1 Timóteo 1

Steven Cole · Citado em PreceptAustin

1 Timóteo 1

Cole adds the following on Newton - John Newton, was a wild, drunken sailor. His language was so foul that the captain, hardly a model of piety, rebuked him! He was often put in irons and whipped for his rebellion. He became a slave-trader, falling even further into sin. He narrowly escaped death a number of times. Finally, after nearly perishing in a severe storm at sea, he turned to God and was saved. Even so, he remained in slave-trading for a few years. Eventually, by God’s grace, he became a pastor. You probably know him for writing the hymn, “Amazing Grace.” He wrote Deuteronomy 15:15+ in bold letters and put it over the mantle of his study, where he could not fail to see it: “Thou shalt remember that thou wast a bondman in the land of Egypt and the Lord thy God redeemed thee.” (The above taken from Newton’s autobiography, Out of the Depths [Moody Press]) John Newton never forgot that he was a great sinner who had found even greater mercy and grace in Christ. Neither did Paul forget. Neither should we. F. W. Boreham tells of a letter which the old Puritan, Thomas Goodwin, wrote to his son. “When I was threatening to become cold in my ministry, and when I felt Sabbath morning coming and my heart not filled with amazement at the grace of God, or when I was making ready to dispense the Lord’s Supper, do you know what I used to do? I used to take a turn up and down among the sins of my past life, and I always came down again with a broken and a contrite heart (cf Isa 57:15, Ps 51:16, 17), ready to preach, as it was preached in the beginning, the forgiveness of sins.” “I do not think, I ever went up the pulpit stair that I did not stop for a moment at the foot of it and take a turn up and down among the sins of my past years. I do not think that I ever planned a sermon that I did not take a turn round my study table and look back at the sins of my youth and of all my life down to the present; and many a Sabbath morning, when my soul had been cold and dry, for the lack of prayer during the week, a turn up and down in my past life before I went into the pulpit always broke my hard heart and made me close with the gospel for my own soul before I began to preach.” When we remember how we have hurt God (cf Ezek 6:9, Eph 4:30) and hurt those who love us and hurt our fellow-men and when we remember how God and men have forgiven us, that memory must awake the flame of gratitude within our hearts. (Barclay) THOUGHT- Do you want a heart of gratitude? Pause frequently to remember your own experience of the gospel. (Cole) In Pilgrim's Progress, Greatheart said to Christian’s boys: “You must know that Forgetful Green is the most dangerous place in all these parts.” Paul’s sin was something which he refused to forget, for every time he remembered the greatness of his sin, he remembered the still greater greatness of Jesus Christ. It was not that he brooded unhealthily over his sin; it was that he remembered it to rejoice in the wonder of the grace of Jesus Christ. This is one reason we are to observe the Lord’s Supper frequently: We all tend to forget His great salvation, so He says, “Do this in remembrance of Me.” Mr. Great-Heart: Your father had the battle with Apollyon at a place yonder before us, in a narrow passage, just beyond Forgetful Green. And indeed that place is the most dangerous place in all these parts. For if at any time pilgrims meet with any brunt, it is when they forget what favours they have received, and how unworthy they are of them. This is the place also where others have been hard put to it. But more of the place when we are come to it; for I persuade myself that to this day there remains either some sign of the battle, or some monument to testify that such a battle there was fought. (Pilgrim's Progress) "Memory loss" is what happened to Israel in the Old Testament. Just before the second generation entered the Promised Land, Moses issues multiple warnings against falling prey to forgetfulness. Read these warnings which could be applied to every believer today - Deut. 4:9; Deut. 4:23; Deut. 6:12; Deut. 8:11; Deut. 8:14; Deut. 8:19; Deut. 9:7; Deut. 25:19 QUESTION - What does it mean that Paul was the chief of sinners (1 Timothy 1:15)? ANSWER - In 1 Timothy 1:15, the apostle Paul summed up the gospel of God’s grace: “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief” (NKJV). The magnitude of the gift he had gained in Christ was best understood by Paul when set before the dismal backdrop of his own deep depravity. And so, with humble gratitude, Paul accepted the title “chief of sinners.” One Bible commentator describes the grace of salvation as “the gift of God. He gives it ‘without money and without price.’ It is His munificent, magnificent gift in Christ Jesus, to the very chiefest of sinners” (Exell, J., ed., Biblical Illustrator, Vol. 5, entry for Acts 28:28, Baker Book House, 1975). The word “chief” in 1 Timothy 1:15 (NKJV, KJV) is a translation of the Greek term protos, meaning “first, leading, or ranking above all others.” It is also rendered “foremost” (ESV), “worst” (NIV), “worst of them” (CSB), and “worst of them all” (NLT). Paul saw himself as the chiefest, highest-ranking, worst of all sinners. A sinner is someone whose life and actions are contrary or in rebellion to the will and laws of God. Just before his conversion, “Saul was uttering threats with every breath and was eager to kill the Lord’s followers” (Acts 9:1NLT). Paul said, “I am chief,” not “I was chief of sinners.” As an apostle, he never strayed from the heart of the gospel—that “God showed his great love for us by sending Christ to die for us while we were still sinners” (Romans 5:8NLT). God’s salvation was always intended for sinners (Matthew 1:21; Mark 2:17). Paul kept his past depravity and ongoing corruption at the forefront of his mind because he saw it as an essential companion to the full apprehension of grace. Paul testified to the church in Corinth, “For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me” (1 Corinthians 15:9–10). To the Ephesians, he said, “Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ” (Ephesians 3:8). The more we comprehend the weight and extent of our sinfulness, the better we can grasp the magnitude and scope of God’s forgiveness and grace at work in our lives. When we recognize and remember the truth about ourselves—our old way of life with our weaknesses and failures, our lack of hope and purpose, and our utter helplessness apart from God—we remain exceedingly humble and grateful for what Christ has done for us. Like Paul, we rejoice and “thank Christ Jesus our Lord, who has given me strength to do his work. He considered me trustworthy and appointed me to serve him, even though I used to blaspheme the name of Christ. . . . But God had mercy on me because I did it in ignorance and unbelief. Oh, how generous and gracious our Lord was! He filled me with the faith and love that come from Christ Jesus” (1 Timothy 1:12–14NLT). We don’t beat ourselves up in self-defeating condemnation (Romans 8:1); rather, we give praise, glory, and honor to God for His generous gifts of mercy (1 Timothy 1:16), grace (Ephesians 3:7; 4:7), peace with God (Romans 5:1), membership in the family of God (Ephesians 2:19), and eternal life in His presence (1 John 2:25). Some of us may have started out like the Pharisee in Jesus’ parable, so profoundly unaware of our sinfulness and need of salvation that we prayed, “I thank you, God, that I am not like other people—cheaters, sinners, adulterers” (Luke 18:11NLT). But, eventually, we ended up like the humble tax collector who “would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’” (Luke 18:13ESV). Paul called himself “chief of sinners” because he, like the tax collector, was acutely aware of his sinfulness and understood how much that sinfulness had cost his Savior. This self-identification is the discovery of every person whose eyes have been opened, whose conscience has been awakened, and whose heart has been pricked by the Holy Spirit. It is the humble posture of every believer who acknowledges he is utterly helpless and dependent on God for salvation (Romans 5:6). It is the admission we all must make: “Jesus Christ came into the world to save sinners—of whom I am the chief.” GotQuestions.org F B

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Cole points out that Paul had "said to the Galatians (Gal 4:19+), “My children, with whom I am again in labor until Christ is formed in you.” They had professed Christ, but Paul was not yet certain if they were true children or not. Paul urged the Corinthians, “Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you--unless indeed you fail the test?” (2 Cor. 13:5). Peter exhorts his readers, “Therefore, brethren, be all the more diligent to make certain about His calling and choosing you” (2 Pet. 1:10). John wrote his first epistle to give his readers a number of tests by which they could know that they had eternal life (see the entire book of 1 John, but esp. 1Jn 5:13)." In other epistles Paul calls Timothy "my beloved son" (2Ti 1:2), "my true child in the common faith" (not the act of believing but the truth that is believed) (Titus 1:4) and "my beloved and faithful child in the Lord" (1Cor 4:17+) Paul reminds the saints at Philippi that they knew of Timothy's "proven worth, that he served with me in the furtherance of the Gospel like a child serving his father." (Php 2:22) Careful observation of these passages indicates that Paul was not Timothy's natural father, but his "spiritual father". Paul had no natural child, but here he describes his