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1 Timothy
Chapter One
1 Timothy 1
The Epistles to Timothy and Titus have naturally a
peculiar bearing and character
being addressed to persons deputed by the
apostle to act in his name
or to care for the churches during his absence.
Their application to us is none the less direct on this account
because they
not only instruct us with regard to the state of the church
and the pastoral
care which the apostle bestowed on it
but the line of conduct in which Timothy
is charged to lead the faithful is that which the faithful ought always
themselves to follow. Nevertheless to confound the directions given to Timothy
and Titus with the words addressed immediately to the faithful
would be to
cast confusion upon ministry in its best sense.
A great part of this First Epistle to Timothy requires but little
development; not because it is without importance but because it contains
directions-so plain and simple that explanation would be superfluous--and
practical exhortations which would only be obscured and their force and point
taken away by attempting to enlarge upon them.
On the other hand
some general principles of great
importance for the position of the assembly in general are contained in this
epistle.
God assumes here
in a peculiar way
the character of a
Saviour-God with regard to the world: a principle of great importance in all
that concerns our conversation in the world and our intercourse with men. We
represent in our religious character a God of love. This was not the case in
Judaism. He was indeed the same God; but there He took the character of a
Lawgiver. All were indeed to come to His temple according to the declaration of
the prophets
and His temple was open to them; but He did not characterise
Himself as a Saviour-God for all. In Titus we find the same expression.
In these confidential communications to his dear children
in the faith and companions in the work
we can understand that the apostle
would clearly establish the great principles on which the administration
committed to him rested. That all men were the objects of God's dealings in
grace was the general basis on which this administration was founded-that the
character of God towards the world was that of a Saviour. (Compare 2 Cor. 5)
The law has its place and it still has it
as the apostle shews-the conviction
of unrighteous men. [1] But
the sovereign mercy of God was the starting-point of all that the apostle had
to declare. This thought
this spirit
was to govern the worship even of
believers. Details follow. Not withstanding this love to the world
there was
upon the earth an assembly of the living God
the pillar and support of the
truth
and the witness to it on earth.The Person of Christ
and all that
concerns Him
is the subject of its confession
the foundation of its
existence
and the object of its faith. This faith would be assailed in the
last days by the enemy
who
under the pretense of sanctity
would set himself
up against God the Creator and Preserver of all men and of believers in
particular. Directions for the walk of the assembly compose the remainder of
the epistle. Conduct suitable to all is set before Timothy to make him
as well
as ourselves
understand that which befits the assembly of God. We will now
look more closely into the contents of this epistle.
From its commencement the apostle designates God as the Saviour-God.
Paul is the apostle of Jesus Christ by the commandment of God our Saviour. The
Lord Jesus Christ is the confidence and the hope of the soul.
We observe also that the apostle's wish differs from that
which he expresses when addressing an assembly; "Grace
mercy
" he
says
" and peace." He does not say "mercy" to the
assemblies
which stand before God as such
in consequence of the mercy shewn
them
and which (however low their condition might be) are viewed as assemblies
according to the nature in which they live by the Spirit
in which there is no
question Of mercy
because that nature is itself of God. Grace and peace are
that which they are to enjoy on the part of God. But when an individual is in
question
whatever his piety or faithfulness may be
he is both flesh and
spirit
his career has yet in part at least to be provided for
having always
need of mercy. Therefore the apostle wishes it to Timothy as well as to Titus. [2] In the
case of Philemon he adds " the church in thy house
" and his wish has
therefore no longer the personal form. But with Timothy and Titus it is the
apostle's intimacy with his beloved fellow-labourers He knew how much they
needed mercy. It was his own resource
that which he had experienced for the
comfort of his own soul.
The special object for which Paul had left Timothy at
Ephesus
when he went into Macedonia
was that he might watch over the doctrine
which was taught; but being there
he gives him directions for the interior
order of the assembly. The evil which the enemy sought to introduce
with regard
to doctrine
had a twofold character; fables of human imagination
and the
introduction of the law into Christianity. As to the former
it was pure evil
and edified no on.e. The apostle does not here say much about it; he fore
warned them of the evil; and the faith of the assembly at Ephesus was solid
enough to allow him to treat the whole system as mere fables and genealogies.
The Spirit gave warning
that in later times it would have more disastrous
consequences; but at present there was only need to guard the faithful from it
as that which was worthless. Timothy was charged by the apostle to attend to
this.
