14 These things I write to you, though I hope to come to you shortly;
15 but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.
16 And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.
how you ought to conduct yourself (v.15) = lit. “how it is necessary to behave” or, what sort of conduct is necessary — not directed exclusively to Timothy
house of God (v.15) — there is no article in the original, so it’s referring to any assembly and not a building
pillar (v.15) — a column supporting the weight of a building — the church is supposed to maintain sound doctrine as a pillar maintains a building
ground (v.15) = support, bulwark, stay, prop
without controversy (v.16) = incontrovertibly, confessedly — great without doubt
mystery (v.16) — truth previously hidden, which when revealed, is understood by the hearer — so, the mystery of piety toward God on the part of men is the truth Paul is about to state
godliness (v.16) = reverence, respect — piety toward God — always used of men, not of God
Stam believes the latter part of v.16 refers to godliness, not to Christ specifically. So … godliness is visible in the flesh of men, justified in the spirit sphere in men, seen in men by angels, preached to the nations, believed by some and will be caught up at the Rapture.
Godliness is the subject of this whole chapter, and ungodliness is the opening subject of the next. It seems most natural, therefore, that the apostle should close this section by saying, “Without controversy, great is the mystery of godliness.” — Stam, page 83.
I can see his point. I am undecided whether I agree with him or with the more common view that Christ Himself is in view. Since Christ Himself is the cause and power of godliness, I don’t see a doctrinal problem with either view. Most of my notes on the rest of the chapter follow the view that Christ is the subject of v.16.
God (v.16) — not in the original where it just says “Who” — Most commentators believe this refers to Christ. Stam believes it refers to godliness.
The last part of v.16, beginning with “Who” may have been an old hymn.
manifested (v.16) = made visible — If this is referring to Christ, it implies His preexistence — God is a spirit. He became visible when He became flesh.
justified (v.16) = here “vindicated, proved, pronounced as
spirit (v.16) — Again, if this is referring to Christ, there is some question whether the spirit here is His spirit or the Holy Spirit.
In His spiritual nature, in all its activities and manifestations, His own claims were vindicated, and as the counterpart of this the Father expressed His approbation in His resurrection, itself the entire vindication of His sinlessness and perfection.
The other view that the spirit is here the Holy Spirit, regards the justification as the witness conveyed to Him and to His people by the Holy Spirit bestowed upon Him, a witness given, for example, both at His baptism and His transfiguration. — Vine, pages 173-174
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The words “flesh” and “spirit” are set in opposition to one another. The former word refers to our Lord’s life on earth as the Man Christ Jesus. The latter word refers to what He was in His preincarnate state as pure spirit, as Deity, as being in the form of God and as being the express image of God’s substance. To simplify the matter further, let us say that the word “flesh” refers to His humanity, the word “spirit,” to His deity. During His life on earth, His humanity was clearly seen, but His deity was usually hidden underneath the cloak of His humanity. Yet, at times, momentary flashes of His deity were seen, such as on the Mount of Transfiguration, on the occasion when the Father’s voice from heaven said, “This is My beloved Son, hear Him.” It was seen by His exalted and spotless character, by His works of love and power, by His words of authority. All these vindicated, proved, endorsed, pronounced Him for what He was, Very God of Very God manifest in human flesh. — Wuest, page 64.
in glory (v.16) — with attendant majesty
8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money,
9 holding the mystery of the faith with a pure conscience.
10 But let these also first be tested; then let them serve as deacons, being found blameless.
11 Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things.
12 Let deacons be the husbands of one wife, ruling their children and their own houses well.
13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.
likewise (v.8) — similar to bishops (vs. 1-7)
deacons (v.8) = servants, in relationship to their work (distinguished from “bond servants” which indicates their relationship to their masters) — The KJV includes the word “office” in verses 8 and 13. This is not in the original texts.
reverent (v.8) = having gravity and dignity
double-tongued (v.8) — saying one thing to one person and then another thing to another person, saying one thing while meaning another
given (v.8) = attach one’s self to
not greedy for money (v.8) — disgraceful gain (see v.3)
mystery (v.9) — something that can only be known through divine revelation, not through human apprehension — knowledge withheld until God appoints a time and manner to reveal it.
