Bible Commentaries

According to the commandment (κατ επιταγην — kat' epitagēn). A late Koiné{[28928]}š word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom (“by way of command”) in 1 Corinthians 7:6; 2 Corinthians 8:8; Romans 16:26; 1 Timothy 1:1; Titus 1:3. Paul means to say that he is an apostle under orders.

Of God our Saviour (τεου σωτηρος ημων — theou sōtēros hēmōn). Genitive case with επιταγην — epitagēn In the lxx σωτηρ — sōtēr (old word from σωζω — sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13.

Our hope (της ελπιδος ημων — tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott).

True (γνησιωι — gnēsiōi). Legitimate, not spurious. Old word from γινομαι — ginomai but Pauline only in N.T. (Philemon 4:3; 2 Corinthians 8:8; Titus 1:4). In Philemon 2:20 the adverb γνησιως — gnēsiōs occurs and of Timothy again.

Christ Jesus (Χριστου Ιησου — Christou Iēsou). So twice already in 1 Timothy 1:1 and as usual in the later Epistles (Colossians 1:1; Ephesians 1:1).

As I exhorted (κατως παρεκαλεσα — kathōs parekalesa). There is an ellipse of the principal clause in 1 Timothy 1:4 (so do I now not being in the Greek).

To tarry (προσμειναι — prosmeinai). First aorist active infinitive of προσμενω — prosmenō old verb, attributed by Luke to Paul in Acts 13:43.

That thou mightest charge (ινα παραγγειληις — hina paraggeilēis). Subfinal clause with ινα — hina and the first aorist active subjunctive of παραγγελλω — paraggellō old verb, to transmit a message along (παρα — para) from one to another. See 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33.

Certain men (τισιν — tisin). Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind.

Not to teach a different doctrine (μη ετεροδιδασκαλειν — mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν — kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος — heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul.

To give heed (προσεχειν — prosechein). With νουν — noun understood. Old and common idiom in N.T. especially in Luke and Acts (Acts 8:10.). Not in Paul‘s earlier Epistles. 1 Timothy 3:8; 1 Timothy 4:1, 1 Timothy 4:13; Titus 1:14.

To fables (μυτοις — muthois). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4.

Genealogies (γενεαλογιαις — genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9.

Endless (απεραντοις — aperantois). Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons.

Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23.

A dispensation (οικονομιαν — oikonomian). Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples.

In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0).

The end (το τελος — to telos). See Romans 6:21; Romans 10:4 for τελος — telos (the good aimed at, reached, result, end).

Love (αγαπη — agapē). Not “questionings.” Romans 13:9. “Three conditions for the growth of love” (Parry): “Out of a pure heart” (εκ καταρας καρδιας — ek katharas kardias O.T. conception), “and a good conscience” (και συνειδησεως αγατης — kai suneidēseōs agathēs for which see note on Romans 2:15), “and faith unfeigned” (και πιστεως ανυποκριτου — kai pisteōs anupokritou late compound verbal in 2 Corinthians 6:6; Romans 12:9).

Having swerved (αστοχησαντες — astochēsantes). First aorist active participle of αστοχεω — astocheō compound Koiné{[28928]}š verb (Polybius, Plutarch) from αστοχος — astochos (α — a privative and στοχος — stochos a mark), “having missed the mark.” In N.T. only here, 1 Timothy 6:21; 2 Timothy 2:18. With the ablative case ων — hōn (which).

Have turned aside (εχετραπησαν — exetrapēsan). Second aorist passive indicative of εκτρεπω — ektrepō old and common verb, to turn or twist out or aside. In medical sense in Hebrews 12:13. As metaphor in 1 Timothy 1:6; 1 Timothy 6:20; 2 Timothy 4:4.

Vain talking (ματαιολογιαν — mataiologian). Late word from ματαιολογος — mataiologos only here in N.T., in the literary Koiné.

Teachers of the law (νομοδιδασκαλοι — nomodidaskaloi). Compound only in N.T. (here, Luke 5:17; Acts 5:34) and ecclesiastical writers.

Though they understand (νοουντες — noountes). Concessive participle of νοεω — noeō old verb (Ephesians 3:4, Ephesians 3:20).

Neither what (μητε α — mēte ha). Relative α — ha (which things).

Nor whereof (μητε περι τινων — mēte peri tinōn). Here the interrogative τινων — tinōn used in sense of relative ων — hōn It may be regarded as the use of an indirect question for variety (Parry).

They confidently affirm (διαβεβαιουνται — diabebaiountai). Present middle indicative of the common Koiné{[28928]}š compound, in N.T. only here and Titus 3:8.

If a man use it lawfully (εαν τις αυτωι χρηται — ean tis autōi chrētai). Condition of third class with εαν — ean and present middle subjunctive of χραομαι — chraomai with instrumental case.

