Barnes' Notes on the Bible · 1 Timothy Chương 1

Introduction to 1Timothy

Section 1. Notices of the Life of Timothy

Nearly all that can now be known of Timothy is to be learned from the New Testament. He was a native of either Derbe or Lystra, but it is not certainly known which Acts 16:1. Paul found him there on his visit to those places, and does not appear to have been acquainted with him before. His mother, whose name was Eunice, was a Jewess, and was pious, as was also his grandmother, Lois 2 Timothy 1:3. His father was a Greek, but was evidently not unfriendly to the Jewish religion, because Timothy had been carefully trained in the Scriptures 2 Timothy 3:15. Paul came to Derbe and Lystra. and became acquainted with Timothy, about 51 or 52 a.d., but there is no method now of ascertaining the exact age of Timothy at that time, though there is reason to think that he was then a youth 1 Timothy 4:12. It would seem, also, that he was a youth of uncommon hope and promise, and that there had been some special indications that he would rise to distinction as a religious man, and would exert an extended influence in favor of religion 1 Timothy 1:18. At the time when Paul first met with Timothy, he was a "disciple," or a Christian convert; but the means which had been used for his conversion are unknown. Timothy's mother had been before converted to the Christian faith Acts 16:1, and Timothy was well known to the Christians in the neighboring towns of Lystra and Iconium. The gospel had been preached by Paul and Barnabas, in Iconium, Derbe, and Lystra, some six or seven years before it is said that Paul met with Timothy Acts 16:1, and it is not improbable that this youth had been converted in the interval.

Several things appear to have combined to induce the apostle to introduce him into the ministry, and to make him a traveling companion. His youth; his acquaintance with the Holy Scriptures; the "prophecies which went before on him;" his talents; his general reputation in the church, and, it would seem also, his amiableness of manners, adapting himself to be an agreeable companion. attracted the attention of the apostle, and led Paul to desire that he might be a fellow-laborer with him. To satisfy the prejudices of the Jews, and to prevent any possible objection which might be made against his qualifications for the ministerial office, Paul circumcised him Acts 16:3, and Timothy was ordained to the office of the ministry by "the laying on of the hands of the presbytery" 1 Timothy 4:14. When this ordination occurred is not known, but it is most probable that it was before Timothy went on his travels with Paul, since it is known that Paul was present on the occasion, and took a leading part in the transaction 2 Timothy 1:6.

Having joined Paul and Silas, Timothy accompanied them on a visit to the congregations of Phrygia and Galatia, in which they delivered them the decrees to keep which had been ordained at Jerusalem; Acts 16:4 following. Having done this, they endeavored to go together into Bythinia, a province of Asia Minor, on the northwest, but were prevented; and they then went into Mysia, and to the towns of Troas; Acts 16:8. Here Luke appears to have joined them, and from this place, in obedience to a vision which appeared to Paul, they went into Macedonia, and preached the gospel first at Philippi, where they established a church. In this city Paul and Silas were imprisoned; but it is remarkable that nothing is said of Timothy and Luke, and it is not known whether they shared in the sufferings of the persecution there or not. Everything, however, renders it probable that Timothy was with them at Philippi, as he is mentioned as having started with them to go on the journey Acts 16:3; and, since we find Timothy at Berea, after the apostle had been released from prison, and had preached at Thessalonica and Berea Acts 17:14. From this place Paul was conducted to Athens, but left an injunction for Silas and Timothy to join him there as soon as possible. This was done; - but when Timothy had come to Athens, Paul felt it to be important that the church at Thessalonica should be visited and comforted in its afflictions, and being prevented from doing it himself, he sent Timothy, at great personal inconvenience, back to that church. Having discharged the duty there, he rejoined the apostle at Corinth Act 18:5, from which place the First Epistle to the Thessalonians was written; see the introduction to 1 Thessalonians nd the notes on 1 Thessalonians 1:1, and 1 Thessalonians 3:2. These transactions occurred about 52 ad.

Paul remained at Corinth for a year and a half Acts 18:11, and it is probable that Timothy and Silas continued with him; see 2 Thessalonians 1:1. From Corinth he sailed for Syria, accompanied by Priscilla and Aquila, whom he appears to have left on his way at Ephesus; Acts 18:18-19, Acts 18:26. Whether Timothy and Silas accompanied him is not mentioned, but we find Timothy again with him at Ephesus, after he had been to Caesarea and Antioch, and had returned to Ephesus; Acts 18:22; Acts 19:1, Acts 19:22. From Ephesus, he sent Timothy and Erastus to Macedonia Acts 19:22, but for what purpose, or how long they remained, is unknown. From 1 Corinthians 4:17, it appears that Paul expected that on this journey Timothy would stop at Corinth, and would give the church there instructions adapted to its situation. Paul continued in Ephesus until he was compelled to depart by the tumult caused by Demetrius, when he left and went to Macedonia; Acts 20.

Whether Timothy, during the interval, had returned to Ephesus from Macedonia, is not expressly mentioned in the history; but such a supposition is not improbable. Paul, during the early part of his residence in Ephesus, appears to have labored quietly Acts 19:9-10; and Timothy was sent away before the disturbances caused by Demetrius; Acts 19:22. Paul designed to follow him soon, and then to go to Jerusalem, and then to Rome; Acts 19:21. Paul Acts 20:31 was in Ephesus in all for about three years; and it is not unreasonable to suppose that he remained there after Timothy was sent to Macedonia long enough for him to go and to return to him again. If so, it is possible that when Paul himself went away, he left Timothy there in his place; compare 1 Timothy 1:3. It has been the general opinion that the First Epistle to Timothy was written at this time, either when the apostle was on his way to Macedonia, or while in Macedonia. But this opinion has not been unquestioned.