“The faith,” of course is the “one faith” of Ephesians 4:5, the great body of doctrine committed to and proclaimed by Paul. This body of truth, as we know, was a mystery, a secret, until the glorified Lord revealed it to him (see Ephesians 3:1-3; Romans 16:25-26). It is assumed that the bishops would “hold” this blessed truth out of deep conviction, but this should be the case with the deacons as well, even though their ministry differed from that of the bishops. — Stam, page 78.
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pure conscience (v.9) — A mere intellectual attitude toward the mystery which, in every age attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. — Wuest, page 60.
tested (v.10) = proved, approved after testing — refers to a general judgment, not a formal exam
blameless (v.10) — see v. 2
their wives (v.11) — this may be the intended meaning — in the original it was just “women” with no article — it may apply to women who serve in an assembly, deaconesses (like Phoebe in Romans 16:1)
slanderers (v.11) = accusers, gossipers
temperate (v.11) — see v.2
faithful (v.11) — not slack or superficial in regard to their duties, true to the trust
husbands of one wife (v.12) — see v.2
standing (v.13) = order, rank, position of trust — here = esteem
boldness (v.13) = absence of fear, confidence
boldness in faith (v.13) — boldness founded on faith
1 This is a faithful saying: If a man desires the position of a bishop, he desires a good work.
2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach;
3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
4 one who rules his own house well, having his children in submission with all reverence
5 (for if a man does not know how to rule his own house, how will he take care of the church of God?);
6 not a novice, lest being puffed up with pride he fall into the same condemnation as the devil.
7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.
true (v.1) = faithful, trustworthy
desires (v.1) = aspire, passionately long for — with no pejorative sense
position (v.1) — not in the original text — lit. “desires overseership”
bishop (v.1) = to look over, oversight — used originally for a foreman or supervisor in secular life — one charged with seeing that what others do is right — with emphasis on character of the service, not the position. The same service as “elder.”
good (v.1) = kalos, intrinsically good
The Greek kalos, in “a good thing,” has, like our own English word “good,” a very broad usage, so that the sense in which a thing is good must be determined by the nature of the thing so called.
Thus the “good Shepherd” is the kind Shepherd; a “good soldier” is a brave soldier and one who willingly endures hardship; a “good foundation” is a solid foundation; “good measure” is abundant measure; “good works” are works which are morally right; “good fruit” is sound, healthy fruit; a “good steward” is a faithful steward; “goodly stones” and “goodly pearls” are stones and pearls of high quality, hence valuable. In each case the subject referred to as kalos, or good, excels in its own particular way. — Stam, page 70
then (v.2) — therefore — Since the work is good, the bishop must be blameless, etc.
blameless (v.2) = lit. “not to be laid hold upon” — not open to blame in the (subjective) estimate of men — giving no grounds for accusation
husband of one wife (v.2) — lit. “a one-woman sort of man” Some commentators think this forbids remarrying if a bishop’s wife dies. I think it’s more likely to be a statement about loyalty and against polygamy or divorcing and remarrying.
temperate (v.2) = sober, in disposition, circumspect, calm
sober-minded (v.2) = lit. “of sound mind” — self-controlled
of good behavior (v.2) = modest, orderly, dignified, not uncouth
hospitality (v.2) = lit. “loving stranger”
The hospitality spoken of here found its occasion in the fact that in the days of the great Roman persecutions, Christians were banished and persecuted, and rendered homeless. Or, in the case of traveling preachers and teachers, ministering from church to church, these servants of God were to be received and cared for by the bishop. Or, because in the early centuries, the local churches had no church edifice in which to worship, the church met in the home of an individual. The bishop should be glad to thus open his home for this purpose. — Wuest, page 55.
able to teach (v.2) = with an aptitude for imparting knowledge, skilled
not given to wine (v.3) = not “to sit long at it” — not likely to be drunk and exhibit the violent behavior that results
not violent (v.3) = not given to fighting
gentle (v.3) = fair, forbearing — not contentious, not a brawler (next word) or quarrelsome
not greedy for money (v.3) = lit. “fond of silver” — not regarding money for its own sake.
