1 Timothy 1

David Lipscomb Commentary On 1st Timothy 11 Timothy 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.” (Acts 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. (Ephesians 2:12.)1 Timothy 1:2unto Timothy, my true child in faith:—No fleshly rela­tionship existed between the two, but a closer and far dearer connection. Paul had taken him while yet a very young man to be his companion and fellow laborer. (Acts 16:3.) Of him, in the Epistle to the Philippian church, he said: “ I have no man like-minded, who will care truly for your state.” (Philippians 2:20.) On another occasion he said: “ Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do: let no man therefore despise him.” (1 Corinthians 16:10-11.) Paul taught him as a son, and Timothy looked to him as a father in the gospel. The rela­tionship of father and son was restricted to faith.Grace, mercy, peace, from God the Father and Christ Jesus our Lord.—Grace is the highest good for the guilty; mercy for the suffering is grace in action; and peace comes from God through the mediation of Jesus Christ.1 Timothy 1:3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia,—When Paul left Ephesus, he left there to restrain certain teachers who taught differently from Paul.that thou mightest charge certain men not to teach a dif­ferent doctrine,—The teachers were doubtless the Judaizers who insisted that the Gentiles could not be saved unless they were circumcised and kept the law of Moses.1 Timothy 1:4neither to give heed to fables—As a part of this Judaizing spirit they gave much attention to Jewish fables, imaginary occurrences, that constituted a part of the traditions of the elders handed down from generation to generation.

The Targums, the Jewish sacred books written by the rabbis, are largely composed of these.and endless genealogies,—The Jews laid much stress upon their ability to trace a distinct and unbroken genealogical line to Abraham. This care on this point was instilled by Moses and others of the prophets.

This was done (1) so that the possessions of the different tribes might be kept in the fam­ilies; (2) that the Levites might be kept separate who alone were to minister to sacred things; (3) that the lineage of the Messiah might be kept clear and distinct. Down to the coming of Jesus these genealogies were correctly kept. Since that time they seem to be so involved in confusion that no Jew is able to tell to which tribe he belongs. It is said that all genealogical tables that had hitherto been preserved so carefully were destroyed by Herod the Great because he was an Idumaean, seeking to establish a hereditary rule over the Jews, could not establish a line back to Abraham; and as he could not, he destroyed the advantages that these tables gave the children of Abraham over him.Whatever personal motives may have actuated him, the destruction of the tables, when the divine purposes of their establishment had ended, must be regarded as providential. They had ended because the land of Canaan would no longer be the home of the children of Israel, the Levitical priesthood had served its purpose in bringing forward its nation to Jesus Christ, the end of the law had come. The Jewish family as a distinct people of God, the Levitical priesthood, and the genealogy of Jesus, all like the law, were added because of transgression till the promised Messiah should come. Were the Messiah to come now, as the Jews claim he is yet to come, his lineage could not be set forth. The rabbis say these tables of genealogy are to be restored by the Messiah when he comes. But any table restored by a person who is himself the chief beneficiary of the table would rest under suspicion. The Jews among the Christians, especially among the Judaizers of Paul’ s day, were given to seeking out these genealogies, as though they were to receive great good from them. which minister questionings,—These genealogies and fables are held in great aversion because they cause much disputing, wrangling, and strife.rather than a dispensation of God which is in faith; so do I now.—[In the dispensation of God’ s love as manifested through faith in Christ is the only way of approach to the mercies of God, while these genealogies were uncertain and produced no faith: it was necessary, therefore, to impress upon all who were seeking salvation in any way other than through faith in Christ that it was vain.]1 Timothy 1:5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:—The purpose and end of God’ s law is that man may be led to do God’ s will out of a pure heart and with a good conscience and faith unfeigned. It takes all three of these conditions to make service accept­able to God. A man without a pure heart, a good conscience, and faith that is unfeigned cannot do acceptable service to God. Men harden their hearts and sear their consciences by doing what their consciences condemn. A man who thus vio­lates and corrupts his conscience cannot do acceptable services to God. While the good conscience may lead men to violate the will of God, run counter to his teaching, it cannot serve God without it is kept pure.

A man’ s conscience is defiled, blinded, seared by doing what he knows is wrong or refusing to do what he knows is right. There is no more dangerous condition in which a man can place himself than to habitually do what he knows to be wrong or refuse to do what he knows to be right.Of the same nature is the expression “ whatsoever is not of faith is sin.” (Romans 14:23.) This Scripture is usually applied in a sense differing from the meaning of the apostle. Its use is not one hurtful in its nature, or out of harmony with the Scriptures, and it grows out of the true meaning of the apostle in this text. The meaning clearly is that of doing a thing as an act of worship, in reference to which we have doubts, we condemn ourselves. That is, we cannot violate conscience; if it has doubts, they must be respected. The convictions of our hearts must be honored. God accepts nothing as worship that is not done heartily with full faith. The inference is clear that one who habitually violates his convictions of right soon loses all sense of right, hardens his heart, and makes his reformation impossible. The old philosopher who averred his ability to move the world, if he only had a fulcrum on which to rest his lever, expressed a universal, necessary truth. In the material world the lightest particle of matter cannot be moved without a fulcrum on which to rest the lever that moves it. It is equally true in morals. No movement of our moral sense or action can take place without a moral fulcrum on which to rest the lever of truth which moves it.

That fulcrum is the sense of right in human nature. If it is destroyed, there is no starting point to correct man’ s moral and spiritual errors. Hence, Paul found mercy because he did his evil in ignorant unbelief; his con­science was good, pure, active; his sense of right was keen and sensitive. There is always hope of such men; God has respect for them. But when a man trifles with his convictions, does violence to his conscience, holds the truth in unright­eousness— that is, does not practice what he knows to be right, especially if he practices what he knows to be wrong— he corrupts his own moral nature, destroys his sense of right, and cuts off all possibility of his turning. In many evil ways is this protesting against wrong, yet encouraging the wrong, manifested. 1 Timothy 1:6from which things some having swerved have turned aside unto vain talking;—These words teach that those teachers had once been in the right way, but had not remained in it; indeed, it is clear that these persons, not only had been, but were still reckoned among the members of the Ephesian church, and were engaged in disputations that brought no good to anyone.1 Timothy 1:7desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.—[They coveted the respect and influence which was ever paid to the acknowledged teachers of the law of Moses: but they utterly failed to understand the real meaning of that law. This same class of teachers was in the church at Smyrna, of whom it is said: “ I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.” (Revelation 2:9.)] These persons aspired to be teachers of the law of Moses, but they did not see that the law of Moses ended in Christ and was taken out of the way by him.1 Timothy 1:8 But we know that the law is good,—Paul, while affirming this of those who aspired to teach the law, showed his respect for the law.if a man use it lawfully,—Those who did not see that the law ended in Christ and was taken out of the way by him understood neither the law nor its aim and end.1 Timothy 1:9as knowing this, that law is not made for a righteous man,—The righteous man is one made righteous, by faith in Jesus Christ, and does not need the Mosaic law with its earthly penalties to govern him.but for the lawless and unruly,—These refuse to be bound by any law, and submit to no higher authority.for the ungodly and sinners,—[These have no reverence for God, and are such as God disapproves; are marred or pol­luted by sin, separated from God, so as to be openly hostile to him.]for the unholy and profane,—Those who do not regard that which is sanctified or made holy by God, but profane his most sacred institutions. [Those who are impious or scoffers. One who treats the will of the Lord with contempt, mockery, or scorn.]for murderers of fathers and murderers of mothers,—Often when the parents become old and burdensome they are killed by their children to be free from the trouble that the care of them imposes on them. [We can conceive nothing superior to this in enormity, and yet such crimes have been committed.]for manslayers,—Those who commit murder. [A crime against which all nature revolts. This sanctity of human life is founded on the fact that man was made in the image of God.]1 Timothy 1:10for fornicators,—Illicit intercourse of unmarried per­sons; also such intercourse of an unmarried person with a person of the opposite sex, whether married or unmarried.for abusers of themselves with men,—“ Carnal copulation be­tween male persons.”— Sodomy.for men-stealers,—Those who carry on a traffic in human flesh, or those who steal a person in order to sell him into bondage, or those who buy such stolen men or women, no matter of what color or what country. All these were men-stealers, and God classed them with the most flagrant mortals. The guilt of man-stealing was incurred essentially by those who purchased those who were thus stolen.for liars,—They who speak for truth what they know to be false.for false swearers,—Those who deliberately swear to that which is false, and then prove false to their oath.and if there be any other thing contrary, to the sound doc­trine;—The law of Moses with its penalties was given to re­strain, check, and punish those guilty of these sins, and not to rule those delivered from sin by faith in Christ Jesus. [Sound admirably describes the teaching as Paul conceived it in its complete freedom from any doubt as to right and wrong according to the instruction given to them as he was moved by the Holy Spirit.]1 Timothy 1:11according to the gospel of the glory of the blessed God, which was committed to my trust.—The gospel of the Lord Jesus Christ, the standard by which everything is to be tested, and the law of Moses was made for those who do not obey the teachings of the gospel which was committed to Paul, which he had preached.1 Timothy 1:12I thank him that enabled me, even Christ Jesus our Lord,—Christ Jesus selected Paul for fidelity to his conscience, his sincere desire to obey God, and his willingness to die for what he believed to be right. God always respects the man who keeps a good conscience and is true to his convictions.for that he counted me faithful, appointing me to his serv­ice;—God honored Paul’ s faithfulness to his convictions and readiness to die for what he believed to be the will of God, though in error, rather than the man who believed on him, yet did not confess him because he feared the Pharisees.

