1 Timothy 1

• our Savior: Here this refers to God, but also equally applies to Christ Jesus (1:15; 2:3–4; see 2 Timothy 1:9–10; Titus 1:3–4; 2:10, 13).

• our hope: True hope is based on God, not other human hopes such as wealth (1 Timothy 4:10; 5:5; 6:17).

This opening includes the usual parts of a letter:

• sender,

• recipient, and

• greeting.

Additional details emphasize Paul's important message (see also Romans 1:1–7; 1 Corinthians 1:1–3; Galatians 1:1–5; Titus 1:1–4).

• Timothy was in Ephesus as Paul's representative (see 1 Timothy Book Introduction, “Setting”).

• my true child: Timothy was like a true child to Paul in the faith (see Philippians 2:20; compare Titus 1:4). But he was probably not directly converted by Paul (see Acts 16:1).

not to teach false doctrines: As Paul had warned before, false teachers entered the church in Ephesus (Acts 20:29–31). He wrote this letter to help Timothy deal with them.

Paul's greetings usually include a mention of thanks or blessing to God. Greco-Roman letters were often structured this way. First Timothy and Titus probably do not include this because they are official letters authorizing a delegate (see 1 Timothy Book Introduction, “Literary Genre”). Instead, Paul first addresses his concern about stopping false teachers.

• myths and endless genealogies … speculation: Paul might be dismissing their teachings as not significant, or he might rejecting their interpretations and their justification of bad behavior (1:7; see also 2 Timothy 4:3–4; Titus 1:14; 3:9; 2 Peter 1:16; 1 Timothy 1:8–11; 4:1–2, 7; see also Titus 1:15–16).

• endless genealogies: In Judaism, a genealogy (list of ancestors) established a person's spiritual heritage. The false teachers might have focused too much on this. They probably also used Old Testament genealogies in imaginary interpretations of the law (Genesis 2–4; 5:1–32).

• rather than the stewardship of God’s work, which is by faith: The Greek uses an important word (“stewardship,” “household management”) connected to managing a household (see 1 Timothy 3:15). This phrase can also imply other meanings, including faithfulness to God's household management or faithfulness in managing God's household.

• The goal of our instruction: Paul intends to encourage a life committed to God that comes from sincere faith and spiritual renewal (see Titus 3:5; see also 1 Corinthians 13:1–13; Colossians 3:14).

• In 1 Timothy and Titus, references to a clear conscience contrast with the false teachers’ dead consciences (for example, 1 Timothy 1:19; 4:2; Titus 1:15).

• Some: This might be a way of classifying the false teachers as general opponents of the good news about Jesus (see Romans 3:8; 1 Corinthians 4:18; 2 Corinthians 3:1; Galatians 1:7).

• They claimed to be Christians but missed the main message of the good news about Jesus and turned away.

Paul now explains the false teachers' ideas and uses their own topics against them.

They wanted to teach the law of Moses, but this desire showed the irony of their thoughts in contrast to their actions. They did not interpret the law very well according to the good news about Jesus. They neither understood nor followed the law (see 1:8–11).

law is not enacted for the righteous: Generally, people who have virtue do not need laws. For Christians, living right with God comes from faith in Christ, not from obeying the law (see Galatians 5:16–26; Ephesians 2:11–14; Titus 2:11–14; compare Romans 8:1–17; James 2:14–16).

• This list shows the main ideas of the false teachers' teachings and their spiritual condition. It also demonstrates how superior the good news is over the law (see Matthew 5:20; Galatians 5:22–23).

• who is averse to sound teaching: See also 1 Timothy 6:3–4; 2 Timothy 1:13; 4:3; Titus 1:9, 13; 2:1, 8. This addition to the list is both a final summary and a strong statement. The good news about Jesus now defines what makes a person right with God more effectively than the law. But the law still addresses anything that opposes the gospel. The false teachers focused on the law, emphasizing their rejection of Paul's teaching.

Titus 2:11–14 provides a more detailed explanation Paul's idea in this verse.

I thank Christ Jesus our Lord: This expression of thanks is a side note from Paul’s message to Timothy (1:3–11, 18–20). Paul’s role in proclaiming the good news about Jesus prompts gratitude and shows why he is thankful (1:11). It also serves as a model for readers. When discussing his work, Paul gives credit to God and makes it evident he is doing God's work (see also 2 Corinthians 1:21–22; 2:14–17; 3:4–6; 4:7; 12:9–10).

This is a trustworthy saying: This phrase appears only in the letters to Timothy and Titus (1 Timothy 3:1; 4:8–9; 2 Timothy 2:11–13; Titus 3:4–8). These sayings are probably quotes from tradition that Paul has adapted for the current situation. The saying emphasizes the mercy shown to Paul, but it also offers correction to the false teachers. The saying emphasizes Christ's arrival in history to save sinners.

This saying was probably being suppressed in some way by the false teachers, who focused on:

• law (1 Timothy 1:7),

• special knowledge (6:20; see also Titus 1:16), and

• rules like those in 1 Timothy 4:3 (see also Colossians 2:16–23).

the previous prophecies about you: This probably happened during Timothy’s commissioning as a leader (ordination) (see 4:14; 2 Timothy 1:6; compare Acts 13:2–3).

Paul continues instructing Timothy (1:3–11). He advises Timothy to use available resources, remain faithful, and learn from two poor examples. The church should expect Paul’s delegate to do these things (the church is also part of the audience; see 1 Timothy Book Introduction, “Literary Genre”).

See also 1:5–6; 6:20–21; 2 Timothy 2:15–18. The conscience is like a guide inside a person (similar to a gyroscope, which helps something stay steady and on course). Keeping your conscience clear (or good) means protecting it so that it is not damaged or destroyed (see study note on 1 Timothy 4:2).

• Hymenaeus and Alexander might have been leaders or elders in the church at Ephesus (see also 2 Timothy 2:17; 4:14; compare Acts 19:33; 20:29–31).

• The church was the area of the Holy Spirit's guidance. Paul allowed Hymenaeus and Alexander to be under Satan's influence (instead of the Holy Spirit's) by removing them from the church (see also 2 Timothy 2:25–26; Job 2:6; Matthew 18:17–20; 1 Corinthians 5:2–5; 2 Corinthians 2:5–11).

• Hymenaeus and Alexander blasphemed God by attacking the true good news, and thus God himself (see 1 Timothy 1:13; compare 6:1; Titus 2:5; 2 Peter 2:2).