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Kent Hughes · Citado em PreceptAustin
1 Timóteo 1
Hughes has a good word to help understand the background for Paul's letter to Timothy - Apostasy’s speed. The threat of wholesale apostasy in Ephesus drove Paul at the time he wrote this letter. His concern was well-founded because of the speed with which apostasy had come to some of the elder-led congregations in Ephesus. It had only been four years since his famous farewell address to the Ephesian elders in which he had warned them saying, “After I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (Acts 20:29, 30+). And now it was dreadfully true. Unbelievable! The Ephesian church had drunk from the pure stream of apostolic teaching. There could be no better water than that! God’s Word from a writer of God’s Word! In today’s terms they did not drink merely from the tap but from the apostolic fire hose—for three years. They had even had the grandest ecclesiastical letter of the New Testament written personally to them. But within forty-eight months of Paul’s farewell, apostasy had come. the sobering reality that gospel ministries nourished from the well of God’s Word can become apostate with amazing speed. This reality is a plaintive refrain in 1 Timothy: “Some have rejected these and so have shipwrecked their faith” (1Ti 1:19). “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1Ti 4:1). “Some have in fact already turned away to follow Satan” (1Ti 5:15). “Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1Ti 6:10). And the final verse of the book bemoans those who “have wandered from the faith” (1T 6:21). Should our concern be any less today? Absolutely not! If anything, given Paul’s experience, the repeated record of church history, and recent events in the evangelical church, our vigilance must be even greater. It is a solemn fact that any given church can depart from the faith in less than a generation. To imagine otherwise is to be so inflated with the helium of naive pride that we imagine we are above the human condition and that of the church itself, impervious to what happens in life and history. The truth is, apostasy can easily happen to any of us if we do not guard against it and stay close to Christ. (See 1–2 Timothy and Titus ) 1 Timothy 1:1 Did you hear about the little boy who returned home after his first Sunday School class? His mother asked, "Who was your teacher?' and the little boy answered, "I don't remember her name, but she must have been Jesus' grandmother because she didn't talk about anyone else." Does our conversation reflect our love of Jesus? Would our words give away our relationship with him? (Leadership Magazine) 1 Timothy 1:1,12-17 Business Card In some cultures, the title below your name on your business card is very important. It identifies your rank. The way you are treated depends on your title as compared with others around you. If Paul had a business card, it would have identified him as an “apostle” (1 Tim. 1:1), meaning “sent one.” He used this title not out of pride but out of wonder. He didn’t earn that position; it was “by the commandment of God our Savior and the Lord Jesus Christ.” In other words, his was not a human but a divine appointment. Paul had formerly been a “blasphemer, a persecutor, and an insolent man” (v.13). He said that he considered himself to be the “chief” of sinners (v.15). But because of God’s mercy, he was now an apostle, one to whom “the King eternal” (v.17) had committed the glorious gospel and whom He had sent out to share that gospel. Let us go forth, as called of God, Redeemed by Jesus’ precious blood; His love to show, His life to live, His message speak, His mercy give. —Whittle God gave you a message to share. Don’t keep it to yourself! QUESTION - What is an apostle? ANSWER - The word apostle means “one who is sent out.” In the New Testament, there are two primary usages of the word apostle. The first is in specifically referring to the twelve apostles of Jesus Christ. The second is in generically referring to other individuals who are sent out to be messengers/ambassadors of Jesus Christ. The twelve apostles held a unique position. In referring to the New Jerusalem, Revelation 21:14 states, “The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” The twelve apostles are also referred to in Matthew 10:2; Mark 3:14; 4:10; 6:7; 9:35; 14:10, 17, 20; Luke 6:13; 9:1; 22:14; John 6:71; Acts 6:2; and 1 Corinthians 15:5. It was these twelve apostles who were the first messengers of the gospel after the death and resurrection of Jesus Christ. It was these twelve apostles who were the foundation of the church—with Jesus being the cornerstone (Ephesians 2:20). This specific type of apostle is not present in the church today. The qualifications of this type of apostle were: (1) to have been a witness of the resurrected Christ (1 Corinthians 9:1), (2) to have been explicitly chosen by the Holy Spirit (Acts 9:15), and (3) to have the ability to perform signs and wonders (Acts 2:43; 2 Corinthians 12:12). The responsibility of the twelve apostles, laying the foundation of the church, would also argue for their uniqueness. Two thousand years later, we are not still working on the foundation. Beyond the unique twelve apostles of Jesus Christ, there were also apostles in a generic