Verse By Verse Through First Timothy

Chapter One

I Timothy 1:1 “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;”

• Paul is an Apostle of Christ by commandment of God the Father and Son (Acts 9:1-20, Romans 1:1, I Corinthians 1:1, II Corinthians 1:1, Galatians 1:1-12, Ephesians 3:1-8, Colossians 1:1, II Timothy 1:1, and II Timothy 1:8-11).
• Jesus Christ is our hope (Titus 2:13).
• Specifically, the hope we have in Christ is in the resurrection (I Corinthians 15:1-24 and I Peter 1:1-13).

• Paul took Timothy into his work after the division between Barnabas and himself (Acts 15:36-16:5).
• Timothy was unique in that Paul trusted him as one who was likeminded with Paul above others (Philippians 2:19-24).
• So, Paul could send Timothy and trusted him to teach what Paul had been teaching (I Corinthians 4:17 and I Corinthians 16:10).
• Timothy accompanied Paul at times (Acts 18:5 and Acts 20:4).
• Timothy was with Paul when Paul wrote various inspired letters and is even listed as the letter being from him as well at times (Romans 16:21, Philippians 1:1, Colossians 1:1, I Thessalonians 1:1, II Thessalonians 1:1, and Philemon 1:1).
• Timothy could be trusted to look in on brethren (I Thessalonians 3:1-6).
• Timothy was willing to suffer for Christ. He was imprisoned (Hebrews 13:23).
• Paul looked Timothy as his son in the faith (Titus 1:4; cf. Philippians 2:22 and Philemon 1:10).
• He refers to Timothy as his son multiple times (I Corinthians 4:17, I Timothy 1:18, II Timothy 1:2, and II Timothy 2:1).
• Teachers of God’s word looking at their students as children in the faith (John 13:33, I Corinthians 4:14, II Corinthians 6:13, Galatians 4:19, I John 2:12, I John 2:13, I John 2:18, I John 2:28, I John 3:7, I John 3:18, I John 4:4, I John 5:21, II John 1:4, and III John 1:3-4).
• Grace, mercy, and/or peace of common salutations in New Testament letters (Romans 1:7, I Corinthians 1:3, II Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2, I Thessalonians 1:1, II Thessalonians 1:2, II Timothy 1:2, Titus 1:4, Philemon 1:3, I Peter 1:2, II Peter 1:2, II John 1:3, and Revelation 1:4).

• Paul had made multiple trips into Macedonia. This reference is difficult for me to tie into records in Acts. For example, I know for sure it is not Acts 19:21 because he didn’t leave Timothy in Ephesus at that point (Acts 19:22). It was not before Acts 19, because the congregation in Ephesus wasn’t in existence (Acts 19:1-7). After that, the record is difficult to know if not impossible.
• So, let’s focus on what Timothy was told to do. He was told to charge some that they teach no other doctrine.
• The Greek term translated “charge” [παραγγέλλω] is translated “command[ed]” twenty times of the thirty-one times the term is used in the New Testament (Matthew 10:5, Mark 6:8, Mark 8:6, Luke 5:14, Luke 8:29, Luke 9:21, Acts 1:4, etc.). The term is used four more times in this letter (I Timothy 4:11, I Timothy 5:7, I Timothy 6:13, and I Timothy 6:17).
• For an evangelist, who does not have the authority of an Apostle, to teach as a command; he must carry himself with some authority and boldness (I Thessalonians 2:1-2 and Titus 2:15). There is a difference in approaches. Though Jesus had the authority that Timothy does not, think about how His teaching was viewed differently than the scribes (Matthew 7:28-29).
• The charge, command - teach no other doctrine (Deuteronomy 4:1-2, Deuteronomy 12:32, Deuteronomy 27:26, Proverbs 23:23, Proverbs 30:5-6, Jeremiah 7:30-31, Mark 7:1-13, I Corinthians 4:6, Galatians 1:6-12, Ephesians 4:14-15, Ephesians 4:25, I Timothy 6:1-5, II Timothy 4:2, Titus 1:10-14, Titus 2:1, and II John 1:9-11).
• This does not mean that it is okay to hold to a false doctrine provided one does not teach it (Revelation 2:14-16).