supernatural child. (THOUGHT - This begs the question - do you have any "supernatural" children? If so they will be your hope and joy and crown when we all see Jesus! See 1Th 2:19-20+) It was through Paul's faithful proclamation that Timothy heard and (enabled by the Spirit - Jn 3:3-7+) received the Gospel and was born again as a child of God (Jn 1:12+). Paul viewed Timothy even as a father would his natural son, so close was their friendship and intimate their bond in Christ. Paul was the teacher and Timothy was his disciple (2Ti 2:2+), and ultimately was a disciple (mathetes) of Christ Jesus. THOUGHT - Are you obedient to the last command of Jesus in Mt 28:19+? Make disciples (aorist imperative = "JUST DO IT!" - see our need to depend on the Holy Spirit to obey). If you are not making disciples, you are disobeying Jesus! Luke gives us Timothy's natural lineage writing... And he (Paul) came also to Derbe and to Lystra. And behold, a certain disciple (mathetes) was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, and he was well spoken of by the brethren who were in Lystra and Iconium. 3 Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.(Acts 16:1-3+)

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Cole writes "God has saved us and conscripted us into service so that we might bring forth true children in the faith. Verse 2, which addresses Timothy as Paul’s true child in the faith shows us that the goal of our service is to reproduce ourselves spiritually, as Paul had done with Timothy. Grace (charis), mercy (eleos) and peace (eirene) from God the Father (pater) and Christ (Christos) Jesus (Iesous) our Lord (kurios) - This same divine "triad" is found in 2 Tim 1:2 and 2 John 1:3. Grace (charis) is God’s free, unmerited favor toward sinners, which grants those who believe the Gospel complete forgiveness forever through the Lord Jesus Christ (Ro 3:24; Ep 1:7) Grace precedes peace, because it the grace of God which makes it possible for us to experience peace with God (Ro 5:1-2+). Note that the source of the grace, mercy and peace is God the Father and God the Son, a clear indication that Paul considered Jesus to be fully divine and co-equal with the Father. Note verse one ends with "our hope" and verse 2 with "our Lord." Is He your Lord, such that you obey His authority in daily life? As someone has said: If you do not crown Him Lord of all, You do not really crown Him Lord at all. God extends His grace to men as guilty; His mercy to them as miserable. -- Jamieson

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Cole says "that knowledge of God’s truth must always result in a change in our thinking and behavior. But false teachers often have an air of pride and they appeal to the pride of their followers: “If you learn from me, you’ll be in the know!”" Keener - Although segments of Palestinian Judaism had standards for accredited teachers of the law, there was nothing legally to keep anyone from claiming to be a teacher of the Bible, any more than there is in many Christian circles today. A perusal of the Gospels indicates that Jesus had conflicts even with those who were publicly recognized as teachers of the law. (See The IVP Bible Background Commentary – New Testament.) ILLUSTRATION - These men making confident assertions are like the local businessman, who put a big sign, in the front of his store: “For sale. One set of encyclopedias—never used. Teenage son knows everything.” That’s the kind of feeling when you are dealing with these men. ILLUSTRATION of the attitude these men should have had (and which every teacher/preacher should have) - John Knox, the Scottish Reformer, understood the seriousness of preaching. When he was called forth to preach the gospel, he “burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behaviour, from that day till the day that he was compelled to present himself to the public place of preaching, did sufficiently declare the grief and trouble of his heart” (William Barclay, The Letters to Timothy, Titus, and Philemon, rev. ed. [Philadelphia: Westminster, 1977], 50). The thought of preaching the gospel was so sobering that Knox was overwhelmed. (See The MacArthur New Testament Commentary) John Stott - I cannot help wondering if this may not be why there are so few preachers whom God is using today. There are plenty of popular preachers, but not many powerful ones, who preach in the power of the Spirit. Is it because the cost of such preaching is too great? It seems that the only preaching God honours, through which His wisdom and power are expressed, is the preaching of a man who is willing in himself to be both a weakling and a fool. God not only chooses weak and foolish people to save, but weak and foolish preachers through whom to save them, or at least preachers who are content to be weak and seem foolish in the eyes of the world. We are not always willing to pay this price. We are constantly tempted to covet a reputation as men of learning or men of influence; to seek honour in academic circles and compromise our old-fashioned message in order to do so; and to cultivate personal charm or forcefulness so as to sway the people committed to our care. (See The Preacher’s Portrait: Five New Testament Word Studies) Wanting (2309) thelo is a very common NT verb (208x) which primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). To apply oneself to something (or to will). Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) In secular Greek use thelo as used by Homer spoke of “readiness,” “inclination,” and “desire," so that when one was ready for an event or inclined to undertake a course of action, thelo was the Greek word used. Plato used thelo of intention or desire. Used in Pastorals - 1Ti 1:7, 2:4, 5:11, 2Ti 3:12. Thelo is the emotional element that leads to consequent action, and in which the natural impulse is stronger than the reasoned resolve. Teachers of the Law (3547) nomodidaskalos from nomos = law + didaskalos = teacher) literally meant a teacher of the Jewish law. The nomodidaskalos is equal to lawyers (nomikós 3544), and scribes (grammateús), the very term Luke uses to describe these men in Lk 5:21 indicating they were interchangeable terms. Used 3 times in Scripture - Lk. 5:17; Acts 5:34 ("Gamaliel, a teacher of the Law"). Paul's use of nomodidaskalos in 1 Ti 1:7 describes men who were not concerned about truly learning the law, or knowing God but were corrupting the doctrine of the church by illegitimately using the Law of Moses. In other words they desired the kind of prestige accorded rabbis in Judaism, only they sought this prestige within the church. They were like the Pharisees denounced by Jesus, describing those who desired to be "called Rabbi by men."(Mt 23:7). Bock adds that "They functioned like religious parliamentarians for the sect and were Pharisees themselves. The Pharisees were a strict movement that had little popular appeal, but they held much influence in key places." Understand (3539) noieo from nous = mind, the seat of moral reflection) has the basic meaning of direct one's mind to something and thus means more than just take a glance at. It means to perceive with the mind, to apprehend, to ponder (= weigh in one's mind, think especially quietly, soberly and deeply). It means to consider well, to reflect on with insight, or to think over a matter carefully. The idea is to grasp or comprehend something on the basis of careful thought. Essentially it involves the intellectual perception resulting from sight; it does not simply refer to someone’s physical sight. Gradually it lost this association with visual perception altogether and came to mean “to understand.” this ability “to perceive” especially involves understanding the nature of Jesus’ ministry (Matthew 16:9,11; Mark 8:17). Both Matthew and Mark include the curious explanatory remark, “Let the reader understand (noeō)” (Matthew 24:15; Mark 13:14). Here some measure of end-time insight may be expected. A figurative location of spiritual understanding is the “heart” (John 12:40; cf. the Old Testament concept of 1 Samuel 4:20; Job 33:23; Isaiah 32:6; 44:18; 47:7). Paul argued that even the spiritual reality of “God’s invisible qualities...have been clearly seen, being understood (noeō) from what has been made...” (Romans 1:20, NIV; cf. Hebrew 11:3, NIV, “by faith we understand”). Paul desired that his readers “understand” his knowledge by revelation of the “mystery of Christ”; that is, the Gentiles can become coheirs in the kingdom of God by faith (Ephesians 3:4). Paul also instructed Timothy to give consideration to all Paul said and wrote to him so that the Lord might give him “understanding in all things” (2 Timothy 2:7). Paul used noeō (I grasp, perceive, understand) five times in all (see also Rom 1:20; Eph 3:4, 20; 2 Tim 2:7), always referring to insight into divine matters. Either (neither)...or (nor) (3383) mete from mē = not + te = and - denotes addition or connection) is a negative conjunction that frequently occurs in sequences or doubled (mēte...mēte, “neither...nor”; cf. Liddell-Scott). Mete is a coordinating conjunction used to join negative ideas; (1) adding to a me, clause not...(and) not, neither...nor ( Mt 5.34); (2) as a disjunctive mete. . . . mete = neither . . . nor ( Acts 23.12). And not, also not, neither, not even, referring usually to a part of a proposition or clause. It is used in continued negation, at the beginning of a subsequent clause, after mé, "neither / nor" Consider Mt 11:18, “For John came neither eating nor drinking” (cf. Lk 7:33; Acts 23:8,12,21; 27:20; Hebrews 7:3; Revelation 7:1,3). Mete is also used in sequences that amplify a negated thought as in 1Ti 1:7. (cf Mt 5:34-36, Lk 9:3; 2Th 2:2; Jas 5:12). In Mk 3:20 (only in Textus Receptus) the term means “not even.” Mete - 16v - either(4), neither(2), neither...nor(3), no(1), nor(7), or(12). Matt. 5:34; Matt. 5:35; Matt. 5:36; Matt. 11:18; Lk. 7:33; Lk. 9:3; Acts 23:8; Acts 23:12; Acts 23:21; Acts 27:20; 2 Thess. 