sense. Barnabas is referred to as an “apostle” in Acts 13:2 and 14:4. Andronicus and Junias are possibly identified as apostles in Romans 16:7. The same Greek word usually translated “apostle” is used to refer to Titus in 2 Corinthians 8:23 and Epaphroditus in Philippians 2:25. So, there definitely seems to be room for the term apostle being used to refer to someone besides the twelve apostles of Jesus Christ. Anyone who was “sent” could be called an apostle. What exactly would be the role of an apostle outside that of the twelve apostles? That is not entirely clear. From the definition of the word, the closest thing today to an apostle, in the general sense, is a missionary. A missionary is a follower of Christ who is sent out with the specific mission of proclaiming the gospel. A missionary is an ambassador of Christ to people who have not heard the good news. However, to prevent confusion, it is likely best to not use the term apostle to refer to any position in the church today. The vast majority of occurrences of the word apostle or apostles in the New Testament refer to the twelve apostles of Jesus Christ. There are some today who are seeking to restore the position of apostle. This is a dangerous movement. Frequently, those claiming the office of apostle seek authority equal to, or at least rivaling, the authority of the original twelve apostles. There is absolutely no biblical evidence to support such an understanding of the role of apostle today. This would fit with the New Testament’s warning against false apostles (2 Corinthians 11:13). In a sense, all followers of Jesus Christ are called to be apostles. We are all to be His ambassadors (Matthew 28:18-20; 2 Corinthians 5:18-20). We are all to be “ones who are sent out” (Acts 1:8). We are all to be preachers of the good news (Romans 10:15). Note – for a discussion on whether Matthias or Paul was the twelfth apostle, please read the following article: Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? (| GotQuestions.org) Related Resources: Is God restoring the offices of apostle and prophet in the church today? | GotQuestions.org Was the Apostle Paul actually a false prophet? | GotQuestions.org How did the apostle John die? | GotQuestions.org What is the difference between a disciple and apostle? | GotQuestions.org Why was Paul called the apostle to the Gentiles? | GotQuestions.org Summary of the Book of 1 Timothy - Bible Survey | GotQuestions.org Author: The Book of 1 Timothy was written by the apostle Paul (1 Timothy 1:1). Date of Writing: The Book of 1 Timothy was written in A.D. 62-66. Purpose of Writing: Paul wrote to Timothy to encourage him in his responsibility for overseeing the work of the Ephesian church and possibly the other churches in the province of Asia (1 Timothy 1:3). This letter lays the foundation for ordaining elders (1 Timothy 3:1-7), and provides guidance for ordaining people into offices of the church (1 Timothy 3:8-13). In essence, 1 Timothy is a leadership manual for church organization and administration. Key Verses: 1 Timothy 2:5, "For there is one God and one mediator between God and men, the man Christ Jesus." 1 Timothy 2:12, "I do not permit a woman to teach or to have authority over a man; she must be silent." 1 Timothy 3:1-3, "Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money." 1 Timothy 4:9-10, "This is a trustworthy saying that deserves full acceptance (and for this we labor and strive), that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe." 1 Timothy 6:12, "Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." Brief Summary: This is the first letter Paul wrote to Timothy, a young pastor who had been a help to Paul in his work. Timothy was a Greek. His mother was a Jewess and his father was Greek. Paul was more than just a mentor and leader to Timothy, he was like a father to him, and Timothy was like a son to Paul (1 Timothy 1:2). Paul begins the letter by urging Timothy to be on guard for false teachers and false doctrine. However, much of the letter deals with pastoral conduct. Paul instructs Timothy in worship (chapter 2) and developing mature leaders for the church (chapter 3). Most of the letter deals with pastoral conduct, warnings about false teachers, and the church’s responsibility toward single members, widows, elders, and slaves. All throughout the letter, Paul encourages Timothy to stand firm, to persevere, and to remain true to his calling. Connections: An interesting link to the Old Testament in the book of 1 Timothy is Paul’s citation of the basis for considering church elders to be worthy of “double honor,” and deserving of respect when it comes to being accused of wrongdoing (1 Timothy 5:17-19). Deuteronomy 24:15; 25:4; and Leviticus 19:13 all speak of the necessity to pay a worker what he has earned and to do it in a timely manner. Part of the Mosaic Law demanded that two or three witnesses were necessary to bring an accusation against a man (Deuteronomy 19:15). The Jewish Christians in the churches Timothy pastored would have been well aware of these Old Testament connections. Practical Application: Jesus Christ is presented by Paul as the mediator between God and man (1 Timothy 2:5), the Savior to all who believe in Him. He is Lord of the church, and Timothy serves Him by pastoring His church. Thus, we find