1 Timothy 1

1 Timothy 1:1-20

Introduction – Paul greets Timothy with an opening salutation (1 Timothy 1:1-2) and then gives him some introductory remarks about his divine commission, which is to set in order the church in Ephesus (1 Timothy 1:3-20). The passage of Scripture in 1 Timothy 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 (1 Timothy 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 (1 Timothy 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 (1 Timothy 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 (1 Timothy 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 (1 Timothy 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” (1 Timothy 1:6-7) and later reminds him of two men who have taken that course of failure (1 Timothy 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 Galatians 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 — 1 Timothy 1:1-22. Paul’s Commission to Timothy — 1 Timothy 1:3-20

1 Timothy 1:3-20

Paul’s Commission to Timothy - In order to establish and organize the church in Ephesus there has to be sound leadership. Thus, the appointment and development of godly leadership was Paul’s primary charge in this Epistle to young Timothy; for without Timothy’s presence in Ephesus, strong-willed individuals would rise up and take positions of leadership. For example, within any society or group of people, it is natural for leadership to arise. In the case of the Church, there would be those who “desired to be teachers of the law” (1 Timothy 1:7), whether they were qualified or not. Such selfish desires stand in contrast to those who “desire the office of a bishop” from a pure heart. In other words, there will be those who want to be leaders, but are not qualified.

Thus, it was Timothy’s job to put down such self-appointment, and to scope out godly leadership. In this passage of Scripture Paul gives Timothy his initial charge (1 Timothy 1:3-4), explains the goal of the commandment (1 Timothy 1:5-7), points out the purpose of the Gospel amidst conflicting error (1 Timothy 1:8-11), testifies to Timothy how God also entrusting him with the care of the Gospel (1 Timothy 1:12-17), and commissions Timothy with the custodianship of the Gospel (1 Timothy 1:18-20). Within these last two verses Paul gives Timothy an example of how to deal with adversaries. Outline – Here is a proposed outline:

1. Paul’s Initial Charge — 1 Timothy 1:3-112. Paul as an Example of a Genuine Minister — 1 Timothy 1:12-173. Paul Commissions Timothy — 1 Timothy 1:18-20

1 Timothy 1:5-7

The Goal of the Commandment – In 1 Timothy 1:5-7 Paul reminds Timothy of the original purpose and intent of the Mosaic Law, which is to instruct people to love God with all of one’s heart and to love his neighbor as himself. Jesus quoted the Shema, the heart of the Law found in Deuteronomy 6:4-5, which summed up the Law of Moses as man’s requirement to walk in love towards God and others (Mark 12:29-31). 1 Timothy 1:5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 1 Timothy 1:5 — “Now the end of the commandment is charity” – Comments - Jesus taught that love was at the heart of God’s commandments. He made many references to the requirement of loving God and our neighbours. Matthew 22:36-40, “Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.” Mark 12:29-31, “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.” John 13:34, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” John 15:10-13, “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” John 15:17, “These things I command you, that ye love one another.” Paul mentions this love walk often in his epistles. Romans 13:8, “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.” Galatians 5:6, “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.” Ephesians 4:16, “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Ephesians 5:2, “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.” 1 Thessalonians 4:9, “But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.” Paul says that faith expresses itself by love. Galatians 5:6, “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.” The General Epistles also teach the commandment of love. Hebrews 13:1, “Let brotherly love continue.” James 2:8, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:” 1 John 3:11, “For this is the message that ye heard from the beginning, that we should love one another.” 1 John 3:23, “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.” 1 John 4:21, “And this commandment have we from him, That he who loveth God love his brother also.” 2 John 1:5-6, “And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.” 1 Timothy 1:5 — “out of a pure heart” – Comments - God’s Word in us makes us clean: Psalms 19:8, “The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.” Psalms 119:11, “Thy word have I hid in mine heart, that I might not sin against thee.” John 15:3, “Now ye are clean through the word which I have spoken unto you.” John 17:17, “Sanctify them through thy truth: thy word is truth.” Pure means “innocent”: Acts 18:6, “And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.” Acts 20:26 Wherefore I take you to record this day, that I am pure from the blood of all men.” In Luke 11:37-54, Jesus rebuked the Pharisees for serving the law in hypocrisy and not out of a pure heart, in contrast to: James 1:27, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” — Illustration - A heart without sin is bright and radiant in a person. Son 6:10, “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?” The NIV says “bright at the sun.” Scripture References - Also note verses on a pure heart: Psalms 24:4, “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.” Psalms 73:1, “Truly God is good to Israel, even to such as are of a clean heart.” Psalms 73:13, “Verily I have cleansed my heart in vain, and washed my hands in innocency. “ Matthew 5:8, “Blessed are the pure in heart: for they shall see God.” Romans 14:20, “For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.” The word “pure” here means “fit for use for God’s purposes”. 2 Timothy 2:22, “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.” Titus 1:15, “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” Conclusion: A. The God kind of Love with a pure heat is two-fold:

