1 Timóteo 1
R.C.H. Lenski · Citado em PreceptAustin
1 Timóteo 1
Lenski - When Timothy is addressed as "genuine child in the faith," word "child" carries with it the idea of tenderness and endearment. "Son" would touch upon Timothy's standing. Paul wants the former idea. Hiebert on genuine child in the faith - As a “genuine child” Timothy is running true to his spiritual parentage, showing real and marked resemblance to his father. Their relationship existed not in the physical but in the spiritual realm. Paul had begotten him in the realm of “faith.” The absence of the article with “faith” in the Greek leaves it an open question as to whether we should render it “the faith,” thus denoting the objective content of the Christian revelation, or simply “faith,” meaning the subjective principle of personal faith. Either view is possible from the standpoint of Pauline usage. (See First Timothy- Everyman's Bible Commentary) Steven
1 Timóteo 1
Lenski - We leave Paul's order as he has it: a clean heart produces both a good conscience and an honest faith; an unclean heart cannot have a conscience that is good and a faith that is unhypocritical. The fact that this is the meaning is indicated by the position of the adjectives: clean heart--conscience good, faith unhypocritical. (See Interpretation of St Paul's Epistles to Timothy, Titus, and Philemon) MacArthur unleashes a barrage of derogatives writing "False teachers have dirty hearts, uncleansed by the gospel. They have guilty condemning consciences triggered by their impure hearts. Finally, they have hypocritical, false faith. That kind of life will never produce love for God." (See 1 Timothy MacArthur Commentary) W E Vine has this note on the related root word of sincere explaining that a hypocrite (hupokrites) was "a stage–actor; it was a custom for Greek and Roman actors to speak in large masks with mechanical devices for augmenting the force of the voice; hence the word became used metaphorically of a dissembler, a hypocrite." The "a" (negative) in front of hupokrinomai defines this faith as undissembling!....The three phrases in this verse intimate the opposite characteristics to those of the false teachers; in contrast to “a pure heart,” they were corrupted in mind, 1Ti 6:5; in contrast to “a good conscience,” theirs was seared conscience, 1Ti 4:2, marg.; in contrast to “faith unfeigned,” they were reprobate concerning the faith, 2Ti 3:8. In putting faith last the apostle leads up to the inward power which produces these qualities; for faith purifies the heart, produces a good conscience and so works by love (Collected Writings of W.E. Vine) Bell - Here is the 3-fold purpose your ministry, your home study, your discipling, or your Sunday School class should be producing! Love from a pure heart; from a good conscience; from sincere faith. . “Christian instruction or preaching is to lead us to grow in both a love for God & other humans. Mature love flows from hearts being purified, consciences which are cleansed, & faith that is w/o pretense!” R Kent Hughes has some comments that should sober all of us who think we stand (1Co 10:12+)! - The battle for orthodoxy is lost not only in the head but in the heart. Apostasy begins at the very deepest level, when we trample our conscience. There is no doubt that some of us have inner places where we have ridden roughshod over our hearts, indulging ourselves at the expense of God’s work within us. In time, our love for God will fade, our heart and conscience will give in, and we will be shells of hypocrisy. Maintaining “a pure heart and a good conscience and a sincere faith” is the primary battle for those who want to live for God. (See 1–2 Timothy and Titus) Steven Cole on love from a Pure Heart, good conscience, sincere faith... BIBLICAL LOVE STEMS FROM A PURE HEART. God, who alone can see what is in every heart, weighs motives. If we act in an outwardly loving way toward someone, but our inner motive is to get something back for ourselves or to use the person for our own selfish pleasure or fulfillment, or to manipulate the person for our own ultimate gain, we’re not loving from a pure heart. Love from a pure heart is love that has been cleansed from all self-centeredness, love that truly seeks the glory of God by seeking His highest good for the person, even if it means personal sacrifice and loss for us. The only way we can be freed from our innate selfishness to love in that manner is to be inwardly cleansed by God through the cross of Christ, where God’s sacrificial love