the main application of Paul’s first letter to his “son in the faith.” Paul instructs Timothy on matters of church doctrine, church leadership, and church administration. We can use those same instructions in governing our local assembly today. Likewise, the work and ministry of a pastor, the qualifications for an elder, and the qualifications of a deacon are just as important and pertinent today as they were in Timothy’s day. Paul’s first letter to Timothy amounts to an instruction book on leading, administrating, and pastoring the local church. The instructions in this letter apply to any leader or prospective leader of Christ’s church and are equally relevant today as they were in Paul’s day. For those not called into leadership roles in their church, the book is still practical. Every follower must contend for the faith and avoid false teaching. Every follower must stand firm and persevere. Related Resources: 1 Timothy Introduction - same as in the Study Bible - John MacArthur 1 Timothy: Introductory Notes - Charles Swindoll - Excerpt - First Timothy presents the most explicit and complete instructions for church leadership and organization in the entire Bible. This includes sections on appropriate conduct in worship gatherings, the qualifications of elders and deacons, and the proper order of church discipline. Paul advised Timothy on these practical matters in a way that would have helped the young pastor to emphasize the purity that should characterize Christian leaders and the gatherings they oversee. 1 Timothy Introduction - James Van Dine 1 Timothy Introductory Notes - NIV Study Bible 1 Timothy: Introduction, Argument, and Outline - Daniel Wallace 1 Timothy Outline and Introduction (includes brief verse comments) - J Vernon McGee 1 Timothy: The Pastor's Primer - Ray Stedman ACCORDING TO THE COMMANDMENT OF GOD OUR SAVIOR: kat epitagen Theou soteros hemon: According to: 1Ti 2:7 Ac 9:15 26:16-18 1Co 9:17 Ga 1:1,11 2Ti 1:11 Titus 1:3 God: 1Ti 2:3 4:10 Ps 106:21 Isa 12:2 Isa 43:3,11 Isa 45:15,21 Isa 49:26 Isa 60:16 Isa 63:8 Hos 13:4 Lk 1:47 2:11 2Ti 1:10 Titus 1:3 Titus 2:10,13 Titus 3:4,6 2Pe 1:1 1Jn 4:14 Jude 1:25 1 Timothy 1 Resources - Multiple Sermons and Commentaries A COMMAND FROM GOD According to the commandment (epitage) - This is not a suggestion, but a clear command. It indicates the recipient (Paul) was "under orders" (under compulsion, necessity) to carry out the task Jesus had given him. Paul did not chose this ministry, nor had he been ordained by men, but "was appointed (BY JESUS AS) a preacher and an apostle and a teacher." (2Ti 1:11+) In other passages Paul states he is an apostle "by the will of God". God's command was His will for Paul's life as he testified before King Agrippa "I did not prove disobedient to the heavenly vision." (Acts 26:19+). God's will for our life is found in His commands in Scripture (there are over 1500 in the NT). Clearly in establishing his apostolic ministry, Paul wanted to make sure that the recipients of the letter understood that it was not his will, but God's will. So what? Since it is God's will, the implication is that all Paul spoke in this letter is God's Word and carries His authoritative stamp. And so it is not surprising that Paul began five of his Epistles with a similar "signature" (will of God) authenticating his divinely ordained apostleship: , Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother (1Co 1:1+). Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God which is at Corinth with all the saints who are throughout Achaia: (2Co 1:1+). Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus: (Eph 1:1+) Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother (Col 1:1+) Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus (2Timothy 1:1+) God (theos) our Savior (soter) - This phrase would seem to refer to God the Father as the Savior. Normally we think of the Son as the Savior, which of course He is. However since God is a Trinity with unity, it is not surprising to think of all members of the Trinity in some way participating in the divine works of God, even though the role of One Member of the Trinity plays a dominant role in a specific action. Indeed, God the Father planned salvation in eternity past, God the Son purchased our redemption and God the Spirit applies the salvation to our hearts in regeneration. Or more succinctly - The Father planned it, the Son purchased it and the Spirit applies it, "it" of course is our salvation. And so the phrase God our Savior (Titus 3:4) refers not only to the Son (2Pe 1:1), but the Father (cf Jude 1:25) and the Spirit. The highly respected Puritan writer John Owen helps us understand the interrelationship of the Trinity writing that "Everything God does He does as the triune God. Each Person of the Trinity is involved in every action of God. Yet at the same time each Person has a special role to fulfill in that work.... There is no good that we receive from God but it is brought to us and wrought in us by the Holy Spirit. Nor is there in us any good towards God, any faith, love, obedience to His will, but what we are enabled to do so by the Holy Spirit." God our Savior - exact phrase - 1 Tim 1:1 1 Tim 2:3 Titus 1:3 Titus 2:10 Titus 3:4 Jude 1:25 The Father planned our salvation, the Son purchased it and the Spirit applied it.