2:2; 1 Tim. 1:7; Heb. 7:3; Jas. 5:12; Rev. 7:1; Rev. 7:3. Twice in the Septuagint - 1 Ki. 3:26; Hos. 4:4 Make confident assertions (1226)(diabebaioomai from dia = through, denoting the channel of an act + bebaioo = to confirm, Insist, strongly maintain, assure firmly, make firm, confidently assert, give special emphasis. Only other use is Titus 3:8 = " concerning these things I want you to speak confidently". REB of 1Ti 1:7 has "the subjects about which they are so dogmatic." 1 Timothy 1:8 But we know that the Law is good, if one uses it lawfully, BGT 1 Timothy 1:8 Οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται, Amplified Now we recognize and know that the Law is good if anyone uses it lawfully [for the purpose for which it was designed], Barclay We know that the law is good, if a man uses it legitimately, BBE 1 Timothy 1:8 We are conscious that the law is good, if a man makes a right use of it, CSB 1 Timothy 1:8 But we know that the law is good, provided one uses it legitimately. ERV 1 Timothy 1:8 But we know that the law is good, if a man use it lawfully, ESV 1 Timothy 1:8 Now we know that the law is good, if one uses it lawfully, GWN 1 Timothy 1:8 We know that Moses' Teachings are good if they are used as they were intended to be used. KJV 1 Timothy 1:8 But we know that the law is good, if a man use it lawfully; NKJ 1 Timothy 1:8 But we know that the law is good if one uses it lawfully, MIT 1 Timothy 1:8 We know the law is good if used the way it was meant to be used. NAB 1 Timothy 1:8 We know that the law is good, provided that one uses it as law, NET 1 Timothy 1:8 But we know that the law is good if someone uses it legitimately, NIV 1 Timothy 1:8 We know that the law is good if one uses it properly. NJB 1 Timothy 1:8 We are well aware that the Law is good, but only provided it is used legitimately, NLT 1 Timothy 1:8 We know that the law is good when used correctly. NLT (non-revised) We know these laws are good when they are used as God intended. NRS 1 Timothy 1:8 Now we know that the law is good, if one uses it legitimately. Phillips We know, of course, that the Law is good in itself and has a legitimate function. REB We all know that the law is an admirable thing, provided we treat it as law, Wuest But we know that the law is good if a person uses it properly (Eerdmans Publishing - used by permission) YLT 1 Timothy 1:8 and we have known that the law is good, if any one may use it lawfully; we know that the Law is good: Dt 4:6-8 Ne 9:13 Ps 19:7-10 Ps 119:96-105,127,128 Ro 7:12-16 Ro 7:18-22 12:2 Ga 3:21 if one uses it lawfully: 2Ti 2:5 1 Timothy 1 Resources - Multiple Sermons and Commentaries Related Passages: (See also the "Related Passages" below) Deuteronomy 4:6-8+ So keep and do them, for that is your wisdom and your understanding in the sight of the peoples who will hear all these statutes and say, ‘Surely this great nation is a wise and understanding people.’ 7“For what great nation is there that has a god so near to it as is the LORD our God whenever we call on Him? 8“Or what great nation is there that has statutes and judgments as righteous as this whole law which I am setting before you today? Nehemiah 9:13 “Then You came down on Mount Sinai, And spoke with them from heaven; You gave them just ordinances and true laws, Good statutes and commandments. Psalm 19:7 The law of the LORD is perfect, restoring the soul; The testimony of the LORD is sure, making wise the simple. Romans 7:7+ 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.” Romans 7:12-16+ So then, the Law is holy, and the commandment is holy and righteous and good. 13 Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that (NOTE PURPOSE) through the commandment sin would become utterly sinful. 14 For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. 15 For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. 16 But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. Galatians 3:19-25+ 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 (ONE) 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 (TWO) 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 (THREE) Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. 