was supremely demonstrated; and, then, to die to self daily by denying self and walking continually in light of the cross (Luke 9:23). To love from a pure heart requires that we deal with our sin, especially our selfishness and pride, on the thought level. When God’s Spirit through His Word confronts our sinful, selfish motives, we must confess and turn from our sin rather than deny or excuse it by blaming others. We call out to Him for the selfless, pure love that truly seeks the highest good of the other person. BIBLICAL LOVE STEMS FROM A GOOD CONSCIENCE. The Greek word for “conscience” comes from two words meaning “knowing together” and refers to that knowledge of ourselves that we share together with God alone. Apart from ourselves, only God knows our thoughts and the things we do when no one else is looking. Everyone stands guilty before God because every person, whether religious or pagan, has violated his own conscience (Rom. 2:14-16). The only way we can have a good conscience is to ask God to cleanse us, based on faith in Jesus Christ who died for our sins and was raised so that we might be right before God (1 Pet. 3:21; Heb. 9:14; 10:22). Then, having been made right with God through faith in Christ, we live each day by maintaining a clear conscience both before God and before people (Acts 24:16). We do this by confessing all sin, even sins of thought, to God; and by asking forgiveness of those we have wronged. If there is anyone you have sinned against and have not sought his (or her) forgiveness, then you aren’t able sincerely to love that person as God commands. Even if the other person started the problem by sinning against you, and even if he or she has continued to sin against you and has never sought your forgiveness, you cannot be obedient to God’s command to love until you go to this person and clear your conscience by asking his or her forgiveness. Love must stem from a pure heart and a good conscience. BIBLICAL LOVE STEMS FROM A SINCERE FAITH. The original phrase means faith without hypocrisy or play-acting. Again, this term goes below the outward appearance and looks at the heart. Sincere faith is directed toward Jesus Christ and results in loving others because you want to please Christ. Hypocritical faith plays to the audience, ignoring or forgetting that God is watching. You can put on an outward show of faith that looks pious to everyone, but your heart is self-serving. You can act loving to a person’s face, but then run him down behind his back. (ILLUSTRATIONS) My roommate once was watching a children’s TV program. The host was outwardly kind and sweet toward all the kids. The program ended and the host thought he was off the air, but he wasn’t. He turned to a person off camera and muttered, “That ought to fix the little brats for another day!” His “love” was not sincere. I read about a couple that was expecting a baby. At the office where the husband worked, his fellow workers seemed so caring and concerned about his wife and the expected child. As the time drew near, they would ask, “How’s your wife doing? Any news? Is she feeling all right?” It all sounded so sincere, so caring. But then the man found out that there was an office pool betting on the exact date of her delivery. They didn’t care about the couple or their baby. They only cared about winning the pool! That’s not love from a sincere faith. Thus biblical love stems from a pure heart, a good conscience, and a sincere faith. That means that at its core, biblical love stems from a right relationship with God and the motive of seeking to please and glorify Him. It means that biblical love has the courage to confront someone who is in error or sin, because such a person is not pleasing God and is not helping others to please God. Thus biblical love, which is the proper goal of biblical teaching, does not mean being sweet and nice to everyone. It means doing whatever you can to help people get right with God through genuine faith in Jesus Christ. Biblical love stems from a pure heart, a good conscience, and a sincere faith. Love” that is not in line with God’s truth is not love. False teachers often emphasize love and unity at the expense of truth because invariably false teachers don’t want their own sin confronted by God’s Word. They will say, “We need to love everyone and not divide over anything.” They’re tolerant of everyone except the man who confronts sin and serious theological error. They accuse such men of being judgmental and unloving. But sound doctrine always confronts