Chapter 1

1 Timothy is put in mind of the charge which was given unto him by Paul at his going to Macedonia. 5 Of the right use and end of the law. 11 Of Saint Paul’s calling to be an apostle, 20 and of Hymenaus and Alexander.

1. Paul. The insertion of the author’s name in his salutation was a common procedure in ancient times (see on Rom. 1:1).

Apostle. See on Acts 1:2; Rom.1:1. Though Paul was not of the Twelve, he was directly called by Christ at a later time (see Acts 13:2; 20:24; Gal. 1:11, 12, 15; see on Acts 9:15).

Commandment. Gr. epitageµ, “injunction,” “command.” No man could carry more impressive credentials than the direct authorization Paul had as an apostle. In the difficulties the church faced at Ephesus the authoritative support of Paul would reinforce Timothy’s leadership.

Saviour. A title ascribed by Paul to both the Father (ch. 3, 5) and Jesus (Phil. 3:20; 2 Tim. 1:10; Titus 1:4; 2:13; 3:6). Attributes of each member of the Godhead are common to all (see on Col. 2:9). All members of the Trinity have participated in the work of man’s salvation, each doing His specific task.

Lord Jesus Christ. Textual evidence attests (cf. p. 10) the reading “Christ Jesus.”

Hope. Compare Rom. 15:13; see on Rom. 5:4; 8:24; 12:12. Christ is not only the object of man’s hope but also its source. Men find their basis for “hope” for temporal support as well as for future immortality in Christ (see on Col. 1:27).

2. Timothy. For a brief biographical sketch see on Acts 16:1.

Own. Gr. gneµsios, “legitimate,” “sincere,” “true.” Paul may be emphasizing that it was through his ministry that Timothy had been converted and trained for the ministry, or that Timothy was particularly noteworthy in genuineness of devotion to the cause of Christ and to Paul personally.

Faith. Here probably meaning the system of Christian belief.

Grace. See on Rom. 3:24; 1 Cor. 1:3.

Mercy, and peace. Compare Paul’s introduction in 1 Cor. 1:1–3. This sequence of spiritual blessings corresponds to man’s experience when he stands justified before God. When man fully understands and accepts God’s plan for his restoration from sin, as revealed in His many overtures of mercy, a new state of tranquillity pervades his soul (see on Rom. 5:1).

Father and Jesus. See on Rom. 1:7.

3. Besought. Timothy had accompanied Paul on his first journey through Macedonia (see Acts 16:1–12; 20:1–4). The apostle here refers to a later journey, one that followed his first imprisonment at Rome (see Vol. VI, p. 101). Although Timothy very greatly desired to remain by Paul’s side, the young church needed his faithful pastoral care.

Charge. Gr. paraggelloµ, “to command,” “to declare.” Paul frequently asserts his apostolic authority lest the young churches suffer because of some who disparaged his apostleship (see chs. 4:11; 5:7, 21; 6:13, 17).

Some. Or, “certain ones.” Paul tactfully avoids magnifying the problem (see on Gal. 1:7).

No other doctrine. That is, no teaching contrary to the truth as proclaimed by the apostles (see on Gal. 1:8).

4. Fables. Gr. muthoi, “myths,” “inventions,” “falsehoods.” Paul may here refer to the rabbinical fictions such as were later incorporated into the Mishnah and other Jewish writings (see Vol. V, pp. 96–100). However, he may also be warning against an early form of Gnosticism (see Vol. V, p. 181; Vol. VI, pp. 54–58).

Genealogies. Probably a reference to a Jewish practice in which an attempt was made to trace family ancestries back to a Davidic or priestly heritage. Much of Jewish teaching and preaching was based on finely spun allegories that pleased the fancies of the people without feeding their souls. See Titus 1:14.

Minister. Or, “cause,” or “bring about.”

Questions. Gr. ekzeµteµseis, “investigations,” “speculations.”

Edifying. Textual evidence favors (cf. p. 10) the reading “stewardship.” Accordingly, the last clause of this verse may read: “which engender mere speculation rather than the stewardship of God, which is [accomplished] in faith.” Mere disputation, which satisfies profitless curiosity only, will never promote the growth of the church.

5. End. Gr. telos, “aim,” “purpose,” “result.” Compare on Rom. 10:4.

Commandment. Gr. paraggelia, that is, the charge, or commission, Paul gave to Timothy (v. 3).