The departure of Paul for Macedonia occurred about 58 or 59 a.d. In Acts 20:4, Timothy is again mentioned as accompanying Paul, after he had remained in Greece three months, on the route to Syria through Macedonia. He went with him, in company with many others, into "Asia." Going before Paul, they waited for him at Troas Acts 20:5, and thence doubtless accompanied him on his way to Jerusalem. It was on this occasion that Paul delivered his farewell charge to the elders of the church of Ephesus at Miletus Acts 20:17. When in Macedonia, Paul wrote the Second Epistle to the Corinthians, and Timothy was then with him, for Paul unites in the salutations; 2 Corinthians 1:1. Timothy was also with the apostle on this journey at Corinth, when from that city he wrote his Epistle to the Romans; Romans 16:21.

The subsequent events of the life of Timothy are less known. It does not appear from the Acts of the Apostles, that Timothy was with Paul during his two years' imprisonment at Caesarea, nor during his voyage to Rome. It is certain, however, that he was at Rome with the apostle when he wrote the epistles to the Philippians, to the Colossians, and to Philemon; Philippians 1:1; Colossians 1:1; Plm 1:1; From Hebrews 13:23 it appears also, that Timothy had been with the apostle there, but that when the Epistle was written he was absent on some important embassy, and that Paul was expecting his speedy return; see notes on that verse. Between the first and second imprisonment of Paul at Rome, no mention is made of Timothy, nor is it known where he was, or whether he accompanied him in his travels or not. When he was imprisoned there the second time, he wrote the Second Epistle to Timothy, in which he desires him to come to Rome, and bring with him several things which he had left at Troas; 2 Timothy 4:9-13, 2 Timothy 4:21. If Timothy went to Rome, agreeably to the request of the apostle, it is probable that he was a witness there of his martyrdom.

In regard to the latter part of the life of Timothy, there is nothing which can be depended upon. It has been the current opinion, derived from tradition, that he was "Bishop" of Ephesus; that he died and was buried there; and that his bones were subsequently removed to Constantinople. The belief that he was "Bishop" of Ephesus rests mainly on the "subscription" to the Second Epistle to Timothy - which is no authority whatever (see notes on that subscription). On the question whether he was an episcopal prelate at Ephesus, the reader may consult my "Enquiry into the Organization and Government of the Apostolic Church," pp. 88-107. The supposition that he died at Ephesus, and was subsequently removed to Constantinople, rests on no certain historical basis.

Timothy was long the companion and the friend of the apostle Paul, and is often mentioned by him with affectionate interest. Indeed there seems to have been not one of his fellow-laborers to whom he was so warmly attached; see 1 Timothy 1:2, 1 Timothy 1:18; 2 Timothy 1:2; 2 Timothy 2:1; 1 Corinthians 4:17, where he calls him "his own son," and "his beloved son" 2 Timothy 1:4, where he expresses his earnest desire to see him, and makes a reference to the tears which Timothy shed at parting from him; - 1 Corinthians 16:10-11, where he bespeaks for him a kind reception among the Corinthians; - 1 Corinthians 16:10; Romans 16:21; 1 Thessalonians 3:2, where he speaks of his fidelity, of his usefulness to him in his labors, and of the interest which he took in the churches which the apostle had established.

Section 2. When and Where the Epistle Was Written

The subscription at the close of the epistle states that it was written from Laodicea. But these subscriptions are of no authority, and many of them are false; see notes at the end of 1 Corinthians. here has been much diversity of opinion in regard to the time when this epistle was written, and of course in regard to the place where it was composed. All that is certain from the epistle itself is, that it was addressed to Timothy at Ephesus, and that it was soon after Paul had left that city to go to Macedonia; 1 Timothy 1:3. Paul is mentioned in the Acts as having been at Ephesus twice: Acts 18:19-23; Acts 19:1-41. After his first visit there, he went directly to Jerusalem, and of course it could not have been written at that time. The only question then is, whether it was written when Paul left the city, having been driven away by the excitement caused by Demetrius Acts 20:1, or whether he visited Ephesus again on some occasion after his first imprisonment at Rome, and of course after the narrative of Luke in the Acts of the Apostles closes. If on the former occasion, it was written about the year 58 or 59; if the latter, about the year 64 or 65 a.d. Critics have been divided in reference to this point, and the question is still unsettled, and it may be impossible to determine it with entire certainty.

Those who have maintained the former opinion, among others, are Theodoret, Benson, Zachariae, Michaelis, Schmidt. Koppe, Planck, Grotius Lightfoot, Witsius, Lardner, Hug, and Prof. Stuart. The latter opinion, that it was written subsequently to the period of Paul's first imprisonment at Rome, is maintained by Paley, Pearson, L'Enfant, LeClerc, Cave, Mill, Whitby, Macknight, and others.

An examination of the reasons in favor of each of these opinions in regard to the date of the epistle, may be found in Paley's Horae Paul.; Macknight; Hug's Intro., and Koppe, Prolegomena.

The theory of Eichhorn, which is unique, and which is supported by some ingenious and plausible, but not conclusive reasoning, may be seen in his Einleitung in das neue Test. 3 B. 314-352.

In the diversity of opinion which prevails about the time when the epistle was written, it is impossible to determine the question in such a manner as to leave no room for doubt. After the most careful examination which I have been able to give to the subject, however, it seems to me that the former opinion is correct, that it was written soon after Paul was driven from Ephesus by the tumult caused by Demetrius, as recorded in Acts 19; Acts 20:1. The reasons for this opinion are briefly these:

1. This is the only record that occurs in the New Testament of the apostle's having gone from Ephesus to Macedonia; see above. It is natural, therefore, to suppose that this is referred to in 1 Timothy 1:3, unless there is some insuperable difficulty in the way.