sin because God is holy and He calls His people to holiness. So-called “love” that tolerates sin that God’s Word plainly confronts is not biblical love, no matter how nice it is, because it is not in line with God’s truth (see 2 & 3 John). Goal (outcome) (5056) telos means an end, a completion, a consummation. The word termination is close but misses the essence of the meaning, because a process can be terminated without reaching completion or consummation, which is the essence of the meaning of telos. The idea of telos is that the various stages that are reached to go on to full development - a goal achieved, a result attained, a realization, an end-goal, a purpose fulfilled.. Accordingly "Christ is the end (consummation or telos) of the Law" (Ro 10:4), for Christ brought all the components of the OT to their complete fulfillment by His perfect life and death, and yet the law was not terminated (e.g., it is written on the hearts of believers (Heb 8:10+, Heb 10:16+) and God's Spirit still uses the Law to bring souls to Christ Who is the consummation of the Law! Instruction (commandment, orders) (3852) paraggelia from para = beside, alongside + aggello = announce, tell, declare) literally describes the handing on of an announcement from one person to the side of another or the passing along of a message from one to another such as to what must be done. Paraggelia represents a directive from an authoritative source and was used of commands received from a superior and transmitted to others. In secular usage paraggelia had a technical meaning of a “summons” to appear in court. Xenophon notes the secular use of paraggelia in a military order. Paraggelia is the verb used by the high priest addressing the apostles declaring "we gave you strict orders not to continue teaching in this Name." (Acts 5:28+) Paraggelia - 5x - Acts 5:28; Acts 16:24; 1 Thess. 4:2; 1 Tim. 1:5; 1 Tim. 1:18 Love (26) agape (see in depth discussion) is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (fruit of the Spirit - Gal 5:22+). Agape love does not depend on the world’s criteria for love, such as attractiveness, emotions, or sentimentality. Agape is a love that impels one to sacrifice one’s self for the benefit of the object loved...(it) speaks of a love which is awakened by a sense of value in the object loved, an apprehension of its preciousness." Pure (innocent ) (2513) katharos literally describes that which is free of dirt and thus clean. It describes that which is free from admixture or adulteration and thus is pure, blameless, innocent, unstained . Katharos was used of soiled clothing which had been washed clean, grain from which all chaff had been removed, metal without any trace of alloy, or a man with all his bills and taxes paid." Originally, katharos meant "clean" as opposed to "soiled" or "dirty." Later it was used of something void of debasing admixture. A pure heart has motives that are absolutely pure and unmixed. Heart (2588) kardia does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The “heart” in Scripture denotes the inward center of human life as the seat of spiritual emotions and desires. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. Kardia mentioned over 800 times and none refer to the physical organ! Kardia is always used figuratively to center of our personality, to so to speak to our "control center" (to make a play on the "air traffic control center" at the airport which carefully guards and guides what flies in and what flies out. How applicable to our "hearts" which are so prone to wander!). In short kardia refers to the the affective center of our being wherein lies the capacity of moral preference and volitional desire. The kardia generates thoughts that make the decisions which the mind works out. In other words, our logic flows out of our heart-decisions and not vice versa. Gleason Archer called the kardia, the "desire-producer that makes us tick" for it is the place where our "desire-decisions" occur, and which establish who we really are. WHO ARE YOU? HAVE YOU HAD A HEART CHECK UP RECENTLY? We are assiduous to do this medically, but woefully lax in doing it spiritually (beloved, I speak from experience!). At regeneration God reverses the spiritual atherosclerosis of our old sinful heart by giving us a total heart transplant! Daily confession and repentance are thereafter necessary to avoid "spiritual atherosclerosis" and gradual, subtle hardening (and becoming cold to the things of God) of our heart! (Read and practice daily "preventative maintenance" = 1 Jn 1:9+, Pr 28:13+). Good (18) agathos means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good). Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Agathos is used in the New Testament primarily of spiritual and moral excellence. Agathos in Pastoral epistles - 1Ti 1:5; 1Ti 1:19; 1Ti 2:10; 1Ti 5:10; 2Ti 2:21; 2Ti 3:17; Titus 1:16; Titus 2:5; Titus 2:10; Titus 3:1. Conscience (4893) suneidesis is derived from sun/syn = with + eido = know) literally means a "knowing with", knowledge along with, joint-knowledge, co-knowledge with oneself or a being of one's own witness in the sense that one's own conscience "takes the stand" as the chief witness, testifying either to one's innocence or guilt. A good conscience reflects one’s inner awareness of the quality of one’s own actions (cf. Ro 2:15; 9:1; 2Co 1:12). It “represents the self sitting in judgment on self; it stands for the self-conscious and rational element in the man” (Bernard). It describes the witness borne to one's conduct by that faculty by which we apprehend the will of God. In Classic Greek suneidesis occurs in legal contexts of witnesses who share testimony. Often the conscience becomes the “court of appeal” where the believer makes moral decisions. The believer’s conscience controlled by the Spirit (Ro 9:1; cf. 2 Co 1:12) is important in helping the Christian make right decisions. Since the conscience is a legitimate point of the appeal of the gospel (2 Co 4:2; cf. 2Cor 5:11), it is only natural to expect that the believer’s life is to be marked with a conscience that has been “cleared” by the transforming power of the Gospel. A clear conscience signals faithfulness, especially among those in leadership (cf. 1 Ti 1:5, 19; 3:9; cf. 1 Pe 3:16). One trademark of the opponents of the faith is a “seared conscience” (1 Ti 4:2; Titus 1:15). They resist sound teaching and their behavior reflects their stubbornness (cf. Titus 1:16). Kinds of Conscience: awakened (Jn. 8:9), seared (1Ti 4:2), purged (Heb 9:9, 14; 10:2), pure (Acts 24:16; 1Ti 3:9; 2Ti 1:3), weak (1Co 8:7, 12, 13), defiled (Titus 1:15), witnessing (Ro 2:12–15; 9:1; 2Co 1:12), good (Acts 23:1; 1Ti 1:5, 19; 1Pe 2:19; 3:16, 21; Heb. 13:18), convicting or healthy (Mt. 27:3), satisfied (1Co 10:25–29), evil (Heb 10:22), perfect (Heb 9:9). Suneidesis - 6 uses in Pastoral Epistles - 1Ti 1:5; 1Ti 1:19 = "good conscience"; 1Ti 3:9 = "a clear conscience"; 1Ti 4:2 = "seared in their own conscience" 2Ti 1:3 = "a clear conscience"; Titus 1:15 = "their conscience are defiled" Sincere (genuine) (505) anuopkritos from a = negative prefix meaning without + hupokrinomai = to pretend, this Greek verb being a combination of hupó = under, indicating secrecy + krino = to judge) is literally without play acting, without playing the part or without hypocrisy. Anupokritos describes that which is unhypocritical, genuine (faith, love and wisdom in Scripture) and without show or pretense (pretense = a claim made or implied and especially one not supported by fact). Anupokritos is used in the NT to modify "love" three times! Clearly the implication that there can be an outward show of love which is really only a facade or mask! Anupokritos - 5v - Ro 12:9; 2Co. 6:6; 1Ti 1:5; 2Ti 1:5; Jas. 3:17; 1Pe 1:22 1 Timothy 1:5 Gutters And Windows While we were out for a family drive, a spotless white sign with perfect red lettering caught my attention: “Gutters and Windows—Quality Work Guaranteed.” The sign was pristine, but I feared the house and barn directly behind it might collapse at any moment. The paint was peeling, the windows were cracked, and the gutters were nonexistent! Many of us “advertise” for Jesus, but our spiritual houses are in disrepair. We may attend church, speak in “Christianese,” and mingle nicely with others. But when our conduct does not align with our hearts, our first-class behavior is just a performance of piety. When Jesus confronted the Pharisees, He said, “You … outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness” (Matt. 23:28). Jesus had a different but equally direct message for His followers: “Do not be like the hypocrites” (1Ti 6:16). The Bible encourages us to “love from a pure heart … and from sincere faith” (1Ti 1:5). These inner attitudes should pour out through our words and actions (Luke 6:45). Hypocrisy is a common sin That grieves the Lord above; He longs for those who’ll worship Him In faith and truth and love. —Bosch God desires that our actions be a reflection of a pure heart. 