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Hughes says it this way "Paul, sans thanksgiving, went right to the point with a ringing prohibition" (See 1–2 Timothy and Titus) Warren Wiersbe suggests "Timothy wanted to resign, and Paul's first burden was to encourage him to stay on and finish the task. Almost every Christian worker has wanted to quit at one time or another, but, as Dr. V. Raymond Edman, former president of Wheaton College, used to say, "It is always too soon to quit!" Paul encourages young Timothy in this chapter by reminding him of his position before God and of the fact that God would see him through to victory. Timothy was not at Ephesus because Paul put him there. It was God who entrusted him with ministry in that important city. (Wiersbe's Expository Outlines on the New Testament) Many commentators think Paul evidently went right to EPHESUS from ROME after he was released from house arrest (Acts 28:30-31+). While the details are not absolutely clear Don Anderson suggests this background - Upon release, the apostle evidently goes to Ephesus where he and Timothy have some continuing ministry. Now Paul is feeling the tug to MACEDONIA where he can once again visit the saints in PHILIPPI, THESSALONICA and BEREA. Yet he feels there are some strong needs that must be taken care of in Ephesus. It is his strategy to leave Timothy there while he goes on to Macedonia. Swindoll has an additional note - The Bible’s silence on the ultimate fate of Paul has engendered a great deal of debate in modern times. The book of Acts ends with Paul sitting in a Roman prison awaiting his hearing before the Roman emperor, a privilege of appeal that all Roman citizens possessed (Acts 28:30-31+). However, the writing of the Pastoral Epistles clearly dates to a time after the events of Acts. So where was Paul when he wrote 1 Timothy? Paul had expected the Romans to release him from prison, something that likely happened near the end of AD 62 (Philippians 2:24). His release allowed him the opportunity to travel to Ephesus and eventually place Timothy in ministry at that church. Paul then went on to preach in Macedonia, where he heard reports of Timothy’s work at Ephesus that prompted him to write 1 Timothy, probably in AD 63. (See also MacArthur's discussion of 1 Timothy - Author and Date) As I urged you upon my departure for Macedonia remain (prosmeno in present tense) on at Ephesus - As I urged you refers to some prior time when they had discussed the matter and the charge had been given orally. “Paul repeats in writing what he had orally outlined for Timothy, both in order that Timothy might have it black on white, and that he might present it as written evidence to those who objected to Timothy’s activities” (See Lenski) Urged is parakaleo indicating with some of Paul's parting words there was an entreaty for Timothy to stay at Ephesus. Urged can even convey the sense of to beg, thus Wuest has "Just as I begged you to continue on in Ephesus." This firm exhortation suggests Timothy was desirous to journey with Paul. Alternatively, some suggest he may have been slightly timid and knew that confrontation with false teachers was inevitable (cf 2Ti 1:7+). Remain (prosmeno in present tense) in the context of false teachings coming into the Body conveys the sense of "don't desert your post" Timothy! Don't go AWOL! Keep standing guard at the gate of Christ's church! THOUGHT - Dear pastor/elder, are you guarding the pulpit God has given you? Are you guarding the teaching in the Sunday School classes? Are you guarding the teaching in the small groups (these are especially vulnerable to aberrant doctrine because they are too often led by either the immature or those without a teaching gift! If you have small groups, you must make disciples of those who lead, so that they might be able to make disciples - 2Ti 2:2+, Mt 28:19+) Dear pastor/elder, you will be held accountable for guarding the flock against intruding interlopers! (cf Jesus' warning to graze, guard and guide the sheep - John 21:15-17+) Warren
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Hughes points out that "in both places meaning the responsibility of administering or managing. Here in 1 Timothy 1:4 it refers to the administration of God which is by faith. The church and especially its leaders have been given the responsibility (the stewardship) of administering or managing the truth that salvation and Christian living are by faith."