1. Omission – Putting sin out of one’s life: 1 John 5:3, “For this is the love of God, that we keep his commandments: and his commandments are not grievous.” James 1:27, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”
2. Commission – Doing things out of a pure heart: 1 John 5:3, “For this is the love of God, that we keep his commandments: and his commandments are not grievous.” James 1:27, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” B. How to receive a pure heart: By giving heed to God’s Word Psalms 51:6, “Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.” Psalms 119:11, “Thy word have I hid in mine heart, that I might not sin against thee.” John 15:3, “Now ye are clean through the word which I have spoken unto you.” John 17:17, “Sanctify them through thy truth: thy word is truth.” C. By nature: 1 Samuel 16:7, “But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.” Psalms 51:5, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Jeremiah 17:9, “The heart is deceitful above all things, and desperately wicked: who can know it?” Acts 15:9, “And put no difference between us and them, purifying their hearts by faith.” 1 Peter 1:22, “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:” 1 Peter 3:15, “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:” A pure heart is two-fold (John 13:10):
3. At salvation, all of our sins are washed away.
4. As a life of sanctification, we daily become more Christ-like and less like the old carnal man. John 13:10, “Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.” 1 Timothy 1:5 — “and of a good conscience” – Comments - Our conscience is the voice of our heart. It is the renewing of our minds by the Word of God that allows us to make the decisions that our conscience tells us are good, and to avoid defiling our conscience with decisions that violate our conscience. Study: 1 Timothy 3:9, “Holding the mystery of the faith in a pure conscience.” 2 Timothy 1:3, “I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;” Hebrews 10:22, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” 1 Peter 3:16, “Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.” 1 Timothy 1:5 — Comments - 1 Timothy 1:5 tells us that the evidence of the love walk is manifested by having pure heart, a good conscience and a sincere faith. A “pure heart” refers to our spirit man, while a “good conscience” refers to our mental, or soulish, man, while our “sincere faith” refers to the actions of our physical body. Our hearts are either pure or evil. Our conscience is the voice of man’s spirit, and was created to discern between good and bad and tell our minds what choices to make. Our actions reflect the sincerity of our faith in that they can be either genuine or false. In addition, it is the Word of God and only the Word that is able to purify our hearts, to renew our minds so that we have the discretion to walk with a good conscience, and to judge our actions whether they are from sincere motives or false.