• Timothy was to teach in Ephesus that they are not to give heed to fables (I Timothy 4:7 and Titus 1:14; cf. II Peter 1:12-16).
• Timothy was warned that others would turn to fables (II Timothy 4:4).
• Timothy was to teach in Ephesus that they are not to give heed to endless genealogies (cf. Titus 3:9-11).
• In general, evangelists and saints alike need to be cautious about what and who we listen to (Proverbs 19:27, Jeremiah 29:8-9, Matthew 7:15-20, Mark 4:24, Ephesians 5:6-11, Colossians 2:4-23, I Timothy 6:3-5, and II Timothy 2:14-18, I John 4:1-5, and Revelation 2:20-23).
• Things that present questions are to be avoided whereas saints should focus on information that is godly - edifying in faith (Ephesians 4:14-16 and Hebrews 13:9).
• Faith, in contrast to information that causes questioning, comes through hearing the word of God (Romans 10:14-17, Colossians 1:4-6, I Thessalonians 2:13, James 1:18-21, and I Peter 1:23-25).

• “Now the end of the commandment…”. In other words, “the goal” or “the purpose” of the instructions concerning what he was to do in Ephesus, as recorded in verses 3-4.
• The goal was for the saints to have charity [love]. Consider some Scriptures about love in thinking about this point (John 13:34-35, John 15:9-10, John 17:26, Romans 12:9, Romans 13:9-10, Romans 14:15, I Corinthians 8:1, I Corinthians 13:1-13, I Corinthians 16:14, Galatians 5:6, Ephesians 3:17, Ephesians 4:1-3, Ephesians 5:1-2, etc.).
• Charity, or as it is translated in the reference I am about to make, was going to wax cold in some (Matthew 24:12). What happened in Ephesus (Revelation 2:1-5)? So, Timothy was being told to teach in a manner to prevent this.
• Love with a pure heart. Consider some of what the Scriptures teach about a pure heart (Psalms 24:3-4, Matthew 5:8, II Timothy 2:22, and I Peter 1:22).
• To have a good conscience (Acts 24:16, I Peter 2:19, and I Peter 3:16) in contrast to a defiled or seared conscience (I Timothy 4:1-5 and Titus 1:15).
• Since the beginning of creation, mankind has a sense of right and wrong. We have a God-given conscience (Romans 2:12-15).
• Timothy had unfeigned faith as did his grandmother and mother (II Timothy 1:5). The term translated “unfeigned” is also translated “without hypocrisy” (James 3:17; cf. Strong’s # 505).
• Faith is to be sincere, pure, without hypocrisy (I Timothy 3:9).

• Some had swerved aside from sincere faith (I Timothy 6:20-21 and II Timothy 2:18).
• That which is contrary to sound doctrine causes apostasy (Jeremiah 23:24-27, Matthew 24:24, Acts 15:24, Romans 16:17-18, Galatians 1:6-9, Galatians 2:11-17, Galatians 5:7-9, and II Peter 2:1-3).
• “Vain jangling” [ματαιολογία] is: “random talk, that is, babble: - vain jangling” (Strong’s # 3150). There were many vain talkers about (Titus 1:10).

• There are those who have a desire to teach, but do not have the understanding to do so (I Timothy 6:3-5 and II Peter 2:12).
• Some might be teachable (Acts 18:24-28).
• Some will never get it (II Timothy 3:1-9).
• Unfortunately, those led by the blind fall with the blind (Matthew 15:1-14).
• As the context continues, we will see that the law they desired to teach was the Law of Moses (I Timothy 1:8-10). Take for example those who went to Antioch and taught error (Acts 15:1). They were ignorant to the fact that the Law of Moses was no longer in effect (Romans 7:1-6 and Colossians 2:14). They were ignorant to the fact that the Law of Moses was never for the Gentiles (Leviticus 26:26 and Deuteronomy 4:44). They were ignorant to the fact that no one need to be circumcised under the Law of Christ (Galatians 5:1-4 and Galatians 6:15).
• Such ignorance causes someone to use God’s word incorrectly. We will talk more about that in the next verse (I Timothy 1:8).
• Now let’s consider the word “understanding.” What does a person comprehend? The ability to teach goes beyond knowing information. Does the teacher understand what the information he knows? Jesus’ disciples were given information, but they did not understand it immediately (Matthew 16:5-12, Luke 24:13-27, and Luke 24:44-45).
• Think about the inspired words Paul spoke concerning speaking in unknown tongues and understanding (I Corinthians 14:14-19).