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Hughes says "the false teachers in Ephesus were not making proper use of the law. Evidently they were abusing the law by making it out to be a means of righteousness. They represented the law’s standards as humanly attainable as they mixed the law with “genealogies” and “myths” (cf. 1Ti 1:4). This caused believers in Ephesus to misunderstand and ignore God’s moral demands and, tragically, to abandon the gospel of grace." (See 1–2 Timothy and Titus) Stott says 'the law’s three functions according to Calvin are punitive (to condemn sinners and drive them to Christ), deterrent (to restrain evildoers) and specially educative (to teach and exhort believers)." (See The Message of 1 Timothy and Titus: Guard the Truth) If the law is taught as a means of justification by works it is being used wrongfully. Steven Cole on using the law lawfully - "The proper use of God’s Law is to bring conviction of sin so that people are driven to the gospel for salvation. When sinful men and women learn the righteous demands of God’s Law, they should be driven to despair because of their guilt before God. In this desperate state, the good news that Jesus Christ bore the curse of the Law on our behalf and offers pardon and eternal life freely to any who will believe in Him should impel them to flee to Christ that they might be saved. Thus we who have been entrusted with this great news need to know how to use God’s Law properly. We must never fall into the error of marketing Jesus as the way to a happier life. Duane Litfin - "The Law is designed to show people their sinfulness. Thus the Law is not for one who had already recognized his sin and turned to Christ. That person is no longer under the Law (ED: Ro 6:14+) but should now walk in the Spirit (Gal 5:13–26+). The Law is intended for those who remain unconvinced of their sin (ED: THUS THE REASON FOR THE "VICE LIST" IN THE FOLLOWING VERSES). (See The Bible Knowledge Commentary) David Thompson - All false religions have some distorted concept of the Law. Most say you can be right with God by keeping the Law. Most even invent more laws. Don Anderson - What was the Law given for? It was to convict us, of the holiness of God! And drive us to the righteousness, which is ours, in Jesus Christ, when by faith we receive Him, we’re accepted not on the performance of the Law, but by grace through faith J. Dwight Pentecost does an excellent job of connecting the Mosaic Law to Israel. He says the Mosaic Law did several things for Israel: (1) It unified the nation; 2) It separated the nation; 3) It made it possible for the nation to have fellowship with God; 4) It made it possible for the nation to worship God; 5) It provided a test for the nation as to whether or not it really wanted God to reign; 6) It prompted the nation to look for and to Jesus Christ, her Messiah (See full 7 page article J. Dwight Pentecost, The Purpose of the Law, The Bib Sac Reader, pp. 107-114). David Thompson adds this on the purpose of the law... Purpose #1 - To show God’s holiness and our badness. Rom. 7:16 The Law of God is as holy as God. It is holy, it is righteous, and it is good (Rom. 7:12). There is no problem with the Law; the problem is with sin. Purpose #2 - To shut every mouth concerning one’s own righteousness. Rom. 3:19a The Law of God is designed to shut the mouths of those who think they are good enough for God. There is none righteous, there is none good and we have all gone astray; and if one says otherwise, the Law of God will shut the mouth. Purpose #3 - To substantiate that the whole world is guilty before God. Rom. 3:19b God has a legitimate court case against every human being who has ever lived in this world. The Law of God cries out “guilty, guilty, guilty!” Purpose #4 - To secure personal knowledge of sin. Rom. 3:20 The Law of God will make every person come to terms with the reality that he is a sinner. Purpose #5 - To show God has a legitimate right to pour out His wrath. Rom. 4:15 When we see the Law of God and take an honest look at ourselves and this world, the main question will never be how can a loving God take vengeance and wrath out on this world; the question will be why hasn’t He done it yet? Purpose #6 - To send everyone to Jesus Christ. Gal. 3:19, 24 The Law of God boxes every human being in as a sinner. It forces every person to realize they are hopeless and helpless. That forces us to look for someone who can help us out of our dilemma. That one is Jesus