God knows the man who is true to his own conscience, and for this reason Christ Jesus counted Paul worthy and placed him in the ministry of preaching the gospel to the Gentiles.1 Timothy 1:13though I was before a blasphemer, and a persecutor, and injurious:—There was no disposition with Paul to conceal his wrongs— he was open and free to confess them— that he might thereby magnify the mercy and goodness of God. So he says he was a blasphemer.

To blaspheme is to speak reproach­fully, rail at, revile, and calumniate. Paul sought the destruc­tion of the whole church of God. Luke says: “ But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.” (Acts 9:1-2.) When they were placed on trial, he gave his voice for their death.howbeit I obtained mercy, because I did it ignorantly in unbelief;—This clearly implies that had he persecuted the church as he did knowing it was the church of God, no pardon for him could be found. This accords exactly with the cases of Judas and Pilate and the mob that crucified Jesus. To com­mit these sins consciously was to forever bar the gates of mercy to them. To them believing they were serving God or with a good conscience left the way open for repentance and pardon to them.

But certainly being true to conscience did not secure salvation, else those who crucified the Lord were in a saved state when they were crucifying him, else Paul was in a saved state while breathing out the threatenings and slaughter against all who called on the name of the Lord Jesus. But Paul, because he “ did it ignorantly in unbelief,” believing that Jesus was not the Son of God, but that he was an impostor, obtained mercy.1 Timothy 1:14and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.—He here expresses his gratitude and joy for the exceeding abundant mercy and grace of God that saved him, which was brought through the faith and love which he had in Christ.1 Timothy 1:15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners;—To believe and confess that Jesus is the Christ, the Son of the living God, who came into the world to save sinners, is a faithful and true saying, and is worthy of being confessed by all.of whom I am chief:—Paul speaks of himself as the chief of sinners before God.

He had been in captivity, and is showing that the grace of God is sufficient to save the worst of sinners who would accept it in faith and love. He held himself as a sample of mercy as the chief of sinners. He was the chief of sinners not because he had been guilty of con­scious, willful sin, but because he had been more active and fierce in his determination to destroy the church of God, believing that by so doing he was rendering service to God.1 Timothy 1:16howbeit for this cause I obtained mercy,—Notwithstand­ing the intensity of his bitterness, and his active zeal in destroying Christians, he had obtained mercy. God had for­given him, that in him Christ should show forth all his long- suffering. Christ in him led him to bear the persecutions and the suffering he had inflicted on others.that in me as chief might Jesus Christ show forth all his long-suffering,—Paul had been chief of sinners in persecuting Christ. He now must be chief or first among those who suffer for him.

He labored and suffered for Christ more than all the other apostles. Of himself he says: “ Are they min­isters of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft.

Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” (2 Corinthians 11:23-27.) Paul was of an intense temperament and of the heroic mold that fitted him to inflict suffering on others, and bear it himself for what he believed to be right. He had inflicted it on others.for an ensample of them that should thereafter believe on him unto eternal life.—Jesus chose Paul that in him he might bear sufferings for him and others. In him God desired to set forth the pattern of sufferings that men, who should there­after believe in him to everlasting life, should be willing to bear. The future world will be peopled with those of the true heroic spirit, who counted it all joy to suffer for right and uphold the truth.1 Timothy 1:17 Now unto the King—Paul esteemed it an honor and a glory to him to be chosen to suffer as Jesus had suffered, thus to be made like Jesus in his sufferings, for it brought the assurance that he would be made like him in immortal glory. So he bursts forth in this ascription of praise to God.

Godis the King, Ruler of the universe, eternal,—There is no end to his reign and glory, immortal,— God is immortal in contrast with the beings of this earth.invisible,—He is invisible in contrast with visible things of creation.the only God,—The only true and real God. be honor and glory for ever and ever.— Let him be hon­ored and glorified unto the age of the ages.Amen.—This denotes the solemn ascent of the heart to the sentiment conveyed by the foregoing words.1 Timothy 1:18 This charge I commit unto thee, my child Timothy,—The charge is to withstand and correct the errors of the false teachers. (Verse 3.) The sum of the charge was that men should put their whole trust in Jesus Christ, who came into the world to save sinners, and who alone was able to lead them into everlasting life. The charge was the last heritage, the priceless treasure which Paul, feeling that for him the end was not far distant, would leave to Timothy.

Anxious above measure for the churches in Asia, of which Ephesus was the center, foreseeing that the perils and dangers from within and without would rapidly close round the congrega­tions, and placing his greatest earthly hope on the steadfast­ness and knowledge of Timothy, he charged him, by the memory of the prophetic utterances which years before had been made concerning him (Acts 17:1-2), to hold fast the doctrine which taught men to put their trust in Jesus Christ.according to the prophecies which led the way to thee,—This was done in accordance with the prophecies which had gone before concerning him. Timothy had a spiritual gift imparted to him by the laying on of the hands of the pres­bytery. (4:14.) Paul was doubtless of this presbytery. (2 Timothy 1:6.)that by them thou mayest war the good warfare;—Accord­ing to these prophecies, and through the spiritual gifts be­stowed when the prophecies were made, Timothy was to be enabled to war the good warfare for Christ. Paul seems to have been presenting his own sins, his trials, his joy in trials to Timothy, as a means of stirring him up to a true spirit of self-sacrifice and devotion to God.1 Timothy 1:19holding faith and a good conscience;—As a means to this warfare, he was to hold faith and an abiding trust and confidence in God through Jesus Christ. The faith must be held in a good conscience. Conscience is the faculty within man that demands he should do what he believes to be right. His conscience is good, clear, pure when he does what he believes to be right.

He must do this to please God. Not to do what conscience demands is to hold the truth in unright­eousness.which some having thrust from them—This is to believe one thing and practice another.

To do so is to act hypo­critically.made shipwreck concerning the faith:—Some had violated their consciences for worldly ends, and in this way had made shipwreck of their faith. Faith cannot live unless the soul obeys the conscience in doing the thing to which faith leads. Conscience demands that a person do the things which faith approves. “ But wilt thou know, O vain man, that faith apart from works is barren?” (James 2:20.)1 Timothy 1:20of whom is Hymenaeus and Alexander;—Among those who had put away from them a good conscience and had made shipwreck of their faith were Alexander and Hymenaeus, thought to have been among the Judaizing teachers of Eph­esus, who, from worldly motives, did violence to their con­sciences and, their faith miscarried, blasted all their hopes as when a ship driven by contrary winds is cast upon the breakers and all perish.whom I delivered unto Satan,—This is generally supposed to mean he had excluded them from the church, but it has always seemed to me to mean more than this. The church at Corinth was commanded to deliver the incestuous person to Satan. (1 Corinthians 5:5.) Many of the early critics, and some of the later ones, James Macknight among them, hold that Satan inflicted bodily punishments in the days of the apostles. Sometimes they cast out demons and delivered from the afflictions of the body. That was to deliver from Satan.

To deliver to Satan was to turn the person over to him that he might inflict bodily disease or punishment upon him. If such was the case, it ceased with the age of miracles.