A love walk for a believer can be seen when an individual serves the Lord and not gives place to fleshly passions and attempts to please man. We may call this lifestyle of “a pure heart, and of a good conscience, and of faith unfeigned” the three-fold aspects of the love walk. The epistle of 1 Timothy is structured after this key verse: A Pure Heart: Corporate & Personal Prayer — 1 Timothy 2:1-15A Good Conscience: Appointing & Training Church Leaders — 1 Timothy 3:1 to 1 Timothy 4:16A Sincere Faith: the Roles of the Congregation — 1 Timothy 5:1 to 1 Timothy 6:191 Ti 1:6 From which some having swerved have turned aside unto vain jangling; 1 Timothy 1:6 — Comments - The idea of “swerving” means that a Christian has “missed the mark,” or “left the way,” or “lost one’s way.” The objective of being indoctrinated with the Word of God is love (1 Timothy 1:5). This message is also taught in the epistle of 1 John. But because such men have not been indoctrinated in sound doctrine they have erred into “myths and endless genealogies” (1 Timothy 1:4) and gone astray in the Christian faith. Thus, their words are not doctrinally sound, but “foolish words.” Such foolish words and teachings are out of order in the Church. Having been indoctrinated into false doctrine, they eventually become confident in what they believe. Illustration - For example, in April 1996 the Lord gave me a dream in which He said that there were two steps in the Christian life; there is conversion and discipleship. Once both steps are completed, it is difficult to re-convert someone out of an erroneous teaching and discipleship plan. He reminded me of how people in cults will do fanatical things, such as committing suicide with their leader. This is because such people have been through both conversion and discipleship. Then He quickened the words to me the phrase, “And many disciples followed their conversion.” Jesus had many who believed in Him (converts), but He had few disciples. This was the error that Paul was attempting to avoid in the Church. He wanted the Gentiles both converted and discipled in the Christian faith. 1 Timothy 1:7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 1 Timothy 1:7 — “Desiring to be teachers of the Law” – Word Study on “teachers of the law” – Strong says the Greek word “teachers of the law” “nomodidaskalos” (νομοδιδάσκαλος) (G3547) means, “an expounder of the (Jewish) law, i.e. a Rabbi.” The Enhanced Strong says it is used 3 times in the New Testament, being translated in the KJV as, “doctor of the law 2, teacher of the law 1.” The other two places where this word is used are: Luke 5:17, “And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.” Acts 5:34, “Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;” Comments - In Luke 5:17 this word is equivalent to “scribes” as this word is substituted for “doctors of the law” within this same passage of Scripture. Comments - The reason that Paul uses the phrase “teachers of the Law” in 1 Timothy 1:7 was not to attack Judaizers, but rather, because the Old Testament Scriptures was the only “Bible” the New Testament Church had in the beginning. It was commonly referred to as “the Law” by the Jews. Thus, a teacher of the Law in the context of this passage simply refers to those individuals who wanted to appoint themselves as instructors over the congregation. However, within the context of this epistle, its definition should be broadened to means, “custodians of the doctrines of the Church of the Living God, whose job is to hand them down to other faithful men.” This custodianship becomes the charge that Paul hands over to Timothy in which he is to protect the pure doctrine deliver it to faithful men, who shall be able to teach others. There were also Jewish emissaries who visited local synagogues in the Roman Empire and taught out of the Law. We can imagine that Paul must have encountered such “teachers of the Law” in many of the synagogues of the Jewish Diaspora. They could have been sent from Jerusalem to these foreign synagogues to be teachers of the Law for the local Jews. Such “teachers” would have been the Jews that would have been most likely to contend with him about the Gospel of Jesus Christ. 1 Timothy 1:7 — Comments - Within the context of the Pastoral Epistles, we find evidences of Jewish heresies in phrases such as “endless genealogies” (1 Timothy 1:4), “desiring to be teacher of the law” (1 Timothy 1:7), “there are many unruly and vain talkers and deceivers, specially they of the circumcision” (Titus 1:10), “Jewish fables, and commandments of men” (Titus 1:14) and “foolish questions, and genealogies, and contentions, and strivings about the law” (Titus 3:9). There are references to Greek philosophy and Gnosticism in phrases such as “forbidding to marry, and commanding to abstain from meats” (1 Timothy 4:3) and “avoiding profane and vain babblings, and oppositions of science falsely so called” (1 Timothy 6:20). Paul the apostle was determined to combat these enemies of the Cross and decided to keep Timothy at Ephesus to set it in order, both in doctrine and in practice. In the Gospels Jesus was often call by this title of teacher, which is actually the Greek equivalent of the Hebrew/Aramaic term “rabbi.” Since Paul is warning Timothy about these Jewish teachings, it was a term, or office, that he clearly understood would fit the Jewish community. We see it used again in Hebrews 5:12 and James 3:1 within the context of Jewish recipients to these two General Epistles. Hebrews 5:12, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.” James 3:1, “My brethren, be not many masters, knowing that we shall receive the greater condemnation.” 1 Timothy 1:7 — Comments - Man’s nature has not changed. Many people today want to teach God’s Word, but many of them are not aiming for the goal, which is love. Some have self-centered motives, which disqualifies them from becoming leaders in a local congregation. Such selfish desires stand in contrast to those who “desire the office of a bishop” from a pure heart (1 Timothy 3:1).

1 Timothy 1:8-11

The Purpose of the Law – In 1 Timothy 1:8-11 Paul takes a moment to divert his focus upon the Law in order to explain its purpose. He feels the need to quickly clarify the fact that the Law has a good use (1 Timothy 1:8), even though it has been misused in the Church, and he was certainly not meaning in the previous verses that it should be discarded by the Church because of abuse. He must explain that the Law was made to expose man’s sinful nature (1 Timothy 1:9-10). Therefore, his Gospel is in accordance with the Law and not contrary to it (1 Timothy 1:11); for it brings hope and redemption to mankind, delivering them from their sinful depravity. Paul makes a similar statement in Romans 3:20 in defining the role of the Law in the light of the Gospel of Jesus Christ by saying that “by the Law is the knowledge of sin”. In other words, the Law reveals man’s sinful nature because no Israelite was every able to keep it to the letter.

He tells us in Galatians 3:24 that the Law served as our schoolmaster in order to bring us to Christ. This means that it reveals the sinful nature of mankind and showed him his need for redemption. Romans 3:20 “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” Galatians 3:24, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” Now, if someone teaches the Law, it should not be taught so as to cause fruitless discussions and questions, but the Law should be taught in order to instruct the disobedient and wicked in the ways of righteousness. Therefore, in this passage of Scripture in 1 Timothy 1:8-11 Paul lists the manifold vices of such people who reject the law. He appears to be listing the sins of the heart, then sins of the body followed by sins of the mind.

