ministry. It is not the conflict of the Christian life in general which Paul refers to so much, as that of a leader in the church against the opponents of a pure Gospel.
QUESTIONS
1. What title is given Jesus Christ in this lesson?
2. What led to the defection of these false teachers?
3. How does Paul consider his ministration of the Gospel?
4. What is meant by the fight of faith in Timothys case?
5. How many questions are in the body of this lesson, and how many have you answered satisfactorily?
Fuente: James Gray’s Concise Bible Commentary
Observe here, 1. St. Paul asserts his apostolical authority, calling himself an apostle; not that Timothy questioned it, but he writes it for their sakes over whom he was now presiding at Ephesus, that neither ministers nor people might despise what Timothy did, it being enjoined both him and them by so great an authority as was that of an apostle; Paul, an apostle of Jesus Christ.
Observe, 2. What authority St. Paul had for executing this office of an apostle: it was by the commandment of God, and our Lord Jesus Christ, that is, by the appointment, injunction, ordination, and immediate commission, of the Father and of Christ, by his voice from heaven, as the rest of the apostles were called by a voice from Christ on Earth. In 1Co 1:1, he is said to be called by the will of God; not by his permissive will barely, but by his preceptive will particularly.
Observe. 3. The title given to our Lord Jesus Christ; he is styled our hope, that is, the author of our hope, the object of our hope, the purchaser of what we hope for, the declarer to us of the hopes of glory expected by us.
Where note, That our Lord Jesus Christ is undoubtedly and undeniably God, because he is our hope and trust: now if he were no more than a man, though never so excelling, to make him our hope would be to make ourselves miserable; for cursed is the man that trusteth in man, and maketh flesh his arm. Jer 17:5.
Fuente: Expository Notes with Practical Observations on the New Testament
Greetings As in most of the letters of the first century, Paul opens by introducing himself. He probably identifies himself as an apostle to stress that this is not just a personal letter but one intended to further the cause of Christ at God’s direction, or commandment. One record of God’s commandment to Paul can be found in Act 26:16-18 . He was to carry forth the word of God, who sent his Son to save the world from sin ( Joh 3:16-17 ; 2Co 5:19 ). That Son is both Lord, or master; Jesus, or the one who would save his people from their sins; and Christ, or God’s anointed king. Certainly, he is also the source of our hope ( 1Ti 1:1 ; Rom 5:1-2 ).
Timothy can be described as Paul’s true child in the faith because there was nothing fake about his conversion. Paul was not ashamed to commend this loyal soldier of Christ to the churches ( Php 2:19-24 ; 1Co 16:10-11 ). The word grace was a form of the Greek greeting, while peace was the Hebrew greeting. In the Christian context, they are especially meaningful since we are saved by God’s grace and that brings a special inner peace to our lives. Without God’s mercy, we could not be saved since we were rebellious sinners with no means of saving ourselves ( 1Ti 1:2 ; Eph 2:8-10 ; Eph 2:4-5 ; Php 4:7 ).
Fuente: Gary Hampton Commentary on Selected Books
1Ti 1:1-2. Paul, an apostle of Jesus Christ The apostle begins his epistle with asserting his apostolical dignity, not because Timothy was in any doubt concerning it, but to make the Ephesians sensible of the danger they incurred, if they rejected the charges and admonitions which the apostle ordered Timothy to deliver to them. Familiarity is to be set aside where the things of God are concerned. By Or according to; the commandment The authoritative appointment; of God our Saviour So styled in many other places likewise, as being the grand orderer of the whole scheme of our salvation; and Christ our hope That is, the author, object, and ground of all our hope. To Timothy, my own son If Timothy was not at first converted by the apostle, (which it is not certain he was from any historical account that has reached us,) yet he might term him his own, or genuine son, because of the parental affection he had for him, the complacency which he found in that assistance which he had received from him in the work of the ministry, in which he had faithfully served him, like a son with his father, (Php 2:22,) and in the filial reverence and affection which this excellent young evangelist expressed to him; not to mention that Timothy had received much establishment in the faith through the apostle. Grace, mercy, and peace St. Paul wishes grace and peace in his epistles to the churches. To Timothy he adds mercy, the most tender grace toward those who stand in need of it, as indeed all do. The experience of this prepares a man to be a minister of the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1 Timothy Chapter 1
The Epistles to Timothy and Titus have naturally a peculiar bearing and character, being addressed to persons deputed by the apostle to act in his name, or to care for the churches during his absence. Their application to us is none the less direct on this account, because they not only instruct us with regard to the state of the church, and the pastoral care which the apostle bestowed on it, but the line of conduct in which Timothy is charged to lead the faithful is that which the faithful ought always themselves to follow. Nevertheless to confound the directions given to Timothy and Titus with the words addressed immediately to the faithful, would be to cast confusion upon ministry in its best sense.
A great part of this First Epistle to Timothy requires but little development; not because it is without importance but because it contains directions-so plain and simple that explanation would be superfluous -and practical exhortations which would only be obscured and their force and point taken away by attempting to enlarge upon them.
On the other hand, some general principles of great importance for the position of the assembly in general are contained in this epistle.
God assumes here, in a peculiar way, the character of a Saviour-God with regard to the world: a principle of great importance in all that concerns our conversation in the world and our intercourse with men. We represent in our religious character a God of love. This was not the case in Judaism. He was indeed the same God; but there He took the character of a Lawgiver. All were indeed to come to His temple according to the declaration of the prophets, and His temple was open to them; but He did not characterise Himself as a Saviour-God for all. In Titus we find the same expression.
In these confidential communications to his dear children in the faith and companions in the work, we can understand that the apostle would clearly establish the great principles on which the administration committed to him rested. That all men were the objects of Gods dealings in grace was the general basis on which this administration was founded-that the character of God towards the world was that of a Saviour. (Compare 2Co 5:1-21) The law has its place and it still has it, as the apostle shews-the conviction of unrighteous men. [1] But the sovereign mercy of God was the starting-point of all that the apostle had to declare. This thought, this spirit, was to govern the worship even of believers. Details follow. Not withstanding this love to the world, there was upon the earth an assembly of the living God, the pillar and support of the truth, and the witness to it on earth.The Person of Christ, and all that concerns Him, is the subject of its confession, the foundation of its existence, and the object of its faith. This faith would be assailed in the last days by the enemy, who, under the pretense of sanctity, would set himself up against God the Creator and Preserver of all men and of believers in particular. Directions for the walk of the assembly compose the remainder of the epistle. Conduct suitable to all is set before Timothy to make him, as well as ourselves, understand that which befits the assembly of God. We will now look more closely into the contents of this epistle.
From its commencement the apostle designates God as the Saviour-God. Paul is the apostle of Jesus Christ by the commandment of God our Saviour. The Lord Jesus Christ is the confidence and the hope of the soul.
We observe also that the apostles wish differs from that which he expresses when addressing an assembly; Grace, mercy, he says, and peace. He does not say mercy to the assemblies, which stand before God as such, in consequence of the mercy shewn them, and which (however low their condition might be) are viewed as assemblies according to the nature in which they live by the Spirit, in which there is no question Of mercy, because that nature is itself of God. Grace and peace are that which they are to enjoy on the part of God. But when an individual is in question, whatever his piety or faithfulness may be, he is both flesh and spirit, his career has yet in part at least to be provided for, having always need of mercy. Therefore the apostle wishes it to Timothy as well as to Titus.[2] In the case of Philemon he adds the church in thy house, and his wish has therefore no longer the personal form. But with Timothy and Titus it is the apostles intimacy with his beloved fellow-labourers He knew how much they needed mercy. It was his own resource, that which he had experienced for the comfort of his own soul.
The special object for which Paul had left Timothy at Ephesus, when he went into Macedonia, was that he might watch over the doctrine which was taught; but being there, he gives him directions for the interior order of the assembly. The evil which the enemy sought to introduce, with regard to doctrine, had a twofold character; fables of human imagination, and the introduction of the law into Christianity. As to the former, it was pure evil and edified no on.e. The apostle does not here say much about it; he fore warned them of the evil; and the faith of the assembly at Ephesus was solid enough to allow him to treat the whole system as mere fables and genealogies. The Spirit gave warning, that in later times it would have more disastrous consequences; but at present there was only need to guard the faithful from it as that which was worthless. Timothy was charged by the apostle to attend to this.
But that which is committed to us in Christianity as service, is always, both in its object and its character, at the height of the eternal principles of God, and belongs to the foundation of our moral relations with Him.
The object of Pauls mandate is the love of a pure heart, a good conscience, and faith unfeigned, and never the subtleties of argument or of human imagination. This is a sure token for souls that are sound in the faith and guided by the Spirit of God. Speculative questions do not act on the conscience, nor bring into the presence of God. Some had forsaken these great landmarks of Christianity, turning aside to vain discussions. And here we again find those same corrupters of Christianity, who, after having rejected the Saviour, sowed the apostles path with thorns-Judaising teachers. They desired to inculcate the law. The human mind is adequate to this.
Now we see here the way in which one who is at the height of the truth of God can put everything in its true place. Paul treats the produce of human imagination as mere fables; but the law was of God and could be made useful if rightly employed. It was of great service to condemn, to judge evil, to slay -to shew the judgment of God against every wrong thing forbidden by the gospel which revealed the glory of the blessed God-a glory which tolerated no evil and which had been committed to the apostle. It could be used to act upon the conscience in this way, but it did not build up the righteous; and, if any were under the law, they were under the curse. As a sword for the conscience, it may be used. But grace alone is the source of our preaching and the stay of our souls.
These two systems and their respective places are presented in1 Tim. 1: 6-17, which form a kind of parenthesis, the apostle resuming his address to Timothy in 1Ti 1:18. The use of the law is explained in1 Tim. 1: 8-13. The apostle in a certain sense lowers it here, while acknowledging its utility in its place, as the weapon of righteousness for condemnation, and contrasts it with thegospel which is connected with the glory of God Himself which this gospel proclaims, as the law is connected with the wickedness which it condemns.