During that age both God and Satan exerted wonderful working power. They both ceased at the same time. One used his power to bless, the other to afflict and punish.that they might be taught not to blaspheme.—The design was reformation that they might be taught not to blaspheme God, Christ, and his cause by their erroneous and unholy teaching. The discipline at Corinth appears to have proved successful in bringing good results. (2 Corinthians 2:5-8,) In this case it seems to have been otherwise. (2 Timothy 2:16-18.) Verse 1 PAUL’S FIRST LETTER TO TIMOTHY First Timothy Chapter OneWhite considered this chapter, aside from the salutation (1 Timothy 1:1-2), as regarding a crisis in the Christian faith (1 Timothy 1:3-20).[1] Historically, Paul was writing at some time subsequent to his release from the imprisonment of Acts 28, following his journey to Spain, and at some place when he was en route to Rome, following the great fire of July 19,64 A.D., and possibly with some purpose of aiding the Christians there who were threatened by the ominous change in the attitude of Nero, whose great persecution against the Christians was not yet in full progress. It cannot be stated whether or not Paul was journeying to Rome of his own accord, or if he had been summoned by Nero. The tradition that both apostles Peter and Paul were martyred by Nero rose at too early a time to be passed off as a fiction of the Roman Catholic Church, and thus being in all probability true. History has left us no clues as to the mechanics of how Paul in this letter was on the way to Rome, and how in 2Timothy, only a little later, he was anticipating execution. In any event, the atmosphere of crisis is plainly in 1Timothy; and Paul in this chapter began laying the groundwork for protecting and extending the beloved faith, no longer by his own prodigious efforts, but in this new situation, by his beloved converts such as Timothy and Titus. Paul, an apostle of Christ Jesus according to the commandment of God our Saviour, and Christ Jesus our hope; unto Timothy, my true child in faith: Grace, mercy, peace, from God the Father and Christ Jesus our Lord. (1 Timothy 1:1-2) An apostle of Christ Jesus … Of all the slanders ever directed against the word of God, none is more ridiculous and unfounded than this assertion of Gealy: “Christ Jesus our Lord” in the genuine Pauline letters is always “our Lord Jesus Christ … In the pastorals, “Christ Jesus” is used twenty-three times, and “Jesus Christ” three times.” In the other Pauline letters, “Jesus Christ” appears sixty-seven times, as against sixty-three times for “Christ Jesus.” Thus the appearance of “Christ Jesus” three times in these three verses is not the Pauline proportion: it remains a mystery if it is assumed that Paul wrote these letters (the Pastorals).[2]What has been attempted by such a criticism as this is to make Paul’s preference for the expression “Christ Jesus” as exhibited in the Pastorals an excuse for denying that he wrote them at all, despite the fact that he used the same expression exactly sixty-three times in his other letters, their denial being based upon the allegation that “this is not the Pauline proportion”! What kind of arrogance is this that affirms that a man scatters certain words in his vocabulary over his writings in any definite proportion, of so many to the page, or verse? Nothing any more unreasonable and erroneous than this was ever advocated in the name of scholarship. What is really behind it? As Hendriksen suggested, there are some who do not like the Scriptural teaching of these letters, and who will seize upon the flimsiest of pretexts in order to rationalize their denials. The reader will not be troubled by many other such insinuations against these epistles; not one of them is entitled to any credence or respect whatever, as more fully explained in the introduction to the Pastorals, the above example of them standing as a fair representation of all of them. An apostle … By this, “Paul claims to have been as truly sent by Christ as were those who were apostles before him."[3] The authority of Paul and the Twelve was plenary, nontransferable and perished from the earth in the death of those genuine apostles who, alone, held the office and exercised its authority. Why did Paul, at the outset of this letter, stress his apostolic office? As Hendriksen said: Timothy needed to know that this letter was not just a friendly substitute for a confidential chat, a tete-a-tete; even though its tone is naturally cordial, for a friend is indeed writing a friend. The letter rises above the purely human level.[4] The so-called Pastorals are canonical Scripture binding upon the whole church of God on earth, and fittingly, they carry the apostolic seal. Of Christ Jesus … There is no difference in this expression from “Jesus Christ,” Paul evidently using them synonymously and interchangeably. Such distinctions as making “Christ Jesus” to be indicative of Christian theology, and “Jesus Christ” to be an emphasis upon the historical Jesus, etc., have little or no value. According to the commandment of God … This has reference, not merely to the scene on Damascus road, but as Hervey believed, “to the command, Separate me Paul and Barnabas (Acts 13:2)."[5]God our Saviour … While unusual in Paul’s letters, the idea is certainly found elsewhere, as in 2 Corinthians 5:19; and, besides that, Paul’s close personal friend Luke used the same expression in Luke 1:47. Christ Jesus our hope … The absolute unity between the Father and the Son, as in so many New Testament references, shines in this. As dark and evil crises gathered ominously over his head, and as Paul contemplated the threatening evils that would assail the beloved church, he loved to contemplate Jesus Christ as the one glorious hope that made all of the suffering and hardship, all of the trials and sorrows, both worthwhile and bearable. Unto Timothy, my true child in faith …TIMOTHYThe name of Paul’s friend Timothy had often been joined to that of the apostle in the salutations of 2 Corinthians 1:1; Philippians 1:1; Colossians 1:1, and inPhilemon 1:1:1, and also with Silvanus in the salutations of both the Thessalonians; but here he was accorded the high honor of having one of the New Testament books addressed to him personally. As Wesley said, “Of all whom Paul ever converted, Timothy seems to have been to Paul the disciple who was most beloved and most trusted."[6] From the scattered references to him in the New Testament, the following facts appear: From Acts 14:6 and Acts 16:3, it is clear that Timothy was a native of Lystra, and that he was converted on Paul’s first missionary tour. He, in all probability, saw Paul stoned and dragged out of Lystra for dead; and then, on the second missionary journey, in response to the promptings of prophetic utterances (1 Timothy 1:18), and upon the recommendation of the elders in Lystra and Iconium, Timothy was commissioned as the apostle’s attendant and helper on the mission field. The letter before us testifies to the faithfulness of Timothy to that charge throughout the apostle’s subsequent life. Timothy’s father was a Greek and his mother a devout Jewess, who, despite her marriage, had maintained her faith in the Scriptures. Due to the circumcision controversy, Paul circumcised Timothy, not as in any manner connected with salvation, but as an expedient foil of Jewish criticism (Acts 16:3). Titus who had no racial connection with Judaism, Paul absolutely refused to circumcise (Galatians 2:3). Timothy was ordained by the eldership of Lystra and Derbe (1 Timothy 4:14) and by the laying on of the hands of the apostle himself. Timothy followed and aided Paul extensively in all of the labors recorded in Acts; and once, when Paul was necessarily separated from him at Berea, he went on to Corinth alone, but did not rest until Timothy had rejoined him. There seems to have been a very beautiful and wholesome friendship between the two. From Ephesus, Paul sent Timothy on one, perhaps more, corrective missions to Corinth; and he seems to have acted as Paul’s deputy whenever the occasion required it. Both during Paul’s first imprisonment in Rome and afterward, Timothy continued his faithful attendance upon Paul. During the second imprisonment, including the time immediately prior to it, he once more appeared as the man Paul sent to Ephesus to bolster the Christians of Ephesus against the impending persecutions. As for the tradition that Timothy became the first metropolitan bishop of Ephesus, there cannot possibly be any value to it. As Rutherford said, “The position which Timothy occupied at Ephesus cannot, without doing the greatest violence to history, be called that of a bishop (in the current sense of that word)."[7] In the New Testament, such terms as elder, bishop, overseer, presbyter, etc., are absolutely synonymous. No competent scholar in these times denies this. Timothy was, in all probability, at Paul’s side when the end came. As the threatening clouds became more and more ominous, and when Paul knew that his execution was at hand, he desired more than ever the companionship of his beloved Timothy; so he sent the somber appeal, “Give diligence to come shortly unto me” (2 Timothy 4:9). My true child in faith … As Ward said, “The word TRUE means “born in lawful wedlock,"[8] thus being the most emphatic affirmation of the genuineness of Timothy’s conversion. In faith … No less a scholar than White affirmed that, as is so frequently the case, the KJV is correct in rendering this “in the faith."[9] In this entire series, the most vigorous protest has been raised against the perversion of “faith,” which in the New Testament nearly always means “the faith,” and the importation into the word the notion of “subjective trust.” Even Hendriksen was diligent to assert, regarding this verse, that “It is best to take it here subjectively”;[10] but as White said, " Titus 1:4 proves that FAITH here is THE FAITH as in KJV."[11] Dummelow agreed to this; and many scholars have pointed out that the inclusion of the article before FAITH and, in other cases, the omission of it, does not necessarily determine one meaning or another. Grace, mercy and peace … Paul usually concluded his letters with “Grace and peace”; but here the inclusion of “mercy” would seem to be best explained thus, “The nearness of death, the weakness of old age, the ever-increasing dangers which crowded around Paul, seem to have called forth from him deeper expressions of love and tender pity."[12]From God the Father and Christ Jesus our Lord …This bracketing of Christ Jesus with the Father twice in these opening verses is not without significance, especially in the light of subsequent teaching in the letter concerning Christ as mediator.[13][1] Newport J. D. White, Expositor’s Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 83. [2] Fred D. Gealy, The Interpreter’s Bible, Vol. VI (New York: Abingdon Press, 1955), p. 376. [3] Newport J. D. White, op. cit., p. 89. [4] William Hendriksen, Commentary on 1,2Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1957), p. 49. [5] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 61. [6] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [7] John Rutherford, International Standard Bible Encyclopedia (Chicago: The Howard-Severance Company, 1915), p. 2985. [8] Ronald A. Ward, Commentary on 1,2Timothy and Titus (Waco: Word Books, Publisher, 1974), p. 23. [9] Newport J. D. White, op. cit., p. 91. [10] William Hendriksen, op. cit., p. 54. [11] Newport J. D. White, op. cit., p. 91. [12] H. D. M. Spence, Ellicott’s Commentary, Vol. VIII, 1Timothy (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 178. [13] Alan G. Nute, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 507. Verse 3 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.It is not improbable that on his last trip to Rome, Paul covered as much ground as he could, warning and encouraging the many churches that he had planted concerning the looming persecutions in Rome. The thing that most concerned Paul was that the doctrine should be maintained absolutely in its purity and fidelity. The situation at Ephesus, where Paul had lately been, was compounded by the appearances of certain departures from the true faith, and this letter was Paul’s charge to Timothy relative to making the necessary corrections. It appears that Paul was compelled, from whatever consideration we do not know, to proceed with all dispatch to Rome; hence the reason for his leaving Timothy behind at Ephesus. Tarry at Ephesus … In the Greek, this is “stay on,"[14] and, as Hendriksen said, this probably indicates that Paul and Timothy had gone to Ephesus together, Timothy being left behind when Paul could no longer stay. Certain men … The indication from this is that not a great number were involved, but that some false teachings were being advocated. Their importance, by these admonitions, is not indicated as a very big thing; but all false teaching should be cut off at the beginning wherever possible. Not to teach a different doctrine … The false doctrine in evidence here “seems to have arisen mainly, if not entirely, from Jewish sources."