Verse by Verse

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

Hymenaeus (v.20) — 2 Timothy 2:17

Alexander (v.20) — 2 Timothy 4:14

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.

12 And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry,

13 although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief.

14 And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus.

and (12) — not in many manuscripts (Important because including it diminishes somewhat the fervency of Paul’s outburst of thankfulness.)

I thank (v.12) = I have thanks — The word “thanks” is charis = grace, favor — thanks for the received benefit. The tense indicates a habitual feeling.

enabled (v.12) = empowered, made strong — tense indicates a past event with continuing results

The word “enabled” is enduno. Paul uses this verb in Philippians 4:13, “I am strong in the sphere of all things in the One who is constantly infusing strength in me.” The verb itself means “to clothe with, to furnish with anything,” the context indicating that with which the person is furnished. Since Paul in this statement is talking about being strong, the thing with which God clothes him or with which He furnishes him is strength. In our First Timothy context, the apostle is speaking of being entrusted with the proclamation of the gospel. Paul was thus clothed with the ability to proclaim the good news of salvation. The Greek text reads: “I have constant gratitude to the One who endued me with the necessary strength, Christ Jesus our Lord.” — Wuest, page 33.

Christ Jesus (v.12) — the order emphasizes the authority of Christ as Lord

counted (v.12) = considered, thought (see its use in Philippians 3:7-8). God knew Paul would be faithful in his ministry.

The word “counted” is hegeomai, “to deem, account, consider, think.” It speaks of a belief or appraisal that does not rest upon one’s emotions, but upon the due consideration of external grounds, upon the weighing and comparing of facts. It refers to a deliberate and careful judgment. God saw that the fiery, zealous, intense Pharisee would be just as fiery, zealous, and intense in the proclamation of the gospel as he was in its persecution, when saving grace was operating in his being. — Wuest, page 33

putting (v.12) — tense indicates the finality of the act

ministry (v.12) = lit. “to pursue” — service

blasphemer (v.13) = to say injurious things — used as an adjective

persecutor (v.13) = to pursue — for an evil purpose, as a hunter pursues prey

insolent man (v.13) — a doer of outrage — to act with the motive of causing injury out of insolence and contempt

I obtained mercy (v.13) — passive voice — Paul did not ask God for mercy.

in unbelief (v.13) — “In unbelief” does not so much qualify “ignorantly,” as correct a possible notion that all ignorance must be excusable. Paul declares on the contrary, that his was a positive act of sinful disbelief; but “where sin abounded, grace did abound more exceedingly.” — Wuest, page 34

grace (v.14) = charis — the same word translated “thank” in v.12

faith (v.14) — I think this is used in the sense of “faithfulness,” referring to Jesus Christ

Wuest’s translation — I am constantly grateful to the One who endued me with the necessary strength, Christ Jesus our Lord, because He deemed me trustworthy, having placed me in service, though I was the very one who heretofore was a reviler, and a persecutor, and an insolent, destructive person. But I was shown mercy because, being ignorant, I acted in unbelief. Moreover, the grace of our Lord abounded exceedingly, together with faith and love which is in Christ Jesus. — Wuest, page 34.

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In the Word of God the conversion of Saul of Tarsus is given a most prominent place. It is more fully described and more often referred to in the Scriptures than any other conversion, or indeed, than any one personal experience outside of the crucifixion and resurrection of the Lord Jesus Christ.

The major part of three separate chapters in Acts are taken up with this account, and it forms the main subject of two out of Paul’s five recorded discourses (Acts 22, 26). So conscious was the Apostle himself of the importance of his conversion in connection with the gospel of the grace of God, that he refers to it over and over again in his epistles.

There is no testimony to the riches of God’s grace, nor the power of the cross, for the reality of personal salvation which equals that of the conversion of Saul of Tarsus.

Little wonder, for even a casual examination of the record of his bitter rebellion against Christ explains why. Consider the following examples from this record: (Acts 8:3; 9:1-2, 13-14, 21; Acts 22:4, 19; Acts 26:10-11; Galatians 1:13; 1 Corinthians 15:9-10). — Stam, pages 44-45.

8 But we know that the law is good if one uses it lawfully,

9 knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

10 for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine,

11 according to the glorious gospel of the blessed God which was committed to my trust.

we know (v.8) — oida, to know, suggests intelligent perception, in contrast to ginosko which indicates progressive knowledge. The contrast between the two verbs is illustrated in John 8:55, “Ye have not known Him [ginosko, “you have not entered upon the knowledge”]: but I know Him (oida, that is, I have perfect knowledge of Him). Again, in 13:7, “What I do thou knowest not now [oida; Peter did not perceive its significance] but thou shalt understand hereafter (ginosko, thou shalt get to know). — Vine, page 146.

good (v.8) = intrinsically good, good morally, excellent in itself (different from good in the sense of beneficial)

if one uses it lawfully (v.8) — lawfully = lit. “agreeable to the law” — if one uses it not for justification before God, but to be made aware of sin.