Christ. A wonderful purpose of the Law is to point us to Jesus Christ. ILLUSTRATION OF THE PURPOSE OF THE LAW - Let me illustrate, let’s just suppose that I should have on this little pulpit desk before me a glass of water. Let’s suppose it contained some very deadly germs, but they were very difficult to see. Let’s suppose that they have, by virtue of being left here for some time, they have sunk down to the bottom of the glass and really you cannot see them at all. Now suppose I should take a spoon and stir the water in that glass. Then looking you could see that there was some foreign element in the water. Now, let’s suppose that the spoon was absolutely clean. Now, is the spoon then responsible for the dirt and the germs that are in the glass? No, the spoon has simply enabled us to see what was there all the time. (I would recommend reading his excellent discussion of the Law in his sermon Should We Preach the Mosaic Law?) See Purpose of the Law - 4 purposes of the law in picture form (click pictures to enlarge): Galatians 3:19-24+ Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made. 20 Now a mediator is not for one party only; whereas God is only one. 21 Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law. 22 But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. 24 Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. Ro 3:20+ because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. Romans 7:7-9+ What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, “YOU SHALL NOT COVET.” 8 But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. 9 I was once alive apart from the Law; but when the commandment came, sin became alive and I died; Law reveals sin (Gal 3:19+, Ro 3:20+, Ro 7:7-9+) Law shuts up under sin (Gal 3:22+) Law keeps in custody (Gal 3:23+) Law serves as a tutor (Gal 3:24+) Know (1492) eido is used only in the perfect tense = oida) means in general to know by perception. Vine adds that "Oida, to know, suggests intelligent perception, in contrast to ginōskō which indicates progressive knowledge. The contrast between the two verbs is illustrated in John 8:55, “Ye have not known Him [ginōskō, “you have not entered upon the knowledge”]: but I know Him” (oida, that is, I have perfect knowledge of Him). Again, in 13:7, “What I do thou knowest not now [oida; Peter did not perceive its significance] but thou shalt understand hereafter” (ginōskō, thou shalt get to know). In 2 Timothy 2:19, ginōskō is used of the knowledge of the Lord in regard to His own, but there the verb is used, not in the same sense as just mentioned, but in the sense of an approving knowledge, as effective acquaintance. Good (2570) kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other uses of kalos refer to the usefulness of something, as that which is well adapted to its purpose, such as salt ("salt is good" Mk 9:50+) Vine says "kalos signifies that which is intrinsically good, as distinct from agathos, that which is good or beneficial in its effects. The words occur together in Luke 8:15+, where the word translated “honest” is kalos (the same word as in the preceding clause), that is, a heart that is genuinely good in the sight of God, whereas the next word, “good,” agathos, indicates the heart of one who acts in a beneficial way." Kalos in Pastoral Epistles - 1 Tim. 1:8; 1 Tim. 1:18; 1 Tim. 2:3; 1 Tim. 3:1; 1 Tim. 3:7; 1 Tim. 3:13; 1 Tim. 4:4; 1 Tim. 4:6; 1 Tim. 5:10; 1 Tim. 5:25; 1 Tim. 6:12; 1 Tim. 6:13; 1 Tim. 6:18; 1 Tim. 6:19; 2 Tim. 1:14; 2 Tim. 2:3; 2 Tim. 4:7; Tit. 2:7; Tit. 2:14; Tit. 3:8; Tit. 3:14; Lawfully (3545)(nomimōs) means in agreement with law, correctly, lawfully, legally, according to the law, legitimately, properly, rightly; of athletic contests in agreement with rules, fairly, in accordance with rules (2Ti 2:5. ). The adverb form of the adjective nomimos, “lawful,” is nomimōs, “lawfully.” 