1:4 This verse does not contradict the validity of biblical genealogies (e.g., Gn 10; 1 Ch 1–9; Mt 1:1-17; Lk 3:23-38). False teachers in Ephesus probably emphasized lengthy genealogies, believing salvation was based on having a lineage that could be traced back to Abraham (Mt 3:9; Ti 3:9). The NT teaches that salvation requires sharing Abraham's faith whether or not one shares his bloodline (Rm 4). "Genealogies" may also be virtually synonymous with "myths," referring to legends about OT figures. Paul's command reflects his aversion toward stories fabricated for religious purposes, demonstrating his conviction that Scripture is based on history.
1:10 Paul regarded homosexual actions as sinful behavior. His statement is consistent with the teaching of the Bible as a whole and the divine purpose for the creation of male and female in Gn 1–2. (See the article "What Does the Bible Teach about Homosexuality?" p. 1716.)
1:17 God is "invisible" because He is an immaterial, spiritual being. He may, however, choose temporarily to assume a visible, material form. Thus, Paul's statement does not contradict texts such as Gn 32:30 and Ex 33:11 (see note on Jn 1:18).
2:4 God genuinely desires the salvation of all people(2 Pt 3:9). Nevertheless, not all individuals will be saved (2 Th 1:5-9). See note on 1 Tm 4:10.
2:5 Although this verse emphasizes Jesus' humanity, Paul also affirmed Jesus' deity in this letter. He referred to Jesus' special relationship with the Father (1:1-2; 6:13) who grants Him the divine title Lord (1:2,12; 6:3,14). He implied Jesus' heavenly existence before the incarnation (3:16), and said that Jesus' saving of sinners (1:15) is a divine activity (4:10).
2:9 Paul sought to prohibit extravagant, expensive styles (recognized as immodest and seductive) accompanied by the wearer's neglect of her own character.
2:11-15 Paul was no sexist but rather a champion of the equality of men and women before God (Gl 3:28)—a sharp contrast to the chauvinistic teaching of many of his contemporaries. Paul recognized that male-female equality did not require abolishing all role distinctions, which were defined by God in creation. The woman was created to be a helper for the man (Gn 2:18-25). Eve's exercise of authority over Adam brought disaster, illustrating the dangers of upsetting the family's divinely ordained leadership structure. Evidently the false teachers taught that male authority in church and home and the woman's childbearing role were curses for sin, which Jesus' atoning work had eradicated (Gn 3:16). Paul recognized that Eve's curse involved oppressive male leadership and pain in childbearing, but male leadership and childbearing were part of God's plan for pre-fall creation (Gn 1:27-28; 2:18). Paul therefore insisted Christian wives were "saved" (restored to their pre-fall state) by submitting to their husband's compassionate leadership and through bearing and raising children. This is one way these Ephesian women could "work out" their final salvation (Php 2:12).
3:2 "Husband of one wife" requires the overseer's marital faithfulness (see note on Ti 1:6). Some critics argue that if churches truly demanded that pastoral candidates satisfy all these criteria, the church would cease to exist due to lack of qualified leadership. This opinion overlooks the gospel's transforming power, which has endowed many potential Christian leaders with these traits.
4:7 This command is another rejection of myth by Paul, demonstrating his commitment to Christianity's factual, historical foundations.
4:8 Paul did not dispute the significant medical benefits of physical exercise. "Limited" means "for a little while" (the benefits of exercise are only temporary). Spiritual training that produces godly character is more important since its results endure throughout the present life and in the life to come.
4:10 Some claim this verse conflicts with other scriptural passages by teaching universalism (all individuals will be saved). However, "everyone" refers to both Jews and Gentiles (all kinds of people rather than every single individual). The word "especially" could be translated "namely." "Everyone" equals "every believer regardless of ethnic background."
5:12 Paul's harsh words against widows who remarry initially appear inconsistent with his command for younger widows to remarry (v. 14) and his teaching elsewhere (Rm 7:1-3; 1 Co 7:39). However, the text probably referred to a widow who remarried an unbeliever(2 Co 6:14), abandoning her faith under the spouse's influence. "Original pledge" (lit. "first faith") refers to the widow's former faith in Christ.
5:23 This does not contradict biblical warnings about the danger of alcoholic beverages (Pr 20:1; 23:29-35; 31:4-5). Paul urged moderation (1 Tm 3:3) but did not require total abstinence. Many first-century water sources were contaminated. Drinking wine helped prevent stomach ailments caused by parasites and other contaminants. Biblical wine was natural wine diluted with water, resulting in a low alcoholic content. Timothy could consume such wine in moderation without seriously risking intoxication.
6:1 Paul did not call for slavery's abolition—a futile endeavor in the ancient Roman world that would have confirmed pagan suspicions that Christianity destroys the fabric of society. Paul urged slaves to embrace freedom if the opportunity came (1 Co 7:21). He also called for slavery reform within the church, urging fair treatment of slaves and generous financial support (Col 4:1). These reforms amounted to a virtual abolition of slavery by Christian masters. Christian masters were to view Christian slaves as brothers (1 Tm 6:2), thus as equals. And Paul described the slaves' service (lit. "kind deeds") as voluntary rather than coerced, see note on Ti 2:9.
6:14 Some claim Paul mistakenly expected the second coming to occur within Timothy's lifetime. However, Paul's words merely expressed the hope of Christ's soon return. Paul was convinced that he was living in the last days (4:1; 2 Tm 3:1; 4:1), a period beginning with Jesus' resurrection. This conviction is balanced by(1) the insistence that the time for Christ's return was in God's hands (1 Tm 6:15 implying that God alone knew that time) and (2) Paul's stated expectation of his own death (2 Tm 4:6-8). Paul described the suddenness and possible imminence of Christ's return (1 Co 7:29-31;1 Th 5:2) while expecting delay since events that would precede the return had not occurred (2 Th 2:3-8).
6:16 On divine "invisibility," see note on 1:17. God's sole immortality does not contradict the believer's immortality through resurrection. The word here translated "immortality" means "not capable of dying"—inappropriate for believers, who may die physically before the resurrection—and carries connotations of eternal self-existence, which non-divine beings do not possess.