1:1 From Paul, 1 an apostle of Christ Jesus by the command of God our Savior 2 and of Christ Jesus our hope, 1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus 3 to instruct 4 certain people not to spread false teachings, 5 1:4 nor to occupy themselves with myths and interminable genealogies. 6 Such things promote useless speculations rather than God’s redemptive plan 7 that operates by faith. 1:5 But the aim of our instruction 8 is love that comes from a pure heart, a good conscience, and a sincere faith. 9 1:6 Some have strayed from these and turned away to empty discussion. 1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. 10
1:8 But we know that the law is good if someone uses it legitimately, 1:9 realizing that law 11 is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 1:10 sexually immoral people, practicing homosexuals, 12 kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching. 1:11 This 13 accords with the glorious gospel of the blessed God 14 that was entrusted to me. 15
1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant 16 man. But I was treated with mercy because I acted ignorantly in unbelief, 1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 17 1:15 This saying 18 is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 19 1:16 But here is why I was treated with mercy: so that 20 in me as the worst, 21 Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 1:17 Now to the eternal king, 22 immortal, invisible, the only 23 God, be honor and glory forever and ever! 24 Amen.
1:18 I put this charge 25 before you, Timothy my child, in keeping with the prophecies once spoken about you, 26 in order that with such encouragement 27 you may fight the good fight. 1:19 To do this 28 you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan 29 to be taught not to blaspheme.
[1:1] 2 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
[1:4] 6 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
tc A few Western
tn More literally, “the administration of God that is by faith.”
sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
[1:9] 11 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
[1:10] 12 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
[1:11] 13 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:17] 23 tc Most later witnesses (א2 D1 Hc Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.
[1:18] 26 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
[1:20] 29 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.