2. There is no certain evidence that Paul visited the church at Ephesus after his first imprisonment at Rome. It is certainly possible that he did, but there is no record of any such visit in the New Testament, nor any historical record of it elsewhere. If there had been such a visit after his release, and if this epistle was written then, it is remarkable that the apostle does not make any allusion to his imprisonment in this epistle, and that he does not refer at all to his own escape from this danger of death at Rome; compare 2 Timothy 4:16-17.

3. The supposition that the epistle was written at the time supposed, agrees better with the character of the epistle, and with the design for which Timothy was left at Ephesus, than the others. It is manifest from the epistle that the church was in some respects in an unsettled condition, and it would seem also that one part of the duty of Timothy there was to see that it was placed under a proper organization. This Paul had evidently proposed to accomplish himself, but it is clear from 1 Timothy 1:3, that he left his work unfinished, and that he gave what he had proposed to do into the hands of Timothy to be perfected. After the first imprisonment of Paul at Rome, however, there is every reason to suppose that the church was completely organized. Even when Paul went from Macedonia to Jerusalem Acts 20, there were "elders" placed over the church at Ephesus, whom Paul assembled at Miletus, and to whom he gave his parting charge, and his final instructions in regard to the church.

4. At the time when Paul wrote this epistle, Timothy was a young man - a youth; 1 Timothy 4:12. It is true, that if he was somewhere about twenty years of age when he was introduced into the ministry, as has been commonly supposed, this language would not he entirely inappropriate, even after the imprisonment of Paul, but still the language would more properly denote one somewhat younger than Timothy would be at that time.

5. To this may be added the declaration of Paul in 1 Timothy 3:14, that he "hoped to come to him shortly." This is an expression which agrees well with the supposition that he had himself been driven away before he had intended to leave; that he had left something unfinished there which he desired to complete, and that he hoped that affairs would soon be in such a state that he would be permitted to return. It may he also suggested, as a circumstance of some importance, though not conclusive, that when Paul met the elders of the church of Ephesus at Miletus, he said that he had no expectation of ever seeing them again. "And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more;" Acts 20:25. I do not think that this is to be understood as an inspired prediction, affirming with absolute certainty that he never would see them again, but that he rather expressed his apprehensions that it would be so from the circumstances which then existed; Acts 20:22-23. Still, this passage shows that when he uttered it he did not expect to visit Ephesus again, as he manifestly did when he wrote the epistle to Timothy.

These considerations seem so clear that they would leave no doubt on the mind, were it not for certain things which it seems to many impossible to reconcile with this supposition. The difficulties are the following:

1. That before Paul went to Macedonia, he had sent Timothy with Erastus before him Acts 19:22, purposing to follow them at no distant period, and to pass through Macedonia and Achaia, and then to go to Jerusalem, and afterward to visit Rome; Acts 19:21. As he had sent Timothy before him but so short a time before he left Ephesus, it is asked how Timothy could be left at Ephesus when Paul went himself to Macedonia? To this objection we may reply, that it is not improbable by any means that Timothy may have accomplished the object of his journey to Macedonia, and may have returned to the apostle at Ephesus before he was driven away. It does not appear, from the narrative, that Timothy was entrusted with any commission which would require a long time to fulfil it, nor that Paul expected that he would remain in Macedonia until he himself came. The purpose for which he sent Timothy and Erastus is not indeed mentioned, but it seems probable that it was with reference to the collection which he proposed to take up for the poor saints at Jerusalem; see notes on Acts 19:21-22; compare 1 Corinthians 16:1-6. If it was the purpose to prepare the churches for such a collection, it could not have required any considerable time, nor was it necessary that Timothy should remain long in a place; and it was natural also that he should return to the apostle at Ephesus and apprize him of what he had done, and what was the prospect in regard to the collection. It has been clearly shown by Hug (Introduction to the New Testament, sections 104, 109), that such a journey could easily have been made during the time which the apostle remained at Ephesus after he had sent Timothy and Erastus to Macedonia.

2. The next objection - and one which is regarded by Paley as decisive against the supposition that the epistle was written on this occasion - is, that from the Second Epistle to the 1 Corinthians 2 1 Corinthians 1:1, it is evident that at the time in which this epistle is supposed to have been written, Timothy was with the apostle in Macedonia. The second epistle to the Corinthians was undoubtedly written during this visit of Paul to Macedonia, and at that time Timothy was with him; see the Introduction to 2 Corinthians, section 3. How then can it be supposed that he was at Ephesus? Or how can this fact be reconciled with the supposition that Timothy was left there, and especially with the declaration of Paul to him 1 Timothy 3:14, that he "hoped to come to him shortly?" That Paul expected that Timothy would remain at Ephesus, at least for some time, is evident from 1 Timothy 3:15, "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God;" and from 1 Timothy 4:13, "Till I come, give attendance to reading, to exhortation, to doctrine." The only solution of this difficulty is, that Timothy had left Ephesus, and had followed the apostle into Macedonia; and the only question here is, whether, since the apostle designed that he should remain at Ephesus, and expected himself to return and meet him there, Timothy would be likely to leave that place and go to Macedonia. It is certain that the history in the Acts does not make this record, but that is no material objection - since it cannot be supposed that every occurrence in the travels of the apostles was recorded. But there are two or three circumstances which may render the supposition that Timothy, either by the concurrence, or by the direction of Paul, privately communicated to him, may have left Ephesus sooner than was at first contemplated, and may have rejoined him in Macedonia.