1 Timothy 1:6 For some men, straying from these things, have turned aside to fruitless discussion, BGT 1 Timothy 1:6 ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν Amplified But certain individuals have missed the mark on this very matter [and] have wandered away into vain arguments and discussions and purposeless talk. Barclay But some of these people of whom I am talking have never even tried to find the right road, and have turned aside out of it to empty and useless discussions, BBE 1 Timothy 1:6 From which some have been turned away, giving themselves to foolish talking; CSB 1 Timothy 1:6 Some have deviated from these and turned aside to fruitless discussion. ERV 1 Timothy 1:6 from which things some having swerved have turned aside unto vain talking; ESV 1 Timothy 1:6 Certain persons, by swerving from these, have wandered away into vain discussion, GWN 1 Timothy 1:6 Some people have left these qualities behind and have turned to useless discussions. Grundy from which some, by going amiss, have veered out of [faith] into pointless talk, KJV 1 Timothy 1:6 From which some having swerved have turned aside unto vain jangling; NKJ 1 Timothy 1:6 from which some, having strayed, have turned aside to idle talk, MIT 1 Timothy 1:6 Having lost their way, certain ones wandered away into worthless patter, NAB 1 Timothy 1:6 Some people have deviated from these and turned to meaningless talk, NET 1 Timothy 1:6 Some have strayed from these and turned away to empty discussion. NIV 1 Timothy 1:6 Some have wandered away from these and turned to meaningless talk. NJB 1 Timothy 1:6 Some people have missed the way to these things and turned to empty speculation, NLT 1 Timothy 1:6 But some people have missed this whole point. They have turned away from these things and spend their time in meaningless discussions. NLT (non-revised) But some teachers have missed this whole point. They have turned away from these things and spend their time arguing and talking foolishness. NRS 1 Timothy 1:6 Some people have deviated from these and turned to meaningless talk, Phillips Some seem to have forgotten this and to have lost themselves in endless words. REB Through lack of these some people have gone astray into a wilderness of words. Wuest from which things certain having deviated, have turned off into talk which is futile, (Eerdmans Publishing - used by permission) YLT 1 Timothy 1:6 from which certain, having swerved, did turn aside to vain discourse, For some men, straying from these things 1Ti 6:21 2Ti 2:18 1Ti 4:10 have turned aside to fruitless discussion: 1Ti 5:15 6:4,5,20 2Ti 2:23,24 Tit 1:10 3:9 1 Timothy 1 Resources - Multiple Sermons and Commentaries Related Passages: 2 Timothy 2:18 men who have gone astray (astocheo) from the truth saying that the resurrection has already taken place, and they upset the faith of some. 1 Timothy 5:15 for some have already turned aside (ektrepo) to follow Satan. 1 Timothy 6:20 O Timothy, guard (phulasso - aorist imperative see our need to depend on the Holy Spirit to obey) what has been entrusted (paratheke) to you, avoiding (ektrepo in present tense) worldly and empty chatter and the opposing arguments of what is falsely called “knowledge”– 1 Timothy 6:21 which some have professed and thus gone astray (astocheo) from the faith. Grace be with you. TURNING ASIDE TO "VAIN JANGLING" In 1Ti 1:6-11 Paul gives the reason for his charge to Timothy in the preceding passages. For some men (see them in 1Ti 1:3+), straying (astocheo) from these things, have turned aside (ektrepo) to fruitless discussion (mataiologia)(KJV - "vain jangling") - Straying means some men (doubtless including the purveyors of myths and genealogies) have missed the mark (the true end of the Gospel) and ultimately deviated from the truth and practice of these things (the goal = "love from a pure heart" and the three qualities - 1Ti 1:5). The false teachers and followers had demonstrated by their deviation from Apostolic truth that they had left the straight path of sound doctrine, gone astray from the Way, the Truth and the Life" (John 14:6). REB paraphrases fruitless discussion as "gone astray into a wilderness of words" Fruitless discussion is discussion which is devoid of results (of any eternal significance), useless (as regards eternity) and of no (eternal) purpose! It was fruitless in that it failed to produce the fruit of the Spirit which is love! Hiebert on straying ("having swerved") from these things - Having swerved” is literally “having missed the mark” and graphically sets forth the change of aim which has come