But that which is committed to us in Christianity as
service
is always
both in its object and its character
at the height of the
eternal principles of God
and belongs to the foundation of our moral relations
with Him.
The object of Paul's mandate is the love of a pure heart
a good conscience
and faith unfeigned
and never the subtleties of argument or
of human imagination. This is a sure token for souls that are sound in the
faith and guided by the Spirit of God. Speculative questions do not act on the
conscience
nor bring into the presence of God. Some had forsaken these great
landmarks of Christianity
turning aside to vain discussions. And here we again
find those same corrupters of Christianity
who
after having rejected the
Saviour
sowed the apostle's path with thorns-Judaising teachers. They desired
to inculcate the law. The human mind is adequate to this.
Now we see here the way in which one who is at the height
of the truth of God can put everything in its true place. Paul treats the
produce of human imagination as mere fables; but the law was of God and could
be made useful if rightly employed. It was of great service to condemn
to judge
evil
to slay--to shew the judgment of God against every wrong thing forbidden
by the gospel which revealed the glory of the blessed God-a glory which
tolerated no evil and which had been committed to the apostle. It could be used
to act upon the conscience in this way
but it did not build up the righteous;
and
if any were under the law
they were under the curse. As a sword for the
conscience
it may be used. But grace alone is the source of our preaching and
the stay of our souls.
These two systems and their respective places are
presented in verses 6-17
which form a kind of parenthesis
the apostle
resuming his address to Timothy in verse 18. The use of the law is explained in
verses 8-13. The apostle in a certain sense lowers it here
while acknowledging
its utility in its place
as the weapon of righteousness for condemnation
and
contrasts it with thegospel which is connected with the glory of God Himself
which this gospel proclaims
as the law is connected with the wickedness which
it condemns.
Having spoken of the gospel of the glory which had been
committed to him
the apostle turns to the sovereign grace that brought him
into the knowledge of this glory which is the testimony to the accomplishment
of the work of grace.
"I give thanks
" he says
" to Jesus
Christ our Lord
who hath counted me faithful
putting me into the ministry
who was before a blasphemer and persecutor and injurious". This indeed was
grace.
The apostle speaks of two things in his conversion: the
one
how God could have compassion on him in such a state-he was in ignorance;
the other
the purpose of God that the apostle should be a pattern of grace to
all. That he was in ignorance and unbelief although a condition which made
mercy possible (for had he been an enemy
knowing and willing it
while
acquainted with the grace of the gospel
it would have been impossible)
yet
that condition was no excuse for his sin; he puts pure and perfect grace
forward
as having abounded in his case-he was the chief of sinners. This
indeed was true. The high priests had resisted the Holy Ghost to the uttermost.
Paul had joined them in it: but he was not satisfied with that. He desired to
be the active enemy of the faith wherever it existed
and to destroy the name
of Jesus. He had done much at Jerusalem
but he wished to satiate his hatred
even in foreign cities. We know his history in the Acts. The living expression
of Jewish resistance to grace
he was also among men the expression of the most
active human enmity to Him whom God would glorify. Grace was greater than the
sin
the patience of God more perfect than the perseverance of man's hostility.
The latter was limited by man's importance
the former has no limit in the
nature of God but that of His own sovereign will. Guilty as man may be
his sin
cannot so reach God as to disturb the independent action of His nature or
change His purposes. He was pleased to shew forth in Paul a pattern of the
sovereignty of that grace and perfect goodness-to the Jews hereafter
who as a
nation will be in Saul's condition-to all men as the enemies of God and by
nature children of wrath. The chief
the most active
the most inveterate of
enemies was the best and most powerful of witnesses that the grace of God
abounded over sin
and that the work of Christ was perfect to put it away.
" Unto God "-being such in His nature
and having the development of
all the ages in His counsels--"unto the only God
invisible
incorruptible
" he ascribes all praise and all glory. Such was the
foundation of Paul's ministry in contrast with the law. It was founded on the
revelation of grace; but it was a revelation connected with the experience of
its application to his own case. Peter
guilty of denying a living Saviour
could speak to the Jews of grace that met their case
which was his own; Paul
formerly the enemy of a glorified Saviour and the resister of the Holy Ghost
could proclaim grace that rose above even that state of sinfulness
above all
that could flow from human nature-grace that opened the door to the Gentiles according
to God's own counsels
when the Jews had rejected everything
substituting the
heavenly assembly for them-grace that sufficed for the future admission of that
guilty nation to better privileges than those which they had forfeited.