(1) one is, that the main business which Timothy was appointed to perform at Ephesus - to give a solemn charge to certain persons there to teach no other doctrine but that which Paul taught 1 Timothy 1:3 - might have been speedily accomplished. Paul was driven away in haste, and as he had not the opportunity of doing this himself as he wished, he left Timothy in charge of it. But this did not require, of necessity, any considerable time.

(2) another is, that the business of appointing suitable officers over the church there, might also have been soon accomplished. In fact, the church there is known to have been supplied with proper officers not long after this, for Paul sent from Miletus for the elders to meet him there on his way to Jerusalem. This remark is made in accordance with the opinion that a part of the work which Timothy was expected to perform there was to constitute proper officers over the church. But there is no proof that that was a part of his business. It is not specified in what Paul mentions, in 1 Timothy 1:3, as the design for which he was left there, and it is hardly probable that the apostle would have spent so long a time as he did in Ephesus nearly three years Acts 20:31 - without having organized the church with proper officers. Besides, the address of Paul to the elders at Miletus implies that they had received their appointment before he left them; see Acts 20:18-35, particularly Acts 20:35. The instructions to Timothy in this Epistle about the proper qualifications of the officers of the church, do not prove that he was then to appoint officers at Ephesus, for they are general instructions, having no particular reference to the church there, and designed to guide him in his work through life. There is, therefore, nothing in the duties which Timothy was to perform at Ephesus which would forbid the supposition that he may have soon followed the apostle into Macedonia.

(3) It appears that though Paul may have intended, if possible, to visit Ephesus on his way to Jerusalem, in accordance with 1 Timothy 3:14-15; 1 Timothy 4:13, yet, if that had been his intention, he subsequently changed his mind, and found it necessary to make other arrangements. Thus it is said Acts 20:16, that "Paul had determined to sail by Ephesus, because he would not spend the time in Asia:" that is, he had resolved to sail past Ephesus without visiting it. It would seem probable also, that this resolution had been formed before he left Macedonia, for it is said that he "had determined" it (ἔκρινεν ekrinen), and if so, there is no improbability in supposing that he had in some way caused it to be intimated to Timothy that he wished him to leave Ephesus and join him before he left Macedonia.

(4) in fact, and in accordance with this supposition, we find Timothy with Paul when he went on that occasion into "Asia;" Acts 20:4-5. These considerations render it probable that the epistle was written to Timothy soon after Paul left Ephesus to go into Macedonia after the tumult excited by Demetrius. As Paul was driven away unexpectedly, and when he had not completed what he designed to do there, nothing is more natural than the supposition that he would embrace the earliest opportunity to give suitable instructions to Timothy, that he might know how to complete the work.

Section 3. The Occasion and Design of the Epistle

This is specified in 1 Timothy 1:3. Paul had gone into Macedonia, having been suddenly driven away from Ephesus, before he had entirely done what he had designed to do there. He left Timothy there to "charge some that they teach no other doctrine;" that is, no other doctrine than that which he had himself taught when there. It is clear, from this, that there were certain errors prevailing there which Paul thought it of the highest importance to have corrected. In regard to those errors, see the introduction to the Epistle to the Ephesians, and the Epistle to the Colossians. Some of the circumstances which gave occasion to this epistle can be gathered from the history in the Acts of the Apostles; others can be derived from the epistle itself. From these sources of information we learn the following things in reference to the state of the church in Ephesus, which made it proper that Timothy should be left there, and that these instructions should be given him to regulate his conduct.

(1) there was much opposition to the apostle Paul from the Jews who resided there; Acts 19:8-9.

(2) there were in the church teachers who endeavored to enforce the maxims of the Jewish law, and to represent that law as binding on Christians; 1 Timothy 1:6-7.

(3) some of the Jews residing there were addicted to exorcism, and endeavored to make use of Christianity and the name of Jesus to promote their selfish ends; Acts 19:14; compare 1 Timothy 1:4.

(4) the Jewish teachers laid great stress on genealogies and traditions. and were much given to debates about various questions connected with the law; 1 Timothy 1:4-6,

(5) There were erroneous views prevailing respecting the rights of women, and the place which they ought to occupy in the church: 1 Timothy 2:8-15.

(6) the organization of the officers of the church had not been effected as Paul wished it to be. It is probable that some of the officers had been appointed, and that some instructions had been given to them in regard to their duties, but the whole arrangement had not been completed; 1 Timothy 3:4;

(7) There were certain questions in regard to the proper treatment of widows which had not yet been determined; 1 Timothy 5.

(8) the apostle in his preaching had inculcated benevolent principles, and had asserted the natural equality of all men, and it would seem that certain persons had taken occasion from this to excite a spirit of discontent and insubordination among those who were servants.

The doctrine seems to have been advanced, that, as all men were equal, and all had been redeemed by the same blood, therefore those who had been held in bondage were free from all obligation to serve their masters. There were those evidently who sought to excite them to insurrection; to break down the distinctions in society, and to produce a state of insubordination and disorder; 1 Timothy 6; compare Ephesians 6:5-10; Colossians 3:22; Colossians 4:2.

Such appears to have been the state of things when the apostle was compelled suddenly to leave Ephesus. He had hitherto directed the affairs of the church there mainly himself, and had endeavored to correct the errors then prevailing, and to establish the church on a right foundation. Matters appear to have been tending to the desired result; religion was acquiring a strong hold on the members of the church Acts 19:18-20; error was giving way; the community was becoming more and more impressed with the value of Christianity; the influence of idolatry was becoming less and less Acts 19:23, and the arrangements for the complete organization of the church were in progress. Such was the promising state of things in these respects that the apostle hoped to be able to leave Ephesus at no very distant period, and had actually made arrangements to do it; Acts 19:21. But his arrangements were not quite finished, and before they were completed, he was compelled to leave by the tumult excited by Demetrius. He left Timothy, therefore, to complete the arrangements, and, in this first epistle, gave him all the instructions which were necessary to guide him in that work.

