Chapter One

Inscription and greeting (1–2). Timothy as a herald and defender of the saving truth against false teachers (3–20).

1 Timothy 1:1. Paul, an Apostle of Jesus Christ by the commandment of God our Savior, and of the Lord Jesus Christ our hope, 1 Timothy 1:2. To Timothy, a true son in faith: grace, mercy, peace from God our Father and Christ Jesus our Lord. “Paul, Apostle” — Timothy himself was certainly fully convinced of the divine calling of Paul to apostolic ministry, and if the Apostle in his greeting discusses his calling so carefully, he probably has in mind not Timothy but his Ephesian congregation. The Ephesian Christians should become firmly convinced that Paul is called by God himself and therefore all his arrangements that follow have the character of obligation for all who believe in Christ. Especially necessary was it to remind about Paul’s divine calling in view of the appearance in Ephesus of teachers of other doctrines, who certainly were denigrating Paul in the eyes of the Ephesians. “Our Savior.” God is called this as the one who gives salvation to people (cf. Ps 23:5; Isa 45:15; Luke 1:47; 1 Tim 2:4 and other passages), while Christ is called Savior (Eph 5:23; Luke 2:11 etc.), as the mediator and accomplisher of our salvation. “Our hope.” Christ is called “our hope” not in the sense that he is the basis, mediator or guarantor of our salvation, but in the sense that he himself is the object of our hope (cf. Col 1:27; Titus 2:13). In Christ and with Christ salvation is given to us, here on earth still only constituting the object of faith and only with the second coming of Christ destined to be fully realized (Rom 8:24 and following). The Apostle calls Christ this in view of the fact that Ephesian teachers of other doctrines were presenting to the eyes of Ephesian Christians certain other “hopes” of salvation, for example, indicating the possibility of being saved through strict observance of the precepts of the law. “A true son in faith.” The Apostle calls Timothy a “son in faith” because he has reborn him into new life by proclaiming to him the teaching of Christ. The Apostle calls him “true” as one completely resembling his spiritual father — Paul: in him Paul recognizes the traits of his own character (cf. Phil 2:20-22). “Grace … Peace” — see Rom 1:7. Here to the usual combination of greetings “grace and peace” the Apostle adds also the expression “mercy” (ἔλεος). On this expression see Gal 6:16.

1 Timothy 1:3. As I urged you when I went into Macedonia, remain in Ephesus and charge some that they teach no other doctrine, The epistle begins with a dependent clause: “as I urged you...” (καθώς παρεκάλεσά σε). The main clause, which should stand here, is omitted, but it can be supplied, and then this whole verse will take the following form: “as I urged you, myself going into Macedonia, to remain in Ephesus (as a point of special importance) and charge some that they teach no other doctrine, so you also remain there.” Timothy apparently was very troubled by remaining in Ephesus, and the Apostle therefore first of all wishes to impart to him firmness of spirit for remaining at such a responsible post. “Going into Macedonia.” Here is meant a journey undertaken by the Apostle Paul during the period between his first and second imprisonments (for details about this journey as one which actually took place, see Polyansky, pages 3–40). “Charge” — more precisely: issue a strict command (παραγγείλῃς). “Teach no other doctrine.” This expression (ἑτεροδιδασκαλεῖν) does not necessarily mean that “some” were teaching what was useless. They could have been teaching, but only not what was especially important for Christians to know, or they could have been teaching not as the Apostle taught, that is, as is evident from 1 Tim 6:3, probably took payment for their lessons, which the Apostle Paul never did. Therefore, it would be better to call these people not “false teachers” (the usual translation), but teachers of other doctrines.