[15] Apparently, some new phases of Jewish error had surfaced at Ephesus, indicating the passage of some time, intervening between this and Paul’s earlier letters; but there is absolutely no indication that some remote later period in the late first or early second centuries is in view. The only thing proved by this is that “Paul’s forebodings for the church in Ephesus (Acts 20:29-30) were at that time being fulfilled."[16] Wesley’s quaint interpretation here is, “Let them put nothing in the place of it (the gospel), and add nothing to it."[17][14] William Hendriksen, op. cit., p. 54. [15] H. D. M. Spence, op. cit., p. 178. [16] Newport J. D. White, op. cit., p. 91. [17] John Wesley, op. cit., in loco. Verse 4 neither to give heed to fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith; so do I now.Of all historical peoples, the Jews, more than any other, were concerned with genealogies; and coupled with this, the sequential mention of the Ten Commandments, one at a time in order, a moment later, emphatically demands that the false teaching here be understood as Jewish improvisations upon the body of Christian truth. All efforts to make this passage a refutation of second-century philosophies should be rejected. So do I now … These four words were supplied by the translators, an addition which was made necessary by Paul’s breaking off a sentence without finishing it. The particular type of grammatical structure here is called an anacoluthon. Most scholars believe that it would have been better to supply the words “so do,” making them imperative for Timothy, rather than as in the ASV. Verse 5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:End of the charge … The meaning here, according to Wesley, is “the end of the whole Christian institution."[18] Thus, as so often in the New Testament, “faith” means “Christianity,” not “subjective trust/faith.” Wallis also perceived this, saying, “Faith (in this passage) is used in the sense of the faith, sound doctrine."[19]Love … good conscience … faith … As Hervey said: These three phrases seem to rebuke by contrast the merely ceremonial cleanness and the defiled conscience and the merely nominal Christianity of those heretical Judaizers.[20][18] Ibid. [19] Wilbur B. Wallis, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 843. [20] A. C. Hervey, op. cit., p. 3. Verse 6 from which things some having swerved have turned aside unto vain talking;Hendriksen’s description of their teaching as evidenced by this verse is as follows: It is like useless reasoning, argumentation that gets nowhere, dry as dust disputation, wrangling about fanciful tales anent pedigrees! It has finally landed them in the no-man’s-land of ceremonial subtleties, in the dreary marsh of ridiculous hairsplitting. And the owner of that quagmire is Satan, who heads the welcoming committee.[21]It is much easier to talk, using religious phrases and words, than to teach the word of God to the end of converting souls and encouraging the life in Christ. ENDNOTE: [21] William Hendriksen, op. cit., p. 63. Verse 7 desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.Teachers of the law … This is nothing but the law of Moses affording further indubitable proof that Judaizing heresies are the false doctrine in view here. Their “teaching” had no substance whatever; it was all rant, cant and nonsense. Verse 8 But we know that the law is good, if a man use it lawfully,It is an error to make this verse some kind of license for binding the Mosaic law upon Christians. Nothing could be clearer in the Pauline writings than the fact of the law of Moses having been “taken out of the way,” “fulfilled,” “abrogated,” “nailed to the cross,” etc. Paul flatly declared that Christians are “dead to the law by the body of Christ” (Romans 7:4), this having reference, of course, to all requirements of the law in their totality. Not even the moral code of the Decalogue is the law of Christ, for in the Magna Carta of the Christian Religion (the Sermon on the Mount), our Lord took up, one by one, the great commandments of the Decalogue, replacing each one of them with “but I say unto you,” in each case imposing through his own supreme authority a higher and better standard than that of the Decalogue. For extensive discussion of this, see under Matthew 5-7 in my Commentary on Matthew. However, Paul here said that “the law is good,” indicating that there is a legitimate use of it. What are the legitimate uses, for Christians, of the law of Moses? THE VALUE OF MOSES’ LAW1. Its great prophecies point to the coming of Christ, some 333 of these being the most convincing evidence on earth to the effect that Jesus our Lord is indeed the divine Messiah “whose goings forth are known from of old, even from everlasting” (Micah 5:2). 2. The old Israel is a type of the new; and the study of the history of the old Israel affords many glimpses of what is to be expected in the unfolding history of the new Israel which is the church of the living God. As there was an apostasy in the old Israel, so there is in the new; and there are doubtless many other similarities that shall in time be unfolded. 3. The love, mercy, forgiveness and patience of God in dealing with the saints of the Old Testament are valid and certain pledges of his same dealings with the children of God in the new dispensation. “The things which were written aforetime were written for our comfort” (Romans 15:4). 4. The only logical and intelligent account of the creation of all things is found in the books of Moses (the Pentateuch). Without the revelation of the Old Testament in this sector, people could not with confidence know the story of creation. 5. The course of hardening and rebellion among the pre-Christian Gentile nations is fully evident in the Old Testament, the same being a divinely inspired record, a test case, an authentic example of that which always happens when a nation turns away from God. 6. The psychology of both righteous and wicked minds is abundantly presented throughout the Old Testament, as seen in the compromises proposed by Pharaoh, the proposals to Nehemiah, etc. 7. The richest deposit of devotional material in existence is to be found in the Old Testament; and the things enumerated here are but samplings of the benefits to be derived from knowledge and study of the Old Testament. Verse 9 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 manslayers,Lawless and unruly … ungodly and sinners … unholy and profane … Hendriksen was correct in seeing the persons in view in these phrases as “those who flout the first four commandments of the Decalogue."[22]If there had been any doubt, the composition of the balance of this list would have revealed it unmistakably. Murderers of fathers and murderers of mothers … This relates to the fifth commandment, “Thou shalt honor thy father and thy mother”; but in the writing of the New Testament the more reprehensible nature of any dishonor of parents is plain in Paul’s designation here. For manslayers … This is a clear reference to the sixth commandment; but here again there is a significant difference in the law of Moses and the law of Christ. Whereas the law of Moses forbids “murder,” it is the lesser charge of manslaughter that surfaces here. ENDNOTE: [22] Ibid., p. 68. Verse 10 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;Fornicators, for abusers of themselves with men … Whereas the seventh commandment condemns “adultery,” all forms of sexual vice are equally condemned in the law of Christ. For men-stealers … “Thou shalt not steal,” the eighth commandment, is in view here; but it is the most reprehensible kind of stealing involved in the crime of kidnapping. Paul evidently meant to stress that even Moses’ law was opposed to all forms of wickedness. Now those false teachers at Ephesus against whom Paul here warned and instructed Timothy were not using the law for the purpose of teaching ethical morality at all, but for the purpose of finespun theorizing, hair-splitting nonsense and for empty and vain talking. God’s law, whether of the Old Testament or the New Testament, is primarily concerned with human behavior. Liars, for false swearers … It is the ninth and possibly also the tenth commandment which prompted this. More than any other point that may be considered mandatory from the teaching in these verses is the fact that it was the Jewish law which was being abused by the false teachers. Philosophical absurdities of the second century are not in the passage at all. Sound doctrine … As Spence wrote: This is an expression peculiar to this group of Epistles; a sharp contrast is suggested to the “sickly and unhealthy” teaching of the false teachers, with their foolish legends and allegories, teaching which suggested controversy and endless disputes, and had no practical influence upon life.[23]Wallis noted that Paul’s catalogue of sins here “is not the same as lists given elsewhere”;[24]but the probability is that it is related either to peculiar problems in Ephesus, or merely Paul’s mentioning what immediately came to mind. Anyone could make out his own list of sins, but no list is exhaustive. [23] H. D. M. Spence, op. cit, p. 181. [24] Wilbur B. Wallis, op. cit., p. 844. Verse 11 according to the gospel of the glory of the blessed God, which was committed to my trust.Gospel of the glory of the blessed God … Hervey called this an awkward rendition, suggesting among other possible meanings, “the gospel which tells of the glory of God."[25] The words as rendered, however, are the truth; and the general idea comes through beautifully any way. Blessed God … “This with 1 Timothy 6:15 are the only passages in the New Testament where blessed is an epithet of God."[26][25] A. C. Hervey, op. cit., p. 4. [26] Ibid. Verse 12 I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service;The thought here was paraphrased thus by Hendriksen: “SUCH mercy! for note well: this very great sinner was not only saved, but was even deemed worthy to be entrusted with the ministry of the apostleship!"[27]I thank him … As Nute observed, this earnest word here “reaches its climax in the noble doxology of verse 17."[28][27] William Hendriksen, op. cit., p. 74. [28] Alan G. Nute, op. cit., p. 508. Verse 13 though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief;Blasphemy … means “speaking against” either God or man; but Paul here means the more serious offense; because, while he did not speak against the Father, he did speak against the Son who is one with the Father. And a persecutor … In context this is somewhat of an elaboration upon the preceding word, since it was as “a persecutor” that his speaking against God occurred. New Testament light on Paul’s role as a savage persecutor of the church is given in Acts 8:3 Acts 9:1 and Acts 22:19. And injurious … “This third word, although the English version obscures the fact, continues the ascending scale of self-condemnation."[29] It indicates a person who takes a savage personal delight and a malicious enjoyment in the afflictions inflicted upon another. Surely no sinner should ever despair of receiving God’s mercy if he repents. Because I did it ignorantly in unbelief … The fact of Paul’s being able to commit so grievous sins against God demonstrates the “pitiable, guilty blindness of sin (Ephesians 4:18; 1 Peter 1:14)."