This view of the state of things in Ephesus at the time when the apostle was constrained to leave it, will enable us to understand the drift of the epistle, and the reasons why the various topics found in it were introduced. At the same time, the instructions are of so general a character that they would be an invaluable guide to Timothy not only at Ephesus, but through his life; and not only to him, but to all the ministers of the gospel in every age and land. A more detailed view of these topics will be furnished in the analysis prefixed to the several chapters of the epistle.

The Epistles to Timothy and Titus occupy a very important place in the New Testament, and without them there would be a manifest and most material defect in the volume of inspiration. Their canonical authority has never been questioned by the great body of the church, and there is no doubt that they are the productions of the apostle Paul. If the various epistles which he wrote, and the various other books of the New Testament; be attentively examined, it will be found that each one is designed to accomplish an important object, and that if anyone were removed a material chasm would be made. Though the removal of anyone of them would not so impair the volume of the New Testament as to obscure any essential doctrine, or prevent our obtaining the knowledge of the way of salvation from the remainder, yet it would mar the beauty and symmetry of the truth, and would render the system of instruction defective and incomplete.

This is true in regard to the epistles to Timothy and Titus, as it is of the other epistles. They fill a department which nothing else in the New Testament would enable us to supply, and without which instructions to man respecting redemption would be incomplete. They relate mainly "to the office of the ministry;" and though there are important instructions, of the Saviour himself respecting the office (Matthew 10; Mark 16, add elsewhere), and though in the address of Paul to the elders of Ephesus Acts 20, and in the Epistles to the Corinthians, there are invaluable suggestions respecting it, yet such is its importance in the organization of the church, that more full and complete instructions seem to be imperiously demanded. Those instructions are furnished in these epistles. They are as full and complete as we could desire in regard to the nature of the office, the qualifications for it, and the duties which grow out of it.

They are fitted not only to direct Timothy and Titus in the work to which they were specifically appointed, but to counsel the ministry in every age and in every land. It is obvious that the character and welfare of the church depend greatly, if not entirely, on the character of the ministry. The office of the ministry is God's great appointment for the preservation of pure religion, and for spreading it abroad through the world. The church adheres to the truth; is built up in faith; is distinguished for love, and purity, and zeal, in proportion as the ministry is honored, and shows itself qualified for its work. In every age corruption in the church has commenced in the ministry; and where the gospel has been spread abroad with zeal, and the church has arisen in her strength and beauty, it has been pre-eminently where God has sent down his Spirit in copious measures on those who have filled the sacred office. So important, then, is this office to the welfare of the church and the world, that it was desirable that full instructions should be furnished in the volume of revelation in regard to its nature and design. Such instructions we have in these epistles, and there is scarcely any portion of the New Testament which the church could not better afford to part with than the Epistles to Timothy and Titus. Had the ministry always been such as these epistles contemplate; had they who have filled the sacred office always had the character and qualifications here described, we may believe that the church would have been saved from the strifes that have torn it, and that the pure gospel would long before this have been spread through the world.

But it is not to the ministry only that these Epistles are of so much value. They are of scarcely less importance to the church at large. Its vitality; its purity; its freedom from strife; its zeal and love and triumph in spreading the gospel, depend on the character of the ministry. If the church will prosper from age to age, the pulpit must be filled with a pious, learned, laborious, and devoted ministry, and one of the first cares of the church should be that such a ministry should be secured. This great object cannot better be attained than by keeping the instructions in these Epistles steadily before the minds of the members of the church; and though a large part of them is particularly adapted to the ministers of the gospel, yet the church itself can in no better way promote its own purity and prosperity than by a prayerful and attentive study of the Epistles to Timothy and Titus.

Analysis Of The Chapter

This chapter 1 Timothy 1 comprises the following subjects:

(1) The salutation to Timothy, in the usual manner in which Paul introduces his epistles; 1 Timothy 1:1-2.

(2) the purpose for which he had left him at Ephesus; 1 Timothy 1:3-4. It was that he might correct the false instructions of some of the teachers there, and especially, as it would seem, in regard to the true use of the law. They gave undue importance to somethings in the laws of Moses; they did not understand the true nature and design of his laws; and they mingled in their instructions much that was mere fable.

(3) the true use and design of the law; 1 Timothy 1:5-11. It was to produce love not vain jangling. It was not made to fetter the conscience by vain and troublesome austerities and ceremonies; it was to restrain and bind the wicked. The use of the law, according to these teachers, and according to the prevailing Jewish notions, was to prescribe a great number of formalities, and to secure outward conformity in a great variety of cumbrous rites and ceremonies. Paul instructs Timothy to teach them that love, out of a pure heart and a good conscience, was the elementary principle of religion, and that the "law" was primarily designed to restrain and control the wicked, and that the gospel brought to light and enforced this important truth.

(4) the mention of the gospel in this connection, leads Paul to express his thanks to God that he had been entrusted with this message of salvation; 1 Timothy 1:12-17. Once he had the same views as others. But he had obtained mercy, and he was permitted to publish that glorious gospel which had shed such light on the law of God, and which had revealed a plan of salvation that was worthy of universal acceleration.

(5) this solemn duty of preaching the gospel he commits now to Timothy, 1 Timothy 1:18-20. He says that he had been called to the work in accordance with the prophecies which had been uttered of him in anticipation of his future usefulness in the church, and in the expectation that he would not, like some others, make shipwreck of his faith.

Paul, an apostle of Jesus Christ; - see the notes on Romans 1:1.

By the commandment of God - See the notes at 1 Corinthians 1:1.