1 Timothy 1:4. And not to devote themselves to myths and endless genealogies, which produce disputes rather than God’s building up in faith. “Myths and genealogies.” Some commentators see here a reference to the beginnings of Gnosticism (“genealogies” of the so-called aeons), but such an opinion cannot be agreed with. In the epistle to Titus the Apostle (Titus 1:14) directly calls these myths “Jewish” ones, and therefore here most probably various mythological narratives circulating among the Jews are meant, which later formed the content of Jewish Haggada. “Genealogies” were probably also borrowed from Judaism, which was generally very interested in genealogical tables of its great people. “Endless” the Apostle calls genealogies in the sense that in them you never reach the end, but go ever further and further back into antiquity. “Disputes.” Here are meant not objective investigations of the matter, but quarrels filled with subjective mood, contesting all accepted truths, entirely unnecessary for church society. “God’s building up” — that is, building (οἰκοδομίαν) by God through his restored servants of the church. According to some manuscripts here should be read: God’s household management (οἰκοδομίαν), but the meaning of the passage is scarcely changed by such a change of expression. The Apostle undoubtedly wishes to say that “the community of believers is built up and established in the faith through Christian unanimity… On the contrary, investigations and disputes produced by any teaching contrary to the Gospel serve to disturb those listening (2 Tim 2:14) and violate the unity of the church.” (Polyansky, pages 231 and 232).

1 Timothy 1:5. Now the goal of the charge is love from a pure heart and a good conscience and sincere faith, “The goal of the charge.” Under “charge” (παραγγελία) here is obviously meant Christian moral teaching, which sets forth the rules of life for a Christian. This moral teaching has as its goal to establish in the heart of a Christian love for God and neighbor, which can grow only from a completely pure heart, and not from any impure motives, which apparently were not unknown to the teachers of other doctrines. A pure heart has as its foundation a good conscience (Acts 24:14; 1 Cor 4:4), which knows no guilt before God or people, and such a conscience arises from faith, which is not only confessed in words but is true in its inner essence. Thus here faith appears as the first foundation both of good conscience and of purity of heart.

1 Timothy 1:6. From which having turned aside, some have wandered away into empty talk, “Having turned aside from this,” that is, not having set for themselves the goal mentioned above — the attainment of love based on purity of heart, good conscience and sincere faith. But whoever forgets this does not achieve the goal. The teachers of other doctrines apparently did not pay attention to thorough religious and moral renewal — otherwise they would not have strayed from the right path of serving the truth.

1 Timothy 1:7. Desiring to be teachers of the law, but understanding neither what they are saying nor the things about which they make confident assertions. “Desiring to be teachers of the law.” The false teachers apparently were expounding the written Jewish law — the Torah. This work seemed to the Apostle more important than the occupation with myths and genealogies. The myths and genealogies themselves apparently served for these people only as a means to arouse greater attention from listeners to their exposition of the Torah. “Understanding” — that is, not knowing the very essence of the law and not understanding well themselves what they put forward as true interpretation.

1 Timothy 1:8. Now we know that the law is good, if one uses it lawfully, “Now we know,” that is, all Christians know. “The law is good” — see Rom 7:12-14. “Lawfully” — that is, in accordance with the essence of the law itself. Compare Rom 3:27-28 and especially Rom 3:31.

1 Timothy 1:9. Understanding this, that law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 1 Timothy 1:10. For the sexually immoral, for men who practice homosexuality, for enslavers of men, [for liars, for perjurers,] and whatever else is contrary to sound teaching, 1 Timothy 1:11. According to the gospel of the glory of the blessed God, which has been entrusted to me. A good teacher will then use the law in accordance with its purpose when he recognizes that the law is appointed not for the “righteous person,” that is, for a good, honest and God-pleasing human being, but for people of an entirely different character. The Apostle has in mind here not only the law of Moses, but also any state law established by authorities (Rom 13:1 and following). In listing sinners for whom the law is needed, the Apostle divides them into four groups: a) sinners who recognize neither divine nor human laws (“lawless and disobedient”), b) those who do not render proper respect to God and boldly violate his commandments (“ungodly and sinners”), c) those who recognize nothing sacred and desecrate what is consecrated to God (“unholy and profane” — more precisely: those who profane — βέβηλοι), d) those who are killers of fathers and mothers (the Russian translation is inaccurate: “strikers” of them), “murderers... enslavers of men,” that is, those who capture people for sale into slavery (ἀνδραποδισταῖς). The Apostle here follows in his listing of sins the order of the commandments. If the “ungodly and those who profane” violate the first four commandments requiring respect for God and what is divine, then fathers’ murderers violate the fifth, murderers violate the sixth, the sexually immoral violate the seventh, enslavers of men violate the eighth, and liars violate the ninth. Concerning the tenth commandment, as forbidding a more subtle form of sin — sinful desire, the Apostle does not consider it necessary to mention it here, but perhaps he has it in mind in the words: “and whatever else is contrary to sound teaching,” by which he means the true apostolic teaching, which, as fully healthy, will produce good fruits in those who listen. “According to the gospel of the glory...” These words represent the conclusion to verse 9: that the law is not laid down for the righteous — this was said in the glorious gospel of God himself, which the Apostle Paul has been entrusted to proclaim. “The blessed God.” God is called here “blessed” in order to make clear to readers that, being in union with God, they also receive blessedness, consisting in complete peace and freedom from all fear. Such blessedness could not be promised to them by the teachers of the law, who first and foremost put before their minds their constant accountability before the law, which could not bring rest to their hearts.

