1 TIMOTHY—NOTE ON 1:1–2 Salutation. This letter clearly claims to be written by Paul. A denial of its Pauline authorship raises significant issues regarding the reliability of Scripture. See Introduction: Author and Title.
1 TIMOTHY—NOTE ON 1:1 Paul reinforces his apostolic authority by stating that his apostleship came by command of God. On the basis of this command, he charges Timothy with his task (v. 3) and provides a general charge to Christians (v. 5). On “God our Savior,” cf. note on 2 Tim. 1:8–10.
1 TIMOTHY—NOTE ON 1:2 Paul’s normal greeting in his letters is simply grace … and peace. Some wonder at the addition of mercy here (cf. 2 Tim. 1:2), but Paul often introduced things in the opening of his letters that he would deal with later in the letter (cf. 1 Tim. 1:13, 16).
1 TIMOTHY—NOTE ON 1:3–20 Confronting the False Teaching. Paul charges Timothy to deal with the false teachers (vv. 3–7), briefly corrects their understanding of the law (vv. 8–11), presents himself as an example of the intended effect of the gospel (vv. 12–17), and restates his basic charge with some specific examples of false teachers (vv. 18–20).
View this chart online at http://kindle.esvsb.org/c199
| 1:3 | teaching a different doctrine |
| 1:6 | swerving from a pure heart, good conscience, and sincere faith |
| 1:6 | wandering away into vain discussions |
| 1:7 | lacking understanding |
| 1:10 | practicing something contrary to sound doctrine |
| 1:19 | making shipwreck of their faith |
| 1:20 | blaspheming |
| 4:1 | departing from the faith |
| 4:1 | devoting themselves to deceitful spirits and teachings of demons |
| 4:2 | insincere, lying, having a seared conscience |
| 4:7 | perpetuating irreverent, silly myths |
| 5:15 | straying after Satan |
| 5:20 | persisting in sin |
| 6:10 | wandering away from the faith |
| 6:20 | irreverent babble and contradictions |
| 6:21 | swerving from the faith |
1 TIMOTHY—NOTE ON 1:3–7 The Charge to Deal with False Teachers. At least one of Timothy’s purposes in Ephesus was to deal with false teaching that was troubling the church. Not enough information is given to determine exactly what the false teaching was. The concern here is not so much the identity of the false teachers but their effect, which was in direct contrast to the goal of apostolic instruction. The results of false teaching were “speculations” (v. 4) and “vain discussion” (v. 6) while the result of true teaching is “love” coming from “a pure heart and a good conscience and a sincere faith” (v. 5). The focus of false teaching led to “swerving” and wandering (v. 6) while the focus of true teaching was a steadfast “aim” (v. 5). And regarding the law, the advocates of false teaching were “without understanding” (v. 7) while the advocates of true teaching had correct knowledge (vv. 8–11).
1 TIMOTHY—NOTE ON 1:4 Myths (Gk. mythos) in the NT is a negative term characterizing beliefs as fanciful, untrue, and even deceptive (cf. 2 Tim. 4:4; Titus 1:14). Such myths were often used to excuse immoral behavior. With the later reference to the misuse of the law (1 Tim. 1:7–10), genealogies here seems to refer to speculative use of OT accounts of biblical characters or family trees. Stewardship from God translates a phrase (Gk. oikonomian theou) that is difficult to capture in translation (Gk. oikonomia can mean “orderly plan” or “household management, stewardship”). In this context it either refers to God’s orderly outworking of his plan of salvation in all human history, or to human responsibility (“stewardship”) in advancing that plan. In either case, the false teachers produce speculation rather than the advance of the kingdom by faith in Christ.
1 TIMOTHY—NOTE ON 1:5 The aim of our charge, that is, the goal of apostolic instruction, is love—a clear indication of the intended result of Paul’s teaching in 1 Timothy. Whereas false teaching results in meaningless speculation, proper apostolic teaching results in practical good behavior rooted in love. And that love must come from internal, Spirit-worked changes that have produced a pure heart (rather than one filled with sinful desires), a good conscience (rather than one laden with guilt), and a sincere faith (rather than pretense and hypocrisy). This verse is central for the whole letter.