[30] Dummelow perceptively observed on this that “This is an instance of that form of ignorance which excuses acts done through it, ignorance of facts, not of moral principles."[31][29] John Wesley, op. cit., in loco. [30] Wilbur B. Wallis, op. cit., p. 845. [31] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 996. Verse 14 and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.Which is in Christ Jesus … indicates the theater where the grace, love and faith (all three) are available for sinners. Paul did not receive grace outside of Christ, but inside; and the faith that saves is not a faith exercised independently of the body of Christ, but “in him.” The tragedy of our day is that many speak glibly of their “faith in Christ,” whereas, due to the fact of their never having been baptized “into Christ,” their so-called faith is “out of Christ,” not “in Christ.” “The words (abounded exceedingly) occur 158 times in the New Testament, 106 of these in the Pauline letters."[32] Hendriksen classified this as another instance of Paul’s “super” words, such as are in Romans 5:20; 2 Thessalonians 1:3; 2 Corinthians 7:4; 1 Thessalonians 3:10; Philippians 4:7; 2 Corinthians 12:7, etc. “It is clear that this super vocabulary is characteristic of Paul."[33][32] A. C. Hervey, op. cit., p. 5. [33] W. H. Hendriksen, op. cit., p. 75. Verse 15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief:Faithful is the saying… There are five of these expressions in this group of letters, the other four being: 1 Timothy 3:1 1 Timothy 4:9; 2 Timothy 2:11, and Titus 3:8. “These axiomatic truths of Christian faith would be easily memorized; and, being frequently repeated, they soon became almost proverbial in the early church."[34]Despite the above, however, it is precarious to identify these “faithful sayings” as any form of “proverb” in the early church. Only two of them, here and in 1 Timothy 2:11, have any definite saying in view. “In the other passages, the expression seems to be a short parenthetical formula, affirmative of the truth of the general doctrine with which the writer happens to be dealing."[35]That Christ Jesus came into the world to save sinners … is indeed worthy of being considered a proverb. The expression stands as an epitome of the whole Christian religion: (1) The deity of Christ is in it, for of no man could it be said that ’the came into the world.” (2) The redeeming, saving purpose of the visitation of the Dayspring from on high is in it. (3) The universal sinfulness of mankind is in it, for his condition was such that only God could save him, and that at awful cost to himself in the sending of the Beloved. Of whom I am chief … “The translation should be, `of whom foremost am I.’"[36] Hendriksen based this conclusion upon the emphatic position of the first person pronoun in the original. But the question is, HOW was Paul the chief of sinners? (1) His sin was chief in the sense of the zeal and avid delight in which he pursued it. (2) It was greatest in the diabolical results that would have been achieved if he had continued in it, possibly that of the total destruction of Christianity; surely that was his purpose. (3) Paul was the chief of sinners because his sin was against Christ himself in the person of his spiritual body on earth. (4) He was the chief of sinners in the matter of his marvelous abilities, super intellectual powers, unswerving zeal and persistent determination which augmented the threat of his operations against God’s purpose on earth in Christ. (5) He was the foremost among sinners because of the particular historical position which his persecutions held in the very beginning of Christianity. A million sinners today, operating against Christianity with Pauline zeal and power, would not pose a fraction of the threat inherent in the activities of Paul at that singular period in history. [34] Alan G. Nute, op. cit., p. 508. [35] Newport J. D. White, op. cit., p. 98. [36] William Hendriksen, op. cit., p. 81. Verse 16 might Jesus Christ show forth all his longsuffering, for an ensample of them that should thereafter believe on him unto eternal life.Paul’s argument here is that by pardoning the chief of the band of brigands, Jesus Christ had, by implication, extended an invitation to receive forgiveness to all the lesser sinners who made up the company! For an ensample … That the blessed apostle does not here overestimate the significance of his conversion is discernible throughout history. Paul’s conversion, along with the resurrection of Christ, is part of the incontrovertible evidence of the integrity and authenticity of the Christian faith. Believe on him unto eternal life … This strongly suggests Romans 10:10-11; and significantly “believing on” Christ in both passages is “unto” eternal life, and salvation, as is ever the case in the New Testament. The sacred writers were diligent never to leave an impression that merely “believing on” the Lord Jesus Christ surely led to eternal life, but merely in the direction of it, “unto life.” The apostle John gave the classical example of a case in which it did not bestow eternal life (John 12:42-43); but in even that instance “believing on” the Lord led in the direction of it. Eternal life … Christianity is involved with the supernatural, a fact abundantly clear in such an expression as this. The grand scope and purpose of Christianity is to accomplish the forgiveness of people’s sins (salvation), and in the upper and better world usher them into eternal and better life where they may have in utmost joy and tranquillity, fellowship with the Creator forever. Verse 17 Now unto the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.This grand doxology is not addressed to “the Father,” but to God in his compound unity of Father, Son and Holy Spirit. It has been called “a grand testimony to the monotheism of St. Paul … to this Eternal, Incorruptible One be glory and honor unto the ages of the ages."[37]For ever and ever … This is “the ages of the ages” in the Greek; but all superstitions to the effect that Gnosticism of the second century is implied in these words are unfounded. As White said, “Bengel’s suggestion that there is a polemical reference to the aeons of Gnosticism is fanciful and unnecessary."[38]This marvelous doxology was Paul’s response to the glorious fact of his joyous salvation in Christ to which he had just referred. [37] H. D. M. Spence, op. cit., p. 183. [38] Newport J. D. White, op. cit, p. 100. Verse 18 This charge I commit unto thee, my child Timothy, according to the prophecies which led the way to thee, that by them thou mayest war the good warfare;According to the prophecies … does not refer, as Nute thought, “to a premonition granted to Paul as he approached Lystra,"[39] but to factual prophetic declarations uttered by some of the New Testament prophets mentioned repeatedly in Acts, of whom was Agabus, and also Barnabas, the latter probably being the one who gave the prophecies mentioned here. My child Timothy … It was to Timothy, the beloved young man, whom Paul had converted and whose faithfulness never wavered, that Paul turned as he contemplated the dreadful historical situation then closing in upon the Christians. “The charge” to him was the total precious treasure of Christian truth which together they had done so much to advance. Those awful dangers which Paul saw in the future would soon be closing around the beloved Christians in Asia; there would be many who could not stand the test; the blessed apostle sensed that he would not survive to be of any help; and therefore his whole hope was rested in the fidelity of that glorious companion, Timothy, who had so long suffered and toiled with the apostle. It would appear also that, prophetically, Timothy had been designated as a man who would persevere to the end; and thus the prophecies corroborated Paul’s own personal evaluation of Timothy as one capable of being left in charge of the fortunes of God’s church on earth. War the good warfare … These were appropriate words for Christians living in the age of the great persecution under Nero, soon to break upon the defenseless church. The metaphor of a man at war was employed again and again by Paul. ENDNOTE: [39] Alan G. Nute, op. cit., p. 508. Verse 19 holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith:Faith and a good conscience … The obedience of faith is meant by this as in this quotation from Wallis: The whole gospel message embraces both doctrine and obedience. The faith is what we believe about Christ; good conscience is not allowing the conscience to be defiled by sinful practices contrary to the doctrine.[40]Made shipwreck … Scholars are very tender with regard to interpretations of this, as in the following: We are not justified in interpreting “suffered shipwreck” as though it meant they were lost beyond hope of recovery. St. Paul himself had suffered shipwreck at least four times when he wrote this, and had on each occasion lost everything except himself.[41]While true enough that Paul did survive four shipwrecks, the fact is that shipwrecks are usually fatal to some and frequently to all who may be aboard; and there is certainly nothing in the passage that denies shipwrecks as equivalent to “spiritual death” in a passage like this. To be sure, this does not deny hope to any who might DESIRE to recover themselves out of the snare of the evil one. See under 2 Timothy 2:24 f. [40] Wilbur B. Wallis, op. cit., p. 846. [41] Newport J. D. White, op. cit., p. 101. Verse 20 of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme.Hymenaeus … Many scholars, along with Spence, agree that “Hymenaeus is probably identical with the heretic of this name, charged in the second Epistle as teaching that the resurrection was passed already!"[42]Alexander … Although some have done so, it would appear to be precarious to identify this character with “Alexander the coppersmith” (2 Timothy 4:14), or with another Alexander mentioned in Acts 19:33. Whom I delivered to Satan … Another glimpse of this same apostolic power is found in the case of the incestuous person (1 Corinthians 5:5), and this is a power no longer on earth. From this and other passages it is clear that the apostles had such power; but it came to an end with the cessation of miracles. Hendriksen also was of the opinion that the exercise of it meant excommunication from the church, but that it also included “even more than this, bodily suffering or disease."[43]This may strike us as unbelievable, but is it after all so strange that added to the charismatic gift of bodily healing was the power to inflict bodily suffering? If we deny the latter, should we not also deny the former?[44]The wisdom of the venerable Adam Clarke supplied the following observation upon this apostolic gift: No such power as this remains in the church of God, and none should be assumed; and the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind. Apostles alone were entrusted with it.[45]That such views as those of Clarke are correct would appear to be implicit in the fact of the stated purpose of the infliction, namely, that these two heretics may “be taught not to blaspheme.” Not to blaspheme … Such evil teaching as that of denying the resurrection was equivalent in every way to “speaking against God.” It is absurd to suppose that St. Paul here refers to a railing disparagement of his own apostolic claims."[46]We are not told here of the exact nature of their “blasphemy,” but something far more serious than opposition to Paul is indicated. The two sinners singled out in this verse were gross offenders whom Paul punished for the sake of checking the damage which their example might otherwise have wrought in the church. If the denial of any future resurrection was involved in their behavior, along with the teaching that “the resurrection was passed already,” this would have led to the exercise of all kinds of sins in the church. “That suggests that they were antinomians, teaching that believers should continue in sin that grace may abound (Romans 6:1).[47][42] H. D.