25 But now that faith has come, we are no longer under a tutor. THE PURPOSE OF THE LAW IS GOOD Once Paul mentions the law in a negative context in 1Ti 1:7, an objection might arise like "Paul, don’t you appreciate the law?" To address the potential objection, Paul responds that it in fact is good if used properly. The problem is not with the law but with the bad teachers who pervert the law. But we know (eido/oida) that the Law is good (kalos), if one uses it lawfully (nomimos - "legitimately") - But is a term of contrast, here contrasting the confident but ignorant declarations of the shysters regarding the Law in verse 7 with the truth about the proper use of the Law in 1Ti 1:8-11 (all one sentence in the Greek). The contrast is the false teacher's ignorance of the law versus Paul's knowledge of the law. Paul says "we" (which seems to include Timothy as well as all believers) know beyond a shadow of a doubt. He is not guessing! We are able to filter the O.T. Law through Grace Age truth and give a proper interpretation and application of it to both the believer and the unbeliever. The Law is good (kalos), that is useful, because it accomplishes a good purpose (see pictures below) and comes from a good God (James 1:17+). The Law was good when it was used properly or according to the way it was intended to be used. "By “lawfully” he means not that which the law permits but that it must be used according to its original spirit and intention." (Hiebert) And what was the good purpose of the Law? The law used lawfully drives sinners to see their need for Christ and salvation. This is why the law of God is good. It convicts and convinces bad men of their need for God's good news. The law is good because it is the means not of salvation but of bringing conviction of sin. That is using the law lawfully! The teachers of the law were not using it to accomplish this good result. While we do not know exactly how they were using the law unlawfully, it is very likely they were teaching that doing or keeping the law was the way of salvation (which is the modus operandi of every religion since the Garden of Eden!) Van Oosterzee on know (eido/oida) - “The Apostle places the declaration of his knowledge, which he has learned in the school of the Holy Ghost, against the arrogant view of the false Gnosis” (1 Timothy 1 Commentary)

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Cole adds that Paul's statement about the righteous person "does not mean that they are lawless; they are under the law of the Spirit of life in Christ Jesus (Ro 8:2+), also called the law of Christ (1Co 9:21+). Nor does Paul mean that the Law has no benefit for believers. It reveals God’s righteous character and how we must live to please Him. But since “Christ is the end of the law for righteousness to everyone who believes” (Ro 10:4+), we who are in Christ are not subject to the Law’s condemnation. The primary function of the Law is to bring conviction of sin to those who are still in rebellion against God." In each case except the last (a catch all term), Paul takes a flagrant violation of the Ten Commandments (SEE BELOW), perhaps to make the contrast between the righteous (for whom the Law is not intended) and the unrighteous (for whom it is intended) more vivid. At first glance, the person of average morals might look at Paul’s list and think, “He’s not talking about me. I’ve never done these things.” But a more careful look will convict even the most moral person. Who has never been lawless or rebellious against God? Who has not been ungodly and missed the mark of God’s righteousness (a sinner)? Bell - Committed believers do not need the law to propel them to holy living. Their new heart takes pleasure (OR SHOULD) in God’s law and they listen to the Holy Spirit’s promptings (AND depend on the Holy Spirit to obey). Köstenberger writes "If the law is given to restrain sin and Christians have been set free from sin, the law’s purpose has in their case already been fulfilled. (Expositor's Bible Commentary) NET Note 1 Timothy 1 - Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in 1Ti 19b–11a follow the general outline of sins prohibited in the Decalogue (See chart below) But - This term of contrast unleashes a barrage of negative descriptions of the heart of wicked men, those in desperate need of the law to drive them to the Cross! This list describes for whom the law is made, for whom the Ten Commandments were given (see chart below)! The purpose of the law is to CONVINCE and CONVICT of SIN -- Don Anderson S Lewis

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Cole on service - Do you view yourself every bit as much a minister as I am? Do you view your job as a means of supporting yourself so that you can serve Jesus? You say, “But I’m not sure that I can do that!” But notice (1:12), the Lord strengthened Paul, and He will strengthen you to serve Him. He wants you to be faithful. The aim of the gospel is not to get a bunch of people to be churchgoers for an hour and a half on Sundays. It’s aim is to transform sinners into servants of Jesus, who live 24 hours a day, seven days a week, so that they might serve Him.