Lucre [money] is simply gain. Any “lucrative” enterprise is a gainful one. Thus he warns prospective bishops against taking any course of action for base personal gain. Some, as in Paul’s day, have departed so far from this injunction that they have actually convinced themselves that “gain is godliness” (6:5), that personal gain is an evidence of God’s blessing. But Paul could say for himself and for Titus, in writing to the Corinthians, “did I make a gain of you? … Did Titus make a gain of you?” (2 Corinthians 12:17-18) — Stam, page 73
rules his own house (v.4) = lit. “to stand before” — care for, attend to, rule — with emphasis on “his own” to compare it to God’s (v.5)
well (v.4) = beautifully, excellently
submission (v.4) = lit. “to arrange under, subordinate” — a military term for arranging soldiers in order
reverence (v.4) — same word as “sober-minded” in v.2
church of God (v.5) — church = called out body of individuals — “church of God” is only used of local assemblies
novice (v.6) = lit. “newly planted” — used of palm trees — recent convert, lacking experience
puffed up (v.6) = lit. “wrapped in smoke” — blinded
condemnation (v.6) = verdict, sentence pronounced — So, the prideful bishop would fall under the same verdict that Satan is under for his pride.
those who are outside (v.7) — unbelievers
testimony (v.7) = witness, good report
This verse (v.7) protects against the tendency to discount a man’s reputation in the community because the people holding it aren’t saved. A worthy man will have a good report outside the church as well as inside.
8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting;
9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing,
10 but, which is proper for women professing godliness, with good works.
11 Let a woman learn in silence with all submission.
12 And I do not permit a woman to teach or to have authority over a man, but to be in silence.
13 For Adam was formed first, then Eve.
14 And Adam was not deceived, but the woman being deceived, fell into transgression.
15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.
therefore (v.8) — Verses 3-7 were a parenthesis. Paul is now returning to the subject of the assembly begun in verses 1-2.
desire (v.8) = deliberate purpose, proceeding from reason
the men (v.8) — in contrast to women — not “mankind”
men pray (v.8) — public prayer, in the assembly
everywhere (v.8) = in every place — wherever the assembly meets
holy (v.8) = righteous, gracious (Greek hosios)
Unkindness, anger and suspicion should have no place in our prayers to God, for we ourselves have failed Him again and again. We are not to pray “at” others, but are to pray to God for and with them. — Stam, page 63
lifting up holy hands (v.8) — common in Israel (1 Kings 8:22; Psalm 28:2, Isaiah 1:15) and in the early church
doubting (v.8) = disputing, skeptical questioning, criticism
adorn (v.9) = The word “adorn” is kosmeo. The noun is kosmos, the basic meaning of which is “an ordered system,” an apt and harmonious arrangement or constitution, “ornament, decoration, adornment.” The verb kosmeo means “to put in order, arrange, make ready.” The word kosmos (order), is opposed to chaos (our “chaos”).
By the use of this word, Paul indicates that the adornment of the Christian woman should be one in which order, not disorder, obtains. And this orderliness must not extend merely to the relationship of the various articles of wearing apparel to one another, but also to the relationship of that apparel to her Christian character and testimony. In other words, the apparel must be congruous with, fitting to, and consistent with what she is, a child of God. The word “modest” is the translation of kosmios “well arranged, seemly, modest.” The word “apparel” here is katastole, which coveys the idea of external appearance, principally in dress. It is deportment, as exhibited externally, whether in look, manner, or dress. — Wuest, pages 45-46.