1 Timothy 1:9 realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers BGT 1 Timothy 1:9 εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις Amplified Knowing and understanding this: that the Law is not enacted for the righteous (the upright and just, who are in right standing with God), but for the lawless and unruly, for the ungodly and sinful, for the irreverent and profane, for those who strike and beat and [even] murder fathers and strike and beat and [even] murder mothers, for manslayers, Barclay in the awareness that the law was not instituted to deal with good men, but with the lawless and the undisciplined, the irreverent and the sinners, the impious and the polluted, those who have sunk so low that they strike their fathers and their mothers, murderers, BBE 1 Timothy 1:9 With the knowledge that the law is made, not for the upright man, but for those who have no respect for law and order, for evil men and sinners, for the unholy and those who have no religion, for those who put their fathers or mothers to death, for takers of life, CSB 1 Timothy 1:9 We know that the law is not meant for a righteous person, but for the lawless and rebellious, for the ungodly and sinful, for the unholy and irreverent, for those who kill their fathers and mothers, for murderers, ERV 1 Timothy 1:9 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, ESV 1 Timothy 1:9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, GWN 1 Timothy 1:9 For example, a person must realize that laws are not intended for people who have God's approval. Laws are intended for lawbreakers and rebels, for ungodly people and sinners, for those who think nothing is holy or sacred, for those who kill their fathers, their mothers, or other people. KJV 1 Timothy 1:9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, NKJ 1 Timothy 1:9 knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, MIT 1 Timothy 1:9 Comprehend this: Law is not laid down for righteous people, but for lawless ones—rebels, godless people and sinners, unholy and profane people, those who mortally strike down their father and who do away with their mother, murderers, NAB 1 Timothy 1:9 with the understanding that law is meant not for a righteous person but for the lawless and unruly, the godless and sinful, the unholy and profane, those who kill their fathers or mothers, murderers, NET 1 Timothy 1:9 realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, NIV 1 Timothy 1:9 We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, NJB 1 Timothy 1:9 on the understanding that laws are not framed for people who are upright. On the contrary, they are for criminals and the insubordinate, for the irreligious and the wicked, for the sacrilegious and the godless; they are for people who kill their fathers or mothers and for murderers, NLT 1 Timothy 1:9 For the law was not intended for people who do what is right. It is for people who are lawless and rebellious, who are ungodly and sinful, who consider nothing sacred and defile what is holy, who kill their father or mother or commit other murders. NLT (non-revised) But they were not made for people who do what is right. They are for people who are disobedient and rebellious, who are ungodly and sinful, who consider nothing sacred and defile what is holy, who murder their father or mother or other people. NRS 1 Timothy 1:9 This means understanding that the law is laid down not for the innocent but for the lawless and disobedient, for the godless and sinful, for the unholy and profane, for those who kill their father or mother, for murderers, Phillips Yet we also know that the Law is not really meant for the good man, but for the man who has neither principles nor self-control, for the man who is really wicked, who has neither scruples nor reverence. Yes, the Law is directed against the sort of people who attack their own parents, who kill their fellows, REB recognizing that it is designed not for good citizens, but for the lawless and unruly, the impious and sinful, the irreligious and worldly, for parricides and matricides, murderers Wuest knowing this, that law is not enacted for a law-abiding person, but for lawless ones and for unruly ones, for those who are destitute of reverential awe towards God and for sinners, for unholy ones and for those who are irreligious, for those who ill-treat fathers and ill-treat mothers, for manslayers, (Eerdmans Publishing - used by permission) YLT 1 Timothy 1:9 having known this, that for a righteous man law is not set, but for lawless and insubordinate persons, ungodly and sinners, impious and profane, parricides and matricides, men-slayers, Realizing the fact that law is not made for a righteous person: Ro 4:13 Ro 5:20 Ro 6:14 Ga 3:10-14,19 5:23 But for those who are lawless: 2Th 2:8 *Gr: rebellious: Ro 1:30 Tit 1:16 3:3 Heb 11:31 1Pe 2:7 3:20 for the ungodly and sinners: 1Pe 4:18 for the unholy and profane: Jer 23:11 Eze 21:25 Heb 12:16 for those who kill their fathers or mothers Lev 20:9 Dt 27:16 2Sa 16:11 2Sa 17:1-4 2Ki 19:37 2Ch 32:21 Pr 20:20 Pr 28:24 Pr 30:11,17 Mt 10:21 murderers: Ge 9:5-6 Ex 20:13 Ex 21:14 Nu 35:30-33 Dt 21:6-9 Pr 28:17 Gal 5:21 Rev 21:8 Rev 22:15 1 Timothy 1 Resources - Multiple Sermons and Commentaries Related Passages: (See also the Related Passages above) Romans 4:13+ For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. Romans 5:20+ The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more, Romans 6:14+ For sin shall not be master over you, for you are not under law but under grace. (Why are believers not under the law?) Romans 7:4-6+ Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God. 5 For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death. 