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Cole on ignorantly - God does not save us because of any worthiness on our part. It is all of His mercy and grace. When Paul says (1:13) that he was shown mercy because he “acted ignorantly in unbelief,” he does not mean that he somehow deserved it. He means that he had not willfully rejected the light he had been shown. Scripture draws a distinction between a person who sins in ignorance and one who willfully rejects the light God has revealed to him. The former may be shown mercy, but the latter is in danger of losing the light he has been shown and may be hardened beyond repentance (Num. 15:22-31; 2 Chron. 36:15-16; Prov. 29:1; Heb. 10:26-27; 12:15-17). Thus Paul does not in any way suggest that he merited God’s favor. Rather, it was quite the opposite. Craig Keener has an interesting note on ignorantly - Ancient thinkers usually regarded ignorance as mitigating guilt, though not eliminating it. (See Cultural Backgrounds Study Bible) Note that even though Paul acted ignorantly, he was still guilty of sin and thus (like all of us) a "debtor to mercy alone!" Paul would have enjoyed Augustus Toplady's hymn (with slight changes by Bob Kauflin) A Debtor to Mercy Alone... A debtor to mercy alone, Of covenant mercy I sing; Nor fear, with Thy righteousness on, My person and offering to bring. The terrors of law and of God With me can have nothing to do; My Savior's obedience and blood Hide all my transgressions from view The work which His goodness began, The arm of His strength will complete; His promise is yea and amen, And never was forfeited yet. Things future, nor things that are now, Not all things below nor above Can make Him His purpose forego, Or sever my soul from His love. My name from the palms of His hands Eternity will not erase; Impressed on His heart it remains In marks of indelible grace. Yes, I to the end shall endure, As sure as the earnest is given More happy, but not more secure, The glorified spirits in heaven. David Jeremiah - TRANSFORMATION POWER 1 TIMOTHY 1:13 I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy. The great glory of the story of the apostle Paul is knowing what he had been before seeing what he became. The greatest enemy of the Lord Jesus Christ in the first century became His greatest servant, most trusted apostle, and a faithful friend. The same hand that wrote out indictments of heresy against the early church was the hand that wrote the letters upon which the early church was based and ultimately spread. The heart that rejoiced when Stephen was stoned to death became a heart that rejoiced at the privilege of suffering for Christ’s sake. The noble statements of theology in Romans, the sweet lyrics of Christian love in 1 Corinthians 13, and the desire to reach the regions beyond with the gospel all came from the former persecutor of Christ and His church. If ever there was any evidence of the transforming power of the gospel, it is seen in the life of Saul the persecutor who became Paul the apostle. Hopefully that same gospel has transformed you as well. If so, like Paul, may you ask the Lord today, “What do You want me to do?” (Sanctuary) John

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Cole reminds us that "If you’re a basically good, churchgoing person, Christ did not come to save you. He came to save sinners only. If you’re a person with a few faults and shortcomings, Christ did not come to save you. He came to save sinners only. If you’re a person with too much dignity and self-worth to call yourself a sinner, Christ did not come to save you. He came to save sinners only. The “gospel” we hear preached in our day is a positive message that will help you achieve your full potential or feel good about yourself. It will help you succeed in your family or business. It will solve your problems and give you peace of mind. Notice Paul does not say "I was foremost," but I am (present tense - continually) foremost of all indicating that he never got over the fact that he was a sinner saved by grace. He is not being super pious and expressing a false humility. "True, he could never forget that he was a forgiven sinner; but neither could he ever forget that he was a sinner." (Barclay) World (kosmos) in this context refers to the planet earth, the physical world (the majority of the inhabitants who are spiritually dead - Eph 2:1+), not the world system opposed to God. Paul cites himself as proof that that statement is trustworthy that Christ will save any sinner who receives the Gospel. Jesus Himself declares "God did not send the Son into the world to judge the world, but that the world might be saved through Him." (Jn 3:17+) Sinners (hamartolos) was mentioned earlier in 1Ti 1:9 and this passage along with 1Ti 1:10 give an excellent summary of who Christ came to save (Mt 9:13b+). The hymn of Joseph Hart (1759) in essence put 1 Ti 1:15 to words and music (Why do we not sing these old hymns? To fail to sing them is to miss the rich theology they often teach!) Come, ye sinners, poor and needy, Weak and wounded, sick and sore; Jesus ready stands to save you, Full of pity, love and pow’r. Refrain (OF SINNERS WHO JESUS SAVES): I will arise and go to Jesus, He will embrace me in His arms; In the arms of my dear Savior, Oh, there are ten thousand charms." -- Joseph Hart (1759) Spurgeon indicates not all sinners of equally sinful - “All men are truly sinners, but all men are not equally sinners. They are all in the mire; but they have not all sunk to an equal depth in it.”