in like manner (v.9) — referring back to the fact of Paul’s desire
propriety (v.9) = the Greek word indicates a mix of modesty and humility, repugnance of the unseemly
moderation (v.9) = sound judgment, self control
professing (v.10) = proclaiming
godliness (v.10) = devoutness, piety, but with an emphasis on “God”
good (v.10) = beneficial
do not permit a woman to teach (v.12) = lit. “be a teacher” with authority — in the assembly (see 1 Corinthians 14:34-35). See 2 Timothy 1:5; 3:15; Titus 2:3-4 for occasions where women are to teach.
have authority (v.12) — exercise authority, govern
silence (v.12) = quietness
formed (v.13) = molded — used only of soft substances, like clay or wax
Adam was formed first (v.13) — assumption of, and evidence for, the truth and literal interpretation of Genesis 1-3
not deceived (v.14) — His sin was conscious.
In addition to the order in their creation: first Adam, then Eve, the apostle points out that it was not Adam but the woman who was deceived in Eden. He disobeyed with this eyes wide open, evidently through love for his wife. Satan knew the difference in their natures thus he approached Adam, not directly, but through his wife.
These facts, of course, place the greater blame on Adam, thus we read in Romans 5:12 that “by one man [not by one couple] sin entered into the world.”
It is on the facts that God first created Adam, then Eve as an “help meet for him,” and that Eve was the more susceptible to deception, that Paul bases his argument for the relationship of the woman to the man.
The former of these two arguments is expanded in 1 Corinthians 11:8-9: For the man is not of the woman, but the woman of the man, neither was the man created for the woman, but the woman for the man (Cf. Genesis 2:18). — Stam, pages 66-67
deceived (v.14, first use) = deceived (second use) = thoroughly deceived
the woman (v.14) — Eve as a type of all women
fell into transgression (v.14) — the tense indicates the permanent effects resulting from a definite point in time
transgression (v.14) = lit. “stepping across” — breach of law
saved (v.15) — most likely, this means “saved from the social evils that tempt by fulfilling the role given her by God’s design”
It seems that the apostle, in the light of the context, teaches here that in motherhood, i.e., in taking her place in the home, living with her husband in faith, love and holiness, with sobriety, the Christian woman will be saved from the pitfalls that have wrecked the lives of so many women. We believe that the word “saved” here, is used in its broader sense, as in 1 Timothy 4:16: Take heed to thyself and to the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee.” — Stam, page 68.
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So Paul, taking the common-sense view that childbearing, rather than public teaching or the direction of affairs, is woman’s primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of the woman’s taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these, she finds her salvation. She shall be saved in her childbearing. That is her normal and natural duty; and in the discharge of our normal and natural duties we all, men and women alike, as far as our individual efforts can contribute to it, “work out our own salvation.” — Wuest, page 68
holiness (v.15) = sanctification, separation to God
7 for which I was appointed a preacher and an apostle — I am speaking the truth in Christ and not lying — a teacher of the Gentiles in faith and truth.
appointed = put, placed, appointed to a service (2 Timothy 1:11)
preacher = herald, messenger vested with authority to convey official messages from kings, commanders, etc.
apostle = sent off with credentials and a commission to be an ambassador or envoy (see 1 Timothy 1:1)
I am speaking the truth — Paul had not been appointed an apostle by Christ on earth, nor had he been sent to proclaim the fulfillment of prophecy. Both his apostleship and his message were heavenly in their origin (Galatians 1:11-12), and there were no Scripture passages he could point to in confirmation of his proclamation of “the mystery.” Thus he often speaks under oath, as it were, calling God, or Christ, to witness, both as to his ministry and his message. — Stam, page 60
in Christ — not in the best manuscripts
Gentiles = ethnos = heathen — anyone not Jewish
faith — fidelity, faithfulness (this is probably the meaning in this context, although it can also refer to the act of trusting or to the object of the faith)
I think the full scope of this passage (going back to the beginning of chapter 2) is easy to miss. Paul is stating that ALL men — Jews and Gentiles — can be saved through Christ, who gave Himself for ALL. But God didn’t proclaim this message until the proper time — the “due time” when God wanted the message told. And it was for THIS reason (to tell the message that all could be saved through Christ) that Paul was appointed an ambassador. This is one of many occasions in Paul’s writings where he states unequivocally that he was saying something new that nobody else had said — that God had given him a different message than what had been proclaimed up until this time. That message is that ALL could be saved by faith alone in Christ alone, apart from the law, apart from works, apart from the Old Testament religion.