Charity. Gr. agapeµ, “love” (see on 1 Cor. 13:1). Paul’s charge (1 Tim. 1:3) to Timothy originated in love and was given to engender a spirit of love in the hearts of the church members at Ephesus. The result of unprofitable debates on myths and endless genealogies was not love, but contention and faction.

Pure heart. See on Ps. 24:4; Matt. 5:8.

Unfeigned. That is, without pretense, not play acting. Love proceeds only from pure, undivided hearts, good consciences, and loyal faith, not from worthless speculations, which produce only more “questions” (v. 4). Love alone will unify church members and reveal Christ to the world.

6. Having swerved. Literally, “having missed the mark,” that is, the three sources of true love in v. 5.

Vain jangling. Gr. mataiologia, “useless talk” (cf. 1 Cor. 15:17). If love is not the result or goal of man’s activity, that which is done leads to nothing permanent or satisfying.

7. Teachers of the law. Compare on Luke 5:17. Apparently these teachers were Jews.

Understanding. This inability of the scribes and teachers to comprehend the meaning of the law was rebuked by Christ (see on Matt. 22:29). Personal opinion and undigested truth are the wares peddled by biased and immature would-be teachers. A teacher’s words carry significant influence, and when these words are indiscriminately given without adequate comprehension, only confusion can result.

8. Law. Because these would-be teachers (v. 7) spun their unprofitable myths out of the Jewish law and perverted the solemn verities of the gospel, Paul now presents the “law” in its proper perspective. He does not want his criticism of the “teachers of the law” (v. 7) to be misconstrued as a depreciation of the “law” itself. That Paul here includes moral precepts is evident from vs. 9, 10, which summarize various principles of the Decalogue (cf. Ex. 20:1–17).

Good. Gr. kalos, “excellent.” The “law” is “good” in the sense that it meets well the purpose for which it was designed.

Lawfully. That is, as it was intended to be used. To treat it as a mere set of rules to be argued about, or as a subject for profitless philosophical discussion (see vs. 3–7), or as a means of salvation (see on Rom. 3:20; cf. Rom. 4:14; Gal. 3:17, 19–25; 5:4) perverts and abuses the law. For a discussion of the eternal nature and purpose of the moral law see on Rom. 3:31.

9. For a righteous man. The apostle does not teach that the Christian is no longer obligated to obey the Ten Commandments (see on Rom. 3:31). Jesus did not come to release men from commandment keeping, but to show man the possibility of obedience and to provide the necessary power for complete victory over sin (see on Rom. 8:4). However, the law no longer condemns the justified man, although it remains as his standard of conduct (see on Rom. 6:14).

Lawless. That is, those opposed to, or unregulated by, law.

Disobedient. Or, “rebellious.” Sin is rebellion against God’s authority. When a created being refuses to live in harmony with the laws of the universe, he presumes his opinion to be more wise than God’s. Rebellion against authority results in the pathetic list that follows.

Ungodly. That is, irreligious persons.

Profane. That is, those who make no distinction between holy and secular things, those who lose a sense of the living God and live wholly on a secular plane as did Esau (see Heb. 12:16). This term and the preceding five refer specifically to man’s violations of the first four of the Ten Commandments. 1 Tim. 1:10 describes man’s transgressions with respect to one another.

Whoremongers. Or, “fornicators” (see on Ex. 20:14).

Them that defile. Homosexuals.

Menstealers. Or, “kidnapers,” “slave traders.” Slavery has been a curse upon mankind from earliest times. God endeavored, through Israel, to re-establish the dignity of the individual (see on Ex. 21:16; Deut. 24:7). Here Paul likewise amplifies the true worth of the individual.

Liars. For comment see on Ex. 20:16.

Perjured. Those who do not tell the truth when taking an oath that they will do so.

Sound. Gr. hugiainoµ, “to be healthy.” Here and in v. 9 Paul paints a sharp picture of those who defy God’s law. Opposition to God’s will results in deterioration of body, mind, and soul (see on Rom. 1:21–32). Only the truth, as lived out in the life, will bring peace to the mind and vitality to the body. The English word “hygiene” is from hugiainoµ.