Such was the call of this apostle
such his ministry.
Having shewn the opposition between that which was committed to him and the law
(while affirming the usefulness of the latter
not as a rule to the righteous
or a guide to God's people
but as judging wrong)
he resumes his address to
Timothy in that which refers to the details of his mission among the Ephesians.
At the end of chapter 1 he commits the charge to
him-sends him his mandate. The term he employs relates to verses 3 and 5. He
had left Timothy at Ephesus in order to command some persons there not to teach
other doctrines than the truths of the gospel. Now the end of the command
of
this evangelical commission
was love flowing from a pure heart and a good
conscience and faith unfeigned. For the gospel
while revealing the marvelous
counsels of God
maintains the great eternal principles of His nature. It is
this which distinguishes truth from the lofty pretensions of heretical
imaginations; it requires that man should be in relationship with God really in
heart and in truth according to those principles. And this commission the
apostle now entrusted to Timothy
his own son in the faith. He was to maintain
it with an authority that had its basis in divine testimony but which he held
formally from the apostle who appointed him to it; not merely of his own
accord
but according to prophecies which had pointed him out for this purpose
and which were a means of strength to him in the conflict he was thus brought
into. The conditions of victory were in accordance with the nature of the
commission. He was to keep the faith and a good conscience. Now faith here is
the doctrine of Christianity; yet not merely as doctrine
but as that which the
soul held between itself and God as coming from Him. He had to maintain the truth
the christian doctrine
but to hold it as so revealed by God Himself to the
soul that it should be the truth. The light should possess
with well-defined
outlines
the authority of God.
It was the faith
that which God had revealed
received
with certainty as such-as the truth.
But
to be in communion with God
the conscience must be
good
must be pure; and if we are not in communion with God
we cannot have the
strength that would maintain us in the faith
that would enable us to persevere
in the profession of the truth
as God gives it to us. Satan has then a hold
upon us
and if the intellect of one in this state is active
he falls into
heresy. The loss of a good conscience opens the door to Satan
because it
deprives us of communion with God; and the active mind
under Satan's
influence
invents ideas instead of confessing the truth of God. The apostle
treats the fruit of this state as "blasphemies;" the will of man is
at work
and the higher the subject
the more an unbridled will
possessed by
the enemy
goes astray
and exalts itself against God
and against the
subjection of the whole mind to the obedience of Christ
to the authority of
the revelation of God.
The apostle had delivered up two persons of this
character to Satan-that is to say
outwardly. Though already deceived by him
they were not under his dominion as having power to torment and make them
suffer. For in the assembly (when in its normal state) Satan has no power of
that kind. It is guarded from it
being the dwelling place of the Holy Ghost
and protected by God and by the power of Christ. Satan can tempt us
individually; but he has no right over the members of the assembly as such.
They are within
and
weak as they may be
Satan cannot enter there. They may
be delivered to him for their good. This may take place at all times-witness
the history of Job. But the assembly ought to have the knowledge
and be the
guardian and instrument
of the accomplishment of the dealings of God with His
own. Within the assembly is the Holy Ghost; God dwells in it as His house by
the Spirit. Without is the world of which Satan is the prince. The apostle (by
the power bestowed on him
[3] for it
Is an act of positive power) delivered these two men into the power of the
enemy-deprived them of the shelter they had enjoyed. They had listened to the
enemy--had been his instruments. It was not in the assembly
with members of
Christ
that this should have taken place. They must be made to feel what he
was to whom they had given ear. God thus made use of Satan himself as a rod for
the good of His rebellious children. Satan should instruct them
through the
pains he would make them suffer
of whatever kind it might be
whether anguish
of soul or of body
and the latter is the immediate effect
in order that their
will might be broken and brought into subjection to God. Solemn discipline!
Marvelous power in the hands of man! but a proof that the love of God can order
all things for the purpose of delivering a soul and bringing it to Himself.
[1] Not
here
specially
that any one is under it
or that it is a rule of life for a
people of God
but a rule of right and wrong to demonstrate evil to any
conscience. In verse 5 we have the end of the commission of the gospel on the
other hand
partaking of the divine nature-love and holiness
acting up to
responsibility
a good conscience and the heart fully devoted to God
receiving
His word and trusting Him.