Having spoken of the gospel of the glory which had been committed to him, the apostle turns to the sovereign grace that brought him into the knowledge of this glory which is the testimony to the accomplishment of the work of grace.
I give thanks, he says, to Jesus Christ our Lord, who hath counted me faithful, putting me into the ministry, who was before a blasphemer and persecutor and injurious. This indeed was grace.
The apostle speaks of two things in his conversion: the one, how God could have compassion on him in such a state-he was in ignorance; the other, the purpose of God that the apostle should be a pattern of grace to all. That he was in ignorance and unbelief although a condition which made mercy possible (for had he been an enemy, knowing and willing it, while acquainted with the grace of the gospel, it would have been impossible), yet that condition was no excuse for his sin; he puts pure and perfect grace forward, as having abounded in his case-he was the chief of sinners. This indeed was true. The high priests had resisted the Holy Ghost to the uttermost. Paul had joined them in it: but he was not satisfied with that. He desired to be the active enemy of the faith wherever it existed, and to destroy the name of Jesus. He had done much at Jerusalem, but he wished to satiate his hatred even in foreign cities. We know his history in the Acts. The living expression of Jewish resistance to grace, he was also among men the expression of the most active human enmity to Him whom God would glorify. Grace was greater than the sin, the patience of God more perfect than the perseverance of mans hostility. The latter was limited by mans importance, the former has no limit in the nature of God but that of His own sovereign will. Guilty as man may be, his sin cannot so reach God as to disturb the independent action of His nature or change His purposes. He was pleased to shew forth in Paul a pattern of the sovereignty of that grace and perfect goodness-to the Jews hereafter, who as a nation will be in Sauls condition-to all men as the enemies of God and by nature children of wrath. The chief, the most active, the most inveterate of enemies was the best and most powerful of witnesses that the grace of God abounded over sin, and that the work of Christ was perfect to put it away. Unto God -being such in His nature, and having the development of all the ages in His counsels- unto the only God, invisible, incorruptible, he ascribes all praise and all glory. Such was the foundation of Pauls ministry in contrast with the law. It was founded on the revelation of grace; but it was a revelation connected with the experience of its application to his own case. Peter, guilty of denying a living Saviour, could speak to the Jews of grace that met their case, which was his own; Paul, formerly the enemy of a glorified Saviour and the resister of the Holy Ghost, could proclaim grace that rose above even that state of sinfulness, above all that could flow from human nature-grace that opened the door to the Gentiles according to Gods own counsels, when the Jews had rejected everything, substituting the heavenly assembly for them-grace that sufficed for the future admission of that guilty nation to better privileges than those which they had forfeited.
Such was the call of this apostle, such his ministry. Having shewn the opposition between that which was committed to him and the law (while affirming the usefulness of the latter, not as a rule to the righteous or a guide to Gods people, but as judging wrong), he resumes his address to Timothy in that which refers to the details of his mission among the Ephesians.
At the end of chapter 1 he commits the charge to him-sends him his mandate. The term he employs relates to 1Ti 1:3 and 1Ti 1:5. He had left Timothy at Ephesus in order to command some persons there not to teach other doctrines than the truths of the gospel. Now the end of the command, of this evangelical commission, was love flowing from a pure heart and a good conscience and faith unfeigned. For the gospel, while revealing the marvelous counsels of God, maintains the great eternal principles of His nature. It is this which distinguishes truth from the lofty pretensions of heretical imaginations; it requires that man should be in relationship with God really in heart and in truth according to those principles. And this commission the apostle now entrusted to Timothy, his own son in the faith. He was to maintain it with an authority that had its basis in divine testimony but which he held formally from the apostle who appointed him to it; not merely of his own accord, but according to prophecies which had pointed him out for this purpose, and which were a means of strength to him in the conflict he was thus brought into. The conditions of victory were in accordance with the nature of the commission. He was to keep the faith and a good conscience. Now faith here is the doctrine of Christianity; yet not merely as doctrine, but as that which the soul held between itself and God as coming from Him. He had to maintain the truth, the Christian doctrine, but to hold it as so revealed by God Himself to the soul that it should be the truth. The light should possess, with well-defined outlines, the authority of God.
It was the faith, that which God had revealed, received with certainty as such-as the truth.
But, to be in communion with God, the conscience must be good, must be pure; and if we are not in communion with God, we cannot have the strength that would maintain us in the faith, that would enable us to persevere in the profession of the truth, as God gives it to us. Satan has then a hold upon us, and if the intellect of one in this state is active, he falls into heresy. The loss of a good conscience opens the door to Satan, because it deprives us of communion with God; and the active mind, under Satans influence, invents ideas instead of confessing the truth of God. The apostle treats the fruit of this state as blasphemies; the will of man is at work, and the higher the subject, the more an unbridled will, possessed by the enemy, goes astray, and exalts itself against God, and against the subjection of the whole mind to the obedience of Christ, to the authority of the revelation of God.
The apostle had delivered up two persons of this character to Satan-that is to say, outwardly. Though already deceived by him, they were not under his dominion as having power to torment and make them suffer. For in the assembly (when in its normal state) Satan has no power of that kind. It is guarded from it, being the dwelling place of the Holy Ghost and protected by God and by the power of Christ. Satan can tempt us individually; but he has no right over the members of the assembly as such. They are within, and, weak as they may be, Satan cannot enter there. They may be delivered to him for their good. This may take place at all times-witness the history of Job. But the assembly ought to have the knowledge, and be the guardian and instrument, of the accomplishment of the dealings of God with His own. Within the assembly is the Holy Ghost; God dwells in it as His house by the Spirit. Without is the world of which Satan is the prince. The apostle (by the power bestowed on him, [3] for it Is an act of positive power) delivered these two men into the power of the enemy-deprived them of the shelter they had enjoyed. They had listened to the enemy- had been his instruments. It was not in the assembly, with members of Christ, that this should have taken place. They must be made to feel what he was to whom they had given ear. God thus made use of Satan himself as a rod for the good of His rebellious children. Satan should instruct them, through the pains he would make them suffer, of whatever kind it might be, whether anguish of soul or of body, and the latter is the immediate effect, in order that their will might be broken and brought into subjection to God. Solemn discipline! Marvelous power in the hands of man! but a proof that the love of God can order all things for the purpose of delivering a soul and bringing it to Himself.
Footnotes for 1 Timothy Chapter 1
1: Not here, specially, that any one is under it, or that it is a rule of life for a people of God, but a rule of right and wrong to demonstrate evil to any conscience. In verse 5 we have the end of the commission of the gospel on the other hand, partaking of the divine nature-love and holiness, acting up to responsibility, a good conscience and the heart fully devoted to God, receiving His word and trusting Him.
2: There is, however, some question as to the reading in Titus.
3: We must not confound this act of power with discipline which is the act of the assembly and its formal duty. In l Corinthians 5 the apostle joins the assembly to himself in this act of power, but he delivered with the power of Christ. The duty of the assembly is stated there in verse 13. As to the saints or assemblys part, when God has exercised discipline see 1Jn 5:16; Jam 5:14-15.
Fuente: John Darby’s Synopsis of the New Testament
PROLOGUE
We now reach a department of the Pauline Scriptures in some respects by far the most important of all; i.e., in the fact that while the others have been addressed to the membership, these are directed to the preachers. While they constitute an awful admonition and a solemn warning to the backslidden pastors of the fallen Churches, they turn a flood-tide of holy inspiration on the grand army of preachers, male and female, whom God is raising upi.e., the holiness movementto carry the gospel into every nation, call out the elect of every tribe, and thus get the Bride ready for the return of her Divine Spouse. Paul arrived at Rome during his first imprisonment, in February, A.D. 61. Having preached two years in his hired house, we find him in the barracks guarded by the soldiers and preaching daily to the Praetorian army, February, A.D. 63. As there were no charges against him criminal in Roman law, having been acquitted on trial, he resumes his evangelistic peregrinations, returning to Asia, and preaching to the different Churches till about 65. Do not forget that your post-scripts in E.V. following these epistles are all utterly spurious, not a single one of them appearing in the original. The one following this epistle says it was written at Laodicea, an Asiatic city not far from Ephesus; whereas, along with Dean Alford and other eminent critics, I am satisfied it was written in Europe.
Fuente: William Godbey’s Commentary on the New Testament
1Ti 1:1. Paul, an apostle of Jesus Christ, by the commandment of God our Saviour, and Lord Jesus Christ. Beza cites here the reading of the Complute polyglot bible, made under the patronage of cardinal Ximenes of Spain, in 1517, which reads, , of God the Father, and of our Saviour Jesus Christ, our hope. Montanus has followed this reading.
But what need to say to Timothy, that Paul was an apostle? Answer: because he would honour him as a great minister, as well as love him as a son. He says it also, because he knew that his epistle would be read in all the churches. Yet why does he vary his form of speaking to Timothy, in saying, by the commandment of God our Saviour? Probably in reference to the promise, that Jehovah would save them by Jehovah Elohim, as in Hos 1:7.
1Ti 1:2. Unto Timothy, my own son in the faith, begotten by the ministry of Paul. In his new charge at Ephesus, and extensive sphere in the provinces, he confers due honour on this hopeful survivor in the work.
1Ti 1:3. I besought thee to abide still at Ephesus, then the capital of proconsular Asia. It does not appear that Timothy was fixed here for life, nor can we possibly suppose that he presided over St. John; such an idea would be altogether absurd.
1Ti 1:4. Neither give heed to fables and endless genealogies. This is a strong caution against the rabbinical mode of teaching, as is intimated to Titus in 1Ti 1:14, where they are called jewish fables; a dry and often ridiculous mode of teaching. Paul does not allude here to the Platonic philosophy, nor yet to the Egyptian mythology, which many admired. See on Gen 43:23. The caution is equally a stroke at judaical instructions, building up the mind with wood, hay, and stubble.