M. Spence, op. cit., p. 183. [43] William Hendriksen, op. cit., p. 87. [44] Ibid. [45] Adam Clarke, Commentary on the Whole Bible, Vol. VI (London: Carlton and Porter, 1829), p. 213. [46] Newport J. D. White, op. cit., p. 102. [47] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 113.

“THE FIRST EPISTLE TO TIMOTHY”

Chapter One

IN THIS CHAPTER

1. To notice two different kinds of teaching: one that gives rise to disputes, and the other which produces godly edification in faith

2. To consider what ought to be the goal of all teaching: love from a pure heart, a good conscience, and sincere faith

3. To appreciate the example of Paul’s conversion in how longsuffering Christ is to those who believe on Him

SUMMARY Paul begins this epistle by urging his “true son in the faith” to remain in Ephesus and charge some not to teach other doctrines, nor give heed to fables and genealogies that cause disputes rather than godly edification in faith. The goal of this commandment is love from a pure heart, a good conscience, and sincere faith, from which some have strayed and turned to idle talk in their desire to be teachers of the law. While the law is good when used properly, it is not designed for the righteous person, but for those whose conduct is contrary to “sound doctrine” which is according to the gospel of God committed to Paul’s trust (1 Timothy 1:1-11).

Speaking of what was committed to Paul’s trust sparks an expression of thanksgiving and praise to Christ for counting him faithful and enabling him to be of service. His gratitude is heightened by remembering what he had been prior to receiving the grace and mercy of the Lord. But Jesus came into the world to save sinners, of whom Paul was chief, and in him Christ shows an example of His longsuffering to those who believe on Him for everlasting life (1 Timothy 1:12-17).

Paul then charges Timothy to carry out his responsibility in keeping with prophecies made concerning him. The charge is to “wage the good warfare, having faith and a good conscience”. He is reminded of two men, Hymenaeus and Alexander, who have rejected such things. As a result they had suffered shipwreck concerning the faith and had been turned over to Satan by Paul that they might learn not to blaspheme (1 Timothy 1:18-20).

OUTLINE

I. (1 Timothy 1:1-2)

A. THE AUTHOR (1 Timothy 1:1)1. Paul, an apostle of Jesus Christ (1 Timothy 1:1 a) 2. By the commandment of God our Savior and Jesus Christ our hope (1 Timothy 1:1 b)

B. THE (1 Timothy 1:2)1. Timothy (1 Timothy 1:2 a) 2. Paul’s true son in the faith (1 Timothy 1:2 b)

C. (1 Timothy 1:2 c)1. Grace, mercy, and peace 2. From God our Father and Jesus Christ our Lord

II. SOUND (1 Timothy 1:3-11)

A. PAUL’S CHARGE TO TIMOTHY (1 Timothy 1:3-7)1. Remain in Ephesus and charge some… (1 Timothy 1:3 a) a. To teach no other doctrine (1 Timothy 1:3 b) b. Nor give heed to fables and endless genealogies (1 Timothy 1:4 a)

1. Which cause disputes (1 Timothy 1:4 b)
2. Rather than godly edification which is in faith (1 Timothy 1:4 c)

2. The purpose of the commandment is… (1 Timothy 1:5 a) a. Love from a pure heart (1 Timothy 1:5 b) b. A good conscience (1 Timothy 1:5 c) c. Sincere faith (1 Timothy 1:5 d)
3. For some have strayed… (1 Timothy 1:6 a) a. Having turned aside to idle talk (1 Timothy 1:6 b) b. Desiring to be teachers of the law (1 Timothy 1:7 a)

1. Not understanding what they say (1 Timothy 1:7 b)
2. Nor the things they affirm (1 Timothy 1:7 c)

B. THE PROPER USE OF THE LAW (1 Timothy 1:8-11)1. It is good if one uses it lawfully (1 Timothy 1:8) 2. The law is not made for the righteous (1 Timothy 1:9 a) a. But for all sorts of sinners (1 Timothy 1:9-10 a) b. And anything else that is contrary to sound doctrine (1 Timothy 1:10 b)

1. According to the glorious gospel of the blessed God (1 Timothy 1:11 a)
2. Which was committed to Paul’s trust (1 Timothy 1:11 b)

III. FOR THE LORD’S GRACE AND MERCY (1 Timothy 1:12-17)

A. TO CHRIST JESUS (1 Timothy 1:12-14)1. For enabling him (1 Timothy 1:12 a) a. Because He counted him faithful (1 Timothy 1:12 b) b. Putting him into the ministry (1 Timothy 1:12 c) 2. Though he had formerly been… (1 Timothy 1:13 a) a. A blasphemer (1 Timothy 1:13 b) b. A persecutor (1 Timothy 1:13 c) c. An insolent man (1 Timothy 1:13 d) …but he obtained mercy because he did it ignorantly in unbelief (1 Timothy 1:13 e) 3. The grace of the Lord was exceedingly abundant, with faith and love in Christ Jesus (1 Timothy 1:14)

B. THE MERCY SHOWN TO HIM IS A PATTERN FOR OTHERS (1 Timothy 1:15-17)1. Christ came to save sinners, and Paul was one of the worst (1 Timothy 1:15) 2. But he received mercy, that Christ might demonstrate His longsuffering to others who believe on Him for everlasting life (1 Timothy 1:16) 3. Paul desires that honor and glory be given forever and ever… (1 Timothy 1:17 c) a. To the King eternal, immortal, invisible (1 Timothy 1:17 a) b. To God who alone is wise (1 Timothy 1:17 b)

IV. TIMOTHY’S (1 Timothy 1:18-20)

A. TO WAGE THE GOOD WARFARE (1 Timothy 1:18)

1. This is the charge Paul commits to his son Timothy (1 Timothy 1:18 a)2. In accordance to prophecies made concerning him (1 Timothy 1:18 b)

B. TO HAVE FAITH AND A GOOD (1 Timothy 1:19-20)1. Which some have rejected, and concerning the faith have suffered shipwreck (1 Timothy 1:19) 2. Such as Hymenaeus and Alexander (1 Timothy 1:20 a) a. Whom Paul delivered to Satan (1 Timothy 1:20 b) b. That they may learn not to blaspheme (1 Timothy 1:20 c)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Introduction (1 Timothy 1:1-2)
• Teaching sound doctrine (1 Timothy 1:3-11)
• Thanksgiving for the Lord’s grace and mercy (1 Timothy 1:12-17)
• Timothy’s responsibility (1 Timothy 1:18-20)