[2]
There is
however
some question as to the reading in Titus.
[3] We
must not confound this act of power with discipline which is the act of the
assembly and its formal duty. In l Corinthians 5 the apostle joins the assembly
to himself in this act of power
but he delivered with the power of Christ. The
duty of the assembly is stated there in verse 13. As to the saints' or
assembly's part
when God has exercised discipline see 1 John 5:16; James 5:14
15.
── John Darby《Synopsis of 1 Timothy》
1 Timothy 1
Chapter Contents
The apostle salutes Timothy. (1-4) The design of the law
as given by Moses. (5-11) Of his own conversion and call to the apostleship.
(12-17) The obligation to maintain faith and a good conscience. (18-20)
Commentary on 1 Timothy 1:1-4
(Read 1 Timothy 1:1-4)
Jesus Christ is a Christian's hope; all our hopes of
eternal life are built upon him; and Christ is in us the hope of glory. The
apostle seems to have been the means of Timothy's conversion; who served with
him in his ministry
as a dutiful son with a loving father. That which raises
questions
is not for edifying; that which gives occasion for doubtful disputes
pulls down the church rather than builds it up. Godliness of heart and life can
only be kept up and increased
by the exercise of faith in the truths and
promises of God
through Jesus Christ.
Commentary on 1 Timothy 1:5-11
(Read 1 Timothy 1:5-11)
Whatever tends to weaken love to God
or love to the
brethren
tends to defeat the end of the commandment. The design of the gospel
is answered
when sinners
through repentance towards God and faith in Jesus
Christ
are brought to exercise Christian love. And as believers were righteous
persons in God's appointed way
the law was not against them. But unless we are
made righteous by faith in Christ
really repenting and forsaking sin
we are
yet under the curse of the law
even according to the gospel of the blessed
God
and are unfit to share the holy happiness of heaven.
Commentary on 1 Timothy 1:12-17
(Read 1 Timothy 1:12-17)
The apostle knew that he would justly have perished
if
the Lord had been extreme to mark what was amiss; and also if his grace and
mercy had not been abundant to him when dead in sin
working faith and love to
Christ in his heart. This is a faithful saying; these are true and faithful
words
which may be depended on
That the Son of God came into the world
willingly and purposely to save sinners. No man
with Paul's example before
him
can question the love and power of Christ to save him
if he really
desires to trust in him as the Son of God
who once died on the cross
and now
reigns upon the throne of glory
to save all that come to God through him. Let
us then admire and praise the grace of God our Saviour; and ascribe to the
Father
Son
and Holy Ghost
three Persons in the unity of the Godhead
the
glory of all done in
by
and for us.
Commentary on 1 Timothy 1:18-20
(Read 1 Timothy 1:18-20)
The ministry is a warfare against sin and Satan; carried
on under the Lord Jesus
who is the Captain of our salvation. The good hopes
others have had of us
should stir us up to duty. And let us be upright in our
conduct in all things. The design of the highest censures in the primitive
church
was
to prevent further sin
and to reclaim the sinner. May all who are
tempted to put away a good conscience
and to abuse the gospel
remember that
this is the way to make shipwreck of faith also.
── Matthew Henry《Concise Commentary on 1 Timothy》
1 Timothy 1
Verse 1
[1]
Paul
an apostle of Jesus Christ by the commandment of God our Saviour
and
Lord Jesus Christ
which is our hope;
Paul an apostle-Familiarity is to be set
aside where the things of God are concerned.
According to the commandment of God — The authoritative appointment of God the Father.
Our Saviour — So
styled in many other places likewise
as being the grand orderer of the whole
scheme of our salvation.
And Christ our hope —
That is
the author
object
and ground
of all our hope.
Verse 2
[2] Unto Timothy
my own son in the faith: Grace
mercy
and peace
from God
our Father and Jesus Christ our Lord.
Grace
mercy
peace —
St. Paul wishes grace and peace in his epistles to the churches. To Timotheus
he adds mercy
the most tender grace towards those who stand in need of it. The
experience of this prepares a man to be a minister of the gospel.