5 For there is one God and one Mediator between God and men, the Man Christ Jesus,
6 who gave Himself a ransom for all, to be testified in due time,
one God (v.5) — This is not a statement of the existence of one God in contrast to the plurality of the gods of the heathen, as in 1:17, but is designed to lay stress upon the oneness of the relations of God to man. There is not one God for the Jew exclusively.
That’s the point of the connection with the preceding verses, with the injunction that prayer is to be made for all men, and that God “willeth that all men should be saved.” The same truth is enforced in Romans 3:29-30. There the apostle points out that faith is not a national quality and that God is not merely a national God, that “God is one,” i.e., for both Jew and Gentle. There the condition of justification is stressed; here the fact of salvation. In each place the stress on the “one,” marked by its position at the beginning of the sentence, has this force. — Vine, page 158
Mediator (v.5) — acts between two parties with a view to procuring peace.
The word “man” explains how Christ Jesus could be a mediator. He can only be an adequate mediator whose sympathy with, and understanding of both parties is cognizable by and patent to both.
The word “mediator” is mesites, “one who intervenes between two, either in order to make or restore peace and friendship, or to form a compact or ratify a covenant.” Our Lord is a mediator in that He interposed Himself by His death, and made possible the restoration of the harmony between God and man which had been broken by sin. — Wuest, page41
Man (v.5) — emphasized in the original to point out the Lord’s humanity and His deity — “Himself Man”
Christ Jesus (v.5) — to emphasize His deity, God who stooped to become man
gave (v.6) — a voluntary act
ransom (v.6) = Greek antilutron — corresponding to a ransom, equivalent in value to that which is procured by it, a payment given instead of (a slave or prisoner), in substitution for
for (v.6) = on behalf of
So “ransom for” refers to payment for and on behalf of …
The word “for” translates huper, which means “on behalf of.” In Matthew 20:28 and Mark 10:45 the preposition is anti, which is of substitutionary significance, and there the accompanying phrase is “for many.” Christ died on behalf of all men; the validity of His sacrifice is universal; but not all men avail themselves of the benefit. It may not be said of the unrepentant sinner that Christ died (anti) in his stead; it can be said that He died on his behalf (huper); hence the limiting phrase in the two passages mentioned. — Vine, page 160
time (v.6) = season, seasonable, suitable for the purpose and characteristic of the period
3 For this is good and acceptable in the sight of God our Savior,
4 who desires all men to be saved and to come to the knowledge of the truth.
this (v.3) — refers back to the encouragement to pray in vs.1-2
good (v.3) = intrinsically good, admirable (kalos)
acceptable (v.3) = welcome, received gladly
in the sight (v.3) = face to face, in the presence of
God our Savior (v.3) — lit. “Our Savior, God” — 1 Timothy 1:1; 4:10-11
In the Cult of the Caesar, the reigning emperor was called soter, “savior,” He was a savior in that he held mankind together under the great Roman power, providing peace and order, prosperity and protection. Over against this Cult of the Caesar, was the Cult of Christ, in which the Lord Jesus was worshiped as the Savior — God. The former ruled over the temporal affairs of his subjects and was one of their gods. The latter was Savior in the sense that He saved the believer’s soul from sin and exercised a spiritual control over his life. In the expression as it stands in the Greek text, there seems to be a polemic touch, contrasting the Savior of Christians with the pagan savior, and yet in the context recognizing the right the latter had to rule over the temporal aspects of the lives of the members of the Roman empire. Paul recognizes here the fact that human government is a divinely appointed institution, and yet draws the line between that and such a thing as the worship of the Caesar, by using the expression, “Our Savior, God. — Wuest, page 40.