1. Sins of the heart – “the lawless and disobedient, for the ungodly and for sinners, for unholy and profane.”
2. Sins of the body – “murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers.”
3. Sins of the mind – “for liars, for perjured persons.” The Meaning of the Word “Law” – When Paul uses the word “law” in 1 Timothy 1:8-11 he may not be using the word entirely in the narrow sense to refer strictly to the Mosaic Law. He certainly has to mean the Jewish Old Testament because this was the only Scriptures that the early Church upheld until the writing of the New Testament books, but we should allow the word “law” to carry a broader application to include not only the Mosaic Law, but “civil law and order,” or “governmental rule over a society” as well, since he is establishing order in a largely Gentile church. Thus, Paul is saying that just as God has established law and order over societies (1 Timothy 1:8-10), so does God establish law and order over His Church. It is sound doctrine that is the basis for this Church order (1 Timothy 1:10). Sound doctrine establishes order in the Church in the same way that civil law establishes order in a society. It was Paul who was given the divine commission to write this sound doctrine contained within the Church Epistles as he fulfilled his commission to take the Gospel of Jesus Christ to the Gentile nations. 1 Timothy 1:8 But we know that the law is good, if a man use it lawfully; 1 Timothy 1:8 — Comments - Jesus said that the weightier matters of the law were judgment, mercy, and faith (Matthew 23:23). Matthew 23:23, “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.” 1 Timothy 1:9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 1 Timothy 1:10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; 1 Timothy 1:10 — “and if there be any other thing that is contrary to sound doctrine” – Comments - If we refer to the base line sentence of 1 Timothy 1:9-10, we must read, “The law is made for….any other thing that is contrary to sound doctrine.” 1 Timothy 1:9-10 — Comments - Paul Lists Vices that Pertain to Lawlessness - The vices that Paul lists in 1 Timothy 1:9-10 show us that these ancient societies suffered from the same deviant behaviour that our societies suffer from today. These vices are progressive. In other words, lawless progresses into rebelliousness (disobedience); godlessness, which is leading God out of one’s life, progresses into sinfulness; a lack of holiness progresses into that which is profane and vile; those who would murder and do harm to their parents progresses into a life of murdering others; fornication (called whoremongers, who are those practicing sexual lewdness) progresses into homosexuality, and this progresses in modern societies into sex slavery and human trafficking; and acts of lying progresses into perjury, which means lying under oath or bearing false witness. These vices show that sin is progressively wicked, leading men deeper and deeper into depravity. In 1 Timothy 1:13 Paul will refer to a period in his past life when he progressed from a blasphemer, to a persecutor of the church, to a violent person. He never intended on become violent by nature, for the Law of Moses, which Paul adhered to, condemned it. However, sin will blind us and take us down a course to become something that we never intended on becoming. The question must be asked as to why Paul made such an extensive list of vises found in society. Perhaps the reason was because Paul wanted Timothy to be able to boldly declare the sins in his community, so that the congregation would have a clear concept of a godly lifestyle, turning from their evil ways in genuine repentance, and striving to walk in love with one another, which is the goal of the commandment, as mentioned in the opening verses of this epistle. Thus, a part of teaching sound doctrine involves declaring the sins of a society. 1 Timothy 1:11 According to the glorious gospel of the blessed God, which was committed to my trust. 1 Timothy 1:11 — Comments - The Gospel is in accord with the law, and not in opposition to it. The letter of the Law kills, but the Spirit of God gives life (2 Corinthians 3:6). 2 Corinthians 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” In Isaiah 53:6, we see the letter killing in the phrase, “All we like sheep have gone astray; we have turned every one to his own way.” We see the Gospel of the spirit of life in Christ Jesus in the phrase, “and the LORD hath laid on him the iniquity of us all.” Isaiah 53:6, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” Thus, all have sinned and gone astray from the letter of the Law, but God laid this iniquity upon Jesus at Calvary in order to give us life through His grace.

1 Timothy 1:12-17

Paul as an Example of a Genuine Minister: Paul Explains His Calling in Light of the Goal of the Law and the Gospel – In the first chapter of 1 Timothy Paul builds his case for the charge that he is handing over to young Timothy, which is to set the church in Ephesus in order. After having explained the goal of the commandments (1 Timothy 1:3-7) and the purpose of the Law (1 Timothy 1:8-11), Paul reminds young Timothy of his own divine calling and charge from the Lord Jesus Christ (1 Timothy 1:12-17), which was to preach the Gospel to the Gentiles (1 Timothy 1:11). He will use himself as an example of someone faithful to his divine commission. He will explain to Timothy his divine calling in the light of the goal of the Law and of the Gospel, which is to redeem mankind from sin. This is why he will call God by the name “our Saviour, who wishes all men to be saved” (1 Timothy 1:1; 1 Timothy 2:3-4). After having listed at length the characteristics of depraved humanity (1 Timothy 1:8-11), Paul sees how much grace and mercy was bestowed upon him as he reflects back upon his past life before Christ.