Verse 3
[3] As I
besought thee to abide still at Ephesus
when I went into Macedonia
that thou
mightest charge some that they teach no other doctrine
Charge some to teach no other doctrine — Than I have taught. Let them put nothing in the place of it
add nothing
to it.
Verse 4
[4]
Neither give heed to fables and endless genealogies
which minister questions
rather than godly edifying which is in faith: so do.
Neither give heed — So
as either to teach or regard them.
To fables —
Fabulous Jewish traditions.
And endless genealogies — Nor those delivered in scripture
but the long intricate pedigrees
whereby they strove to prove their descent from such or such a person.
Which afford questions — Which lead only to useless and endless controversies.
Verse 5
[5] Now the end of the commandment is charity out of a pure heart
and of a
good conscience
and of faith unfeigned:
Whereas the end of the commandment — of the whole Christian institution.
Is love —
And this was particularly the end of the commandment which Timotheus was to
enforce at Ephesus
1 Timothy 1:3
18. The foundation is faith; the
end
love. But this can only subsist in an heart purified by faith
and is
always attended with a good conscience.
Verse 6
[6] From
which some having swerved have turned aside unto vain jangling;
From which —
Love and a good conscience.
Some are turned aside — An affectation of high and extensive knowledge sets a man at the
greatest distance from faith
and all sense of divine things.
To vain jangling —
And of all vanities
none are more vain than dry
empty disputes on the things
of God.
Verse 7
[7]
Desiring to be teachers of the law; understanding neither what they say
nor
whereof they affirm.
Understanding neither the very things they
speak
nor the subject they speak of.
Verse 8
[8] But
we know that the law is good
if a man use it lawfully;
We grant the whole Mosaic law is good
answers excellent purposes
if a man use it in a proper manner. Even the
ceremonial is good
as it points to Christ; and the moral law is holy
just
and good
on its own nature; and of admirable use both to convince unbelievers
and to guide believers in all holiness.
Verse 9
[9]
Knowing this
that the law is not made for a righteous man
but for the lawless
and disobedient
for the ungodly and for sinners
for unholy and profane
for
murderers of fathers and murderers of mothers
for manslayers
The law doth not lie against a righteous man — Doth not strike or condemn him.
But against the lawless and disobedient — They who despise the authority of the lawgiver violate the first
commandment
which is the foundation of the law
and the ground of all
obedience.
Against the ungodly and sinners — Who break the second commandment
worshipping idols
or not worshipping
the true God.
The unholy and profane — Who break the third commandment by taking his name in vain.
Verse 10
[10] For
whoremongers
for them that defile themselves with mankind
for menstealers
for liars
for perjured persons
and if there be any other thing that is
contrary to sound doctrine;
Manstealers —
The worst of all thieves
in comparison of whom
highwaymen and housebreakers
are innocent. What then are most traders in negroes
procurers of servants for
America
and all who list soldiers by lies
tricks
or enticements?
Verse 11
[11]
According to the glorious gospel of the blessed God
which was committed to my
trust.
According to the glorious gospel — Which
far from "making void
" does effectually
"establish
the law."
Verse 12
[12] And
I thank Christ Jesus our Lord
who hath enabled me
for that he counted me
faithful
putting me into the ministry;
I thank Christ
who hath enabled me
in that
he accounted me faithful
having put me into the ministry — The meaning is
I thank him for putting me into the ministry
and
enabling me to be faithful therein.
Verse 13
[13] Who
was before a blasphemer
and a persecutor
and injurious: but I obtained mercy
because I did it ignorantly in unbelief.
A blasphemer — Of
Christ.
A persecutor — Of
his church.
A reviler — Of
his doctrine and people.
But I obtained mercy — He does not say
because I was unconditionally elected; but because I
did it in ignorance. Not that his ignorance took away his sin; but it left him
capable of mercy; which he would hardly have been
had he acted thus contrary
to his own conviction.
Verse 14
[14] And
the grace of our Lord was exceeding abundant with faith and love which is in
Christ Jesus.
And the grace —
Whereby I obtained mercy.
Was exceeding abundant with faith — Opposite to my preceding unbelief.
And love —
Opposite to my blasphemy
persecution
and oppression.
Verse 15
[15] This
is a faithful saying
and worthy of all acceptation
that Christ Jesus came
into the world to save sinners; of whom I am chief.
This is a faithful saying — A most solemn preface.