1Ti 1:5. The end of the commandment is charity. Moses defined the end of the law to be, that we should love the Lord our God with all our heart. Deu 6:4. Our Lord also confirmed it in answer to the lawyers question, which was the great commandment? God is love, and all his laws are emanations of his nature. The love of God is to study his perfections, to trace his wisdom, his goodness and power in his works, and to delight in doing all his pleasure. The gospel is here called a commandment, but in Greek, parangelias, a declaration of all that Jesus Christ began both to do and to teach for our salvation; it is the unfolding of all the riches both of grace and glory. It is the gospel law, or new commandment, requiring all men everywhere to repent, and to believe on him whom the Father hath sent, there being no other name given by which we can be saved.
It must be charity which makes us like its Author, pure in heart by regeneration, spotless and untainted in conscience, walking with God in uprightness of heart, and before men irreproachably. As faith works by love, so our faith must be unfeigned, not only in the belief of the truth, and in all the acts of justifying and sanctifying grace, but a faith which casts our souls on the Redeemer as our hope, our only hope, whose glorious appearing is expected by the church.
1Ti 1:6-10. From which some have swerved, and turned aside to vain jangling. The whole legation of Moses, how diversified soever its precepts may be, is concentrated in Christ. It is a shame, says Erasmus, for a man to profess to be a doctor of the law, and give interpretations contrary to those of the Saviour. We do not speak this in derogation of Moses, for the law is good, unless it be unlawfully interpreted. The grand object of the law is to conduct men to the Redeemer. He who expounds it otherwise, wrests the scriptures to his own destruction. He is blind who does not distinguish what part of the law must give way to the gospel, and what part must remain. The shadows were only for a time, but the moral precepts are immutable as the divine nature. God is abhorrent of all concupiscence, and all the enmity and workings of the carnal mind, as stated on Gal 5:19; and which are contrary to
1Ti 1:11. The glorious gospel of the blessed God. St. Pauls argument could not have closed with a happier or a brighter thought. The gospel, in regard of its mediatorial glory, its sacrifice on Calvary, its fountain open for sin and uncleanness, the washing of regeneration, the beauty of the church, the purity of her moral code, the excellence of her temple, the magnitude of her hope, eclipses all the glory of the law. I, a persecutor and a blasphemer, can boast of being the first trophy of redeeming love.
1Ti 1:13. But I did it ignorantly in unbelief. When Paul, in the heat of pharisaical zeal, gave his plaudits to the death of Stephen, he having been sometime out of Judea and had not seen Christ in the flesh, was not aware that the fury of the jews would massacre two thousand christians in Jerusalem, and in Judea, as stated on Act 8:4. The recollection of those cruelties were goads in his conscience, and palliations of his future sufferings, to the day of his death. Those words came from his heart: Because I persecuted and wasted the church of God. He could never forgive himself, though Christ had fully forgiven him.
1Ti 1:15. This is a faithful saying that Christ Jesus came into the world to save sinners from the guilt, the power, and from the indwelling of sin, when the whole deity enters the believing heart; yea, to save them from death and destruction with an everlasting salvation. Some men, in regard to the enormity of their sins, their number, their aggravating circumstances, and the baseness of their backslidings, may justly own the title claimed by Paul; but he claims it to magnify the power of grace in his conversion, and as a pattern to encourage the foulest offenders to return to the open arms of redeeming love.
1Ti 1:17. Now unto the King eternal, immortal, and invisible. This song of praise justly follows the rich mercy of God to the chief of sinners. To the only wise God, in whom the whole deity is comprised, be honour and glory for ever and ever. He needs no councillor to teach him wisdom, seeing he gives to all wisdom and understanding.
1Ti 1:18. This charge I commit to thee, son Timothy, according to the prophecies which went before on thee. In Antioch the Holy Ghost said, by the mouth of the christian prophets, Separate me Barnabas and Saul for the work to which I have called them. Act 13:2. Probably something of this kind happened at the baptism, or at the ordination of Timothy; for that is a hallowing hour, both to the candidate and all the church, who are wanting on such occasions to pray that the full baptism of the Holy Spirit may descend on lovely youths consecrated to the glory of the sanctuary.
REFLECTIONS.
The first care of the church must ever be to transmit to posterity divine revelations as delivered by the voice of God, and declared by the Holy Spirit to the prophets. It must be truth unadulterated with the philosophy of the schools, and the uncertain fables of rabbinical traditions. The first charge therefore to Timothy was, to preserve the purity of the christian doctrine, and to preserve it as a command without spot. Paul, wise in his work, begins where he ought, with the sum and substance of vital godliness, which is love; for God is love. Hence the end of the evangelical law, which absorbs the moral code, is charity. The end must correspond with the author. Moses also summed up the design of his law, namely, to love the Lord our God with all our heart, and to love our neighbour as ourselves. Jesus likewise made love the end of his precepts, and the test of his discipleship; for love is the fulfilling of the law. Besides, the law is to feed and nourish the soul, the best mark of parental love; hence questions which minister strife and vain janglings, do not proceed from love. Hence also christians must make love the end of all their conduct, and ministers must make it the spring and soul of all their preaching. Its three grand ornaments are a pure heart, a good conscience, and faith unfeigned.
The true use of preaching the law is to convict the wicked. It is for the lawless and disobedient, for whoremongers, thieves, and hypocrites, and to make manifest the thoughts of the heart. Hence it is good, if a man use it lawfully, and keep it pure from the corruptions of custom, and the relaxed glosses of a carnal age.
Ministers should give an infinite preference to their profession in being made ambassadors of the blessed God, and heralds of his glorious gospel. That God should employ men, is a subject of mysterious condescension. Hence the heart of a minister should never run after riches, but having his simple wants supplied by the flock, he should give himself wholly to the things of God, and scorn the meaner temptations to worldly pursuits. The consideration of what grace has done for man, should impress us with most grateful acknowledgments, and prompt us to an entire devotedness to our high and glorious calling.
But we most admire the mission of Jesus Christ into this lower world, to save sinners, and sinners of the deepest dye. Here every man knowing his own heart, and best acquainted with the provoking circumstances of his sin, has a right to place himself in the foulest class; and it is sanctifying so to do. That harlots, publicans, and thieves should enter into heaven, no one dares to dispute; yet St. Paul would dispute with these his superior claims, though he had sinned in ignorance of the Messiah. The making saints fall by abjuring the name of Christ with execration stuck so fast to his conscience that he could never forgive himself, and truly there is no wickedness like that of persecuting the church. A dispute may here arise, difficult to decide. Are not the gross relapses of regenerate men, and of ministers in particular, fouler than all these? Ah, to sin under the clearest light of the gospel, to sin against the regenerating love of God, and to sin deliberately through the teasing temptations of the flesh, is foul beyond a name. These are the chief of sinners; and it is happy that there is an advocate with the Father, whose merits exceed the atrocity of sin. Well might St. Paul exemplify the glory of grace in his own conversion. Well might he claim a full right to preach mercy to others, seeing his case was a pattern; and well might he ascribe to the King eternal, immortal, and invisible, honour and glory for ever. Henceforth let no one despair of mercy, and let all men fear to despise it.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
I. Introductory
(a) 1Ti 1:1 f. Salutation.Paul greets Timothy, his true son in the faith. The character of his communication leads him to write, even to a personal friend, in his official capacity as an apostle by Divine commandment.
1Ti 1:1. God our Saviour.This title is not applied to God by Paul outside the Pastorals. It is, however, familiar in OT, and appears also in Luk 1:47 and Jud 1:25.Christ Jesus our hope: cf. Col 1:27. This union of Christ Jesus with God as the source of Pauls apostle-ship, like their association in 2 under the vinculum of a single preposition, carries important theological implications.
1Ti 1:2. mercy: added to Pauls usual salutation only here and 2Ti 1:2, cf. 2Jn 1:3.
Fuente: Peake’s Commentary on the Bible
The apostleship of Paul is shown here to be no light matter. His was a call totally independent of the other apostles, but “according to the command of God.” We have, therefore, no liberty to regard his epistles as merely his personal convictions, but must recognize them as being that which God required him to write, having in them the supreme authority of God. Yet God is here called “our Savior.” Titus also uses this expression, both in regard to God and in regard to the Lord Jesus Christ. This certainly involved the revelation of God’s saving grace in the person of the Lord Jesus and in His atoning sacrifice. But if His authority is first affirmed, yet it is not merely authority, but that of Him who is Savior, in matchless goodness, grace, and compassion. Similarly, Christ Jesus, though risen, exalted, and supreme in glory, is “our Hope”: we shall not always be in the place of lowly humiliation: in His person is all that the heart of the believer longs for, so that it is but a little while that we are called to endure.
Timothy was Paul’s “true child in the faith,” a genuine convert of Paul’s, in whom he therefore had such confidence as to speak his heart with no evident reservation. The word here is “child” rather than “son,” for it speaks of actual spiritual birth rather than the dignity of position. It is not simply that Timothy’s character was patterned after that of Paul, but that “in Christ Jesus” Paul had “begotten” him through the gospel. Compare 1Co 4:14-15, where “sons” is properly translated “children.”
Paul wishes Timothy “grace,” which is the divine favor sufficient to lift one above whatever the circumstances may ‘be; and “mercy,” God’s showing compassion in the midst of circumstances; and “peace,” the tranquility of soul given of God to calmly pass through all circumstances in unbroken, unruffled communion with the Lord Jesus. Such blessing too is based upon the unity of the Father and the Son: it is found from no other source, but perfectly there.
