5 But the goal of this command is love from a pure heart, a good conscience, and sincere faith,
6 from which things some, having missed the mark, have turned away to vain talking,
7 desiring to be teachers of the law, though they understand neither what they say nor about what they strongly affirm.
8 But we know that the law is good if a person uses it lawfully,
9 as knowing this, that law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
10 for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine,
11 according to the Good News of the glory of the blessed God, which was committed to my trust.
12 I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service,
13 although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy because I did it ignorantly in unbelief.
14 The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
15 The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.
16 However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience for an example of those who were going to believe in him for eternal life.
17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
18 I commit this instruction to you, my child Timothy, according to the prophecies which were given to you before, that by them you may wage the good warfare,
19 holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith,
20 of whom are Hymenaeus and Alexander, whom I delivered to Satan that they might be taught not to blaspheme.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 1:5On this account Paul having said, "that thou mightest charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. … The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. … For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.
On this account Paul having said, "that thou mightest charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. … The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. … For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 1:15–16Suppose a populous city, all whose inhabitants were wicked, some more so, and some less, but all deserving of condemnation; and let one among that multitude be more deserving of punishment than all the rest, and guilty of every kind of wickedness. If it were declared that the king was willing to pardon all, it would not be so readily believed, as if they were to see this most wicked wretch actually pardoned. There could then be no longer any doubt. … This is what Paul says, that God, willing to give men full assurance that He pardons all their transgressions, chose, as the object of His mercy, him who was more a sinner than any; for when I obtained mercy, he argues, there could be no doubt of others … Therefore, he says, since I am saved, let no one doubt of salvation.
Suppose a populous city, all whose inhabitants were wicked, some more so, and some less, but all deserving of condemnation; and let one among that multitude be more deserving of punishment than all the rest, and guilty of every kind of wickedness. If it were declared that the king was willing to pardon all, it would not be so readily believed, as if they were to see this most wicked wretch actually pardoned. There could then be no longer any doubt. … This is what Paul says, that God, willing to give men full assurance that He pardons all their transgressions, chose, as the object of His mercy, him who was more a sinner than any; for when I obtained mercy, he argues, there could be no doubt of others … Therefore, he says, since I am saved, let no one doubt of salvation.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 1:20But how does Satan instruct them not to blaspheme? can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that "he should instruct," but that they should be instructed. It is not he that does it, though such is the result. … It was not that they might be punished, but that they might be instructed. … He was then immediately expelled from the common assembly, he was separated from the fold
But how does Satan instruct them not to blaspheme? can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that "he should instruct," but that they should be instructed. It is not he that does it, though such is the result. … It was not that they might be punished, but that they might be instructed. … He was then immediately expelled from the common assembly, he was separated from the fold
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Timothy 1:15Let this preface be to our ears like the sound of a trumpet to proclaim the praises of the grace of Christ, in order that we may believe it with a stronger faith. … For, although God the Father a thousand times offer to us salvation, and although Christ himself preach about his own office, yet we do not on that account cease to tremble, or at least to debate with ourselves if it be actually so. … Wherefore, whenever any doubt shall arise in our mind about the forgiveness of sins, let us learn to repel it courageously with this shield, that it is an undoubted truth, and deserves to be received without controversy. … Accordingly, the more any one is oppressed by his sins, let him the more courageously betake himself to Christ, relying on this doctrine, that he came to bring salvation not to the righteous, but to "sinners."
Let this preface be to our ears like the sound of a trumpet to proclaim the praises of the grace of Christ, in order that we may believe it with a stronger faith. … For, although God the Father a thousand times offer to us salvation, and although Christ himself preach about his own office, yet we do not on that account cease to tremble, or at least to debate with ourselves if it be actually so. … Wherefore, whenever any doubt shall arise in our mind about the forgiveness of sins, let us learn to repel it courageously with this shield, that it is an undoubted truth, and deserves to be received without controversy. … Accordingly, the more any one is oppressed by his sins, let him the more courageously betake himself to Christ, relying on this doctrine, that he came to bring salvation not to the righteous, but to "sinners."
John Calvin, Commentaries, on 1:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Timothy 1:17When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, etc. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan 7:9. He is immortal, and the original of immortality; he only has immortality (Ti1 6:16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, Ti1 6:16. He is the only wise God (Jde 1:25); he only is infinitely wise, and the fountain of all wisdom.
When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, etc. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan 7:9. He is immortal, and the original of immortality; he only has immortality (Ti1 6:16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, Ti1 6:16. He is the only wise God (Jde 1:25); he only is infinitely wise, and the fountain of all wisdom.
Matthew Henry, Commentary on the Whole Bible, on 1:12–17; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Timothy 1:17Scarce any king ever reigned an age, but Christ has reigned, and will reign throughout all ages. … the apostle adopts a phrase into his doxology, frequently used by the Jews in their prayers, many of which begin after this manner, "blessed art thou, O Lord our God, "the king of the age, or world", &c.