And worthy of all acceptation — Well deserving to be accepted
received
embraced
with all the
faculties of our whole soul.
That Christ —
Promised.
Jesus —
Exhibited.
Came into the world to save sinners — All sinners
without exception.
Verse 16
[16]
Howbeit for this cause I obtained mercy
that in me first Jesus Christ might
shew forth all longsuffering
for a pattern to them which should hereafter
believe on him to life everlasting.
For this cause God showed me mercy
that all
his longsuffering might be shown
and that none might hereafter despair.
Verse 17
[17] Now
unto the King eternal
immortal
invisible
the only wise God
be honour and
glory for ever and ever. Amen.
The King of eternity — A phrase frequent with the Hebrews. How unspeakably sweet is the thought
of eternity to believers!
Verse 18
[18] This
charge I commit unto thee
son Timothy
according to the prophecies which went
before on thee
that thou by them mightest war a good warfare;
This charge I commit to thee — That thou mayest deliver it to the church.
According to the prophecies concerning thee — Uttered when thou wast received as an evangelist
1 Timothy 4:14; probably by many persons
1 Timothy 6:12; that
being encouraged by them
thou mightest war the good warfare.
Verse 19
[19]
Holding faith
and a good conscience; which some having put away concerning
faith have made shipwreck:
Holding fast faith —
Which is as a most precious liquor.
And a good conscience — Which is as a clean glass.
Which —
Namely
a good conscience.
Some having thrust away — It goes away unwillingly it always says
"Do not hurt me." And
they who retain this do not make shipwreck of their faith. Indeed
none can
make shipwreck of faith who never had it. These
therefore
were once true
believers: yet they fell not only foully
but finally; for ships once wrecked
cannot be afterwards saved.
Verse 20
[20] Of
whom is Hymenaeus and Alexander; whom I have delivered unto Satan
that they
may learn not to blaspheme.
Whom —
Though absent.
I have delivered to Satan
that they may
learn not to blaspheme — That by what they suffer they may be in
some measure restrained
if they will not repent.
── John Wesley《Explanatory Notes on 1 Timothy》
1 Tim.
1:15~16
A few years ago a T.V. commercial
showed a car in which a jeweler in the back seat made a precise cut in a
diamond as the car was being driven along a rough road. What was to be our
reaction to the commercial? We were supposed to think
“Since I will never need
to cut a diamond in my car
this car will be more then sufficient.”
In the same way
Paul in this passage
is an advertisement for the grace of God. When Paul says he is the worst of
sinners
we are supposed to think
“I am not as sinful as he is
so the grace
of God will be more than sufficient for me.”
Chapter 1. Refute Heresy
Myths
Endless Genealogies
I. The Goal of
Command Is Love
II. The Example
of God's Patience
III.
Instruction to Timothy
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter One General Review
OBJECTIVES IN STUDYING 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" toremain in Ephesus 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 designedfor the righteous person
but for those whose conduct is contrary to"sound doctrine" which is according to the gospel of God committed toPaul's trust (1-11). Speaking of what was committed to Paul's trust sparks an expression ofthanksgiving 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 ofthe Lord. But Jesus came into the world to save sinners
of whom Paulwas chief
and in him Christ shows an example of His longsuffering tothose who believe on Him for everlasting life (12-17). Paul then charges Timothy to carry out his responsibility in keeping with prophecies made concerning him. The charge is to "wage the goodwarfare
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 (18-20). OUTLINE
I. INTRODUCTION (1-2)
A. THE AUTHOR (1) 1. Paul
an apostle of Jesus Christ (1a ) 2. By the commandment of God our Savior and Jesus Christ our hope (1b) B. THE RECIPIENT (2) 1. Timothy (2a ) 2. Paul's true son in the faith (2b) C. GREETINGS (2c ) 1. Grace
mercy
and peace 2. From God our Father and Jesus Christ our Lord II. TEACHING SOUND DOCTRINE (3-11)