Is not made for (ου κειται — ou keitai). The use of κειται — keitai for τετειται — tetheitai (perfect passive of τιτημι — tithēmi) is a common enough idiom. See the same point about law in Galatians 3:18-23; Romans 13:13. For “knowing this” (ειδως τουτο — eidōs touto) see note on Ephesians 5:5.

Unruly (ανυποτακτοις — anupotaktois). Dative (like all these words) of the late verbal (α — a privative and υποτασσω — hupotassō). In N.T. only here, Titus 1:6, Titus 1:10; Hebrews 2:8.

Ungodly (ασεβεσι — asebesi). See Romans 4:5; Romans 5:6.

Sinners (αμαρτωλοις — hamartōlois). See Romans 3:7.

Unholy (ανοσιοις — anosiois). Common word (α — a privative and οσιος — hosios In N.T. only here and 2 Timothy 3:2.

Profane (βεβηλοις — bebēlois). Old word from βαινω — bainō to go, and βηλος — bēlos threshold. See Hebrews 12:16.

Murderers of fathers (πατρολωιαις — patrolōiais). Late form for common Attic πατραλωιαις — patralōiais (from πατηρ — patēr father, and αλοιαω — aloiaō to smite) only here in N.T.

Murderers of mothers (μητρολωιαις — mētrolōiais). Late form Attic μητραλωιαις — mētralōiais Only here in N.T.

Manslayers (ανδραπονοις — andraphonois). Old compound (ανηρ — anēr man, πονος — phonos murder). Only here in N.T.

For abusers of themselves with men (αρσενοκοιταις — arsenokoitais). Late compound for sodomites. In N.T. only here and 1 Corinthians 6:9.

Men-stealers (ανδραποδισταις — andrapodistais). Old word from ανδραποδιζω — andrapodizō (from ανηρ — anēr man, πους — pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon).

Liars (πσευσταις — pseustais). Old word, see Romans 3:4.

False swearers (επιορκοις — epiorkois). Old word (επι ορκος — epiτηι υγιαινουσηι διδασκαλιαι — orkos oath). Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2.

The sound doctrine (αντικειται — tēi hugiainousēi didaskaliāi). Dative case after υγιαινω — antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3.

Of the blessed God (του μακαριου τεου — tou makariou theou). Applied to God only here and 1 Timothy 6:15, but in Titus 2:13 μακαριος — makarios occurs with ελπις — elpis (hope) of the “epiphany of our great God and Saviour Jesus Christ.”

Which was committed to my trust (ο επιστευτην εγω — ho episteuthēn egō). “with which (ο — ho accusative retained with first aorist passive verb επιστευτην — episteuthēn) I was entrusted.”

I thank (χαριν εχω — charin echō). “I have gratitude to.” Common phrase (Luke 17:9), not elsewhere in Paul.

That enabled me (τωι ενδυναμωσαντι με — tōi endunamōsanti me). First aorist active articular participle of ενδυναμοω — endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17).

Appointing me to his service (τεμενος εις διακονιαν — themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11).

Before (το προτερον — to proteron). Accusative of general reference of the articular comparative, “as to the former-time,” formerly, as in Galatians 4:13.

Though I was (οντα — onta). Concessive participle agreeing with με — me

Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24.

Persecutor (διωκτης — diōktēs). So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12).

Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30.

I obtained mercy (ελεητην — eleēthēn). First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30.

Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart.

In unbelief (εν απιστιαι — en apistiāi). See Romans 11:20, Romans 11:25.

Abounded exceedingly (υπερεπλεονασεν — huperepleonasen). Aorist active indicative of the late and rare (So 1 Timothy 5:19 and in Herond.) compound υπερπλεοναζω — huperpleonazō (here alone in N.T.), in later ecclesiastical writers. The simplex πλεοναζω — pleonazō Paul used in Romans 5:20; Romans 6:1 and the kindred υπερεπερισσευσεν — hupereperisseusen used also with η χαρις — hē charis Paul is fond of compounds with υπερ — huper For “faith in Christ Jesus” see note on Galatians 3:26, for “faith and love in Christ Jesus” as here, see 2 Timothy 1:13.

Faithful is the saying (πιστος ο λογος — pistos ho logos). Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully πιστισ πιστευω πιστος — pistisπιστος — pisteuōλογος — pistos Same use of οτι — pistos (trustworthy) applied to αποδοχης — logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 2:11 a definite saying seems to be referred to, possibly a quotation (αχιος — hoti) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in John 9:37; John 11:27; John 16:28; John 18:37. Paul, of course, had no access to the Johannine writings, but such “sayings” were current among the disciples. There is no formal quotation, but “the whole phrase implies a knowledge of Synoptic and Johannine language” (Lock) as in Luke 5:32; John 12:47.

Acceptation (πρωτος — apodochēs). Genitive case with ην — axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9.