Verse 3. Though Paul had spent three years in Ephesus (Act 20:31), in ardent labors, teaching, testifying, and warning; and though to the Ephesians he was able to communicate in his epistle the truths of highest Christian blessing and position; yet he was persuaded that their souls’ condition needed the ministry of Timothy to labor with the sad tendencies of departure that were present. There were “some” at least who were inclined to teach doctrine other than the truth of God. It did not need superior intellect to counteract this, but the faithfulness that honors God; not the communication of new truth, but applying to heart and conscience the truth which had been before communicated.
Timothy then was to charge or to command them that they teach no other doctrine, nor give heed to fables and endless genealogies. Even those who had been taught a good deal of truth could be affected by a show of superior knowledge. Truth is solid and real, not fantastic, not appealing to man’s love for sensationalism, but precious, vital, practical. Those things that merely impress the intellect or the imagination are not those which feed the soul. To trace one’s genealogy back to some illustrious ancestor may be exciting, but only to the flesh. It is mere hollow vanity, for “all flesh is as grass.” Occupation with such things will raise questions of no profit, and serve to destroy rather than to edify or build up. There is no power of faith in it, as there is in godly edifying.
“The commandment” in verse 5 refers to verse 3, speaking of that which is charged or enjoined. It is the solemn charge which Christianity rightly lays upon the shoulders of the saints, not a legal commandment, but that which is consistent with the grace of Christianity. Certainly on this account it is no less solemn and important to the heart renewed by grace through faith, but claims our willing, wholehearted obedience.
The charge has in view an end of purest moral blessing – “love out of a pure heart” first. The law actually required this, but furnished no power for it. In Christ that love is perfectly seen, and has been shed abroad in the believer’s heart by the Spirit of God so that, being so blessed, he has no excuse for failing to manifest this love in his ways. “Out of a pure heart” too surely requires that we should not allow the intrusion of impure motives.
Secondly, a good conscience. This of course, is very personal, while the first is inclusive of others. To maintain a good conscience we must be obedient to what we have learned from God. “Faith unfeigned” completes this triplet, and, of course, connects the soul directly with God: it is the bringing of God into everything, in simple, unaffected confidence that He is supreme and at the same time vitally interested in all that concerns my path, His will perfect and good and acceptable. If these three things were always in vital, active exercise, how precious would be the testimony to the grace of our Lord Jesus Christ!
But some had turned aside from these ends of true soul-prosperity, to “vain jangling.” This is simply idle, empty talk that ministers no good to the hearers. Their desire was to be teachers of the law, yet Scripture solemnly declares that they understood neither what they said, nor “concerning what they so strenuously affirm” (New Trans. of J. N. Darby). Bold, arrogant, dogmatic language does not necessarily indicate honest persuasion as to the truth of what one asserts: it may instead imply a pathetic ignorance of the entire subject with which he deals. And there is nothing more ignorantly used than the law, by many who suppose themselves authorities on the subject. For they would fain be in the place of judge, rather than to have the law judge and expose their own hearts, which is the purpose for which it was primarily given. Having not submitted to the law’s judgment concerning themselves, they use it rather as though it were their own personal property, a weapon with which to force others into subjection to their conceptions.
But the law itself is good, and its lessons valuable indeed if it is used lawfully, that is, for the purpose for which God gave it. Too many use it only to bolster their own selfrighteousness, a thoroughly false use, for it was not even given for a righteous man, but for the lawless, disobedient, ungodly, and sinners. It will unsparingly expose and condemn sin, and leaves the sinner (that is, all mankind) under condemnation. It has no power whatever to forgive nor to justify, nor to take away the sin it exposes.
Verse 9. An X-ray will reveal the presence of gallstones in the human body, but it will neither remove the stones nor ease the pain they may cause. And after the X-ray has done its work, who would be inclined to boast that he depended on the X-ray and did his best to go by it entirely, when the gallstones were still doing their damaging work in his body? The remedy for his ailment is not in the X-ray, no more than the remedy for sin is in keeping the law. When the X-ray has revealed disease in the body, then the physician or surgeon is required; and the law, having revealed sin in mankind, then the Divine Physician, the Lord Jesus Christ, is the only resource for the soul.
The X-ray is not used in the case of those who are perfectly healthy, but to discern what may be wrong in the body. So, the law is not made for a righteous man, but rather to expose the many moral ailments that afflict mankind – lawlessness, disobedience, ungodliness, and all these dreadful evils that follow here, of which there is no need to speak in particular, but including everything that is contrary to sound doctrine.
The apostle adds here, “According to the glad tidings of the glory of the blessed God, with which I have been entrusted” (J. N. Darby Trans.). The gospel then is no less exclusive of evil than is the law; but the gospel of the glory of the blessed God is the great remedy which brings health and soundness to the sick. And in this God’s glory is revealed as it could not be in the law, which indeed declared God’s righteous judgment, but could not reveal the love and grace of His heart. Paul too feels deeply the honor of being entrusted with this message of transcendent blessedness, to be dispensed in love for the sake of all mankind.
“The gospel of the glory of the blessed God” is, of course, the same gospel as “the gospel of the grace of God,” but regarded in a distinct aspect, for this emphasizes not so much its gracious message for men, but its wondrous revelation of God’s own glory, in character pure, holy, and precious, a revelation infinitely higher than law.
Verse 12. The apostle’s profound thankfulness to God seems only to have increased with the years, as he contemplated the pure grace with which God had dealt with his soul from the time of his miraculous conversion. Power for his ministry had come from Christ Jesus our Lord, for He had counted Paul faithful. His appointment to ministry was in fact immediate upon his conversion, so that in his being abruptly stopped in his course of evil, and brought in true faith to bow at the feet of Jesus, there was such a change that from that moment he could be counted faithful. This was no work of human education or diligent training; but the powerful intervention of the pure grace of God. In fact, he was before a well trained, educated man, set in determined opposition to the very name of Jesus. Only a revelation from heaven made the difference; and the very best the flesh could produce is broken and crumpled before the name of Jesus. From then on, Paul is seen to be simply a broken vessel for the use of One infinitely superior, whose grace and power are strikingly displayed, not only in his conversion, but in his path of lowly, submissive service.
Verse 13. Paul could never forget what he had been before his obtaining mercy – first “a blasphemer,” that is, one who brought gross dishonor upon the name of God (cf. Rom 2:24). Secondly, “a persecutor,” which involves his cruel actions against the name of Jesus (cf. Act 9:4). And thirdly, “an insolent, overbearing man,” which, of course, was his attitude of antagonism against his fellowman. Certainly, before his conversion, he would never have applied such terms to himself. Far from thinking he was blaspheming God, he was fully certain he was doing God service. And far from considering himself a persecutor, he doubtless felt himself a faithful champion of the cause of truth. His overbearing insolence he no doubt looked at as commendable zeal. Such is the blindness of the unregenerate heart. He “did it ignorantly in unbelief.” He was not, therefore, the willful manslayer, guilty of the premeditated, cold-blooded murder of the Lord Jesus; but rather the manslayer, killing “unawares and unwittingly” (Jos 20:3). For such cases God appointed “cities of refuge.” His mercy was available for such. Doubtless, the same blessed truth is evident in the word of the Lord Jesus from the cross, “Father, forgive them, for they know not what they do” (Luk 23:34).
Let us notice how grace closely follows mercy. Mercy had compassionately dealt with him in his condition and circumstances of ignorance. Now grace is exceeding abundant, enabling him to triumph over every circumstance, for it is the power that elevates above circumstances. Faith and love in Christ Jesus are here intimately associated with this grace, for faith is that personal confidence in Him (God-given, in fact) by which grace is appropriated; and love is the accompanying warmth of the very nature of God shed abroad in the heart by the Spirit of God.
The apostle cannot too strongly emphasize the truth and value of such a message as that with which he was entrusted. it is basic to all true Christianity – simple, yet marvellously sublime; “a faithful saying,” true to fact, dependable; “worthy of all acceptation,” commended to the wholehearted acceptance of all mankind, without reserve. “That Christ Jesus came into the world to save sinners.” Who can measure the wonder of such a message? How can the preciousness of this ever be exhausted? It is grace supreme and eternal: the Creator stooping to the place of lowly Manhood, not only to show a condescension of sympathetic consideration, but to willingly bear the awful judgment of God in order to save sinners. What matchless kindness! – to those who deserved not the slightest consideration, but who were enemies of God, lost, ruined, guilty, deserving only of judgment.
And Paul adds, “Of whom I am chief,” considering him, self the most guilty of all. Not that he had been of a low, debased, repulsive character, but rather religious, self, righteous, proud; and this he knew now to be thoroughly sinful. But certainly, anyone, when he discerns the fact of his own dreadful guilt before the eyes of God, may say the same of himself: he sees himself to be the sinner, as though none others were worse than he. When the bottom is in this way reached, then the perfection and beauty of the grace is God in Christ Jesus is brought home to the soul, and there is peace in. the knowledge of eternal forgiveness, based entirely upon the blessed person and work of the Lord Jesus Christ.
Verse 16. While certainly the personal blessing of pa.., was a good reason for his obtaining mercy, yet divine wisdom had a higher reason than this. Paul is here seen to be an example or pattern in regard to conversion, a most striking illustration of the fact that the grace of God alone saves. He was one zealously pursuing a self-willed course which he thought was right. Naturally speaking, nothing would change him. But he was arrested by the light from heaven, and the voice of the Lord Jesus speaking from heaven. The Lord had borne with him in kindest longsuffering, and his soul was awakened at a time when he found it hard “to kick against the pricks.” Others may not appear to be such decidedly “black and white” cases of conversion, yet in every case the same principles are involved, whether clearly seen or not. Conversion is always a work of marvellous grace, and must be directly connected with light from heaven and the Lord Jesus speaking from heaven. Not that this is naturally visible and audible, but nonetheless real. The soul must realize its having to do with the Lord Jesus Himself, for it is He who saves. Every true conversion is just as real as was that of Paul, though it may not be as pronounced in its circumstances. His was the more effective as a pattern through its being so clearly pronounced.