• The Law here is that which some were desiring to teach without understanding (I Timothy 1:7). That is, the Law of Moses (as verses 9-11 clearly establishes).
• The Law of Moses was good (Psalms 19:7-10, Nehemiah 9:13-14, and Romans 7:12).
• All Scriptures are good (II Timothy 3:15-17).
• “If” is a key word here. The Law of God MUST be used in a lawful way for it to be good (II Corinthians 4:1-2).
• Obviously, using God’s word lawfully is about not teaching error through His word, not twisting it (II Peter 3:15-17). Not perverting it (Galatians 1:6-9).
• Beyond that obvious point, there are many more applications to be made here. For example, handling God’s word in a lawful way includes knowing when to teach something (Mark 4:33, John 16:12, and Hebrews 5:11-6:3).
• Using God’s word in a lawful way includes knowing how to build on a foundation someone else has already (I Corinthians 3:6-11).
• Using God’s word in a lawful way includes knowing IF, not just when, but also IF to teach something at all (Matthew 7:6, Acts 13:44-51, II Timothy 2:23, and Titus 3:9-11).
• Among the many, seemingly endless points that could be made on this, using God’s word in a lawful way includes not creating or diminishing truths that God has or has not not put in place (Mark 7:1-13 and I Corinthians 15:12).
• In the second letter from the inspired Apostle Paul to Timothy he writes about handling God’s word correctly (II Timothy 2:14-18).
• We will also see the same Greek word “νομίμως” [translated lawfully] used in the second letter to Timothy (II Timothy 2:1-5).

• We know it is the Law of Moses that is being referred to because the Law of Moses was made because of the unholy and profane actions going on without the Law (Galatians 3:19; cf. Romans 5:13-20).
• Prior to the written Law, there was the inward law (Romans 2:12-15).
• There was not a written law against murder, but what did Cain do (I John 3:12)?
• There was not a written law against adultery, but what did Joseph understand naturally (Genesis 39:1-10)?
• There were those who defiled themselves with mankind before the Law was written (Genesis 18:22-19:25; cf. Jude 1:7).
• There were those who engaged in men-stealing (Genesis 40:15).
• There was lying (Genesis 12:11-20).
• Again, there were many things men were doing that they knew they should not do.
• The Law made it official (for lack of a better term).
• God commanded them to be a holy nation (Exodus 19:4-6).
• He was explicit against murder (Exodus 20:13).
• He was explicit against harlots, homosexuals, and other sexual sins (Leviticus 20:10-21 and Deuteronomy 23:17).
• He was explicit against men-stealing (Exodus 21:16).
• He was explicit against lying (Leviticus 19:11).
• Considering the phrase “any other thing contrary to sound doctrine.” This is like saying “they which do such things” (Galatians 5:19-21).
• When it comes to sound doctrine, consider what will later be written to Timothy and then Titus (II Timothy 4:1-5, Titus 1:9, and Titus 2:1).
• Sound doctrine, or rather the glorious Gospel of Christ (Romans 2:16), had been committed to the trust of Paul by Jesus (I Corinthians 2:1-13, Galatians 1:10-12, and II Timothy 1:10-11).

• Typically, the thanks Paul refers to is to God the Father (Romans 1:8, Romans 7:25, I Corinthians 1:4, II Corinthians 2:14, Ephesians 5:20, Philippians 1:1-4, Colossians 1:3-4, Colossians 3:17, and II Timothy 1:2-4).
• Here is a difference because it was Jesus specifically that enabled Paul and put him into the ministry (Acts 9:1-20, Galatians 1:1, and Galatians 1:11-12).
• This is consistent with the fact that Jesus chose His Apostles (Matthew 10:1-4  and Luke 6:12-16).
• That is not to say such was not in accordance with the will of the Father (I Timothy 1:1; cf. I Corinthians 1:1, II Corinthians 1:1, Ephesians 1:1, Colossians 1:1, etc.).
• The word “enabled” means: “to empower: - enable, (increase in) strength (-en), be (make) strong” (Strong’s # 1743). The Apostles were empowered by the Spirit (John 14:16-17, John 14:26, John 15:26, John 16:1-16, and Acts 1:8).