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Cole - A little boy went to his first day at first grade. When the clock hands reached 12 noon, he got ready to go home as he was used to doing in kindergarten. The teacher decided to take a positive approach, so she said to him, “In kindergarten you only got to stay here ‘til noon, but this year you get to stay all day!” He looked at her with shock on his face and blurted out, “Who signed me up for this, anyway?” Timothy probably felt like that as he faced the task of confronting the false teachers in Ephesus. That’s how you will often feel in ministry! “Who signed me up for this, anyway?” The Lord did! He’s the commander-in-chief; we are drafted to serve faithfully in His army. A pastor had a son who felt God’s calling to follow in his dad’s footsteps. When the pastor heard it, he said to his son, “Keep close to God, keep close to men, and bring the two together.” Wise counsel for faithful Christian service! If you’re not involved in serving the Lord--remember, I’m defining service as being full of Christ and out of your fulness seeking to build others--if you’re not doing that, I’d ask you to evaluate whether you are walking closely with Christ. You can’t give out what you don’t possess. The Lord always calls us to be with Him before He sends us out to serve Him (Mark 3:14). The other area you need to evaluate is, are you too self-focused? If you’re so busy doing your own thing that you don’t have time to serve the Lord, you’re too self-focused. If you’re focused on yourself, you won’t be looking for opportunities to minister to others. I heard of a successful Southern California doctor who met Jesus Christ and left his lucrative practice to serve in a primitive country. His non-Christian partner couldn’t believe that he would do this. On one of his trips around the world, the unbelieving doctor stopped in to see his former partner. The Christian doctor was performing surgery on a poor woman in extremely primitive conditions. The non-Christian doctor said, “Don’t you remember how much you would have made doing this surgery in Southern California?” “Yes,” replied the Christian, “many thousands.” “Then why are you doing it?” “Several reasons. See her clenched fist? In it there are a few coins she will give to our mission. See those kids over there? They will be forever grateful if I can save their mother’s life. But there’s one more thing--I hope to hear from my Lord someday the words, ‘Well done, good and faithful servant.’” God may not direct you to go to a foreign country. But He does want each of us to live in reality with Him and then to get involved in the lives of others in this church and with those who do not yet know Christ, with the goal of seeing every person know Christ as you do and grow to maturity in Christ as you’re growing. That’s your job as His minister. (Faithful Christian Service) QUESTION - Who were Hymenaeus and Alexander, and what does it mean that their faith was shipwrecked? ANSWER - Hymenaeus and Alexander were men in the early church in Ephesus who had “suffered shipwreck with regard to the faith” and so were “handed over to Satan” by the apostle Paul (1 Timothy 1:19–20). Hymenaeus and Alexander are thus examples of those who reject the true doctrine and follow the false. Later, Hymenaeus is mentioned with Philetus, another false teacher (2 Timothy 2:17). An opponent of Paul named Alexander the metalworker is mentioned in 2 Timothy 4:15–16, but whether or not this is the same Alexander mentioned in 1 Timothy 1:19 is unknown. Paul writes to his apprentice, Timothy, for the express purpose of exhorting him to “fight the battle well, holding on to faith and a good conscience” (1 Timothy 1:18–19) while pastoring a church. Paul begins his epistle with a warning against false doctrine and myths (1Ti 1:3–4) and a charge to remain true to “sound doctrine that conforms to the gospel” (1Ti 1:10–11). Paul then provides the names of Hymaneaus and Alexander as examples of what can happen when someone does not fight the good fight and keep the faith and a clear conscience. Here is the passage that mentions Hymenaeus and Alexander: “Timothy, my son, I am giving you this command in keeping with the prophecies once made about you, so that by recalling them you may fight the battle well, holding on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith. Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme” (1 Timothy 1:18–20). Paul does not expound on the error of Hymenaeus and Alexander. Timothy obviously knew who they were and knew their situation well. 2Timothy 2:18 gives a little more detail, saying that Hymanaeus and his new partner in sin, Philetus, “have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.” Paul likens their false doctrine to a gangrene that spreads corruption and destroys life (2Ti 2:17). The idea of the “shipwrecked” faith of Hymenaeus and Alexander in 1 Timothy 1:19 is that they had veered off course, away from good teaching, and drifted into the dangerous rocks of false teaching. They had wrecked their faith. Paul clearly links faith with a good conscience (and the righteous behavior that comes with good conscience) in 1Ti 1:5 and 1Ti 1:19. Interestingly, the word translated “rejected” in 1Ti 1:19 is a nautical term meaning “thrown overboard.” Hymenaeus and Alexander had tossed out the good conscience that comes with proper belief—in other words, they loved sin. The “ship” of their faith, not having the ballast it needed, went out of control and wrecked. So those who accept false teachings and ignore their conscience will suffer spiritual damage, like a ship that hits the rocks and is broken up. It seems that Hymenaeus and Alexander must have professed faith in Christ at one point, since it is their “faith” that was shipwrecked. But they refused to follow the dictates of their conscience. They walked according to the flesh and not the Spirit (see Romans 8:5–9), claiming the name of Christ while behaving like unbelievers. As commentator Albert