Scarce any king ever reigned an age, but Christ has reigned, and will reign throughout all ages. … the apostle adopts a phrase into his doxology, frequently used by the Jews in their prayers, many of which begin after this manner, "blessed art thou, O Lord our God, "the king of the age, or world", &c.
John Gill, An Exposition of the Old and New Testament, on 1:17; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Timothy 1:8We grant the whole Mosaic law is good, answers excellent purposes, if a man use it in a proper manner. Even the ceremonial is good, as it points to Christ; and the moral law is holy, just, and good, on its own nature; and of admirable use both to convince unbelievers, and to guide believers in all holiness.
We grant the whole Mosaic law is good, answers excellent purposes, if a man use it in a proper manner. Even the ceremonial is good, as it points to Christ; and the moral law is holy, just, and good, on its own nature; and of admirable use both to convince unbelievers, and to guide believers in all holiness.
John Wesley, Explanatory Notes upon the New Testament, on 1:8; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Timothy 1:20Delivered unto Satan … what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God. … Hymeneus, it appears, denied the resurrection, see Ti2 2:17, Ti2 2:18; but whether this Alexander be the same with Alexander the coppersmith, Ti2 4:14, or the Alexander, Act 19:33, cannot be determined.
Delivered unto Satan … what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God. … Hymeneus, it appears, denied the resurrection, see Ti2 2:17, Ti2 2:18; but whether this Alexander be the same with Alexander the coppersmith, Ti2 4:14, or the Alexander, Act 19:33, cannot be determined.
Adam Clarke, Commentary on the Holy Bible, on 1:20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
1 Timothy 1
1 Timothy 1:5–20, World English Bible
1 Timothy 1 in the Bible · Told in the Story: Chapter 35, Timothy and Titus
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 1:5On this account Paul having said, "that thou mightest charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. … The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. … For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 1:15–16Suppose a populous city, all whose inhabitants were wicked, some more so, and some less, but all deserving of condemnation; and let one among that multitude be more deserving of punishment than all the rest, and guilty of every kind of wickedness. If it were declared that the king was willing to pardon all, it would not be so readily believed, as if they were to see this most wicked wretch actually pardoned. There could then be no longer any doubt. … This is what Paul says, that God, willing to give men full assurance that He pardons all their transgressions, chose, as the object of His mercy, him who was more a sinner than any; for when I obtained mercy, he argues, there could be no doubt of others … Therefore, he says, since I am saved, let no one doubt of salvation.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 1:20But how does Satan instruct them not to blaspheme? can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that "he should instruct," but that they should be instructed. It is not he that does it, though such is the result. … It was not that they might be punished, but that they might be instructed. … He was then immediately expelled from the common assembly, he was separated from the fold
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Timothy 1:15Let this preface be to our ears like the sound of a trumpet to proclaim the praises of the grace of Christ, in order that we may believe it with a stronger faith. … For, although God the Father a thousand times offer to us salvation, and although Christ himself preach about his own office, yet we do not on that account cease to tremble, or at least to debate with ourselves if it be actually so. … Wherefore, whenever any doubt shall arise in our mind about the forgiveness of sins, let us learn to repel it courageously with this shield, that it is an undoubted truth, and deserves to be received without controversy. … Accordingly, the more any one is oppressed by his sins, let him the more courageously betake himself to Christ, relying on this doctrine, that he came to bring salvation not to the righteous, but to "sinners."
John Calvin, Commentaries, on 1:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Timothy 1:17When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, etc. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan 7:9. He is immortal, and the original of immortality; he only has immortality (Ti1 6:16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, Ti1 6:16. He is the only wise God (Jde 1:25); he only is infinitely wise, and the fountain of all wisdom.
Matthew Henry, Commentary on the Whole Bible, on 1:12–17; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Timothy 1:17Scarce any king ever reigned an age, but Christ has reigned, and will reign throughout all ages. … the apostle adopts a phrase into his doxology, frequently used by the Jews in their prayers, many of which begin after this manner, "blessed art thou, O Lord our God, "the king of the age, or world", &c.
John Gill, An Exposition of the Old and New Testament, on 1:17; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Timothy 1:8We grant the whole Mosaic law is good, answers excellent purposes, if a man use it in a proper manner. Even the ceremonial is good, as it points to Christ; and the moral law is holy, just, and good, on its own nature; and of admirable use both to convince unbelievers, and to guide believers in all holiness.
John Wesley, Explanatory Notes upon the New Testament, on 1:8; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Timothy 1:20Delivered unto Satan … what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God. … Hymeneus, it appears, denied the resurrection, see Ti2 2:17, Ti2 2:18; but whether this Alexander be the same with Alexander the coppersmith, Ti2 4:14, or the Alexander, Act 19:33, cannot be determined.
Adam Clarke, Commentary on the Holy Bible, on 1:20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.