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will have (v.4) — The word “will” is thelo, speaking of a wish or desire that arises from one’s emotions. The desire for the salvation of lost sinners arises spontaneously from the love of God for a lost race. The literal Greek is “who willeth all men” etc. It marks a determinate purpose. Yet with this purpose, God does not force a man to accept salvation against his will. He made man a free moral agent, and He will not violate the will of man. — Wuest, pages 40-41.
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There are two Greek verbs one expressing desire, the other determination. The former is used here. God desires that all men should be saved. If He determined to save all men then all men must and will be saved. Salvation is universal but conditional. All men who accept the conditions … will be saved; those who refuse these conditions will be lost. God is willing to save all men without distinction … but not without exception; that would entail universalism. — Williams, page 953.
knowledge (v.4) = full knowledge — more than recognition (see 2 Timothy 2:25; 3:7)
Wuest’s translation — This is good and acceptable in the sight of our Savior, God, whose desire it is that all men be saved and come to a precise and experiential knowledge of the truth. — Wuest, page 42.
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Those who read 1 Timothy 2:1-7 just as it is, and accept just what it says, can scarcely come to any other conclusion that that God desires the salvation of all and that Christ gave Himself a ransom for all, for that is just how it reads, that is just what it says. This proposition proves the more explicitly correct as we consider that the word rendered “will” in verse 4 (Greek, thelei) does not refer to God’s determinate purpose, but to His desire. The same thought is expressed negatively in 2 Peter 3:9, where we are told that God is “not willing that any should perish.” Indeed, in Ezekiel 33:11 God swears to this: Say to them: ‘As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?’ — Stam, pages 55-56.
1 Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men,
2 for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence.
therefore (v.1) — referring back to what was already said in 1:18 (and 1:5)
exhort (v.1) = encourage, beg
first of all (v.1) — connected to “exhort,” not to “supplications”
supplications (v.1) — indicates a sense of personal need (here, in relation to government)
prayers (v.1) = drawing near to converse familiarly — approach God in free and familiar prayer
intercessions (v.1) = interventions, interferences
authority (v.2) = high places
lead (v.2) = pass one’s life, live
quiet (v.2) = tranquil, unmarred by outward disturbance
peaceable (v.2) = quiet, inner stillness accompanied by restfulness
godliness (v.2) = lit. “well devoutness” — well-pleasing piety
reverence (v.2) = gravity, seemliness, free from excess, dignified
Wuest’s translation — I exhort therefore, first of all, that petitions be made continually for personal needs, prayers, intercessions, giving of thanks on behalf of all, on behalf of kings and all those holding high positions, in order that a quiet and peaceful life we may be leading in all godliness and becoming deportment. Wuest, page 40
18 This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare,
19 having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck,
20 of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.
this charge (v.18) — that mentioned in v.3. The same word (commandment = charge) is used in v.5.
commit (v.18) = deposit (a banking term) — in Greek, the tense conveys a personal interest on the part of the subject (Timothy)
son (v.18) = child — used as a term of endearment between adults also
prophecies previously made (v.18) — revelations from God — See 1 Timothy 4:14, where Paul refers to the laying on of hands by the elders of the church in response to these prophecies and which resulted in Timothy’s spiritual gift
concerning you (v.18) — Paul received direct communication from God concerning Timothy
Most commentaries have substituted the word “concerning” for the word “on” here [v.18], but we feel it should be left as it is. Timothy was expected to be true to his charge since many brethren, in their prophecies (the temporary gift of prophecy was still in force during Paul’s early ministry), had sent him forth with sincere hopes, prayers and predictions. They had placed much reliance on him. As it might be expressed in the secular world, “they had much ‘riding’ on him.” Thus the word “on,” (Green, epi — a superimposition) is appropriate. — Stam, pages 51-52.
by them (v.18) — in the power of. Timothy could draw strength from knowing he was chosen by God.