11. Gospel. Paul continues his denunciation of unconsecrated men who aspired to be teachers in the church. These would-be teachers were applying the law in a way contrary to its intended purpose. Instead of revealing their sins (v. 9), the law became a field for intellectual speculation and hair-splitting arguments (see on v. 4). To use the law “lawfully” (v. 8) it must be seen within the framework of the “glorious gospel of the blessed God” and used accordingly. The law and the “gospel” cannot be separated, for, in the plan of God, each requires the other. The law “lawfully” used (see on Rom. 3:20, 31; Gal. 3:24) amplifies the “glory of the blessed God” and reveals how timely and adequate the “gospel” actually is. Paul gives to both the law and the gospel their rightful place.

The “gospel” reveals the “glory” of God. Man now may behold in Jesus Christ the solicitous concern of his heavenly Father, who has left nothing undone in the program of revealing His love and mercy to fallen men (2 Cor. 4:6; Eph. 1:6).

Committed to my trust. Or, “with which I was entrusted.” This solemn sense of responsibility was the impelling force of Paul’s ministry, and provided authority for such letters as 1 Timothy (see on ch. 1:1). Every minister should sense this basic conviction that to him has been entrusted the grand work of revealing God’s glory.

12. Thank. That is, for the honor of being entrusted with the gospel (v. 11). Verses 12–16 reveal Paul’s humble evaluation of his own insufficiencies. However, when he used the law “lawfully” (v. 8) he became a new man and a living witness to the saving power of God. Consequently, what God could do with him, the “chief” of sinners (v. 15), He could also do for any other man.

Enabled. Gr. endunamooµ, “to empower.” Paul depended on no merit of his own in carrying out the divine charge. Every pastor can claim the resources of divine power when the problems of the ministry confront him.

Faithful. That is, worthy of being trusted. Paul’s warm heart fills with gratitude when he considers the honor of being trusted by God. The response of a sincere man is to leave nothing undone in vindicating this confidence of God in him.

Minitry. Or, “service.”

13. Blasphemer. Such Paul had once been (see on Acts 9:4, 5; 26:9–11). Paul reviews his life in order to set forth more emphatically the power of the grace of God (see on 1 Tim. 1:14) and the result of using the law “lawfully” (see on v. 8).

Persecutor. See on Acts 9:1, 4, 5; 22:4; 26:9–14; Gal. 1:13, 23; Phil. 3:6.

Injurious. Or, “insolent” (see on Rom. 1:30).

Ignorantly. Paul sincerely believed that he was doing God’s service (see on John 16:2; Acts 23:1; 24:16; 26:9). His wrongdoing had not reached the stage where he willfully sinned against conscience and the Holy Spirit (see on Matt. 12:31–32, Heb. 10:26–27; see 5T 436). When Paul clearly saw the majesty of Jesus, his unbelief was conquered, he was obedient to the “heavenly vision” (see on Acts 26:19).

14. Grace. See on Rom. 3:24; 1 Cor. 1:3. Paul claims no credit for his own conversion. Without the concern and strength of God he would still be the persecuting Saul.

Exceeding abundant. Compare Rom. 5:20. Grace is given in proportion to man’s need. Those who are weakened the most in sin need the most grace. Paul does not imply that God arbitrarily gives men varying measures of grace, with the result that some men are never converted because God refused to give them sufficient grace.

Faith. A loyal friendship with Jesus Christ superseded Paul’s former “unbelief” (v. 13). See on Rom. 3:22; 4:3.

Love. The outrageous behavior of the bigot was replaced by a new spirit of compassion and gratitude. Faith and love are eloquent proof that “grace” controls the life. For a definition of “love” see on Matt. 5:43; 1 Cor. 13:1.

15. Faithful. Or, “trustworthy.” The expression “this is a faithful saying” is found only in the pastoral epistles (see 1 Tim. 3:1; 4:9; 2 Tim. 2:11; Titus 3:8).

Worthy. The fundamental teaching that Jesus came to redeem men can be accepted without hesitation or doubt. Nothing is worthy of more attention.

Came. Paul affirms the pre-existence of Christ (see on John 1:1–3; 16:28; 17:5).

Save. From the beginning of sin God has been working His plan to save men from eternal destruction. To acquaint men with Jesus Christ is the work of angels and godly men. This verse does not limit God’s grace to a select few but emphasizes its availability for all “sinners” (see on Matt. 1:21).