This argument should be clear enough to any thoughtful person. A loving mother needs no law to compel her to care for her child. an honest businessman needs no law to compel him to pay his bills. The very function of the law is to convict and condemn the criminal, the violator of the law. If everyone spontaneously did what was right, there would be no need for law.

Now we know that what things soever the law saith, it saith to them that are under the law, that every mouth may be stopped and all the world may become guilty before God.

… for by the law is the knowledge of sin (Romans 3:19-20).

The law was given to convict and condemn the sinner and to show him his need of a Savior, but those who are saved are not under the law, for God has declared them righteous in Christ who died for their sins. Indeed, in this same passage in Romans the Apostle goes on to say by divine inspiration:

BUT NOW the righteousness of God without the law is manifested …

Further, in verses 24 and 26 he declares that believes stand righteous before God.

Being justified freely by His grace, through the redemption that is in Christ Jesus.

[We] declare I say, AT THIS TIME, His righteousness for the remission of sins, that He [God] might be just, and the justifier of him which believeth in Jesus.

This was “the glorious gospel of the blessed God.” (Or “the gospel [good news] of the glory of the blessed God,” as seems the more natural reading.) — Stam, pages 42-43.

knowing this (v.9) — same sense of “know” as in v.8

law (v.9) — the Old Testament law, but the principle applies to any law

made (v.9) = laid down, enacted

righteous (v.9) — Several of my commentaries mention that Paul was referring to a morally good person and not a saved person here. But there is no morally good person in God’s eyes except for those who have trusted Christ, so I don’t see the point of the distinction.

lawless (v.9) — those who reject all law, those who refuse to acknowledge that there is law

insubordinate (v.9) — unruly, those who refuse to be subject to the law or authority

ungodly (v.9) — those without piety, irreverent

sinners (v.9) — those not free from sin, wicked — lit. “those who have missed the mark”

unholy (v.9) — the opposite of holy — one who does not walk with God or attempt to conform to His character

profane (v.9) = unhallowed, not set apart to God

The word “profane” is bebelos. The word is derived from belos, “a threshold,” and hence has the primary sense of  that which may be trodden. That which is permitted to be trodden by people at large is unhallowed, profane, Thus, a profane person is one who has made himself accessible to evil influence. He has not kept himself for God. He is common, unhallowed territory. — Wuest, pages 31-32.

murderers of fathers and murderers of mothers (v.9) — This is the literal meaning, but the idea may be those who break the commandment to love and honor parents (Exodus 20:12).

kidnappers (v.10) — The word comes from aner and pous, a person taken in war and sold into slavery. It refers to a slave-dealer, a kidnapper, a man-stealer, as well as to one who unjustly reduces free men to slavery, also to one who steals the slaves of others and sells them. The word includes all who exploit men and women for their own selfish ends. — Wuest, page 32.

sound doctrine (v.10) = healthful teaching — “sound” is the translation of the Greek word from which we get “hygiene.” — free from error. It describes the character of the doctrine and also its effect upon the believer.

according to the glorious gospel (v.11) — Paul’s gospel points to God’s glory

blessed God (v.11) — God is called blessed in the New Testament only here and in 1 Timothy 6:15. He is blessed in His perfection and grace.

Wuest’s translation — But we know that the law is good if a person uses it properly, knowing this, that law is not enacted for a law-abiding person, but for lawless ones, and for unruly ones, for those who are destitute of reverential awe towards God, and for sinners, for unholy ones and for those who are non-religious, for those who ill-treat fathers and ill-treat mothers, for man-slayers, for whoremongers, for those who defile themselves with men, for menstealers, for liars, for perjurers, and if as is the case, there is anything of a different nature which is opposed to sound teaching, according to the gospel of the glory of the blessed God with which I was entrusted. — Wuest, pages 32-33.

5 Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith,

6 from which some, having strayed, have turned aside to idle talk,

7 desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.

purpose (v.5) = aim — referring back to the “godly dispensation” in verse 4

commandment (v.5) = command or charge given by a superior, to be passed on to others by the one to whom it was given — This is not referring to the Old Testament law (although v.7 is referring to the Old Testament law)

love (v.5) = agape — a conscious choice to prefer another

heart (v.5) — used to refer to the source of human will, thoughts, affections and emotions

good (v.5) = beneficial — produces pleasure, satisfaction and a feeling of well-being

Since that is good which, after its kind, is perfect, the sphere of good at once fundamentally limits itself to that which is as in general a thing should be, and thus the word becomes synonymous with dikaios (righteous), observing divine and human laws, upright, virtuous, keeping the commands of God.” One can see from the above that a good conscience, therefore, is one that produced a sense of well-being, satisfaction, and pleasure. The guilty conscience is uncomfortable, dissatisfied. A good conscience is one that leads its owner to obey the Word of God. — Wuest, page 29

sincere (v.5) = genuine, true

The simple verb means “to judge,” the prefixed preposition, “under.” It was used in ancient Greece of an actor on the stage, of one who assumes to be what he is not. Our word “hypocrite” comes from this word. The Alpha prefixed makes the noun form refer to one who is not hypocritical in his actions or speech, one who is unfeigned, undisguised. The faith spoken of here is a genuine, as contrasted to a spurious, assumed, pretended faith, a mere intellectual assent that poses for a heart acceptance. — Wuest, pages 29-30

The three phrases in v.5 are contrasted with the mindset of the false teachers.

strayed (v.6) = missed one’s aim, missed the mark — translated “having erred” in its other two uses in Scripture (1 Timothy 6:21; 2 Timothy 2:18)

idle talk (v.7) — one word in Greek = words that are useless, devoid of results

teachers of the law (v.7) — teaching Judaistic doctrine that demanded adherence to Old Testament law and opposed Paul’s doctrine of grace.