6 But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter. Romans 8:3-4+ For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, 4 so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. Luke 5:32+ “I have not come to call the (SELF) righteous but sinners to repentance.” (cf Lk 18:9-14+) (See What does the Bible say about self-righteousness? | GotQuestions.org) THE GOOD LAW IS FOR BAD PEOPLE Realizing (eido/oida cf use in Ep 5:5+) the fact that law is not made (keimai or "laid down," "enacted") for a righteous (dikaios) person - In context a righteous person refers to one who is just and thus one justified (declared righteous) by grace, having received and believed the Gospel "For in it the righteousness of God is revealed from faith to faith" (Ro 1:16-17+). The righteous person is now and forever considered positionally righteous before God because he is in covenant with the Righteous One, Christ Jesus (Isa 53:11+, cf 1Co 1:30+). The law is not directed to saved sinners but to the unrighteous to restrain their sin and lead them to seek the Gospel (see purpose of law). Some writers interpret righteous as those who are "self-righteous" but frankly those people would have many of the character traits in the following list (albeit they are just "camouflaged" under a veneer of external righteousness like the Pharisees in Jesus' day! Internally they are full of "dead men's bones and all uncleanness" Mt 23:27.) And so here Paul refers to those who are "not under law but under grace." (Ro 6:1+; cf Gal. 5:23+). The purpose of the law is not to police good men, but bad men. -- Ralph Earle David Thompson - According to the Word of God, the believer in Christ is dead to the Law (Gal. 2:19-20) because the Law was nailed to the cross with Christ (Col. 2:14). The purpose of the Law is not to approve the character of the righteous; it is to expose the character of the unrighteous. Dr. Ralph Earle said it this way: “the purpose of the law is not to police good men, but bad men.” The Law is given to those who are unconvinced of their sin. One who has already recognized his sinfulness and has believed on Christ is exempt from God’s law. ESV Study Bible has an excellent note on the law - Paul is not denying that the law has a use in teaching Christians how to live, for he has said it is “good” (1Ti 1:8) and in 1Ti 1:9-10 he echoes several of the Ten Commandments (Ex. 20:1-17), in their OT order. Exactly how the law applies to the NT believer is a matter of some debate. Some argue that the Mosaic law has been entirely superseded, and what remains is the “Law of Christ” (see 1Co 9:21). Others argue for an abiding authority of certain aspects of the Mosaic code. Paul elsewhere affirms that Christians are no longer under the Mosaic law (see Ro 7:6; Gal. 2:16; Gal 3:19-26), and that fits well with what he writes here. As in those other passages, these verses indicate that one purpose of the law is to expose sin. In addition, though believers are no longer under the Law of Moses, they are, as noted, under the Law of Christ and are governed by the Spirit (Ro 7:6). All interpreters agree that the Mosaic laws, rightly understood, still give Christians wisdom about the kind of conduct that pleases or displeases God. See notes on 1Co 9:21; Gal. 4:10; Gal 5:14; Gal 6:2. (See ESV Study Bible - see related resources)
1 Timóteo 1
Hughes - Paul, an untamable tiger, met the Lion of the tribe of Judah at the Damascus off-ramp! He renounced persecuting the church to become a major player in the drama of world evangelization. (See 1–2 Timothy and Titus) W E Vine - The fact that the ministry of “the gospel of the glory of the blessed God” was committed to his trust leads the apostle immediately to burst out in praise to God, especially in view of his former antagonism to Christ and His saints. Both the intrinsic worth of the gospel and the grace bestowed upon him form the inspiration of this doxology. (Collected Writings of W.E. Vine)