into their spiritual career. They once professed to follow the Gospel aim, but there came a day when they swerved away from it and “turned aside” on a different path. So instead of reaching the true goal, they turned off to “vain talking.” The word translated “vain” is mataios which means vain in the sense that it does not lead to the goal; it is futile and ineffectual for its intended purpose. There was some content in what these teachers said, but it contributed nothing to the furtherance of the Christian life. Their vain talking, arising out of their occupation with their fables and genealogies and their views of the law, was antagonistic to evangelical results. The experience of these men is instructive. It was their failure in the moral realm which led to their perversion of the Gospel. “The heart is the real source of error in religion. Sin blinds the spiritual perceptions and perverts the spiritual judgment. All false religious tendencies originate in a perverted heart” (Harvey). (See First Timothy- Everyman's Bible Commentary) TECHNICAL NOTE - Note that straying is in the active voice indicating they made a decision of their will (volitional choice) to stray so their straying was not an "accident." The verb turned aside on the other hand is passive voice, indicating that they have been turned aside by an "external" force. The point is that just as nature abhors a vacuum, so too does the "spiritual" aspect of man abhor a vacuum. Be careful when you reject the truth, because you will reap a "spiritual boomerang" of lies and falsehood and futile, fruitless, worthless talk. This same pattern (active voice/passive voice) is seen in 2Ti 4:4+ where Paul tells Timothy that people "will turn away (active voice) their ears from the truth and will turn aside (passive voice = will be turned aside!) to myths." If they do not want God's truth, God will give them over to the power of the lie! Look out when you begin to stray from sound doctrine because you are on "spiritually thin ice" so to speak! Paul is referring here to a significant doctrinal "dislocation" from the true position. This was no slight misinterpretation of the Word, but a serious change of position doctrinally. Later Paul describes some ("younger women" - widows) who "have already turned aside (ektrepho) to follow Satan." (1Ti 5:5) Both of these uses clearly illustrate that one does not blithely turn away from spiritual truth and enter a spiritually neutral dimension but in fact clearly enter into the kingdom of darkness whose master is Satan himself. Just retribution (recompense or pay back) dictates that when men turn away from God's truth, they are turned over to the lies they desire and the consequences associated with those lies. Donald Guthrie says "By losing their Christian bearings they drifted into a trackless waste, for life without this triad of virtues not only lacks love, but produces no more than meaningless chatter." (The Pastoral Epistles:) Lenski - Like bad marksmen, they either never aimed at this right mark or shot so as to miss it altogether (on ὧν see R. 518). So, instead of reaching the “goal” (telos), they turned off (ektrepo) into vain talk. Mataios in the compound (mataiologia) = what does not lead to the goal; the word used is not kenos which means empty, without content. There is some content in what these people say, but it does not get anyone to the goal. The three terms match beautifully: wrong aim—straying off—landing in vain talk. No wonder Paul charges Timothy to stop this sort of thing, this is motive enough for anybody. (See Interpretation of St Paul's Epistles to Timothy, Titus, and Philemon) Jeremiah's warning to Israel illustrates the principle -- "Your own wickedness will correct you and your apostasies will reprove you. Know therefore and see that it is evil and bitter for you to forsake the LORD your God, and the dread of Me is not in you," declares the Lord GOD of Sabaoth." (Jer 2:19) In Romans Paul taught that when individuals "exchanged the truth of God for a (the) lie and worshiped and served the creature rather than the Creator", the consequence of "turning away "their ears from the truth" was that "God gave them over to (paradidomi = to the power of) degrading passions" (Ro 1:26+) and when "they did not see fit to acknowledge God (Who is the essence of Truth) any longer, God gave them over to (paradidomi = to the power of) to a depraved (adokimos) mind, to do those things which are not proper (Ro 1:28+). BEWARE! Look out when you reject God's Gospel truth!