Concerning the expression “what they say, nor whereof they affirm,” [it means] “They know not what they say, nor what kind of things they are of which they speak so confidently . The false teachers announce their errors with assurance. The word “affirm” is diabebaiomai, “to affirm strongly, to assert confidently.” The words, “teachers of the law,” are one word in the Greek, nomodidaskalos, literally, “law teachers.” That is, these individuals wished to be, not teachers who taught the law among other things, but their exclusive stock in trade would be the Old Testament law. They aimed at being professional teachers of the law. — Wuest, page 30.

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Wuest’s translation — Now, the objective which is the aim of the aforementioned charge is love out of a heart which is pure, and a conscience which is good, and a faith which is not assumed but real, from which things certain having deviated, have turned off into talk which is futile, since they desire to be law teachers though they neither understand what things they are saying, nor what kind of things they are concerning which they speak so confidently. — Wuest, page 30-31.

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The Apostle’s prediction in Acts 20:29-30 had already come true. These legalizers, it seems, dogged Paul’s steps wherever he went. As soon as he departed from a given city they would move in and try to bring his followers back under the Law, and some would be taken up with their legalistic teachings.

Evidently Titus was encountering the same problem at Crete, for in Titus 1:9-11 the Apostle writes to him with regard to the responsibilities of the elders that, among other things, the elder should continue:

holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict. For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain.

But the idle talk of those who desired a reputation for profound learning had nothing in common with the sound, constructive teaching of grace by which the Apostle had helped so man. Certainly the law never produced the virtues referred to in verse 5. Only God’s grace can do this (Titus 2:11-12). — Stam, page 41.

3 As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine,

4 nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.

urged (v.3) = exhorted, encouraged, begged. This occurred sometime before this letter was written.

remain (v.3) — apparently, Paul and Timothy had been at Ephesus together. Paul left for Macedonia, but encouraged Timothy to remain and then wrote this letter to give him in writing what had been verbal instructions.

other (v.3) — The verb heterodidaskaleo, to teach something different, is used only here and at 6:3, in the Greek Bible. Compare to the word “different” (heteros) in Galatians 1:6, followed by allow, “another of the same sort,” in verse 7. — Vine, page 143

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The words, “teach no other doctrine,” are the translation of a negative and the verb heterodidaskaleo, the latter word being made up of the verb, “to teach,” and the word heteros, which means, “another of a different kind.” The idea is not merely that those exhorted are not to teach any other doctrine, but they are not to teach a different doctrine, a doctrine which is contrary to the true doctrine. Our word, “heterodoxy,” namely, false doctrine, refers, not to doctrines of false religions, but to doctrine which poses as true Christian doctrine, but which is diametrically opposed to the true teachings of Christianity. This is what Paul is referring to. — Wuest, page 26.

charge some (v.3) — take a strong stand

give heed (v.4) = attach oneself to, apply oneself to, cleave to — not just listening, but attaching oneself to the teachers, hold to, give assent — In this case, Paul was telling Timothy NOT to do this

fables (v.4) = myths — possibly legendary Jewish or Gnostic stories of history

endless (v.4) = without limit, without resolution and, therefore, useless

genealogies (v.4) — fabricated or speculative

cause (v.4) = provide for, give occasion to

disputes (v.4) = questionings, investigation, laborious inquiry

edification (v.4) = dispensation — teaching about God’s stewardship, His dealing with the world and humanity

in faith (v.4) — taking God at His word rather than relying on those who claim to be wise

Paul predicted all this in Acts 20:29-30: For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.

Wuest’s translation — Just as I begged you to continue on in Ephesus, when I was going into Macedonia, in order that you might charge certain ones not to be teaching things contrary to sound doctrine, nor to be giving assent to fables and useless genealogies  which are of such a character as to provide occasion for exhaustive investigations rather than a (knowledge of the) administration of the things by which God has provided for and prepared salvation, which salvation must be embraced by faith. — Wuest, page 28.

My take on these verses is that Paul was telling Timothy to stand firmly against those who professed to know more about doctrine than what God clearly states in His Word. Rather, by simple faith, take God at His Word and you will understand His stewardship. So, speak against those who claim that science can give us greater insight into creation than Genesis, and against those who ignore what the Bible actually says and give weight to fables about kids who go to heaven and return or about people in foreign countries who see apparitions of angels.