He gives God thanks and ends these comments on his calling by giving praise and glory to God for saving him and calling him into the ministry (1 Timothy 1:17). Thus, Paul reflects upon his own calling in 1 Timothy 1:12-17 in order to give himself as an example to Timothy in order to encourage him to remain faith, and to help him see the seriousness of such a calling. These statements of humility and dependence upon the grace of God serve as an example for young Timothy, who is about to take on the greatest challenge of his ministerial career. He must keep himself humble as well, and walk in love towards those he oversees. In the midst of Paul’s charge to Timothy (1 Timothy 1:3-20), Paul is setting before Timothy the love walk, referred to in 1 Timothy 1:5. Paul ended his opening statement in 1 Timothy 1:3-7 to Timothy by saying, “Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.” This must have reminded Paul of his zeal as a Pharisee while persecuting the Church of Jesus Christ. So, after taking a short digression to explain the purpose of the Law in 1 Timothy 1:8-11, he mentions his divine calling (1 Timothy 1:12), then reflects upon his former lifestyle as a persecutor of the Church (1 Timothy 1:13) and God’s abundant grace to save him (1 Timothy 1:14). He understood that he was the chief of sinners (1 Timothy 1:15), and that God saved him as an example to display His abundance mercy towards mankind (1 Timothy 1:16). However, Paul does not show a proud heart that is lifted up and despiteful sinful man. Rather, he speaks in humility. Having listed the sins of mankind in verses 9-10 he then places himself under the same grace and merry of our Lord and Savior Jesus Christ. After reflecting how God saved him by his grace Paul then reflects upon his divine visitations in God’s holy presence (2 Corinthians 12:1) and attempts to declare God’s unspeakable glory in human terms (1 Timothy 1:17). 2 Corinthians 12:1, “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.” What do we have that has not been graciously given to us by God; nothing that we have deserved? 1 Corinthians 4:7, “For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” It is possible that Paul pauses here in 1 Timothy 1:17 to give praise and glory and honor to God because he is reflecting back upon a divine visitation or visit to Heaven where Jesus Christ spoke to him about his calling to the Gentiles. It is very possible that the words Paul speaks in 1 Timothy 1:12-16 are words that Jesus Christ spoke to him during one of these divine encounters when the Gospel was entrusted to him (1 Timothy 1:11). This diversion of thought is needed to reconfirm Paul’s divine authority in his commission to preach the Gospel to the Gentiles to young Timothy; for Paul is about to commission Timothy in the same way that he was commissioned by God. 1 Timothy 1:12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 1 Timothy 1:12 — “And I thank Christ Jesus our Lord” - Word Study on “I thank Jesus Christ our Lord” – The Greek construction (χάρινἔχωτῷΧριστῷἸησοῦ) or (χάριςτῷθεῷ)[90] or some variation of this phrase is found no less than thirteen times in the Greek New Testament (Luke 17:9, Romans 6:17; Romans 7:25, 1 Corinthians 10:30; 1 Corinthians 15:57, 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15, Colossians 3:16, 1 Timothy 1:12, 2 Timothy 1:3, Philemon 1:7 [t.r.], Hebrews 12:28). It is properly translated in a variety of ways; “I am grateful to God,” or “I thank God,” “Let’s give thanks,” or “with thanks to the Lord.” [90] Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology) (Deutsche Bibelgesellschaft, 1993, 2006), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 1 Timothy 1:12.1 Timothy 1:12 — Comments - Trust is not easily given out to someone, even by God Himself. For example, note how careful Jesus was in trusting others during His earthly ministry in John 2:23-25, “Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man.” Jesus did not trust in man because He knew what was in man. It was at least 14 years from Paul’s conversion on Damascus Road before he received his calling into the mission field in Acts 13. It was 15 years from the time I answered the call to the mission field as a young Seminary student until leaving for Africa in July 1997. Here in 1 Timothy 1:12 we see how God only calls people into the ministry who have first proven themselves to be faithful. Just as a boss looks for faithful employees when giving raises and promotions, God is looking for those who are faithful. God will not promote the unfaithful into positions of leadership. Faithfulness comes before the calling. Paul was faithful before being called into the mission field in Acts 13 (Galatians 1:15). Galatians 1:15,”But when it pleased God, who separated me from my mother’s womb, and called me my his grace.” God will not call someone into a ministry until He sees that they are faithful. This is why in John 2:24-25 Jesus did not entrust himself with any man, because He had not seen someone faithful, i.e., not one had been given a chance to qualify yet early in His ministry. Illustration: When I interview a job applicant, I look for someone with a history of commitment, not just skills. If someone has a poor work history, i.e., short job length, I would not hire the person, because I knew that he would quit in adverse situations. God is looking for faithful people. Then He will entrust them with the ministry. Note: 2 Chronicles 16:9, “For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him….” God is always faithful on His part: 1 Corinthians 10:13, “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” 2 Timothy 2:13, “If we believe not, yet he abideth faithful: he cannot deny himself.” Hebrews 