good (v.18) = intrinsically good, admirable (Greek — kalos)
having (v.19) = retaining possession. This is a new charge, related to but not directly a continuation of v.18
good (v.19) = beneficial in effect (Greek — agathos)
It is essentially with regard to soundness in faith and conscience that Paul charges Timothy. A troubled conscience will at the least deprive one of the power of the Spirit in his ministry. And disregard of the conscience is apt to lead to shipwreck concerning the faith. The importance of keeping the conscience clear before God is evidenced by the fact that Paul, in his epistles, refers to the conscience no less than 26 times and sometimes discusses it at length. — Stam, page 51
some (v.19) — also mentioned in v.3
rejected (v.19) = thrust away — the tense indicates a willful and violent act — translated elsewhere as “cast off” (Romans 11:1-2)
made shipwreck (v.19) — continuing the nautical idea from “rejected” (cast off) — again, the tense indicates a willful act
the faith (v.19) — not their personal faith, but the revelation given to and taught by Paul
I delivered to Satan (v.20) — This phrase is also used in 1 Corinthians 5:5 regarding the man having sex with his mother. So, this isn’t a case of a person losing salvation, but of judgment, perhaps physical. Paul could do this because of his apostolic authority. The tense indicates a past act with continuing results.
learn (v.20) — Wuest says this refers to “instruction and teaching.” Vine says it refers to “chastisement, correction and discipline.”
Wuest’s translation — This charge I am entrusting to you, son Timothy, in accordance with the prophetic intimations concerning you, to the effect that in their sphere you are to wage the good warfare, holding faith and a good conscience, which (latter) certain having thrust from themselves concerning the Faith, have suffered shipwreck, among whom are Hymenaeus and Alexander, whom I have delivered over to Satan, in order that they may be taught not to be blaspheming. — Wuest, page 38.
15 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.
16 However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life.
17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
faithful (v.15) = trustworthy, consistently proven dependable
saying (v.15) — a statement significant enough to bear frequent repetition
all (v.15) — completely without doubt
acceptance (v.15) = complete, wholehearted acceptance, reception
Christ Jesus came into the world (v.15) — This statement itself bears witness to the preexistence of the Lord Jesus, and the order of the titles, pointing to the exalted One who emptied Himself, is appropriate to the fact that His coming into the world refers to His birth. He left the glory which He had with the Father before the world was (John 16:28; 17:5). — Vine, page 150.
sinners (v.15) = those who miss the mark — all humans (Romans 3:23)
of whom I am chief (v.15) = first — the emphasis in Greek is on “I.” Lit. “of whom, I, in contradistinction to others, am foremost
Christ came to save sinners (v.15), and for this reason, Paul obtained mercy (v.16), even though he was a great sinner himself (v.15).
that in me first (v.16) = chief — same word as in v.15
The word “first,” Greek, protos, in verse 16, has an evident relation to the word “hereafter” in the same verse and, indeed, he calls his conversion “a pattern to them which hereafter should believe on [Christ] to life everlasting.
In using the word “pattern” he does not refer, of course, to the circumstances which attended his conversion, but to the conversion itself by grace … exceedingly abundant,” to the “mercy” and “longsuffering” shown to him.
In this he was indeed a “pattern,” for the words “exceeding abundant,” in verse 14, appear also in a historical passage which he himself later penned to the Romans. Historically, ‘where sin abounded, grace did much more abound” (Romans 5:20). (The terms are identical in the Greek.)
1 Timothy 1:15 and its immediate context, then, confirm the fact that our Lord Jesus Christ indeed “came into the world to save sinners,” — even the chief of sinners — and that Paul was the living demonstration of this fact! They prove that this is indeed “a faithful saying, and worthy of all acceptation,” and that since the chief of sinners is now in heaven with Christ, no sinner need despair.
But there is more, for while the Greek word protos, rendered “first” in verse 16, is the same as that rendered “chief” in verse 15 and thus bears the idea of foremost, or leading, it is also the common word for first in order, and indeed, Paul was the first person to whom the Lord had showed such amazing grace — and in such a dramatic way.
