Annotations for 1 Timothy

1:3–7 False teachers, whose doctrine was a mixture of Christian teaching, regulations from the Mosaic Law of Judaism and pagan Gnostic speculations, had come to Ephesus bringing discord rather than growth in grace.

1:8 The Law of Moses was good, but these false teachers used it incorrectly by making obedience to the law mandatory for Christians. The law should pinpoint sin for the unbeliever. Paul demonstrated this through giving a sin list that followed the Ten Commandments in exact sequence (vv. 1:9–10; see chart, The Ten Commandments Throughout Scripture).

1:18 NT prophecy involves reporting something that God has revealed for edification, exhortation and comfort (1Co 14:3). Significant prophecies had previously been made about Timothy (1Ti 4:14). Paul often used figures of speech related to warfare when the context involved struggle against evil spiritual forces or opponents of the gospel (2Co 10:1–6; Eph 6:10–17; 2Ti 2:3–4; Phm 1).

1:20 Hymenaeus and Alexander taught that the resurrection was already past (see 2Ti 2:17–18, note). Although evidence is lacking to identify Alexander with other men by that name in Scripture, both he and Hymenaeus were certainly leaders in the Ephesian church. Both had rejected “the faith” (the gospel) and were in the process of bringing “the faith” to ruin (“shipwreck”) among believers (1Ti 1:19). These men had been excommunicated by Paul, who had placed them back into Satan’s domain, the world (1Jn 5:19). This discipline was corrective and redemptive in intent, for Paul wanted them to recognize their sin and repent (see 1Co 5:1–5).

3:1 Three terms were used interchangeably in the NT to refer to this office: “bishop” or “overseer” (Ac 20:28; Php 1:1; Titus 1:7), “elder” or “presbyter” (Ac 20:17; 1Ti 5:17,19; Titus 1:5; 1Pe 5:1,5) and “pastor” (Eph 4:11). Paul began with a general characteristic which summarized all the rest: “above reproach” (1Ti 3:2; Titus 1:7). He then listed six personal characteristics (1Ti 3:2), faults to be avoided (v. 3), and the quality of relationships appropriate in the home, the church and non-Christian society (vv. 4–7).

3:2 An overseer must be faithful to his wife—a “one-woman man.” Paul was not requiring that elders be married, though most were in his day. An elder could be a widower or single (1Co 7:25–28; 9:5–6), as Timothy probably was (see also 1Ti 3:1).

3:8–11 Deacon (Gk. diakonos) was used to refer to a “servant,” whether male or female. Paul gave character qualifications paralleling those of the elders, for the deacons. The qualifications of a group of women—deacons’ wives or women who were deaconesses—are given. Phoebe, who was a faithful servant in the church, was called a diakonos (Ro 16:1). “Women” (Gk. gunaikas) indicates that this could be a discussion of women who were deaconesses. The text remains clear that their ministry was one of service, as is implied by the word itself and other examples in Scripture (Ac 6:1–7; see Ac 2; Ro 16, Phoebe; Eph 2, Women’s Ministries). Their exemplary function would demand corresponding character qualities.

4:1 Paul explicitly identified the source of the false teachers’ doctrines as demonic. Part of the work of evil spirits is to cause people to believe lies (Ac 5:3), to embrace worldly wisdom (Jas 3:13–16) and to accept doctrinal error as truth (2Co 11:14; 1Ti 4:1–5).

4:2 The false teachers are pictured as lacking the ability to distinguish right from wrong. Because Paul used such a strong term (Gk. kausteriazō, “seared”), the focus was probably on a more radical act of perversion—perhaps the time when the individuals consciously turned from the truth of God’s Word and made themselves vulnerable to the deceiving spirits behind the false doctrine (see 2Co 1, Conscience).

4:14 This gracious endowment was a Spirit-given ability to teach and preach the gospel, the very resource needed to refute the false teachers and win people to Christ (1Ti 1:18; 2Ti 1:6–7,14). It was confirmed to Timothy through prophetic utterances accompanied by the laying on of hands by the elders (see 1Ti 1:18, note). The situation in 1 Timothy seems to be similar to that described in Ac 13:1–3 where the Holy Spirit revealed his will, apparently through those with prophetic gifting (Ac 13:1), and the gathered teachers and prophets laid their hands on Paul and Barnabas to release them for their missionary ministry (Ac 13:3).

5:3–16 The care of widows had always been a priority among God’s people (see Ex 22:22; Ps 68:5; Isa 1:17; Ac 6:1–6; 9:36–41; Jas 1:27). The proper and equitable care of widows caused the first major disagreement in the Jerusalem church (Ac 6:1). Guidelines were needed for the Ephesian church. Paul wanted to deal with the younger widows, who may well have been among those drawn away by the false teachers (2Ti 3:6). He contrasted them with other—usually older—widows, whom he classified as “really in need” (1Ti 5:3). Guidelines for receiving assistance from the church were specific: widows genuinely in need (1Ti 5:3,5,16), without family and friends to care for them (vv. 4,5,8,16), and godly, praying widows (vv. 5,9–10). He advised the “younger widows” to remarry and to become godly wives and mothers (vv. 11–15).

5:19–21 Accusations against elders were to be substantiated (v. 19), following the Mosaic practice (Dt 17:6) reaffirmed by Jesus (Mt 18:16). Those found guilty should be disciplined publicly (1Ti 5:20) as a warning to other believers—whether or not they were elders—who were involved in the same sins. All such discipline should be administered impartially and without prejudice (v. 21).

5:22–25 The setting apart of an elder for service (see 1Ti 4:14, note) should be done thoughtfully and after carefully observing the person’s lifestyle.

5:23 In Paul’s exhortation on personal purity, he pointed out that an ascetic practice that adversely affected health would not keep a person pure (v. 22). Impure water supplies often made wine a common beverage. Timothy may have been totally abstaining from this beverage, possibly as an ascetic practice. Paul encouraged Timothy to use some wine medicinally to alleviate his stomach ailments.

6:9–10 Paul warned against the greedy pursuit of riches, and he cited several results of such greed:

• it made a person vulnerable to yield consistently to temptation;

• it created a trap for the person;

• this sin gave birth to other evil desires;

• this sin could pull a person to the depths of depravity as a lead weight pulled down a fish net;

• it became a root cause of many other kinds of evil that would cause a person to wander from a pure faith in Christ;

• it became a source of great grief to the person.

6:17–19 Paul never condemned those who were wealthy, for he knew God loved to provide abundantly for his children’s needs (1Ti 4:3–4; see Ecc 5:19–20). Instead, he was concerned that they not arrogantly make riches an idol in which they trusted for security. Further, he wanted them to share with those in need and thereby lay up eternal rewards for themselves.