1 Timothy 1:12. I am grateful to him who has made me strong, Christ Jesus our Lord, because he has judged me faithful and appointed me to his service, 1 Timothy 1:13. Although I formerly blasphemed and persecuted and insulted him, but I received mercy because I had acted ignorantly in unbelief; 1 Timothy 1:14. And the grace of our Lord overflowed for me with faith and love in Christ Jesus. 1 Timothy 1:15. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. 1 Timothy 1:16. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. 1 Timothy 1:17. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. The Apostle is so full of conviction in the truth of the teaching he proclaims that he recalls his call to apostolic ministry with nothing but a feeling of deepest gratitude. Only grace, that is, God’s love, could make of him, the former persecutor of Christians, a faithful preacher of the Gospel of Christ. He himself was powerless to do anything for his own renewal — God gave him this power. “With faith and love in Christ Jesus.” Both faith and love were awakened in Paul as a result of the mighty action of divine grace. “Of whom I am the foremost” — cf. 1 Cor 15:9. “To the King of the ages immortal” (that is, unchangeable)… The Apostle calls God this in order to show that our thought must aim only at God and that teachings about other things and objects existing in time cannot have primary significance… God is the first and greatest object of knowledge — (in Polyansky, page 283).

1 Timothy 1:18. This charge I entrust to you, Timothy, my son, in accordance with the prophesies made about you, that by them you may wage the good warfare, 1 Timothy 1:19. Holding faith and a good conscience, which some have rejected and suffered shipwreck regarding their faith; Here the Apostle admonishes Timothy to hold the good faith that the Apostle Paul always proclaimed. As a motive for such steadfastness in faith, the Apostle points to the “prophecies” that had been made about Timothy. Evidently, the Apostle has in mind here the inspired speeches of church members in Lystra, who predicted to the Apostle that Timothy would render many services to the Church, and advised Paul to take him as his helper. The Apostle Paul did as the Lystra prophets advised him (cf. 1 Tim 4:14). “That by them you may wage the good warfare.” Timothy should act as a fighter for the true faith, guided by the prophecies that had been made about him. “Holding faith and a good conscience.” Both faith and good conscience serve as armor for a Christian shepherd (cf. Eph 6:16; 1 Thess 5:8). Conscience and faith have one source (1 Cor 2:5). Our conscience is cleansed by the blood of Jesus Christ (Heb 9:14), and therefore without faith it cannot be pure. In the same way, true faith proves its strength in conscience” (Polyansky, page 291).

1 Timothy 1:20. such as Hymenaeus and Alexander, whom I have delivered to Satan, that they may learn not to blaspheme. Next the Apostle points to some who have rejected their good conscience, spurned its voice, and therefore have been lost and begun to live in various delusions. As an example of such people the Apostle sets forth Hymenaeus and Alexander. These two were probably more impious than others like them. Who these Alexander and Hymenaeus were and what consisted their “blasphemy,” is unknown. Apparently the Ephesian teachers of other doctrines spared these people, and Paul therefore himself subjected them to punishment. “Handed over to Satan” — for explanation, see commentary on 1 Cor 5:5.