2. How does Paul describe Timothy in his salutation? (1 Timothy 1:2)

• My true son in the faith

3. Where did Paul want Timothy to remain? (1 Timothy 1:3)

• Ephesus

4. What two things did he want Timothy to charge some? (1 Timothy 1:3-4)

• To teach no other doctrine
• Nor give heed to fables and endless genealogies

5. Paul’s concern is that such teachings would cause disputes rather than what? (1 Timothy 1:4)

• Godly edification which is in faith

6. What was the three-fold purpose of this commandment? (1 Timothy 1:5)

• Love from a pure heart
• A good conscience
• A sincere faith

7. What had some turned aside to? Why? (1 Timothy 1:6-7)

• Idle talk
• Because they desired to be teachers of the law

8. When is the law good? Who is the law not made for? (1 Timothy 1:8-9)

• When it is used lawfully
• The righteous person

9. When is something considered “sound doctrine”? (1 Timothy 1:10-11)

• When it is according to “the glorious gospel of the blessed God”

10. Why did Paul thank Christ Jesus? (1 Timothy 1:12)

• Because He enabled him, counting him faithful, and put him into the ministry

11. What had Paul been formerly? Why did he obtain mercy? (1 Timothy 1:13)

• A blasphemer, a persecutor, and an insolent man
• Because he did it ignorantly in unbelief

12. What is a faithful saying and worthy of all acceptance? (1 Timothy 1:15)

• That Christ Jesus came into the world to save sinners

13. How did Paul view himself? (1 Timothy 1:15)

• As chief of sinners

14. Why did Paul obtain mercy, and Christ show all longsuffering toward him? (1 Timothy 1:16)

• As a pattern to those who believe on Him for everlasting life

15. To whom does Paul ascribe honor and glory? (1 Timothy 1:17)

• To the King eternal, immortal, invisible
• To God who alone is wise

16. What charge does Paul commit to Timothy? What does it involve having? (1 Timothy 1:18-19)

• Wage the good warfare
• Faith and a good conscience

17. Who had made shipwreck concerning the faith? What had Paul done in response? Why? (1 Timothy 1:19-20)

• Hymenaeus and Alexander
• Delivered them to Satan
• That they may learn not to blaspheme

Questions by E.M. Zerr For 1st Timothy 11. To what does Paul refer by “ our hope” ? 2. How was Timothy the son of Paul? 3. For what purpose was Timothy left at Ephesus? 4. State the fruits of fables and genealogies. 5. Show main distinction between fables and faith. 6. What is the object of divine commands ? 7. What are respective uses of conscience and faith? 8. Leaving these to what had some turned? 9. State their ambition as teachers. 10. How about their qualification for such work ? 11. On what condition is the law good? 12. For what man is the law not good? 13. What particular phase of law is being considered? 14. Show difference between murderer and man-slayer. 15. Distinguish between ungodly and sinners. 16. State difference between unholy and profane. 17. What words in verse 10 describe sodomy? 18. Is there anything here against kidnapping? 19. Distinguish liars and perjured persons. 20. Did Paul specify every item of wrong-doing? 21. According to what gospel? 22. In what sense was it committed to Paul ? 23. From whom did Paul receive his ability? 24. On what counting did Christ select Paul ? 25. What ministry is meant here? 26. To what time does “ before” refer? 27. Whom did Paul persecute? 28. Against wrhat was his injury directed ? 29. What consideration did Paul receive from God? 30. On what basis was this extended ? 31. Concerning what was he an unbeliever? 32. Could his ignorance have been prevented ? 33. State extent of the grace of the Lord. 34. What qualities did it bring out in Paul’ s life? 35. Through what person was it accomplished? 36. For what did Jesus come into the world ? 37. How does Paul describe such saying? 38. What does he say of himself? 39. Was mercy toward Paul for his personal benefit? 40. What was to be Christ’ s first example of mercy? 41. State the reward for belief in Christ. 42. Who is the king eternal ? 43. Why is he said to be immortal ? 44. To whom is he invisible ? 45. In what sense is he the only wise ? 46. Had Timothy been object of prophecy? 47. What must accompany the conscience ? 48. Leaving these what had resulted ? 49. To whom is the wreck delivered ? 50. For what purpose?

1 Timothy 1:1

1 Timothy 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 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.

1 Timothy 1:2

1 Timothy 1:2. Son is from TEKNON, which occurs more than 75 times in ti.e Greek New Testament, and it is always rendered by child, with a few unimportant exceptions. Its various shades of meaning have to be determined by the connection in which it is used. Paul did not have any family of his own begetting, hence we know the word is used in a figurative sense in this verse. With reference to such a meaning, Thayer says of it historically, “With the possessive, it is used of a person who depends on another or is the follower; one who is connected with or belongs to a thing by any kind of close relationship; pupils or disciples are called children of their teachers.” In the faith means the close connecticn between Paul and Timothy, just described by these historical statements of Thayer, which was brought about by their common faith in Christ. Paul had instructed Timothy in the faith of the Gospel, hence he is here called his son according to the phrase “pupils or disciples’ as cited above. Grace, mercy and peace, etc., is the same kindly salutation by which Paul begins many of his epistles. (See the comments on such a salutation at 1 Corinthians 1:3).

1 Timothy 1:3

1 Timothy 1:3. Timothy was selected by Paul to travel with him (Acts 16:1-3), and he was in his company much of the time. However, at times the apostle appointed him to certain tasks, while he went on to other territories. Such special journeys were made by Paul on more than one occasion, hence we are not informed when the one occurred referred to in this verse. But this item is not essential to our study and conclusions upon the matters mentioned. When Paul was ready to depart from Timothy, lie requested him to remain at Ephesus for the purpose of defending the truth against false teachers.

And now in this epistle he refers to the matter and repeats the program he expects the evangelist to follow. This repetition of the instructions constitutes them virtually as an order. Teach no other doctrine than what was taught by the apostles. The false doctrine- has special reference to that being circulated by the Judaizers, namely, that the law of Moses was binding on all Christians. There was also a mixture of traditions from the pretenders of learning that was injected into the ordinances of the law, and pressed upon disciples as items necessary to salvation.

1 Timothy 1:4

1 Timothy 1:4. Fables has the same meal.-ing as myths, and the ones spoken of here are these put forth by the Juda-izers. They were a part of the commentaries that were composed with the claim that they were necessary to understand the law of Moses. It was easy to use such a notion as an opportunity for devising all sorts of speculative theories, and Paul’s instruction is to pay no attention to them. Endless genealogies. The Jews laid much stress upon their descent from Abraham (Matthew 3:9), yet many of them were not content with the literal line from that patriarch, but ran off into some vague notions of an immaterial or mystic ancestry.

However, in their wild speculations upon such a line of genealogy, though still professing much interest in their relation to Abraham, such unreasonable mixtures of genealogies would cause persons to become unsettled. As a result, the patriarch! Abraham was left behind as the speculations went on and on into the dim past without any certain conclusion. That is why Paul calls them endless genealogies. It is evident why he says they minister questions, meaning they raise disputes among the people that will be of no edification since they are not in faith. So do.

These words have no or;g nals at this place in the Greek text, but the King James translators thought they were justified by the repetition in the epistle of the exhortation Paul had given Timothy in person when he was with him. The idea is as if Paul said: “When I was with you in person I besought you to see after how certain ones taught. Now I am more particular about it, and insist on your doing as I requested.”

1 Timothy 1:5

1 Timothy 1:5. End is from TELOS, and Thayer defines it at this place as follows: “The end to which all things relate, the aim, purpose.” The commandment refers to the charge that Paul had given Timothy regarding the kind of teaching he was to require among the people at Ephesus. The end or purpose of the charge was that it would produce charity or love. Out of a pure heart denotes that it was to be a sincere love and not a mere pretended one. Such a pure love would be in harmony with a good conscience; it could be professed conscientiously. Faith unfeigned means a genuine faith and not an empty pretense for personal advantage such as the evil Judaizers displayed.

1 Timothy 1:6

1 Timothy 1:6. From which refers to the good things mentioned in the preceding verse. To swerve means to deviate from some established path or way of life. If a person gets off of the proper road, he generally gets mixed up in some uncertain situation. Hence if a disciple departs from the road marked out by an unfeigned faith, it is no wonder if he falls into vain jangling. This term means “idle talking” according to Thayer’s lexicon, and certainly the fables and endless genealogies mentioned in verse 4 would fall into that class.

1 Timothy 1:7

1 Timothy 1:7. Desiring to be teachers of the law could not of itself be wrong. However, these teachers were not motivated by the right principle, or they would not have swerved from the faith in search of an opportunity to do their teaching. Besides, they were not qualified to teach the law, because they did not understand it themselves. Affirm is a stronger word than say. The latter merely means to speak without any special emphasis; even that should not be done about something that one does not understand. The former denotes a strong utterance in which the speaker is positive about his declarations. It is the height of folly to behave in such a manner concerning something which the actor does not understand.

1 Timothy 1:8

1 Timothy 1:8. The pretended teachers of the law would try to justify their activities by saying that law is a good thing. Paul does not deny that claim, but explains that in order for the law to bring good results, it must be used lawfully. One word in Thayer’s definition of the original word is “properly.” The correctness of the definition is evident, for we know that the best of things in any of life’s relations will work harm if misused.