In his own person Paul illustrates the more clearly the great distinction between the principles of law and grace, between earthly religion and heavenly association with Christ. The former he completely gives up for the sake of the latter. Law is nevermore his standard, but Christ in glory the one Object of his soul. Certainly we who have since then “believed to life everlasting” should pay close attention to such a pattern.
Verse 17. It is precious indeed here to be reminded of the sovereign greatness and glory of the King of the ages, who is both infinitely superior to those who desired to be teachers of the law, and whose grace could so marvellously change a zealous law-keeper into a lowly, submissive servant, and give him a spirit of utter adoration and worship of Him whose glory is so great. As King of the ages, He is in absolute authority over all ages. Are we not also reminded here that the Lord Jesus Christ is called in Isa 9:1-21 “the Father of eternity”? How stupendous a thought! Again, as “incorruptible,” He is an infinite contrast to those whom Timothy must withstand. “Invisible” implies certainly the inscrutable nature of the eternal God, He whose glory is beyond the highest conception of our own hearts or minds. “Only God.” “Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts, ‘I am the first, and I am the last; and beside me there is no God”‘ (Isa 44:6). This chapter and the next two (Isa 45:1-25; Isa 46:1-13) are full of such precious declarations. Power and glory Paul ascribes altogether to Him interminably, to the ages of ages. This surely puts us in our own place, yet is unspeakably blessed in giving us a completely satisfying Object and a spirit of deepest adoration and worship, so necessary for the creature.
“This charge” of verse 18, refers again to verse 3. For the precious revelation of the grace of God must not be kept in men’s hands to trifle with as they desire. Those who regard grace as mere indulgence will soon turn it into lasciviousness, and God supplied guards against this from the beginning. Timothy had been marked out by prophecy beforehand as one who should maintain a true warfare against such abuse. God chooses His servants long before they are aware of it, but it is important that they fulfill the purpose for which they are chosen. What form these prophecies took it is not essential to know: no doubt Timothy knew what it was to which Paul referred. They may have been given through other saints of God before ever Timothy was called to the work. But they were not to be forgotten.
Faith is imperative to be maintained, as that which objectively connects the soul directly with God. It is personal and vital. This is true of conscience also, which, having to do with the subjective state of the individual, is necessarily, properly speaking, of a sensitive character, necessarily to be held in delicate adjustment. Faith must ever have the Word of God as its food, for it is a vital belief of the revelation of God. Conscience is secondary, but must be governed by the Word, or may lead us badly astray. For conscience involves a sense of responsibility as to what is right or wrong, and the only reliable judge of this is Scripture. But some had let conscience slip, and with it faith. This is, no doubt, the secret of many tragic falls, that conscience is not good, and being ignored, leaves the soul exposed to ruin. Confidence in God suffers along with it, of course, and shipwreck is the result.
Two men are here mentioned of whom this was true, and whom Paul had delivered unto Satan, that they may learn “not to blaspheme.” There was apostolic authority in this.
No mention is even made of any assembly action in excommunicating these men. But their doctrinal evil had progressed far enough that discipline was required. Today no man individually can take the authority for putting another away: we are not apostles. In fact, an assembly cannot even claim the authority to “deliver to Satan”; but it is responsible to put away one who is guilty of a course of evil, whether doctrinal or moral. Hymenaeus means “a wedding song,” and would perhaps indicate the subtle evil that would merrily wed Christianity with corruption. In 2Ti 2:17 we see that, though excommunicated, he still advanced in evil, his doctrine being wicked, and another man, Philetus, being also linked with him. Alexander means, “man defender,” and would seem to imply opposition to the truth Paul taught as to the thorough judgment of man in the flesh. He too had not been restored by discipline later on, for Paul speaks of his doing him “much evil” (2Ti 4:14). How solemn to think of these men’s names being recorded in Scripture in so dreadful a way! Proper discipline had not yet arrested their blasphemous rebellion, though this was the object in view. Sad indeed that an object so honorable may yet fail of its purpose!
Fuente: Grant’s Commentary on the Bible
Verse 1
God our Savior. The title of Savior is more usually given to Jesus Christ, though God the Father is in several instances so designated. 1 Tim. 4:10. Tit. 2:10. Jude 25.)
Fuente: Abbott’s Illustrated New Testament
2 The Charge and its End
(1 Timothy 1)
The Epistle opens with the insistence of the doctrines of grace (v. 3), as well as a right spiritual condition (v. 5), in order that the people of God may be a witness to God as the Saviour.
(a) The Greeting (verses 1, 2)
(V. 1). Having in view the house of God as a witness to the Saviour God, the apostle presents himself as an apostle of Jesus Christ, by the commandment of God our Saviour, and Christ Jesus, our hope. Thus he presents God as the Saviour of the world and Christ as the only hope of the soul. Apart from Christ we are without hope (Eph 2:12; Rom 15:12).
(V. 2). Turning to Timothy, as his own child in the faith, the apostle desires for him grace, mercy, and peace; but, thinking of him as a believer, he now says, from God our Father and Christ Jesus our Lord.
(b) The Charge and its End (verses 3-5)
Following upon the greeting, the apostle at once sets forth the special purpose for which he writes to Timothy. In the first place he writes to insist upon the presentation of the doctrines of grace; secondly, he exhorts to a right spiritual condition in order to be a true witness to grace.
(V. 3). As to the doctrine, the apostle having laboured at Ephesus for two years and three months, declaring to the saints all the counsel of God, it might be thought that there would be little danger of false doctrines being taught in their midst. It was not so, however, for the apostle realised that there were some who were ready to teach other doctrines even amongst those who had the greatest light. The natural pride of the heart may think that much light is a safeguard against error. It is well for us to learn, by the example of the Ephesian assembly, that the fact of a company being enriched with truth, and enjoying the highest ministry, is no guarantee against false doctrine. Timothy, then, was to charge some that they teach no other doctrine than the great doctrines of the grace of God.
(V. 4). Letting go the truth, we become occupied with fables and interminable genealogies which may appeal to reason, but only occupy the mind with questions and do not lead to godly edifying which is in faith. Endless genealogies are as pleasing to the natural mind as to religious flesh, for they shut out God and make much of man. Interminable genealogies assume that all blessing is a process of development handed down from one generation to another. For this reason, the religious Jew made a great deal of his genealogy. So, too, the man of the world, with his science falsely so-called, seeks to shut out faith in a Creator by speculative theories which view everything in creation as a gradual and genealogical development of one thing from another. Human speculations, appealing to reason, can only raise questions which leave the soul in darkness and doubt. Divine truth, appealing to conscience and faith, can alone give certainty and godly edification.
(V. 5). Having warned against false doctrine, the apostle passes on to speak of the end of the charge. The end he has in view is a right spiritual condition which alone will enable us to maintain the truth and escape error. We shall only be kept as we hold the truth in conjunction with love out of a pure heart, a good conscience, and faith unfeigned. Sound doctrine can only be maintained with a right moral condition.
Speculative questions can be raised and discussed by the human mind apart from a right moral condition of soul, for they leave the conscience and affections untouched, and therefore do not bring the soul into the presence of God. In contrast with man’s speculations, the truth of God can only be apprehended by faith. Acting upon the conscience and the heart, the truth leads to the strengthening of the moral relations of the soul with God. Thus the truth edifies by leading to love out of a pure heart, a good conscience, and faith unfeigned. To exhort to these practical results was the great end of the charge to the Ephesian believers. The charge was not to do some great service or make some great sacrifice. It was not doing great things before men, but being in a right condition before God. Love in the heart, a good conscience, and faith unfeigned are qualities which God alone can see, though others may see the effect they produce in the life.
Thus, in these opening verses, the apostle brings before us the charge to teach no other doctrines than the doctrines of grace, and the necessity of a right spiritual condition in order to maintain the truth and be preserved from error.
(c) Warnings against neglecting the charge (verses 6, 7)
(Vv. 6, 7). Having pressed upon us the deep importance of a right spiritual condition, the apostle, before continuing his instruction, warns us in a parenthesis against the solemn results of lacking these moral qualities.
There were some in the Christian circle who had missed these great spiritual qualities of Christianity. Lacking them, they turned aside from the truth to vain discourse. Christianity, based upon the grace of God, brings the soul in heart and conscience into the presence of God. When this grace is missed, religious flesh turns aside to vain words, leading men to become law-teachers. Such neither realise the bearing of their false teaching, nor do they understand the true use of the law which they so strenuously affirm.
What a solemn condemnation is the apostle’s warning of the greater part of the teaching that flows from the pulpits of Christendom. Having missed the true grace of Christianity and its effects, the Christian profession has turned aside to vain discourse and the teaching of the law, with the result that the pure gospel of the grace of God is seldom proclaimed.
(d) The right use of law and the superiority of grace (verses 8-17)
(V. 8). The apostle equally condemns those who turn aside to fables of the human imagination and those who desire to be teachers of the law. Nevertheless, there is a great difference between human fables and the divinely given law. Therefore, while condemning the law teachers, the apostle is careful to maintain the holiness of the law. Fables are wholly bad, but the law is good if used lawfully.
(Vv. 9-11). The apostle proceeds to explain the right use of the law. He asserts that the law is not made for a righteous man. It is neither a means of blessing for a sinner, nor a rule of life for the believer. Its lawful use is to convict sinners of their sins, by witnessing to the holy judgment of God against every kind of sin.
Moreover, the sins enumerated by the apostle, as indeed all other sins, are not only condemned by the law, but are contrary to the sound teaching of the gospel of the glory of God. The law is, in this respect, entirely in accord with the gospel. Both witness to the holiness of God, and for this reason both are intolerant of sin.