3:5, “And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;” See also the faithfulness of David, Samuel and Joseph, whom God promoted to great positions of leadership because God knew that he could trust them. 1 Timothy 1:13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 1 Timothy 1:13 — “Who was before a blasphemer, and a persecutor, and injurious” – Comments - The vices listed in 1 Timothy 1:9-10 show that sin is progressively wicked, leading men deeper and deeper into depravity. In 1 Timothy 1:13 Paul will refer to a period in his past life when he progressed from a blasphemer, to a persecutor of the church, to a violent person. He never intended on become violent by nature, for the Law of Moses, which Paul adhered to, condemned it. However, sin will blind us and take us down a course to become something that we never intended on becoming. 1 Timothy 1:13 — “but I obtained mercy, because I did it ignorantly in unbelief.” – Comments - 1 Timothy 1:13 shows God’s great mercy and love in forgiving us of our sins, no matter how wicked we have been in the past. A preacher once said that every sinner has a future and every saint has a past. 1 Timothy 1:14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 1 Timothy 1:14 — Comments - Perhaps one way to understand 1 Timothy 1:14 is to say that God’s grace is poured forth in our lives in increasing measure as we respond to Him by faith in His Word and by walking in love towards others. As we grow into this walk of maturity in Christ, His grace is poured forth more and more, being manifested in a greater and greater anointing for Christian service. 1 Timothy 1:15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 1 Timothy 1:15 — “This is a faithful saying” – Comments - Paul will use the same phrase (πιστὸςὁλόγος) on five occasions within the Pastoral Epistles in the phrases “This is a faithful saying,” or “This is a true saying.” (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9, 2 Timothy 2:11, Titus 3:8). 1 Timothy 1:15 — “of whom I am chief” - Comments - In 1 Timothy 1:15 Paul does not say that he “was” the chief sinner, because it is in the present tense. Rather, he considers himself at the time of writing this epistle to Timothy as the chief of sinners. How could this be? An answer is found in Rick Joyner’s book The Final Quest. In this prophetic book, Paul said in his vision that he had been given so much understanding by the end of his life, and that he had fallen so short of walking in this great amount of revelation, that Paul felt that he was the chief of sinners. He felt that he was a sinner in the fact that he was falling short of what he could have been in Christ, more so in his later Christian life than in his early Christian life. Then he gives Scriptures to support this progressive view towards himself in the sight of God.[91] [91] Rick Joyner, The Final Quest (Charlotte, North Carolina: Morning Star Publications, 1977), 132-3.2 Corinthians 11:5, “For I suppose I was not a whit behind the very chiefest apostles.” 2 Corinthians 12:11, “I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.” 1 Corinthians 15:9, “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.” Ephesians 3:8, “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;” 1 Timothy 1:15, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” Therefore, Paul considered himself the chief of sinners at the end of his life because he was walking in less of the tremendous amount of divine revelation that he had been given compared to other saints who were walking in the little revelation that they had been given. We see Paul giving rebukes and charges in his early epistle (Galatians) compared to a request in love in his later letter (Philemon). Galatians 2:11, “But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.” Galatians 3:1, “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?” Philemon 1:9, “Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.” 1 Timothy 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. 1 Timothy 1:16 — “Howbeit for this cause I obtained mercy” - Comments - The reason Paul obtained mercy is explained in the rest of this verse. The general idea is stated in verse 15, “Jesus came to save sinners,” and in verse 13, “because I did it ignorantly is unbelief.” 1 Timothy 1:16 — “that in me first Jesus Christ might shew forth all longsuffering” – Comments - Paul knew that his conversion and salvation would be a testimony to generations of believers to come as this church age was being ushered in. He was the first trophy of redemption that took a violent sinner and transformed him into a saint, proving God’s willingness to forgive any sins. 1 Timothy 1:16 — “for a pattern to them which should hereafter believe on him to life everlasting” – Comments - We can now say that if Jesus Christ could forgive Paul, then certainly He could forgive us and saves us. 1 Timothy 1:17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. 1 Timothy 1:17 — Comments - In 1 Timothy 1:17 Paul the apostle pauses to give God praise as the King eternal, immortal, invisible and the only wise god who is to be honoured and glorified forever. It is very possible that he is reflecting upon the revelation of God he received during one of his divine heavenly visitations. Paul must have seen God in the fullness of His glory and understood the depths of sin that he himself had been redeemed from by the blood of Jesus Christ. These outbursts of praise that occur at times within the Pauline epistles practically quote the words of angelic songs that many people who have also visited heaven have heard and testify to. Angels and saints at God’s throne worship the Lord using such phrases as Paul uses here in this verse.