Chief. Paul continues to sense his unworthiness, even after conversion. He does not say “was chief,” but “am chief” (see on 1 Cor. 15:9, 10). His humility arises from his memory of past insults and persecution done to God and His church (see on 1 Tim. 1:13) as well as his awareness of his present insufficiency apart from the daily power of God. The truly converted Christian never loses the sense of unworthiness that he experienced when he first surrendered his will to Christ. He knows that without the daily indwelling of the power of God his life would not reveal the graces of Christian character. “The nearer we come to Jesus and the more clearly we discern the purity of His character, the more clearly we shall discern the exceeding sinfulness of sin and the less we shall feel like exalting ourselves” (COL 160). The Christian’s only safeguard is to remember the pit from which he was “digged” (Isa. 51:1; cf. Ps. 40:2), to place no confidence in self, and gladly to submit his will to the desires of God from day to day.

16. Cause. Paul becomes a model of what God can do with any man even though he may at one time have been insolent, a blasphemer, and a persecutor (see on v. 13). Thus, any man may reason that if God had enough patience and love to forgive a man as sinful as Paul, then He must have enough patience and love to forgive him also. Jesus bore long with Paul, knowing that his conversion would become a source of encouragement for men in all ages.

Jesus Christ. The glory of Paul’s conversion was the revelation of Christ’s long-suffering and love, which are extended to all men.

Pattern. Or, “example,” that is, of what God can do with any man who submits to His love. In saying that he was “chief” (v. 15), or first, Paul does not mean that he was Christ’s only example of divine patience. Every convert is a living monument, or “pattern,” of the unfathomable love and long-suffering of God.

Believe. Or, “trust” (see on Rom. 3:3).

17. King eternal. Literally, “the King of the ages,” an expression that occurs only here in the NT. It sets forth the eternal character of God’s universal kingdom (see Rom. 16:26).

Perhaps in his reference to God as “King” Paul may be thinking of the utter contrast between Him and the infamous emperor Nero, who would soon put the apostle to death. But in the everlasting kingdom Paul, with all the redeemed, would possess a life that could not be taken away from him (see 1 Tim. 6:11–16).

Paul’s review of his new life in Christ contrasted with his old life of bigotry and hate lifts his spirit into a glorious doxology of gratitude. For similar songs of praise see Rom. 11:36; 16:27; Gal. 1:5; Eph. 3:21; Phil. 4:20; 1 Tim. 6:15, 16.

Immortal. Gr. aphthartos, “imperishable,” “incorruptible,” “immortal.” Compare the use of aphthartos in 1 Cor. 9:25; 15:52; 1 Peter 1:4, 23.

Invisible. Or, “unseen” (see Heb. 11:27; see on Col. 1:15).

Only wise God. Textual evidence favors (cf. p. 10) the omission of “wise.” God has no competitor for men’s affections, for no other possesses the qualities here assigned to God. Only a loving relationship with the “immortal” God will ensure each man’s eternal existence.

Honour and glory. That is, man’s unreserved reverence and service and his spontaneous outbursts of loving gratitude.

18. This charge. That is, Paul’s assignment of the pastoral duties at Ephesus to Timothy (see on vs. 3, 5).

Son. Gr. teknon, “that which is begotten,” here, Paul’s spiritual offspring (see on v. 2).

Prophecies. Paul here probably refers to predictions made at Timothy’s ordination which described his future devotion and success in the ministry (see Acts 16:2). These words may also indicate that Timothy’s “charge” to correct those teaching a different doctrine (see on 1 Tim. 1:3, 4) was also validated by God through prophets in the church (see on Acts 13:1; 1 Tim. 4:14). For a discussion of the duties of a prophet see on Matt. 11:9.

By them. The confidence of older and experienced church workers that he would prove faithful and valuable encouraged and strengthened Timothy as he faced the difficult problems that confronted the church at Ephesus.

Warfare. Timothy’s endeavor, both to provide strong leadership as Paul’s representative, and to campaign against sin, may be likened to a warfare of righteousness against evil (see on 2 Cor. 10:3, 4; Eph. 6:10–17; 2 Tim. 2:3, 4).

19. Holding faith. Timothy was to be girded with the conviction that God had spoken through Paul and the prophets of the church when they appointed him to leadership in the gospel ministry and had predicted his future usefulness. Timothy could succeed only if he maintained conviction that men of God had spoken God’s will for him and that in doing his task faithfully he could be assured of God’s blessing. The cumulative counsel of God’s Word, at that time the OT, would be an additional weapon in the “warfare” (v. 18) against the divisive teachers (vs. 3–7).