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Lenski - they declare certain things without understanding “what” they declare, and pronounce with great confidence on what this and what that signifies without even understanding what these things are on which they make such sure pronouncements. Do you know people like this?....They spun their myths from the Old Testament and played pranks with genealogies found in the Pentateuch. A mere reference to these silly things is enough. Then they also found the law in the Pentateuch and went at that with silly ignorance, made useless assertions about this and that and even offered proof regarding what they did not as much as understand. It is bad enough to assert (λέγουσι) vain things that one does not comprehend; it is worse to add strong affirmations (διαβεβαιοῦνται) regarding questions that one does not even understand." Lenski goes on to suggest that "they (the teachers of the law) were former Jews or pupils of such Jews (Titus 1:10, 14). Yet they did not belong to the type of Judaizers found in Galatia, nor to the type of those found in Colosse. They were an ignorant, fantastic lot, and Paul’s polemics are according and not like those employed in his letters to the Galatians and to the Colossians. (See Interpretation of St Paul's Epistles to Timothy, Titus, and Philemon)
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Lenski - Teaching the law of God is not wrong, but it is wrong to want to teach it and not to know how but to abuse it in pitiful ignorance by saying things about it which one does not himself comprehend, etc....The opposite of this statement is thus not that the law is base when it is not used lawfully but that the law is abused when it is used in an unlawful way. In itself and aside from any use, whether lawful or unlawful, it remains what it is, what God made it. The play on “the law” and “lawfully” is keen; the law itself, because it is law, dictates its lawful use and condemns every abuse as being unlawful. All pretending law teachers stand condemned by the very law they pretend to teach. (See Interpretation of St Paul's Epistles to Timothy, Titus, and Philemon)
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Lenski - “Worthy of all acceptance” = complete acceptation in every way, without reservation, without hesitation, without the least doubt. (See Interpretation of St Paul's Epistles to Timothy, Titus, and Philemon) Vincent on on full (pas - all) - "All or every describes the reception of which the saying is worthy as complete and excluding all doubt. Vine adds "The phrase “all acceptation” signifies not simply acceptation by everyone, but complete, wholehearted acceptation. THE PURPOSE OF JESUS' INCARNATION That Christ (Christos) Jesus (Iesous) came into the world (kosmos) to save (sozo) sinners (hamartolos), among whom I am foremost ("first") of all - This trustworthy statement is the heart of the Gospel. Christ Jesus came speaks of Christ taking the form of a man (Php 2:7+) and save sinners speaks of His taking the sins of men upon Himself as their Substitutionary sacrifice (Php 2:8+, 1Pe 2:24+, 2Co 5:21+). Some see the phrase came into the world as an allusion to Christ's preexistence (cf "I came forth from the Father and have come into the world" - Jn 16:28, cf also Jn 1:9; Jn 3:19, Jn 6:14, Jn 11:27, Jn 12:46; Jn 18:37,1Jn 4:9). Christ Jesus came to earth in order that He might be our Goel or Kinsman Redeemer, the OT type He fulfilled perfectly by (1) becoming our "Kinsman", (2) possessing the means or price of redemption and (3) manifesting a willingness to redeem. (See chart and explanation of Christ as our Goel or Kinsman-Redeemer) The Gospel is for sinners! None others need apply! Steven
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Lenski - Those who think that Paul is humbling himself too severely may look at ektroma in 1Co 15:8, where he calls himself “an abortion,” a vile, dead thing that ought hurriedly be buried from sight (See Interpretation of St Paul's Epistles to Timothy, Titus, and Philemon) Sinner, take a moment from your study and praise God by singing William McComb's great words (another hymn with good theology!)... "Chief of sinners though I be, Jesus shed his blood for me; Died that I might live on high; Lives that I may never die." As the branch is to the vine, I am his and he is mine! Oh, the height of Jesus' love, higher than the heav'ns above, deeper than the depths of sea, lasting as eternity, love that found me— wondrous thought— found me when I sought him not. Only Jesus can impart comfort to a wounded heart, peace that flows from sin forgiv'n, joy that lifts the soul to heav'n, faith and hope to walk with God in the way that Enoch trod. Chief of sinners though I be, Christ is all in all to me; all my wants to him are known, all my sorrows are his own. Safe with him in earthly strife, I await the heav'nly life. Strengthen me, O gracious Lord, by your Spirit and your Word. When my wayward heart would stray, keep me in the narrow way; grace in time of need supply while I live and when I die. Spurgeon on foremost of sinners - “Despair’s head is cut off and stuck on a pole by the salvation of ‘the chief of sinners.’ No man can now say that he is too great a sinner to be saved, because the chief of sinners was saved eighteen hundred years ago. If the ringleader, the chief of the gang, has been washed in the precious blood, and is now in heaven, why not I? Why not you?” (Quoted by David