Nevertheless, the glad tidings of the glory of God, in the blessing that is proclaimed to man, far surpass any good that the law could accomplish. For the gospel, entrusted to the apostle, reveals the grace of God that can bless the chief of sinners.
(V. 12). This leads the apostle to declare the grace of the glad tidings as illustrated in his own history. Sovereign grace had not only saved the apostle, but, having done so, counted him faithful and appointed him to the ministry of the truth.
(V. 13). To show the surpassing greatness of this grace, the apostle refers to his character as an unconverted man. In those days he was a blasphemer and persecutor, and an insolent overbearing man. He not only linked himself with Jewish high priests in resisting the Holy Spirit at Jerusalem, but he was their active agent in carrying this opposition to foreign cities. He blasphemed the Name of Christ, persecuted the saints of Christ, and, being zealous of the law, was insolently overbearing in his attitude towards grace.
Such was the man in whom God was pleased to set forth His mercy (v. 13), His grace (v. 14) and His long-suffering (v. 16). As an individual he was the object of God’s mercy because, however intense his opposition to Christ, he had acted in ignorance and unbelief. So ignorant was he of the truth and of Christ, that he honestly thought he was doing God’s service in seeking to stamp out the Name of Christ. He was not as one who, having been made acquainted with the truth of the gospel, willingly and deliberately opposes and rejects it.
(V. 14). Thus, in the mercy of God, the grace of our Lord was revealed to him as that which surpassingly over-abounded above all his sin. The discovery of the sin of his heart, and the grace of the heart of Christ to such a sinner, was accompanied with faith and love that had their object in Christ.
(Vv. 15, 16). Having been blessed, the apostle becomes a herald of the grace of God to a world of sinners, and a pattern to them which should hereafter believe on Christ to life everlasting.
(V. 17). The recital of this surpassing grace leads the apostle to break out in praise to the King of the ages, the incorruptible, invisible, only God. To Him he would render honour and glory to the ages of ages. Paul, when zealous for the law, was simply a man of the present age, seeking to maintain the age of the law. God is the King of the ages Who is acting in sovereign grace for His own glory throughout the ages of ages.
(e) The special charge to Timothy (verses 18-20)
Having shown the right use of the law, and the over-abounding character of grace, the apostle resumes the thread of his discourse from verse 5.
(Vv. 18-20). To Timothy his child he commits this charge of which he had already spoken in verses 3 and 5. Timothy was to act with all the authority conferred by the apostle, according to prophecies as to the service that had been marked out for him. To carry out this service would involve warfare. This conflict to be successful would require that the faith be tenaciously held. Faith in this passage is, as one has said, the doctrine of Christianity that which God had revealed, received with certainty as such – as the truth (J.N.D.).
Moreover, the truth must be held with a good conscience, so that the soul is kept in communion with God. How often the heresies into which believers fall have their secret root in some indulged and unjudged sin which defiles the conscience, robs the soul of communion with God, and leaves it a prey to the influences of Satan.
Some, indeed, in the apostle’s day, had put away a good conscience and so fallen into errors that made shipwreck of the faith. Two men are named, Hymenus and Alexander, who had listened to Satan and made blasphemous statements. By apostolic power they had been delivered to Satan. Inside the house of God there was the protection of the Holy Spirit. Outside the assembly there is the world under the power of Satan. These men were allowed to come under the power of Satan, that, through suffering and anguish of soul, they might learn the true character of the flesh and turn to God in humbleness and brokenness of spirit.
Fuente: Smith’s Writings on 24 Books of the Bible
CHAPTER 2
I TIMOTHY INTRODUCTION:
AUTHOR: Paul – 1Ti 1:1
Paul was originally Saul in the book of Acts. It is of interest that Roman families that were Jews had the practice of giving their children both a Jewish and a Gentile name at birth. It may be that Saul was his Jewish name, and then after his conversion/going to the Gentiles with the Gospel, he went by his Roman or Gentile name Paul.
RECIPIENT: Timothy
1Ti 1:2 ” Unto Timothy, [my] own son in the faith”
1Ti 1:18 “This charge I commit unto thee, son Timothy, “
1Ti 6:20 “O Timothy, keep that which is committed to thy trust,”
The Bible tells us that Timothy’s mother and grandmother were a part of his life. “When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” 2Ti 1:5
I am quite disappointed in my own similarities to Timothy in the spiritual realm. Neither my mother nor my grandmother did any more for me spiritually than to take me to church. Neither spoke to me of my souls need, neither spoke to me of the Savior – both assumed that the church had done its work and taught me what I needed to know.
Paul mentions that he had laid hands on Timothy (2Ti 1:6). This may indicate a setting apart as we see in Act 13:1 ff when it speaks of the setting apart of the first missionaries. It was not an inspection of the man’s credentials, but a recognition of the Spirit’s work in their life as well as their call to the ministry.
Paul also indicates that Timothy was relatively young, for in 1Ti 4:12 he mentions, “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.” Quite a grocery list for so young a man to live up to!
PLACE OF WRITING: Paul wrote this letter from somewhere. Now, with the brilliant remarks out of the way! We don’t know for sure where it was written except that it was probably from the Macedonian or Grecian area.
I have never read any authors that said they knew for positive where the book was written. Many suggest the normal Macedonia or Greece thought, but none have proof either way.
It was very interesting the other night I was waiting for Faith to get off work and couldn’t get anything on the radio except one of the evangelical preachers. I was so pleased that I had tuned in because he related just exactly when and were the book was written. He stated boldly as fact that Paul had been in prison in Rome, released and he went to Spain. After Spain he was heading back and was again arrested and imprisoned where he wrote first and second Timothy. No basis, no facts other than what he said. So I guess you can agree with him or most commentators.
TIME OF WRITING: 63 A. D. Most feel after Paul was imprisoned and released from Rome, he went to Ephesus and then left Timothy there, while he himself went to Macedonia.
OCCASION OF WRITING: To encourage and instruct Timothy in the task of setting the church at Ephesus straight.
Timothy was Paul’s representative and was trying to work out problems.
Now, this should be a great encouragement for the pastor today. Paul put three years into the church at Ephesus and had worked hard at training these folks, yet he leaves Timothy to straighten out problems!
If the apostle Paul couldn’t plant a church, educate the church and leave it without problems, how in the world should any pastor think he can right all that is wrong in a couple years?
Paul had dealt with some of the people it would seem from what is mentioned in 1Ti 1:19-20. “19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: 20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.”
Timothy was to care for the rest of the problems. Jeremiah, when God called him told him that the people wouldn’t listen. Go preach even though they won’t listen. Now, we see Paul telling Timothy to take care of the problems. Paul gets to travel and Timothy works through the headaches! It would seem that management has its benefits.
Ministry isn’t always just fun. There were times when I was teaching that I would think if I didn’t have to go to faculty meetings and help with all that junk, teaching would be great. I suspect that pastors now and then think “Man this job would be great if it weren’t for the people!”
PURPOSE OF WRITING: A personal letter primarily to help Timothy to know what to do. Paul instructs Timothy in the area of attitudes toward work, then instructs him to drive out false teachers, and encourages him to select proper and worthy leaders.
THEME: Strong church government is put forth in the book while the gospel and faithful ministry are also main thoughts within the letter.
PROBLEMS ENCOUNTERED: False Doctrine. The people and their acceptance of Timothy 1Ti 4:12. What a problem to have! They didn’t like it because he was too young!
KEY VERSE: 1Ti 3:15 “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar ground of the truth.”
Take time to read the first chapter before we get into the text.
Let’s begin with verse one.
1Ti 1:1. Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, [which is] our hope;
WHAT DO WE SEE HERE?
Paul wrote the book.
Paul is an apostle.
He is an apostle of Christ.
He is an apostle by commandment of God.
THE WHEN AND WHERE OF THE COMMANDMENT?
The plan for the ages was set before the foundation of the World. The commandment was delivered on the road to Damascus. The account of Saul’s conversion is found in Act 9:1-10 and his commission is found in Act 26:13-16.
Act 26:16-18 “But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee, 18 To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.”
The term “commandment” is used of army commands that are given and are to be obeyed – no choice!
The natural application of this thought is that men that enter into the ministry should do so for the express purpose of following their Lord’s direction, and not view their labor as an occupation or career. Status, place in life, financial gain and position should be completely foreign to the ministers mind. God may give these things to the man of God but they should be of little value to him. He is a minister of the Lord and at His disposal.
1Ti 1:12 mentions that Paul was placed into the ministry. That should be the thought. 2Ti 1:11 tells us that Paul considered himself “placed” in the positions that he held.
Let me just mention a little theology at this point. This commandment is issued by two people – God the Father and God the Son. This is a good proof text for the trinity. It shows two persons of the Godhead in equal positions. It would also be indicative of the Deity of Christ. Paul, by his construction, shows his belief that Christ was God. One further observation is the complete agreement of the Father and the Son.
“God our Savior”, the originator of our salvation! This is God the Father that set into place the plan of the ages that allowed for the fall and set salvation for man in case the fall occurred. “Jesus Christ” the accomplisher of our salvation. It was through His work on the cross that man might see eternity with God.
Christ is our “hope”. The term hope is a word that is in contrast to another Greek word that is translated hope. This term is the Greek word “elpis” which means to anticipate. The other term is the Greek word “elpizo” which means to expect. Do you notice the difference?
We might illustrate this by saying the term Paul is using here is like a poor man saying I hope I become a millionaire. While the other term would apply to the rich kid whose loving father is a millionaire. I hope I become a millionaire. He has the expectation of doing so.
Christ is the hope that we anticipate. Our anticipation of life should be fully centered on Christ and not on the things of this life or world! It is a hope promised, so we anticipate it, but we don’t expect it because we deserve it or have a right to it.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:1 Paul, {1} an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, [which is] our hope;
(1) First of all, he affirms his own free vocation and also Timothy’s, that the one might be confirmed by the other: and in addition he declares the sum of the apostolic doctrine, that is, the mercy of God in Christ Jesus apprehended by faith, the end of which is yet hoped for.