Our Saviour - The name Saviour is as applicable to God the Father as to the Lord Jesus Christ, since God is the great Author of salvation; see the notes, Luke 1:47; compare 1 Timothy 4:10; Titus 2:10; Jde 1:25.

And Lord Jesus Christ - The apostle Paul had received his commission directly from him; see the notes, Galatians 1:11-12.

Which is our hope - See the notes at Colossians 1:27.

Unto Timothy - For an account of Timothy, see Intro. Section 1.

My own son in the faith - Converted to the Christian faith by my instrumentality, and regarded by me with the affection of a father; see notes, 1 Corinthians 4:15. Paul had no children of his own, and he adopted Timothy as a son, and uniformly regarded and treated him as such. He had the same feeling also toward Titus; Titus 1:4; compare Galatians 4:19 note; 1 Thessalonians 2:7, 1 Thessalonians 2:11 notes; and Plm 1:10 note.

Grace, mercy, and peace, ... - See the notes, Romans 1:7.

As I besought thee to abide still at Ephesus - It is clear from this, that Paul and Timothy had been laboring together at Ephesus, and the language accords with the supposition that Paul had been compelled to leave before he had completed what he had designed to do there. See the Intro. Section 2.

When I went into Macedonia - Having been driven away by the excitement caused by Demetrius and his fellow-craftsmen; Acts 20:1. See the Intro. Section 2, 3.

That thou mightest charge some - The word charge here - παραγγειλης parangeilēs - seems to mean more than is commonly implied by the word as used by us. If it had been a single direction or command, it might have been given by Paul himself before he left, but it seems rather to refer to that continuous instruction which would convince these various errorists and lead them to inculcate only the true doctrine. As they may have been numerous - as they may have embraced various forms of error, and as they might have had plausible grounds for their belief, this was evidently a work requiring time, and hence Timothy was left to effect this at leisure. It would seem that the wrath which had been excited against Paul had not affected Timothy, but that he was permitted to remain and labor without molestation. It is not certainly known who these teachers were, but they appear to have been of Jewish origin, and to have inculcated the special sentiments of the Jews respecting the law.

That they teach no other doctrine - That is, no other doctrine than that taught by the apostles. The Greek word here used is not found in the classic writers, and does not elsewhere occur in the New Testament, except in 1 Timothy 6:3 of this Epistle, where it is rendered "teach otherwise." We may learn here what was the design for which Timothy was left at Ephesus.

(1) it was for a temporary purpose, and not as a permanent arrangement. It was to correct certain errors prevailing there which Paul would have been able himself soon to correct if he had been suffered to remain. Paul expected soon to return to him again, and then they would proceed unitedly with their work; 1 Timothy 4:13; 1 Timothy 3:15.

(2) it was not that he might be the "Bishop" of Ephesus. There is no evidence that he was "ordained" there at all, as the subscription to the Second Epistle declares (see the notes on that subscription), nor were the functions which he was to perform, those of a prelatical bishop. He was not to take the charge of a "diocese," or to ordain ministers of the "second rank," or to administer the rite of confirmation, or to perform acts of discipline. He was left there for a purpose which is specified, and that is as far as possible from what are now regarded as the appropriate functions of a prelatical bishop. Perhaps no claim which has ever been set up has had less semblance of argument than that which asserts that Timothy was the "Bishop of Ephesus." See this clause examined in my "Inquiry into the Organization and Government of the Apostolic Church," pp. 84-107.

Neither give heed to fables - That is, that they should not bestow their attention on fables, or regard such trifles as of importance. The "fables" here referred to were probably the idle and puerile superstitions and conceits of the Jewish rabbies. The word rendered "fable" (μῦθος muthos) means properly "speech" or "discourse," and then fable or fiction, or a mystic discourse. Such things abounded among the Greeks as well as the Jews, but it is probable that the latter here are particularly intended. These were composed of frivolous and unfounded stories, which they regarded as of great importance, and which they seem to have desired to incorporate with the teachings of Christianity. Paul, who had been brought up amidst these superstitions, saw at once how they would tend to draw off the mind from the truth, and would corrupt the true religion. One of the most successful arts of the adversary of souls has been to mingle fable with truth; and when he cannot overthrow the truth by direct opposition, to neutralize it by mingling with it much that is false and frivolous.

And endless genealogies - This also refers to Jewish teaching. The Hebrews kept careful genealogical records, for this was necessary in order that the distinction of their tribes might be kept up. Of course, in the lapse of centuries these tables would become very numerous, complicated, and extended - so that they might without much exaggeration be called "endless." The Jews attached great importance to them, and insisted on their being carefully preserved. As the Messiah, however, had now come - as the Jewish polity was to cease - as the separation between them and the pagan was no longer necessary, and the distinction of tribes was now useless, there was no propriety that these distinctions should be regarded by Christians. The whole system was, moreover, contrary to the genius of Christianity, for it served to keep up the pride of blood and of birth.

Which minister questions - Which afford matter for troublesome and angry debates. It was often difficult to settle or understand them. They became complicated and perplexing. Nothing is more difficult than to unravel an extensive genealogical table. To do this, therefore, would often give rise to contentions, and when settled, would give rise still further to questions about rank and precedence.

Rather than godly edifying which is in faith - These inquiries do nothing to promote true religion in the soul. They settle no permanent principle of truth; they determine nothing that is really concerned in the salvation of people. They might be pursued through life, and not one soul be converted by them; they might be settled with the greatest accuracy, and yet not one heart be made better. Is not this still true of many controversies and logomachies in the church? No point of controversy is worth much trouble, which, if it were settled one way or the other, would not tend to convert the soul from sin, or to establish some important principle in promoting true religion. "So do." These words are supplied by our translators, but they are necessary to the sense. The meaning is, that Timothy was to remain at Ephesus, and faithfully perform the duty which he had been left there to discharge.