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Lenski - Honor is the esteem and reverence, and glory is the ascription of our praise as we see and adore all his excellencies....Eternity is really timelessness and not in any sense duration, but human language has no words to express that idea since the human mind is able to form no adequate conception because in its finiteness it is bound to ideas of time. Vine on glory - “Glory” (doxa, whence the English “doxology”) had primarily to do with an estimate concerning a person; conspicuous among its various meanings is that of the visible manifestation of the divine excellences of character and power which are inward and essential. Hence to ascribe glory to God is to recognize and acknowledge to Him the excellences which are His essentially in His nature, character, and operations. Nothing can be added to Him in giving glory; to do so is but to acknowledge what He is and what He has done. It is most fitting that honor and glory are used together repeatedly in the book of final victory, the Revelation of Jesus Christ... Revelation 4:9, 11+ And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, 11 “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” Revelation 5:12; 13+ saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” 13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” Revelation 7:12+ saying, “Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen.”
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Lenski says: Like troops, these prophecies and true teachings come to Timothy in advance so as to enable him to make a good campaign in his new field. He is Paul's lieutenant-general who is re-enforced by his general-in-chief. (See Interpretation of St Paul's Epistles to Timothy, Titus, and Philemon) Steven Cole on the prophecies - This probably refers to God’s confirmation of Timothy’s spiritual gifts through the elders in the church. If this is the sense, it means that Timothy was ministering at Ephesus because of his divinely indicated spiritual gifts, confirmed through these church leaders. (Faithful Christian Service) NET Note 1 Timothy 1 - in accordance with the prophecies - were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says. That (hina) - Introduces a purpose clause, specifying the purpose of the prior prophecies. By them you fight (strateuomai) the good (kalos) fight (strateia) - By them refers to the prophecies spoken about Timothy, and as noted above would be a reminder by Paul which would have the effect of strengthening Timothy to motivate him to fight the good fight. Fight is in the present tense, implying this is not just one battle, but a "military campaign" and this is a call to Timothy to continually fight against the adversaries. It is notable that Timothy’s fight was against men who were in the church which is usually where the spiritual war takes place (even as Paul had forewarned - Acts 20:29-30+ = note repetition of the word "among") Paul doesn’t say, “Play the good Sunday School picnic,” but “fight the good fight.” -- Steven Cole Barclay suggests why Paul mentions the name Timothy again - So Paul says to Timothy: “You have been chosen; you cannot let down God and man.” To every one of us there comes God’s choosing; and when we are summoned to some work for him, we dare not refuse it. It may be that Paul was saying to Timothy: “Be true to your name.” Timothy—its full form is Timotheos—is composed of two Greek words, time which means honour and theos which means God, and so means honour to God. If we are called by the name Christian, one of Christ’s folk, to that name we must be true. (1 Timothy 1 Commentary) While preoccupation with the enemy can lead to despair, to ignore the enemy is to invite disaster. -- Gary W Demarest Warren
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Lenski says: When they thrust aside their conscience which tried to hold them to the prophecies they had learned from faithful teachers they made shipwreck of their very faith. One cannot keep his faith while he plays fast and loose with the prophecies (Word). He will have to silence his conscience, make it cease crying out against such practice, and then his faith is wrecked whether he admits it or not. A new, graphic figure is added, but it agrees with the other figure. The one is the disturbance of war during a campaign, the other is the disturbance of a storm at sea. In both our one reliance is prophecy, the Word. It is a sad campaign, a sad wreck, if conscience is thrust aside and reliance is sought in something aside from or contrary to the prophecies or Word. (See Interpretation of St Paul's Epistles) Albert