Fuente: Geneva Bible Notes
I. SALUTATION 1:1-2
Paul began this very personal letter with a customary salutation to set the tone for what followed. The salutation reveals that this was not just a personal letter, however, but it was also official. Paul wrote epistles to nine churches and to four individuals. Even though he addressed four of his letters to individuals, he undoubtedly intended that they too should be read to churches.
"The opening and closing sections of the pastoral epistles vary considerably from the standard formulae. This suggests a calculated focus toward certain aspects of the author/reader relationship." [Note: Tom Thatcher, "The Relational Matrix of the Pastoral Epistles," Journal of the Evangelical Theological Society 38:1 (March 1995):43.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
As usual, except in 1 and 2 Thessalonians, Philippians, and Philemon, Paul reminded his readers of his authority as an apostle. Timothy would have read this letter publicly in the Ephesian church, and others would have read it in other congregations later as well.
Paul wrote here that his calling came to him by the commandment or commission of God, not simply by His "will," the term that Paul used more often in this connection. Paul received his commission in Damascus (Acts 9). This stronger word is one of many indications that Paul stressed the importance of faithful perseverance in God’s calling in this epistle, as he did in 2 Timothy as well.
The idea of God being our Savior is a characteristic emphasis in the Pastorals (1Ti 2:3; 1Ti 4:10; Tit 1:3; Tit 2:10; Tit 3:4; cf. Psa 25:5; Psa 27:1; Psa 27:9; Hab 3:18; Isa 12:2). Christ Jesus is our hope generally in that we have set our hope on Him, and specifically in that we look for His appearing when God will complete our salvation. Paul may have preferred the order "Christ Jesus" because the fact that Jesus was the Messiah was very important to him. [Note: Guthrie, p. 55.] Paul was not describing the relationship of the Persons in the Godhead to each other but to believers.
"The designation of God as Savior, unusual in Paul, is in keeping with the Old Testament presentation of God (Deu 32:15; Psa 24:5; Psa 27:1; Isa 12:2; Isa 17:10). It described the God who delivered his people from their bondage in Egypt and many times thereafter as the initiator and originator of salvation. In the New Testament, of course, God as the Savior is the initiator of the program of deliverance through Christ." [Note: Towner, 1-2 Timothy . . ., p. 40.]
Our salvation is secure because God is our Savior.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
, 2Ti 1:1, Tit 1:1
Chapter 1
Introductory
THE CHARACTER AND GENUINENESS OF THE PASTORAL EPISTLES.- 1Ti 1:1; 2Ti 1:1; Tit 1:1
THE first question which confronts us on entering upon the study of the Pastoral Epistles is that of their authenticity, which of late has been confidently denied. In reading them are we reading the farewell words of the great Apostle to the ministers of Christ? Or are we reading only the well-meant but far less weighty counsels of one who in a later age assumed the name and imitated the style of St. Paul? It seems necessary to devote the first of these expositions to a discussion of this question.
The title “Pastoral Epistles” could hardly be improved, but it might easily be misunderstood as implying more than is actually the case. It calls attention to what is the most conspicuous, but by no means the only characteristic in these Epistles. Although the words which most directly signify the pastors office, such as “shepherd,” “feed,” “tend,” and “flock,” do not occur in these letters and do occur elsewhere in Scripture, yet in no other books in the Bible do we find so many directions respecting the pastoral care of Churches. The title is much less appropriate to 2 Timothy than to the other two Epistles. All three are both pastoral and personal; but while 1 Timothy and Titus are mainly the former, 2 Timothy is mainly the latter. The three taken together stand between the other Epistles of St. Paul and the one to Philemon. Like the latter, they are personal; like the rest, they treat of large questions of Church doctrine, practice, and government, rather than of private and personal matters. Like that to Philemon, they are addressed, not to Churches, but to individuals; yet they are written to them, not as private friends, but as delegates, though not mere delegates, of the Apostle, and as officers of the Church. Moreover, the important Church matters of which they treat are regarded not as in the other Epistles, from the point of view of the congregation or of the Church at large, but rather from that of the overseer or minister. And, as being official rather than private letters, they are evidently intended to be read by other persons besides Timothy and Titus.
Among the Epistles which bear the name of St. Paul none have excited so much controversy as these, especially as regards their genuineness. But the controversy is entirely a modern one. It is little or no exaggeration to say that from the first century to the nineteenth no one ever denied or doubted that they were written by St. Paul. It is true that certain heretics of the second century rejected some or all of them. Marcion, and perhaps Basilides, rejected all three. Tatian, while maintaining the Apostolicity of the Epistle to Titus, repudiated those to Timothy. And Origen tills us that some people doubted about 2 Timothy because it contained the name of Jannes and Jambres, which do not occur in the Old Testament. But it is well known that Marcion, in framing his mutilated and meager canon of the Scriptures, did not profess to do so on critical grounds. He rejected everything except an expurgated edition of St. Luke and certain Epistles of St. Paul, -not because he doubted their authenticity, but because he disliked their contents. They did not fit into his system. And the few others who rejected one or more of these Epistles did so in a similar spirit. They did not profess to find that these documents were not properly authenticated, but they were displeased with passages in them. The evidence, therefore, justifies us in asserting that, with some very slight exception in the second century, these three Epistles were, until quite recent times, universally accepted as written by St. Paul.
This large fact is greatly emphasized by two considerations.
(1) The repudiation of them by Marcion and others directed attention to them. They were evidently not accepted by an oversight, because no one thought anything about them.
(2) The evidence respecting the general acceptance of them as St. Pauls is full and positive, and reaches back to the earliest times. It does not consist merely or mainly in the absence of evidence to the contrary. Tertullian wonders what can have induced Marcion, while accepting the Epistle to Philemon, to reject those to Timothy and Titus: and of course those who repudiated them would have pointed out weak places in their claim to be canonical if such had existed. And even if we do not insist upon the passages in which these Epistles are almost certainly quoted by Clement of Rome (cir. A.D. 95), Ignatius of Antioch (cir. A.D. 112), Polycarp of Smyrna (cir. A.D. 112), and Theophilus of Antioch (cir. A.D. 180), we have direct evidence of a very convincing kind. They are found in the Peshitto, or early Syriac Version, which was made in the second century. They are contained in the Muratorian canon, the date of which may still be placed as not later than A.D. 170. Irenaeus, the disciple of Polycarp, states that “Paul mentions Linus in the Epistle to Timothy,” and he quotes Tit 3:10 with the introduction “as Paul also says.” Eusebius renders it probable that both Justin Martyr and Hegesippus quoted from 1 Timothy; and he himself places all three Epistles among the universally accepted books, and not among the disputable writings: i.e., he places them with the Gospels, Acts, 1 Peter, 1 John, and the other Epistles of St. Paul, and not with James, 2Pe 2:1-22 and 3 John, and Jude. In this arrangement he is preceded by Clement of Alexandria, and Tertullian, both of whom quote frequently from all three Epistles, sometimes as the words of Scripture, sometimes as of “the Apostle,” sometimes as of Paul, sometimes as of the Spirit. Occasionally it is expressly stated that the words quoted are addressed to Timothy or to Titus.
It would take us too far a field to examine in detail the various considerations which have induced some eminent critics to set aside this strong array of external evidence and reject one or more of these Epistles. They fall in the main under four heads.
(1) The difficulty of finding a place for these letters in the life of St. Paul as given us in the Acts and in his own writings.
(2) The large amount of peculiar phraseology not found in any other Pauline Epistles.
(3) The Church organization indicated in these letters, which is alleged to be of a later date than St. Pauls time.
(4) The erroneous doctrines and practices attacked, which are also said to be those of a later age.
To most of these points we shall have to return on some future occasion: but for the present this much may be asserted with confidence.
(1) In the Acts and in the other Epistles of St. Paul the Apostles life is left incomplete. There is nothing to forbid us from supposing that the remaining portion amounted to several years, during which these three letters were written. The second Epistle to Timothy in any case has the unique interest of being the last extant utterance of the Apostle St. Paul.
(2) The phraseology which is peculiar to each of these Epistles is not greater in amount than the phraseology which is peculiar to the Epistle to the Galatians, which even Baur admits to be of unquestionable genuineness. The peculiar diction which is common to all three Epistles is well accounted for by the peculiarity of the common subject, and by the fact that these letters are separated by several years from even the latest among the other writings of St. Paul.
(3, 4) There is good reason for believing that during the lifetime of St. Paul the organization of the Church corresponded to that which is sketched in these letters, and that errors were already in existence such as these letters denounce.
Although the controversy is by no means over, two results of it are very generally accepted as practically certain.
I. The three Epistles must stand or fall together. It is impossible to accept two, or one, or any portion of one of them, and reject the rest. They must stand or fall with the hypothesis of St. Pauls second imprisonment. If the Apostle was imprisoned at Rome only once, and was put to death at the end of that imprisonment, then these three letters were not written by him.
(1) The Epistles stand or fall together: they are all three genuine, or all three spurious. We must either with the scholars of the Early Church, of the Middle Ages, and of the Renaissance, whether Roman or Protestant, and with a clear majority of modern critics, accept all three letters; or else with Marcion, Basilides, Eichhorn, Bauer, and their followers, reject all three. As Credner himself had to acknowledge, after having at first advocated the theory, it is impossible to follow Tatian in retaining Titus as apostolic, while repudiating the other two as forgeries. Nor have the two scholars who originated the modern controversy found more than one critic of eminence to accept their conclusion that both Titus and 2 Timothy, are genuine, but 1 Timothy not. Yet another suggestion is made by Reuss, that 2 Timothy is unquestionably genuine, while the other two are doubtful. And lastly we have Pfleiderer admitting that 2 Timothy contains at least two sections which have with good reason been recognized as genuine, {2Ti 1:15-18; 2Ti 4:9-21} and Renan asking whether the forger of these three Epistles did not possess some authentic letters of St. Paul which he has enshrined in his composition.