Chief (ειμι — prōtos). Not ελαχιστος των αποστολων — ēn (I was), but τωι ελαχιστοτερωι παντων αγιων — eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” (elachistos tōn apostolōn). In Ephesians 3:8 he refers to himself as “the less than the least of all saints” (tōi elachistoterōi pantōn hagiōn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days.

In me as chief (εν εμοι πρωτωι — en emoi prōtōi). Probably starts with the same sense of πρωτος — prōtos as in 1 Timothy 1:15 (rank), but turns to order (first in line). Paul becomes the “specimen” sinner as an encouragement to all who come after him.

Might shew forth (ενδειχηται — endeixētai). First aorist middle subjunctive (purpose with ινα — hina) of ενδεικνυμι — endeiknumi to point out, for which see note on Ephesians 2:7 (same form with ινα — hina).

Longsuffering (μακροτυμιαν — makrothumian). Common Pauline word (2 Corinthians 6:6).

For an ensample (προς υποτυπωσιν — pros hupotupōsin). Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb υποτυποω — hupotupoō (in papyri) to outline. So substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See υποδειγμα — hupodeigma in 2 Peter 2:6.

This noble doxology is a burst of gratitude for God‘s grace to Paul. For other doxologies see note on Galatians 1:5; Romans 11:36; Romans 16:27; Philemon 4:20; Ephesians 3:21; 1 Timothy 6:16. White suggests that Paul may have often used this doxology in his prayers. Lock suggests “a Jewish liturgical formula” (a needless suggestion in view of Paul‘s wealth of doxologies seen above). For God‘s creative activity (King of the ages) see 1 Corinthians 10:11; Ephesians 2:7; Ephesians 3:9, Ephesians 3:11.

Incorruptible (απταρτωι — aphthartōi). As an epithet of God also in Romans 1:23.

Invisible (αορατωι — aoratōi). Epithet of God in Colossians 1:15.

The only God (μονωι τεωι — monōi theōi). So Romans 16:27; John 5:44; John 17:3.

For ever and ever (εις τους αιωνας των αιωνων — eis tous aiōnas tōn aiōnōn). “Unto the ages of ages.” Cf. Ephesians 3:21 “of the age of the ages.”

I commit (παρατιτεμαι — paratithemai). Present middle indicative of old and common verb, to place beside (παρα — para) as food on table, in the middle to entrust (Luke 12:48) and used by Jesus as he was dying (Luke 23:46). Here it is a banking figure and repeated in 2 Timothy 2:2.

According to the prophecies which went before on thee (κατα τας προαγουσας επι σε προπητειας — kata tas proagousas epi se prophēteias). Intransitive use of προαγω — proagō to go before. When Timothy first comes before us (Acts 16:2) “he was testified to” (εμαρτυρειτο — emartureito) by the brethren. He began his ministry rich in hopes, prayers, predictions.

That by them thou mayest war the good warfare (ινα στρατευηι εν αυταις την καλην στρατειαν — hina strateuēi en autais tēn kalēn strateian). Cognate accusative (στρατειαν — strateian old word from στρατευω — strateuō in N.T. only here and 2 Corinthians 4:4) with στρατευηι — strateuēi (second person singular middle present subjunctive of στρατευω — strateuō old verb chiefly in Paul in N.T., 1 Corinthians 9:7; 2 Corinthians 10:3). As if in defensive armour.

Holding faith and a good conscience (εχων πιστιν και αγατην συνειδησιν — echōn pistin kai agathēn suneidēsin). Possibly as a shield (Ephesians 6:16) or at any rate possessing (Romans 2:20) faith as trust and a good conscience. A leader expects them of his followers and must show them himself.

Having thrust from them (απωσαμενοι — apōsamenoi). First aorist indirect middle participle of απωτεω — apōtheō to push away from one. Old verb (see note on Romans 11:1.).

Made shipwreck (εναυαγησαν — enauagēsan). First aorist active indicative of ναυαγεω — nauageō old verb from ναυαγος — nauagos (shipwrecked, ναυς — naus ship, αγνυμι — agnumi to break), to break a ship to pieces. In N.T. only here and 2 Corinthians 11:25.

Concerning the faith (περι την πιστιν — peri tēn pistin). Rather, “concerning their faith” (the article here used as a possessive pronoun, a common Greek idiom).

Hymenaeus (υμεναιος — Humenaios). The same heretic reappears in 2 Timothy 2:17. He and Alexander are the chief “wreckers” of faith in Ephesus.

Alexander (Αλεχανδρος — Alexandros). Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then.

I delivered unto Satan (παρεδωκα τωι Σαταναι — paredōka tōi Satanāi). See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter.

That they might be taught not to blaspheme (ινα παιδευτωσιν μη βλασπημειν — hina paideuthōsin mē blasphēmein). Purpose clause with ινα — hina and first aorist passive subjunctive of παιδευω — paideuō For this use of this common late verb, see note on 1 Corinthians 11:32; 2 Corinthians 6:9.