Thus this passage provides strong evidence that the present dispensation of grace, and the Body of Christ, began with Paul — at his conversion. Our Lord had had a full complement of twelve apostles, Matthias had taken the place of Judas, and they had all been “filled with the Holy Spirit.” But the message of the twelve had been rejected and Stephen had been stoned. Israel had sent a message to heaven, saying, “We will not have this man to reign over us” (See Luke 19:14). It was then that God raised up another apostle, an act which in itself indicated that He was ushering in a new dispensation.
And what a fitting representative was Paul of Jews and Gentiles “reconciled … unto God in one body by the cross” (Ephesians 2:16)! He was both a Hebrew and a Roman — by birth! And he of all men was a former enemy of God, now reconciled by grace! — Stam, pates 48-50.
Jesus Christ (v.16) — Note the change in order, from Christ Jesus, with emphasis on His preexistence, to Jesus Christ, with emphasis on His sacrifice and exaltation.
longsuffering (v.16) = self-restraint which does not hastily retaliate or punish — should read “all His longsuffering.”
The authorized version misses the possessive force of the definite article which occurs with the word “longsuffering” in the Greek text. It is more correctly, “all His longsuffering.” Expositors translates, “The utmost longsuffering which He has.” The Greek word translated “longsuffering,” is makrothumia, made up of makros, “long,” and thumos, “soul” or “spirit.” It has the sense of a strong passion, stronger even than orge, “anger.” Thumos is a tumultuous welling up of the whole spirit, a mighty emotion which seizes and moves the whole inner man. The restraint implied in it is a patient holding out under a trial, a long-protracted restraint of the soul from yielding to passion, especially that of anger. — Wuest, pages 35-36
pattern (v.16) = lit. “sketch or delineation” — example
everlasting (v.16) — The word “everlasting” is aionion, “without beginning or end, that which has always been and always will be.” When used of the sufferings of the damned, the word of necessity must mean everlasting, not eternal, for these have a beginning but no end. When it is used of the life which God gives the believing sinner in salvation, the meaning is “eternal,” since the life God gives is the life He possesses, and that life had no beginning and will have no end. Hence, the word “eternal” should be used here, not the word “everlasting.” — Wuest, page 36
King eternal (v.17) = King of the Ages
immortal (v.17) = incorruptible, not liable to decay
the only God (v.17) — there is no “the” in the original, adding emphasis to “only” — “wise” is not in the best manuscripts
honor (v.17) — accord veneration, reverence, deference in the measure that one values another
glory (v.17) = recognize and acknowledge to God the excellences which are His essentially in His nature, character and operations. It adds nothing to Him, but acknowledges what is His
forever (v.17) = lit. “to the ages of the ages” — everlasting
Amen (v.17) = It is and shall be so.
Wuest’s translation — Trustworthy is this word and worthy of unqualified acceptance, that Christ Jesus came into the world to save sinners, of whom I am foremost. Moreover, on this account I was shown mercy, in order that in me first Jesus Christ might demonstrate the longsuffering which He has, as an example to those who are about to be believing on Him for life eternal. Now, to the King of the Ages, the incorruptible, invisible, unique God, be honor and glory, for ever and ever. Amen. — Wuest, pages 36-37.
Bible interpretation would be a great deal clearer and simpler if people would simply take this passage at face value and understand that Paul, by the inspiration of the Holy Spirit, was saying no less than than he was saved in a way that no person before him had ever been saved and that this salvation took place so that God could show us the way that everyone could be saved in the future. Before Paul, one had to have faith in God (which, of course, was faith that He would save through the Redeemer, Jesus Christ) AND demonstrate that faith by keeping the law. After Paul, everyone could be saved, and could only be saved, by faith in Jesus Christ alone apart from the law.
Paul was the example, both because he was a terrible sinner who opposed God, proving that anyone could be saved, and because he was the first saved under a new dispensation of grace, proving that anyone could be saved by grace through faith alone.