A. PAUL'S CHARGE TO TIMOTHY (3-7) 1. Remain in Ephesus 3a ) a. To teach no other doctrine (3b) b. Nor give heed to fables and endless genealogies (4a ) 1) Which cause disputes (4b) 2) Rather than godly edification which is in faith (4c ) 2. The purpose of the commandment is... (5a ) a. Love from a pure heart (5b) b. A good conscience (5c ) c. Sincere faith (5d) 3. For some have strayed... (6a ) a. Having turned aside to idle talk (6b) b. Desiring to be teachers of the law (7a ) 1) Not understanding what they say (7b) 2) Nor the things they affirm (7c ) B. THE PROPER USE OF THE LAW (8-11) 1. It is good if one uses it lawfully (8) 2. The law is not made for the righteous (9a ) a. But for all sorts of sinners (9b-10a ) b. And anything else that is contrary to sound doctrine (10b) 1) According to the glorious gospel of the blessed God (11a ) 2) Which was committed to Paul's trust (11b) III. THANKSGIVING FOR THE LORD'S GRACE AND MERCY (12-17)
A. THANKFUL TO CHRIST JESUS (12-14) 1. For enabling him (12a ) a. Because He counted him faithful (12b) b. Putting him into the ministry (12c ) 2. Though he had formerly been... (13a ) a. A blasphemer (13b) b. A persecutor (13c ) c. An insolent man (13d) ...but he obtained mercy because he did it ignorantly in unbelief (13e) 3. The grace of the Lord was exceedingly abundant
with faith and love in Christ Jesus (14) B. THE MERCY SHOWN TO HIM IS A PATTERN FOR OTHERS (15-17) 1. Christ came to save sinners
and Paul was one of the worst (15) 2. But he received mercy
that Christ might demonstrate His longsuffering to others who believe on Him for everlasting life (16) 3. Paul desires that honor and glory be given forever and ever... (17c ) a. To the King eternal
immortal
invisible (17a ) b. To God who alone is wise (17b) IV. TIMOTHY'S RESPONSIBILITY (18-20)
A. TO WAGE THE GOOD WARFARE (18) 1. This is the charge Paul commits to his son Timothy (18a ) 2. In accordance to prophecies made concerning him (18b) B. TO HAVE FAITH AND A GOOD CONSCIENCE (19-20) 1. Which some have rejected
and concerning the faith have suffered shipwreck (19) 2. Such as Hymenaeus and Alexander (20a ) a. Whom Paul delivered to Satan (20b) b. That they may learn not to blaspheme (20c ) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Introduction (1-2) - Teaching sound doctrine (3-11) - Thanksgiving for the Lord's grace and mercy (12-17) - Timothy's responsibility (18-20) 2) How does Paul describe Timothy in his salutation? (2)
- My true son in the faith 3) Where did Paul want Timothy to remain? (3)
- Ephesus 4) What two things did he want Timothy to charge some? (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 ratherthan what? (4)
- Godly edification which is in faith 6) What was the three-fold purpose of this commandment? (5)
- Love from a pure heart - A good conscience - A sincere faith 7) What had some turned aside to? Why? (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? (8-9)
- When it is used lawfully - The righteous person 9) When is something considered "sound doctrine"? (10-11)
- When it is according to "the glorious gospel of the blessed God" 10) Why did Paul thank Christ Jesus? (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? (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? (15)
- That Christ Jesus came into the world to save sinners 13) How did Paul view himself? (15)
- As chief of sinners 14) Why did Paul obtain mercy
and Christ show all longsuffering towardhim? (16)
- As a pattern to those who believe on Him for everlasting life 15) To whom does Paul ascribe honor and glory? (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? (18-19)
- Wage the good warfare - Faith and a good conscience 17) Who had made shipwreck concerning the faith? What had Paul done inresponse? Why? (19-20)
- Hymenaeus and Alexander - Delivered them to Satan - That they may learn not to blaspheme
Jesus Christ Our Hope (1:1)
INTRODUCTION
1. In reference to Jesus Christ
Paul uses a title which is very unique in the NT... a. He calls Jesus "our hope" - 1 Ti 1:1 b. Nowhere else is Jesus so described
other than in Co 1:27 2. Yet it came to be a precious title used by some in the early church... a. "Be of good cheer in God the Father and in Jesus Christ our common hope" - Ignatius
To The Ephesians 21:2 b. "Let us therefore persevere in our hope and the earnest of our righteousness
who is Jesus Christ." - Epistle of Polycarp 8 3. The word 'hope' (Gr.
elpis)... a. Means "a confident desire and expectation" b. Is closely aligned with the word 'faith' - cf. He 11:1 [In what way is Jesus 'our hope'
our basis for 'confident expectation'?Jesus is 'our hope'...]