1 Timothy 1:18-20

Paul Gives Timothy an Example of Spiritual Warfare – In 1 Timothy 1:18-20 Paul gives young Timothy the charge to be strong and fight the spiritual warfare that was necessary to set the church of Ephesus in order. He then gives Timothy an example of how to context for the faith by mentioning two men well known to both of them, Hymenaeus and Alexander, who were false teachers. Paul warred spiritual warfare with them by turning them over to Satan for the destruction of their flesh. Within the context of this epistle, in which Paul combats Jewish teachings that miss the mark of godly edifying, these two men could have been Jews who opposed the work in Ephesus rather than Christians who fell away from their faith in Christ. It is also possible that Paul is referring to two former Christians who had strayed from the faith and fallen into error, but many believe Paul was referring to Alexander the Jew who is mentioned in Acts 19:33-34, who stood up to publicly oppose Paul’s work in Ephesus. 1 Timothy 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; 1 Timothy 1:18 — “This charge I commit unto thee” – Comments - In 1 Timothy 1:18 Paul refers back to the initial charge mentioned in 1 Timothy 1:3. In this opening statement he charged Timothy to command other church leaders to teach no doctrine other than God’s Word. Paul first asked young Timothy to abide in Ephesus while he passed through Macedonia. But then Paul turns his request into a command in this first chapter by basing it upon his own divine commission to place sound doctrine in the Church of the Lord Jesus Christ. 1 Timothy 1:18 — “son Timothy” – Comments - In 1 Timothy 1:18 Paul uses the word “son,” or “child,” in addressing Timothy in order to express his love for him, while charging him with his commission. To speak such commandments within the context of love makes it easier for Timothy to embrace. 1 Timothy 1:18 — “according to the prophecies which went before on thee, that thou by them mightest war a good warfare” - Comments - The Lord spoke to Timothy thru these prophecies concerning the ministry that he was to perform prior to the charge that Paul now gives him. This charge serves to confirm these prophecies and of his own divine calling. (Keep in mind that Timothy did not have a dramatic conversion experience as did Paul, so it is easier to doubt one’s calling during the long journey of divine service.) Timothy can now by faith believe and press on in this calling, knowing that God Himself has called Timothy and will strengthen him. Anyone one who performs a great task for the Lord must have a calling; this is because it is this anchor of a man’s faith that will take him through the storms. Once those prophecies were given, and Timothy stepped out in faith, he had to fight the doubt and unbelief that Satan brings to take us off course. Kenneth Hagin refers to 1 Timothy 1:18 by emphasizing the warfare that he had to endure when he first stepped out into the field ministry. It seemed that he had to do more spiritual warfare in the first five months of field ministry than in the last fifteen years in the pastorate. However, because he knew the will of the Lord, he was able to stand these assaults of oppression and opposition from the enemy.[92] [92] Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library Publications, c1993, 1994), 95-6.1 Timothy 1:18 — Comments – In 1 Timothy 1:18 the Greek literally reads, “This charge I lay along side you.” That is, these words will follow along side of Timothy on this new phase of his ministerial journey. Paul reminds him of the prophecies that went ahead of him, so that Paul’s charge hedges him in on either side. One aspect of Timothy’s warfare was his daily decision to follow the course of ministry presented to him. He had to decide whether or not to face adversity or to back down quietly and give in to Satan. He had the witness of prophecies in front of him to guide him, the witness of Paul’s charge along side of him to prevent him straying to the left or right, and he had the witness of Paul’s testimony as his rear guard, an event of the past that tells him he can make it through the same journey. Creflo Dollar said that as a young minister he thanked God for the times in his ministry when the Lord sent a man of God to speak a word into his life.[93] Those words became a powerful source of strength to keep him steady during troubled times. These prophecies that were spoken over Timothy served to do the same for him during difficult times. In fact, we know that he will later be imprisoned and released. Scholars believe that this took place when Nero began his first persecution of the Church, which resulted in the deaths of Peter and Paul. [93] Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.1 Timothy 1:19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: 1 Timothy 1:19 — “Holding faith, and a good conscience” - Comments - Timothy must not only hold to sound doctrine and teach others to do the same; he must live the life also in front of them. He decisions were to be guided by the faith instilled in his heart from a child, and by his conscience, which God created to be the voice of man’s spirit. Timothy’s conscience would guide him along this journey if he would learn to follow it. In other words, the Holy Spirit would lead him as Timothy learned to be lead by a clean conscience. Our conscience leads by giving us a peace in our spirit about a decision or by giving us a check, or hesitancy, in our spirit. We are led by the Holy Spirit, who dwells in our spirit when we make decision in which we have an inner peace about making, while a decision that leaves us with a hesitancy is one that contradicts the will and purpose of the Holy Spirit.