Now the end of the commandment - see the notes on Romans 10:4. In order that Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of the design of the law. The teachers to whom he refers insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for Timothy to inculcate correct views of the purpose for which it was given. The word "commandment" here some have understood of the gospel (Doddridge), others of the particular command which the apostle here gives to Timothy (Benson, Clarke, and Macknight); but it seems more naturally to refer to all that God had commanded - his whole law. As the error of these teachers arose from improper views of the nature and design of law, Paul says that that design should be understood. It was not to produce distinctions and angry contentions, and was not to fetter the minds of Christians with minute and burdensome observances, but it was to produce love.

Is charity - On the meaning of this word, see notes on 1 Corinthians 13:1.

Out of a pure heart - The love which is genuine must proceed from a holy heart. The commandment was not designed to secure merely the outward expressions of love, but that which had its seat in the heart.

And of a good conscience - A conscience free from guilt. Of course there can be no genuine love to God where the dictates of conscience are constantly violated, or where a man knows that he is continually doing wrong. If a man wishes to have the evidence of love to God, he must keep a good conscience. All pretended love, where a man knows that he is living in sin, is mere hypocrisy.

And of faith unfeigned - Undissembled confidence in God. This does seem to be intended specifically of faith in the Lord Jesus, but it means that all true love to God, such as this law would produce, must be based on confidence in him. How can anyone have love to him who has no confidence in him? Can we exercise love to a professed friend in whom we have no confidence? Faith, then, is as necessary under the law as it is under the gospel.

From which some having swerved - Margin, "not aiming at." The word here used - ἀστοχέω astocheō - means properly, to miss the mark; to err; and then, to swerve from compare 1 Timothy 6:21; 2 Timothy 2:18. It does not mean that they had ever had that from which they are said to have swerved - for it does not follow that a man who misses a mark had ever hit it - but merely that they failed of the things referred to, and had turned to vain talk. The word "which" ὧν hōn, in the plural, refers not to the law, but to the things enumerated - a pure heart, a good conscience, and unfeigned faith.

Have turned aside unto vain jangling - Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses.

Desiring to be teachers of the law - That is, to have the credit and reputation of being well versed in the law of Moses, and qualified to explain it to others. This was a high honor among the Jews, and these teachers laid claim to the same distinction.

Understanding neither what they say - That is, they do not understand the true nature and design of that law which they attempt to explain to others. This was true of the Jewish teachers, and equally so of those in the church at Ephesus, who attempted to explain it. They appear to have explained the law on the principles which commonly prevailed among the Jews, and hence their instructions tended greatly to corrupt the faith of the gospel. They made affirmations of what they knew nothing of, and though they made confident observations, yet they often pertained to things about which they had no knowledge. One needs only a slight acquaintance with the manner of teaching among Jewish rabbies, or with the things found in their traditions, to see the accuracy of this statement of the apostle. A sufficient illustration of this may be found in Allen's "Modern Judaism."

But we know that the law is good - We admit this; it is that which we all concede. This declaration is evidently made by the apostle to guard against the supposition that he was an enemy of the law. Doubtless this charge would be brought against him, or against anyone who maintained the sentiments which he had just expressed. By speaking thus of what those teachers regarded as so important in the law, it would be natural for them to declare that he was an enemy of the law itself, and would be glad to see all its claims abrogated. Paul says that he designs no such thing. He admitted that the law was good. He was never disposed for one moment to call it in question. He only asked that it should be rightly understood and properly explained. Paul was never disposed to call in question the excellency and the utility of the law, however it might bear on him or on others; compare Romans 7:12 note, and Acts 21:21-26 notes.

If a man use it lawfully - In a proper manner; for the purposes for which it was designed. It is intended to occupy a most important place, but it should not be perverted. Paul asked only that it should be used aright, and in order to this, he proceeds to state what is its true design.

Knowing this - That is, "If anyone knows, or admits this, he has the prover view of the design of the law." The apostle does not refer particularly to himself as knowing or conceding this, for then he would have uses the plural form of the participle (see the Greek), but he means that anyone who had just views of the law would see that that which he proceeds to specify was its real purpose.

The law is not made for a righteous man - There has been great variety in the interpretation of this passage. Some suppose that the law here refers to the ceremonial laws of Moses (Clarke, Rosenmuller, Abbot); others to the denunciatory part of the law (Doddridge and Bloomfield); and others that it means that the chief purpose of the law was to restrain the wicked. It seems clear, however, that the apostle does not refer merely to the ceremonial law, for he specifies that which condemns the unholy and profane; the murderers of fathers and mothers; liars and perjured persons. It was not the ceremonial law which condemned these things, but the moral law. It cannot be supposed, moreover, that the apostle meant to say that the law was not binding on a righteous man, or that he was under no obligation to obey it - for he everywhere teaches that the moral law is obligatory on all mankind.

To suppose also that a righteous man is released from the obligation to obey the law, that is, to do right, is an absurdity. Nor does he seem to mean, as Macknight supposes, that the law was not given for the purpose of justifying a righteous man - for this was originally one of its designs. Had man always obeyed it, he would have been justified by it. The meaning seems to be, that the purpose of the law was not to fetter and perplex those who were righteous, and who aimed to do their duty and to please God. It was not intended to produce a spirit of servitude and bondage. As the Jews interpreted it, it did this, and this interpretation appears to have been adopted by the teachers at Ephesus, to whom Paul refers. The whole tendency of their teaching was to bring the soul into a state of bondage, and to make religion a condition, of servitude. Paul teaches, on the other hand, that religion was a condition of freedom, and that the main purpose of the law was not to fetter the minds of the righteous by numberless observances and minute regulations, but that it was to restrain the wicked from sin. This is the case with all law. No good man feels himself lettered and manacled by wholesome laws, nor does he feel that the purpose of law is to reduce him to a state of servitude. It is only the wicked who have this feeling - and in this sense the law is made for a man who intends to do wrong.

