1 Timothy 1

In the first chapter of this Epistle, for instance, written as it is to Timothy at Ephesus, reference is made on the one hand to Jewish teachers who made much of the law and genealogies (i. 4-7), and on the other to the evils of surrounding paganism (i. 9, 10). In the fourth chapter, the apostle refers to early heresies, which are not yet extinct in the Christian Church (ver. 3).

Of more general application are his counsels about public worship (ii. 1-8); the behaviour and dress of women (ii. 9-12); the character and duties of bishops and deacons (iii. 1-13); the personal character of Timothy himself, as an example for all preachers and teachers (iv. 6-8, 11-16); the treatment of widows (v. 3-13); rebukes (v. 1, 20); accusations and witnesses (v. 19); masters and servants (vi. 1, 2); wealth and its temptations (vi. 9, 10); and the duty of faithful dealing with the rich (vi. 17-19). The principles here laid down are of permanent value in the Church of Christ.

And these practical counsels are enforced by an appeal to the highest ideals and motives (i. 11, 15; ii. 3-6; iv. 10) and especially by the solemn charge to Timothy to live and work as in the sight of God and as one who looks for “the appearing of our Lord Jesus Christ.”

One expression which occurs three times in this Epistle (i. 15; iii. 1; iv. 9; vi. 13-16), and also occurs in 2 Tim. (ii. 11) and Titus (iii. 8), is “This is a faithful saying.” T. A. Gurney, in the Devotional Commentary, has two chapters on “The Five Faithful Sayings,” in which he shows the significance of the phrase, and how we find in the respective verses in which it occurs our assurance of salvation, our ideal for service, our inspiration of hope, our incentive to holiness, and our secret of fellowship.

The Epistle was written after St. Paul’s first imprisonment and between A.D. 64 and 67, probably in A.D. 66. It is generally believed to have been written in Macedonia.

1 by the commandment of God. As recorded in Acts ix. 15; xiii. 2: cp. Gal. i. 1.

2 own. R.V., “my true child in faith”: cp. Phil. ii. 22.

4 fables. The “fables” were probably Rabbinical legends taught by a class of Judaisers (cp. Titus i. 14): the “genealogies” family pedigrees, to which some allegorical meanings were attached (cp. Titus iii. 9).

godly edifying. The correct reading, a difference of one letter in the Greek, gives us “a dispensation (or ‘stewardship’) of God”; i.e., “these things contribute to disputations rather than to the exercise of God’s stewardship in faith.”

[so do]. These words are not in the original. 5 of the commandment. Or, “of the instruction”: cp. Gal. v. 6.

6 from which. That is, from a pure heart, etc. “Swerved”: or, according to the literal meaning of the Greek, “missed the mark.”

jangling. Idle talk.

8 lawfully. According to its nature and design: see vers. 9, 10.

9 the law. Or, “law” in general.

murderers of fathers, etc. Or, “strikers of fathers, and strikers of mothers”; not necessarily implying murder: see the command in Exod. xxi. 15. The apostle is referring to the Commandments from the fifth to the ninth.

10 mentesalers. Kidnappers or slave dealers; the most flagrant violation of the eighth commandment.

(the) sound doctrine. Or, “the healthful teaching.”

11 the glorious gospel, etc. Lit., “the gospel of the glory of the happy God.” “The glad tidings.”

12 enabled me. Or, “gave me power” for my work (Acts ix. 22). Calvin points out that the Greek word conveys the idea not of a single act, but of continuous strengthening.

putting me into the ministry. More precisely, “appointing me to His service.”

13 injurious. “Ungovernable.”

because I did it ignorantly in unbelief. See notes on Luke xxiii. 34; Acts iii. 17. Paul does not say this to excuse himself, but to show that he had still been within the pale of Divine mercy. “He had not sinned against his better convictions (Mark iii. 28-30); he had not deliberately set at nought the counsel of God, and defied Heaven to its face” (P. Fairbairn). Yet the whole account of God’s mercy does not lie here: the latter part of the statement is essential; “and the grace,” etc.

15 worthy of all acceptation. Worthy to be fully received by all without reserve or hesitation. These “faithful sayings” are characteristic of the Pastoral Epistles: see iii. 1; iv. 9; 2 Tim. ii. 11; Titus iii. 8.

of whom I am chief. This, like Eph. iii. 8, is the language of profound humility and godly sorrow.

16 that in me first. Rather, “that in me as chief”; as in ver. 15: implying that one of the objects for which God had shown mercy to him was that none should despair. As he thinks of this wondrous grace, Paul breaks forth in adoration of Him to whom alone, as “the Eternal King, the Incorruptible, Invisible, Only God” (“wise”

should be omitted, as having no good authority), the honour and glory of salvation must be given.

18 by them. Properly, “in them”: i.e., clad in them, as armour for the fight. The French version gives the words a slightly different turn: “c’est que tu y répondes en combattant dans cette bonne guerre.”

war a good warfare. Rather, “war the good warfare”: see 2 Tim. iv. 7, and note.

19 put away. Or, “thrust from them” (R.V.), implying deliberateness and determination. Those who wilfully violate conscience are likely to renounce all belief of the truth.

20. Hymnæus. Hymnæus is mentioned in 2 Tim. ii. 17, as a leader in false doctrine. An “Alexander” is mentioned in Acts xix. 33; 2 Tim. iv. 14; but whether it was the same or not is unknown.

whom I have delivered. Rather, “whom I delivered” (R.V.), i.e., probably when he was last at Ephesus. Respecting the nature of the act, see note on 1 Cor. v. 5.