Good conscience. This was to be Timothy’s second weapon in the warfare against error and sin. Whatever problem Timothy faced, his strength would consist in a sincere effort to act in accordance with the principles laid down by Paul and by the Word of God. Christian workers today will likewise find their deepest convictions growing dull and nerveless if their personal lives do not validate the message they preach.

Having put away. Gr. apoµtheoµ, “to thrust away,” “to reject” (see Acts 13:46). Paul here describes those who willfully rejected the voice of conscience. The tragic steps of apostasy are: (1) the violations of a pure conscience, (2) loss of conviction as to the relevancy of Christian principles, and (3) deliberate rejection of the faith.

Faith. Literally, “the faith.” That is, the faith of those who heed not the voice of conscience.

Shipwreck. Like the ship’s captain who turns from his compass to rely upon his own judgment, only to court disaster, so the Christian will make “shipwreck” of his faith when he turns from the dependable Word of God to rely upon his own judgment or that of someone else.

20. Hymenжus. Probably the same teacher of perverted doctrines mentioned in 2 Tim. 2:17.

Alexander. Nothing further is actually known about this man.

Delivered unto Satan. Some commentators think that this expression was equivalent to a judicial sentence in the Jewish synagogue. If so, the phrase may have originated when Job’s faith was questioned and the Lord “delivered” Job to Satan to be tested (Job 2:6). However, Paul used this phrase evidently not with the thought that the purity of those “delivered” was to be revealed but rather with the thought that their actions should thus be condemned as spiritually incompatible with the standards of the Christian church. As in 1 Cor. 5:3–5, this phrase refers specifically to church expulsion, and was the last measure of discipline that a church community could visit upon an offending member. Because the offender had rejected one or more of the fundamentals of the Christian faith (1 Tim. 1:19) he had, by his own acts, really disfellowshiped himself from the spirit and body of the church proper.

Because there are only two spiritual kingdoms in this world, that of God and that of Satan, the person who renounces the service of the kingdom of God automatically enters the service of Satan’s kingdom. The church does not actually make the transfer, but ratifies the choice already made by the offending member (see on 1 Cor. 5:5).

May learn. Gr. paideuoµ, “to train children,” “to teach,” “to instruct.” Even though church expulsion is a drastic measure, it is intended to be remedial. The shock of finally being severed from the church body may arouse the careless sinner to the perilous situation of his soul. No longer a member of the family of Christ, the offender may now realize his need of repentance and contrition. Thus, the extreme measure of church expulsion may be the only means of recalling the sinner to the path of “faith, and a good conscience” (v. 19) and of instructing him as to his true state before God.

Blaspheme. Perhaps Paul refers to the perverted acts of those who wrongly use the law (see on vs. 3–7). Because the law is an expression of God’s will and character, any perverted use of it would dishonor God and misrepresent His purposes. Any form of dishonoring God is blasphemy.

Ellen G. White comments

1 DA 827; Ed 95; ML 58; MM 201; 8T 191

1, 2 AA 37, 39; COL 120; Ed 95; Ev 697; TM 170; 5T 252

1–4GC ix; SR 242; TM 66; 7T 31

1–47AA 35–46; SR 241–247; 9T 196

2 7T 213

2–4ML 60; 8T 15

3–5AA 39

4 DA 821; EW 24; 7T 213; 8T 26

5 AA 87

5–8SR 243

6–8, 13AA 40

13–16TM 66

14–18AA 41

17 EW 78; GC 611

19 PP 110

21 GC 611; ML 62

22–25AA 41

23 FE 535

25–27SR 244

26, 27, 29 AA 42

29 GC 546

30 1T 203

31, 32 AA 42

34 GC 546

36 AA 165

37, 38 SR 245

37–39AA 43

38 SC 23

38, 39 GC ix

39 8T 57

41 AA 22, 44; COL 120; DA 275, 770, 827; Ev 35, 699; ML 61; SR 245; 8T 15, 21, 26

41–47WM 271

43 Ev 35

46 AA 45

46, 47 MB 137; 5T 239

47 COL 121; EW 174; GC 379; 7T 32

1 1T 506

2 AA 204

4 1T 302

15 MB 115; MH 65; SC 36, 41; 5T 629, 641

17 MH 434; 8T 282

18 7T 281