1 Timothy 1:9

1 Timothy 1:9. The law is not made for a righteous man. 1 Peter 2:14 says that, governors are not only for the punishment of evildoers, but also for the praise of them who do well. Also in Romans 13:3-4 it is clearly shown that the same ruler who is to punish them who do evil is also expected to praise the righteous. Hence we know that Paul is here speaking only of the penal section of law. Lawless and disobedient refers to the members of society who are disturbers of the peace. Ungodly and sinners could well be used interchangeably if taken separately, but when combined in one phrase there is some distinction.

The Greek word for the former has special reference to the personal attitude toward God. Such a person practices a life of sin, but he does not even have any concern whether such a life is displeasing to God or not. The Greek word for the latter term has chief reference to the kind of life the man is living, without any consideration of his mental attitude about God; that idea is not in the word. Unholy is a general term applying to all people who are unrighteous, since holiness is another word for righteousness. Profane means those whose lives are such that they can scarcely be distinguished from men of the world who make no profession of righteousness. Murder is a capital crime no matter against whom it is committed, but when perpetrated against one’s parents, it also violates all the laws of affection that are intended to keep families united.

Man-slayers. The law of the land makes a distinction between manslaughter and other degrees of killing. Murder strictly consists of the unlawful taking of human life which is performed intentionally, while other instances of killing may be designated only as manslaughter. Yet if that is done as a result of carelessness, or in other ways that could have been avoided, it is also wrong and the law of God as well as of man provides some penalty for the act.

1 Timothy 1:10

1 Timothy 1:10. Even one act of unlawful sexual intimacy constitutes fornication or adultery and is a grievous sin. But a whoremonger is a man who makes it a common practice; especially one who patronizes a woman who receives men for money. In some extreme cases the original word applies to a man who engages in the business for money (such as described in Ezekiel 16:30-34). Some lexicons define the original word as “a male prostitute.” Regardless of whichever phase of the crime is considered, it is one against God and man, surpassed perhaps only by that which is named by the words defile themselves with mankind. These italicized words are all from the one Greek w o r d , which Thayer defines as follows: “One who lies with a male as with a female, a sodomite.” The wicked character that is described just preceding this one sometimes is defined “a sodomite.” However, when that is the case it is a man who permits another to use him instead of a female.

The one now being considered is the man who so uses this other man instead of a female. The reader should see the comments on these two characters at 1 Corinthians 6:9. Menstealers is from , and Thayer defines the word as follows: “a slave-dealer, kidnapper, man-stealer.” He refers to the historical origin of the word and gives the following information: “As well one who unjustly reduces free men to slavery, as one who steals the slaves of others and sells them.” Liars, perjured persons. All perjured persons are liars also, but they are those who falsify under oath, or other form of legal testifying. The last clause of the verse is a generalization of the subject introduced at verse 3. Hence anything that is contrary to the doctrine taught by the apostles would be contrary to sound doctrine.

1 Timothy 1:11

1 Timothy 1:11. This is Paul’s explanation of the term sound doctrine in the preceding verse. To be such, it must agree with the glorious Gospel. Blessed in the original is defined also as “happy,” but when it is applied to God it means he is the source of true happiness. He is the giver of the glorious Gospel, and that is the reason He is credited with that which will make men happy. Committed to my trust denotes that Paul was entrusted with the preaching of this holy document.

1 Timothy 1:12

1 Timothy 1:12. This verse is related in thought to the previous one concerning the trust that the Lord had in Paul. Christ counted the apostle as a faithful servant, hence was worthy of being put into the ministry or service of preaching the Gospel.

1 Timothy 1:13

1 Timothy 1:13. One of the strongest evidences of Paul’s sincerity was the radical change in his conduct toward the cause of Christ. A blasphemer is one who speaks with strong and bitter language against another, and a persecutor is a man who puts such bitterness into action against the object of his blasphemy. Injurious is from which Thayer defines as follows: “An insolent [overbearing] man, one who, uplifted with pride, either heaps insulting language upon others or floes them some shameful act of wrong.” We have no information that Paul ever saw- Christ personally, much less that he could have injured him directly. But in persecuting the disciples of Christ he was mistreating Him. (See Matthew 25:44-45 and Acts 9:4-5.) Obtained mercy does not say that he was excused for what he did. A jury may recommend mercy for a defendant, although it has found the man guilty, because there are circumstances that justify an easier punishment than strict application of the law might demand. This is the case in Paul’s instance, so the Lord showed him mercy because he was an unbeliever –had made no profession toward Christ–and was ignorant of the facts in the matter.

1 Timothy 1:14

1 Timothy 1:14. Grace is the unmerited favor of the Lord, which explains why Paul was accorded mercy after his opposition to His people as just stated in the preceding verse. With faith and love. Even the “unmerited favor” of Christ will not be given to a man unless he does his part in the transaction. Paul accepted the testimony of the divinity of Christ which produced faith. He then began at once to labor for the new-found religion, which showed his love for the cause.

1 Timothy 1:15

1 Timothy 1:15. Faithful saying. The first word is defined “that can be relied on” by Thayer; it means that it is true. Of course if a saying is true, it is worthy of all acceptation. The saying Paul has in mind is that Christ Jesus came into the world to save sinners. It could not be untrue, for He made the same declaration himself (Matthew 18:11; Luke 19:10). Chief is from PROTOS, which means “principal” in the sense of being outstanding and noted. This again refers to his former activities against the cause of Christ.

1 Timothy 1:16

1 Timothy 1:16. In verse 13 the apostle says he obtained mercy because of his misunderstanding of the case. In our present verse he repeats his statement and adds the Lord’s other motive for extending the favor to him. It was that he could be used as a pattern for the encouragement of other believers. When they learn of the great long-suffering that Christ showed toward such a “chief” sinner as Paul, they will be induced to depend upon Him for grace to assist them toward a working belief that will bring them to eternal life.

1 Timothy 1:17

1 Timothy 1:17. Eternal is from two Greek words at this place, which are TON AIONON. In the composition they are plural in number and in the possessive case, and the Englishman’s Greek New Testament translates them “of the ages.” There have been three ages or dispensations of religion given into the world, namely, the Patriarchal, the Jewish and the Christian. God has been and is the supreme ruler or K;ng over each of them, although the Son has been placed in charge of the third. Immortal means He is not subject to decay as were the idols that were worshiped as gods by some. Invisible is another distinction between the true God and those made of “gold or silver or stone,” which could be seen literally with the eyes of man.

Only wise God has the sense of saying: “He is the only God, and he is wise.” Be honor and glory means these qualities should be attributed to this one true God. For ever and ever is an emphatic form of expression, meaning these virtues wil be possessed by Him endlessly. Amen is defined by Thayer, “so be it, so it is, may it be fulfilled.”

1 Timothy 1:18

1 Timothy 1:18. This charge refers to the one recorded in verses 3 and 5. The term son is explained by the comments on verse 2. Prophecies is from . Thayer does not define the word at this passage, but he does for chapter 4:14 where the same Greek word is used “on” Timothy, which means concerning him. His explanation of the word for that passage is as follows: “Snecifically of the prognostigation [prediction] of those achievements which one sets anart to teach the Gospel will accomplish for the kingdom of Christ.” Robinson explains the word at our verse as fol lows: “‘Refers to prophetic declarations respecting the labors and success of Timothy, made by those having the gift of prophecy, on occasion of his being sent forth.” This verse means as if Paul said, “it was predicted at the time of your appointment to the work, that you would be able to ‘war a good warfare,’ now I repeat my charge already made, that you make good the prediction.”

1 Timothy 1:19

1 Timothy 1:19. Holding means to keep a firm grip on a thing because of its necessary use. Faith and a good conscience. This phrase involves the entire conduct of a Christian. Faith is the result of testimony, hence divine faith requires divine testimony (Romans 10:17). A subject, then, on which the word of God furnishes no information, is one on which a man cannot have any divine or scriptural faith.

A man can have faith in anything that is authorized by the word of God, and such a matter is bound to be right. However, a man can be sure that a certain act is right if done at all; yet he might not be concerned about whether he did it or not, and there is where a good conscience comes in. Thayer’s main definition of the Greek word for conscience is as follows: “The soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other.” A good conscience is that part of a man that “prompts” him to do that which is right. However, a man’s conscience might be mistaken as to what is right (as Paul’s was when he was persecuting Christians). Because of this, it is necessary also that a man be guided by the word of God, then he will be acting by faith. To sum up; the conscience will prompt a man to do something, and his faith (produced by the word of God) will assure that what he does is right.

Shinwreck is a figurative reference to what happens if the steering apparatus becomes defective; the ship will be misguided with the result of a wreck. If either faith or good conscience is lacking in a mans life, he will fail to be guided aright and will wreck his soul.

1 Timothy 1:20

1 Timothy 1:20. According to 2 Timothy 2:17, Hymenaeus was a false teacher. We have no certain Information concerning Alexander, but he was a blasphemer according to Paul’s statement in this verse. Delivered unto Satan means they were excluded, as the same thing Is said in 1 Corinthians 5:5 of the fornicator who was excluded.