For the lawless - To bind and restrain them. The word here used means, properly, those who have no law, and then those who are transgressors - the wicked. It is rendered transgressors in Matthew 15:28; Luke 22:37, and wicked, Acts 2:23; 2 Thessalonians 2:8.

And disobedient - Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Titus 1:6, Titus 1:10, where it is rendered unruly, and Hebrews 2:8, where it is translated not put under; that is, under Christ.

For the ungodly - Those who have no religion; who do not worship or honor God. The Greek word occurs in the following places, in all of which it is rendered ungodly; Romans 4:5; Romans 5:6; 1 Timothy 1:9; 1 Peter 4:18; 2 Peter 2:5; 2 Peter 3:7; Jde 1:15. The meaning is, that the law is against all who do not worship or honor God.

And for sinners - The word used here is the common word to denote sinners. It is general, and includes sins of all kinds.

For unholy - "Those who are regardless of duty to God or man," Robinson, Lexicon. The word occurs in the New Testament only here, and in 2 Timothy 3:2. It has particular reference to those who fail of their duty toward God, and means those who have no piety; who are irreligious.

And profane - This does not necessarily mean that they were profane in the sense that blasphemed the name of God, or were profane swearers - though the word would include that - but it means properly those who are impious, or who are scoffers; notes, Hebrews 12:16. The word occurs only in the following places, in all of which it is rendered profane: 1 Timothy 1:9; 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. A man who treats religion with contempt. mockery, or scorn, would correspond with the meaning of the word.

For murderers of fathers - The Greek properly means a "smiter of a father" (Robinson), though here it undoubtedly means a parricide. This was expressly forbidden by the law of Moses, and was a crime punishable by death; Exodus 21:15. It is said to have been a crime which the Roman law did not contemplate as possible, and hence that there was no enactment against it. It is, indeed, a crime of the highest order; but facts have shown that if the Romans supposed it would never be committed, they did not judge aright of human nature. There is no sin which man will not commit if unrestrained, and there is in fact no conceivable form of crime of which he has not been guilty.

Murderers of mothers - A still more atrocious and monstrous crime, if possible, than the former. We can conceive nothing superior to this in atrocity, and yet it has been committed. Nero caused his mother to be murdered, and the annals of crime disclose the names of not a few who have imbrued their own hands in the blood of those who bare them. This was also expressly forbidden by the law of Moses; Exodus 21:15.

For manslayers - This word occurs nowhere else in the New Testament. It means a homicide - a murderer. The crime is expressly forbidden by the law; Exodus 20:13; Genesis 9:6.

For whoremongers - Leviticus 19:29; Leviticus 20:5.

For them that defile themselves with mankind - Sodomites. See the evidence that this crime abounded in ancient times, in the notes on Romans 1:27. It was forbidden by the law of Moses, and was punishable with death; Leviticus 20:13.

For menstealers - The word here used - ἀνδρᾶποδιστής andrapodistēs - occurs nowhere else in the New Testament. It properly means one who steals another for the purpose of making him a slave - a kidnapper. This is the common way in which people are made slaves. Some, indeed, are taken in war and sold as slaves, but the mass of those who have been reduced to servitude have become slaves by being kidnapped. Children are stolen from their parents, or wives from their husbands, or husbands from their wives, or parents from their children, or whole families are stolen together. None become slaves voluntarily, and consequently the whole process of making slaves partakes of the nature of theft of the worst kind. What theft is like that of stealing a man's children, or his wife, or his father or mother? The guilt of manstealing is incurred essentially by those who purchase those who are thus stolen - as the purchaser of a stolen horse, knowing it to be so, participates in the crime. A measure of that criminality also adheres to all who own slaves, and who thus maintain the system - for it is a system known to have been originated by theft. This crime was expressly forbidden by the law of God, and was made punishable with death; Exodus 21:16; Deuteronomy 24:7.

For liars - Leviticus 6:2-4; Leviticus 19:11.

For perjured persons - Those who swear falsely; Leviticus 19:12; Leviticus 6:3; Exodus 20:7.

And if there be any other thing that is contrary to sound doctrine - To sound or correct teaching - for so the word doctrine means. The meaning is, if there is anything else that is opposed to the instruction which the law of God gives.

According to the glorious gospel - The gospel is a system of divine revelation. It makes known the will of God. It states what is duty, and accords in its great principles with the law, or is in harmony with it. The law, in principle, forbids all which the gospel forbids, and in publishing the requirements of the gospel, therefore, Paul says that the law really forbade all which was prohibited in the gospel, and was designed to restrain all who would act contrary to that gospel. There is no contradiction between the law and the gospel. They forbid the same things, and in regard to morals and true piety, the clearer revelations of the gospel are but carrying out the principles stated in the law. They who preach the gospel, then, should not be regarded as arrayed against the law, and Paul says that they who preached the gospel aright really stated the true principles of the law. This he evidently intends should bear against the false teachers who professed to explain the law of Moses. He means here that if a man wished to explain the law, the best explanation would be found in that gospel which it was his office to publish; compare Romans 3:31.

Of the blessed God - Revealed by the blessed God - the same God who was the Author of the law.

Which was committed to my trust - Not to him alone, but to him in common with others. He had received it directly from the Lord; 1 Corinthians 9:17; notes, Galatians 1:1.