Timothy had the Holy Spirit on the inside. He had the witness of the prophetic future in front to guide him, the present witness of Paul’s charge along side of him to prevent him straying to the left or right, and he had the witness of Paul’s testimony as his rear guard, an event of the past that tells him he can make it through the same journey. He was equipped in every way possible by the Lord in order to make sound decisions in his ministry. 1 Timothy 1:19 — “which some having put away concerning faith have made shipwreck” – Word Study on “having put away” – Strong says the Greek word “having put away” “apotheomai” (απωθέω) (G683) means, “to push off,” and figuratively, “to reject,” and it comes from two Greek words (από ?) (575), meaning “from,” and the middle voice of ὠθέω, or ὠ ?́θω, which means, “to shove.” The Enhanced Strong says it is used 6 times in the New Testament being translated in the KJV as, “cast away 2, thrust away 1, put from 1, thrust from 1, put away 1.” Comments – In other words, some have erred from the faith. Having given Timothy his personal testimony of fulfilling God’s purpose and plan in the ministry, and having given him a divine charge, and reminded him of earlier prophecies that confirmed this charge, Paul now reminds Timothy of several individuals who have rejected these same witnesses and have become lost as far as God’s purpose and plan for their lives in concerned. Note Paul’s reference in 2 Timothy 2:17-18 to two individuals who not only became shipwrecked, but caused others to do the same. 2 Timothy 2:17-18, “And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.” Paul the apostle had sailed on a number of ships during his missionary journeys. During these trips, he observed how the ship and its crew functioned. There were many “rules of the sea” that the captain of a ship had to follow. He was required to follow certain shipping routes at sea. His men were required to follow procedures in sailing. It was important how the cargo was stored and how the sails were folded and how the ropes were tied.

The maintenance of the ship was important in determining its ability to sail. The captain even needed to understand weather patterns. Anyone of these oversights could jeopardize the safety of a journey. A ship or boat sailing in a channel had to follow buoys and other markings. If the boat goes outsides of the markers, it will hit the sand and become shipwreck. In a similar way, a person can ignore the rules the God has established on this journey in life. He can go off of the course that God has ordained for him and do his own thing. In figurative terms, he can sail his own ship, but eventually this ship will wreck. 1 Timothy 1:19 — Comments - The word “having put away” in 1 Timothy 1:19 refers to the method by which someone has walked away from something he previously possesses. It stands in opposition to the word “holding” faith and a good conscience. It is only by rejecting and shoving aside the faith that dwells within one’s heart and the voice of the conscience, which is the voice of one’s heart, telling him to do right and instead choosing to follow the desires of the flesh. After a while, someone finds himself in a position that he never intended to be in. Just as a ship cannot help itself off of the rocks, neither can he overcome his problems that are now insurmountable. 1 Timothy 1:20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. 1 Timothy 1:20 — Comments – Paul gives Timothy two examples of men who have rejected the witnesses of God’s plan for their lives and abandoned faith in Christ. Although these two men may be Jews, Paul understood that God’s plan of redemption had been initially delivered to the Jews, and that many of them had rejected the Gospel of Jesus Christ as the Messiah. Paul will again refer to Hymenaeus and Alexander in 2 Timothy 2:17-18; 2 Timothy 4:14-15. Hymenaeus appears to have been a heretical teacher in Ephesus and a chief opponent of Paul. He is first associated with Alexander the coppersmith (1 Timothy 1:20) and then Philetus (2 Timothy 2:17). 2 Timothy 2:17-18, “And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.” 2 Timothy 4:14-15, “Alexander the coppersmith did me much evil: the Lord reward him according to his works: Of whom be thou ware also; for he hath greatly withstood our words.” Regarding Alexander the coppersmith, we do have a person by this name mentioned in Acts 19:33, who was a Jew and apparently a leader of the Jewish community in Ephesus. He is mentioned in Acts because he was chosen by the Jews in Ephesus to speak to the crowd and appease their anger, but to no avail. Such a description of a well-spoken Jewish leader in Ephesus fits the description of a possible opponent of Paul’s evangelist work in this city. Acts 19:33-34, “And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.”