It will be seen, therefore, that those who impugn the authenticity of the Pastoral Epistles are by no means agreed among themselves. The evidence in some places is so strong, that many of the objectors are compelled to admit that the Epistles are at least in part the work of St. Paul. That is, certain portions, which admit of being severely tested, are found to stand the test, and are passed as genuine, in spite of surrounding difficulties. The rest, which does not admit of such testing, is repudiated on account of the difficulties. No one can reasonably object to the application of whatever tests are available, nor to the demand for explanations of difficulties. But we must not treat what cannot be satisfactorily tested as if it had been tested and found wanting; nor must we refuse to take account of the support which those parts which can be thoroughly sifted lend to those for which no decisive criterion can be found. Still less must we proceed on the assumption that to reject these Epistles or any portion of them is a proceeding which gets rid of difficulties. It is merely an exchange of one set of difficulties for another. To unbiased minds it will perhaps appear that the difficulties involved in the assumption that the Pastoral Epistles are wholly or partly a forgery, are not less serious than those which have been urged against the well-established tradition of their genuineness. The very strong external evidence in their favor has to be accounted for. It is already full, clear, and decided, as soon as we could at all expect to find it, viz., in Irenaeus, Clement of Alexandria, and Tertullian. And it must be noticed that these witnesses give us the traditional beliefs of several chief centers in Christendom. Irenaeus speaks with full knowledge of what was accepted in Asia Minor, Rome, and Gaul; Clement witnesses for Egypt, and Tertullian for North America. And although the absence of such support would not have caused serious perplexity, their direct evidence is very materially supported by passages closely parallel to the words of the Pastoral Epistles found in writers still earlier than Irenaeus. Renan admits the relationship between 2 Timothy and the Epistle of Clement of Rome, and suggests that each writer has borrowed from a common source. Pfleiderer admits that the Epistle of Ignatius to Polycarp “displays striking points of contact with 2 Timothy.” Bauers theory, that all three letters are as late as A.D. 150, and are an attack on Marcion, finds little support now. But we are still asked to believe that 2 Timothy was forged in the reign of Trajan (98-117) and the other two Epistles in the reign of Hadrian (117-138). Is it credible that a forgery perpetrated A.D. 120-135 would in less than fifty years be accepted in Asia Minor, Rome, Gaul, Egypt, and North Africa, as a genuine letter of the Apostle St. Paul? And yet this is what must have happened in the case of 1 Timothy, if the hypothesis just stated is correct. Nor is this all: Marcion, as we know, rejected all three of the Pastoral Epistles; and Tertullian cannot think why Marcion should do so. But, when Marcion was framing his canon, about the reign of Hadrian, 2 Timothy, according to these dates, would be scarcely twenty years old, and 1 Timothy would be brand-new. If this had been so, would Marceon, with his intimate knowledge of St. Pauls writings, have been in ignorance of the fact; and if he had known it, would he have failed to denounce the forgery? Or again, if we assume that he merely treated this group of Epistles with silent contempt, would not his rejection of them, which was well known, have directed attention to them, and caused their recent origin to be quickly discovered? From all which it is manifest that the theory of forgery by no means frees us from grave obstacles.
It will be observed that the external evidence is large in amount and overwhelmingly in favor of the Apostolic authorship. The objections are based on internal evidence. But some of the leading opponents admit that even the internal evidence is in favor of certain portions of the Epistles. Let us, then, with Renan, Pfleiderer, and others admit that parts of 2 Timothy were written by St. Paul; then there is strong presumption that the whole letter is by him; for even the suspected portions have the external evidence in their favor, together with the support lent to them by those parts for which the internal evidence is also satisfactory. Add to which the improbability that any one would store up genuine letters of St. Paul for fifty years and then use parts of them to give substance to a fabrication. Or let us with Reuss contend that in 2 Timothy “the whole Epistle is so completely the natural expression of the actual situation of the author, and contains, unsought and for the most part in the form of mere allusions, such a mass of minute and unessential particulars, that, even did the name of the writer not chance to be mentioned at the beginning, it would be easy to discover it.” Then there is strong presumption that the other two letters are genuine also; for they have the external evidence on their side, together with the good character reflected upon them by their brother Epistle. This result is of course greatly strengthened, if, quite independently of 2 Timothy, the claims of Titus to be Apostolic are considered to be adequate. With two of the three letters admitted to be genuine, the case for the remaining letter becomes a strong one. It has the powerful external evidence on its side, backed up by the support lent to it by its two more manifestly authentic companions. Thus far, therefore, we may agree with Baur: “The three Epistles are so much alike that none of them can be separated from the others; and from this circumstance the identity of their authorship may be confidently inferred.” But when he asserts that whichever of this family of letters be examined will appear as the betrayer of his brethren, he just reverses the truth. Each letter, upon examination, lends support to the other two; “and a threefold cord is not easily broken.” The strongest member of the family is 2 Timothy: the external evidence in its favor is ample, and no Epistle in the New Testament is more characteristic of St. Paul. It would be scarcely less reasonable to dispute 2 Corinthians. And if 2 Timothy be admitted, there is no tenable ground for excluding the other two.
II. But not only do the three Epistles stand or fall together, they stand or fall with the hypothesis of the release and second imprisonment of the Apostle. The contention that no place can be found for the Pastoral Epistles in the narrative of the Acts is valid; but it is no objection to the authenticity of the Epistles. The conclusion of the Acts implies that the end of St. Pauls life is not reached in the narrative. “He abode two whole years in his own hired dwelling,” implies that after that time a change took place. If that change was his death, how unnatural not to mention it! The conclusion is closely parallel to that of St. Lukes Gospel; and we might almost as reasonably contend that “they were continually in the temple,” proves that they were never “clothed with power from on high,” because they were told to “tarry in the city” until they were so clothed, as contend that “abode two whole years in his own hired dwelling,” proves that at the end of the two years came the end of St. Pauls life. Let us grant that the conclusion of the Acts is unexpectedly abrupt, and that this abruptness constitutes a difficulty. Then we have our choice of two alternatives. Either the two years of imprisonment were followed by a period of renewed labor, or they were cut short by the Apostles martyrdom. Is it not more easy to believe that the writer did not consider that this new period of work, which would have filled many chapters, fell within the scope of his narrative, than that he omitted so obvious a conclusion as St. Pauls death, for which a single verse would have sufficed? But let us admit that to assert that St. Paul was released at the end of two years is to maintain a mere hypothesis: yet to assert that he was not released is equally to maintain a mere hypothesis. If we exclude the Pastoral Epistles, Scripture gives no means of deciding the question, and whichever alternative we adopt we are making a conjecture. But which hypothesis has most evidence on its side? Certainly the hypothesis of the release.
(1) The Pastoral Epistles, even if not by St. Paul, are by some one who believed that the Apostle did a good deal after the close of the Acts.
(2) The famous passage in Clement of Rome (Corinthians 5.) tells that St. Paul “won the noble renown which was the reward of his faith, having taught righteousness unto the whole world, and having reached the furthest bound of the West ( ).” This probably means Spain; and if St. Paul ever went to Spain as he hoped to do, {Rom 15:24; Rom 15:28} it was after the imprisonment narrated in the Acts. Clement gives us the tradition in Rome (cir. A.D. 95).
(3) The Muratorian fragment (cir. A.D. 170) mentions the “departure of Paul from the city to Spain.”
(4) Eusebius (“H.E.,” II 22:2) says that at the end of the two years of imprisonment, according to tradition, the Apostle went forth again upon the ministry of preaching, and on a second visit to the city ended his career by martyrdom under Nero; and that during this imprisonment he composed the Second Epistle to Timothy. All this does not amount to proof; but it raises the hypothesis of the release to a high degree of probability. Nothing of this kind can be urged in favor of the counter-hypothesis.
To urge the improbability that the labors of these last few years of St. Pauls life would be left unrecorded is no argument.
(1) They are partly recorded in the Pastoral Epistles.
(2) The entire labors of most of the Twelve are left unrecorded. Even of St. Pauls life, whole years are left a blank. How fragmentary the narrative in the Acts must be is proved by the autobiography in 2 Corinthians.
That we have very scanty notice of St. Pauls doings between the two imprisonments does not render the existence of such an interval at all doubtful.
The result of this preliminary discussion seems to show that the objections which have been urged against these Epistles are not such as to compel us to doubt that in studying them we are studying the last writings of the Apostle of the Gentiles. If any doubts still survive, a closer examination of the details will, it is hoped, tend to remove rather than to strengthen them. When we have completed our survey, we may be able to add our testimony to those who through many centuries have found these writings a source of Divine guidance, warning, and encouragement, especially in ministerial work. The experience of countless numbers of pastors attests the wisdom of the Church, or in other words the good Providence of God, in causing these Epistles to be included among the sacred Scriptures.
“It is an established fact,” as Bernhard Weiss rightly points out (“Introduction to the New Testament,” vol. 1. p. 410), “that the essential, fundamental features of the Pauline doctrine of salvation are even in their specific expression reproduced in our Epistles with a clearness such as we do not find in any Pauline disciple, excepting perhaps Luke or the Roman Clement.” Whoever composed them had at his command, not only St. Pauls forms of doctrine and expression, but large funds of Apostolic zeal and discretion, such as have proved capable of warming the hearts and guiding the judgments of a long line of successors. Those who are conscious of these effects upon themselves will probably find it easier to believe that they have derived these benefits from the great Apostle himself, rather than from one who, with however good intentions, assumed his name and disguised himself in his mantle. Henceforward, until we find serious reason for doubt, it will be assumed that in these Epistles we have the farewell counsels of none other than St. Paul.