• Paul’s past would disqualify him by worldly standards. With Christ, however, he obtained mercy.
• As we get further in this context, we will see this mercy is a pattern towards others too (I Timothy 1:16; cf. Titus 3:3-5).
• Since Jesus came in the flesh He understands and is our merciful high priest (Hebrews 2:9-18).
• Paul was a blasphemer (Acts 26:9-11).
• He was a persecutor and injurious [insulter] (Acts 8:3, Acts 22:4, I Corinthians 15:9, Galatians 1:13, and Philippians 3:6).
• Paul was ignorant (cf. Acts 3:11-19).
• Paul was an unbeliever. For the sake of study, consider how some in unbelief were left in that state (Matthew 13:53-58 and Hebrews 3:14-4:2) while others were not (Mark 16:14). What was the difference? What about the Jews as a whole (Romans 11:25-36)?
• God can be merciful to whomever He chooses (Romans 9:6-21).
• God being just (Isaiah 45:21) and not a respecter of persons (I Peter 1:17) leaves us with a simple answer. He knew the hearts of those whom He was merciful towards and the hearts of those whom He turned mercy from (I Chronicles 28:9 and Revelation 2:23).
• Think about how mercy can be shown to the ignorant and unbelieving because of Jesus being who He is (Hebrews 4:14-5:9).

• Grace abounding is not a new subject matter (Romans 5:12-21).
• Paul was an Apostle by the grace of God (I Corinthians 15:10).
• Paul did not try to establish why he was special or how great he was because of his zeal. He fully understood his place was not earned (Ephesians 3:7-8).
• The structure of this sentence gets a bit confusing when you come to “with faith and love which is in Christ Jesus.” We could simplify this by just saying faith and love are in Christ (II Timothy 1:13).
• Beyond the simple however, let’s consider how Paul walked away from the zealous defense of the Law of Moses to Jesus (Philippians 3:3-14). Then consider the difference of how faith and love are in Christ unlike carnal obedience under the Law of Moses (Galatians 5:1-6).

• Jesus came into this world to save sinners (Matthew 1:21, Matthew 18:11, Matthew 20:28, Mark 2:13-17, Luke 19:1-10, John 1:29, Romans 5:6-10, and I John 4:14).
• As we have already seen in this context (I Timothy 1:13), Paul was not under some delusion as though he deserved his apostleship.

• The cause was what we just read (I Timothy 1:15).
• It was by the mercy of God Paul was brought to Christ and installed into the work (II Corinthians 4:1).
• Whether it is Paul, or other examples, we can learn about God being longsuffering when we consider sinners who have obtained the mercy of the Almighty. God is longsuffering [forbearing] (Numbers 14:18, Psalms 86:15, Romans 2:1-4, I Peter 3:20-21, and II Peter 3:9-15).
• Consider the point about looking at God’s actions and seeing patterns. Example as it relates to forgiveness… Ezekiel 18:21-22; cf. II Chronicles 33:10-13, Micah 7:18-20, John 8:1-11, and Acts 2:36-41.
• Everlasting life is in Christ (I John 5:11-12).

• In light of the previous verse and later statements in this letter, Paul’s reference here is to Jesus Christ (I Timothy 6:14-16).
• Jesus had been crowned with glory and honor (Hebrews 2:9 and II Peter 1:16-17; cf. Revelation 5:12).

• A charge is a command just as the Greek word “παραγγελία” is translated in other passages of Scripture (Acts 5:28, I Thessalonians 4:2, and I Timothy 1:5). See: Strong’s #3852
• Timothy, like Titus (Titus 2:1), was like a son to Paul. A son in the faith (cf. I Timothy 1:2).
• The phrase “according to the prophecies which went before on thee” is translated like this in the NKJV: “…according to the prophecies previously made concerning you…” The ASV 1901 translates like this: “…according to the prophecies which led the way to thee…” Later in this letter, we find this statement: “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery” (I Timothy 4:14).
• The command was to war a good warfare (I Timothy 6:12 and II Timothy 2:1-5; cf. II Corinthians 10:1-5, Galatians 2:1-5, Ephesians 6:10-17, Philippians 1:12-17, Philippians 1:27, II Timothy 2:22-26, II Timothy 4:6-8, and Jude 1:3-4).

• In fighting a good warfare, hold or have faith (Hebrews 10:23).
• In fighting a good warfare, hold or have a good conscience (Acts 24:16).
• We will see the aforementioned in a list of qualifications for deacons (I Timothy 3:9).
• Some had put away the faith and a good conscience (I Timothy 4:1-5).
• Some had their faith become like a shipwreck. Think about that imagery (Ephesians 4:14 and II Timothy 2:14-18).
• Hymenaeus and Alexander were an example of such. They are being marked here (Romans 16:17-18).
• They were delivered to Satan to learn from their error (cf. I Corinthians 5:1-8).
• They apparently were blasphemers. That problem existed in multiple ways (Acts 26:11, Romans 2:17-24, and Revelation 2:9) even among the churches (II Timothy 3:1-9 and James 2:1-9).