1 TIMOTHY—NOTE ON 1:8–11 Proper Use of the Law. The false teachers do not know what they are talking about (v. 7), but Paul and his coworkers (“we,” v. 8) know the truth about the law (v. 9).
1 TIMOTHY—NOTE ON 1:8 the law is good. Many Christians today think of the Mosaic law negatively, but Paul clearly states that it is good. Some have certainly misused the law (e.g., the false teachers in this letter), but the law itself was a gracious gift of God to Israel (see Psalm 119).
1 TIMOTHY—NOTE ON 1:9–11 the law is not laid down for the just. People who are “just” do not need the law to restrain them, but those who are lawless and disobedient need such restraint. Paul is not denying that the law has a use in teaching Christians how to live, for he has said it is “good” (v. 8) and in vv. 9–10 he echoes several of the Ten Commandments (Ex. 20:1–17), in their OT order. Exactly how the law applies to the NT believer is a matter of some debate. Some argue that the Mosaic law has been entirely superseded, and what remains is the “Law of Christ” (see note on 1 Cor. 9:21). Others argue for an abiding authority of certain aspects of the Mosaic code. Paul elsewhere affirms that Christians are no longer under the Mosaic law (see Rom. 7:6; Gal. 2:16; 3:19–26), and that fits well with what he writes here. As in those other passages, these verses indicate that one purpose of the law is to expose sin. In addition, though believers are no longer under the Law of Moses, they are, as noted, under the Law of Christ and are governed by the Spirit (Rom. 7:6). All interpreters agree that the Mosaic laws, rightly understood, still give Christians wisdom about the kind of conduct that pleases or displeases God. See notes on 1 Cor. 9:21; Gal. 4:10; 5:14; 6:2.
1 TIMOTHY—NOTE ON 1:9 Those who strike their fathers and mothers violate Ex. 20:12. Murderers violate Ex. 20:13.
1 TIMOTHY—NOTE ON 1:10 The sexually immoral violate Ex. 20:14, but the term includes more than just adultery; Greek pornos refers to one who practices any sexual conduct contrary to God’s moral law. men who practice homosexuality. The Greek noun arsenokoitēs refers to males who engage in homosexual acts and echoes the Septuagint wording of Lev. 18:22; 20:13. Though some have argued that only certain kinds of homosexual conduct are in view (such as homosexual prostitution or pedophilia or unfaithful relationships or conduct by people who do not naturally have homosexual desires), there is no evidence in the words of the text, the context, or in evidence from the ancient world to prove that Paul was referring to anything other than all kinds of homosexual conduct. See notes on Rom. 1:26–27; 1 Cor. 6:9–10. enslavers. The Greek andrapodistēs (see esv footnote) shows that Paul considered all kinds of forcible enslavement to be sinful and a violation of Ex. 20:15. Liars and perjurers violate Ex. 20:16. sound doctrine. The participle of the Greek verb hygiainō (found also at 1 Tim. 6:3; 2 Tim. 1:13; 4:3; Titus 1:9, 13; 2:1, 2), here translated “sound,” includes the idea of “health” (in the sense of “healthy” or “health giving” doctrine), and in 2 Timothy it contributes to an extended metaphor in which false doctrine spreads poison insidiously through the body (“like gangrene,” 2 Tim. 2:17) while true doctrine makes the body healthy.
1 TIMOTHY—NOTE ON 1:11 “Sound doctrine” (v. 10) by definition is that which flows out of the gospel.
1 TIMOTHY—NOTE ON 1:12–17 Paul: An Example of the Effect of the True Gospel. The reference to being “entrusted” with the “gospel” (v. 11) leads Paul to give thanks to God for this manifestation of grace to him. This is not, however, merely a personal aside for Paul. The discussion of Paul’s conversion and commission also illustrates the transforming effect of the gospel (see v. 5) in contrast to the uselessness of the false teaching.
1 TIMOTHY—NOTE ON 1:12 Paul gives thanks because Christ was willing to appoint him to service in spite of his past sins. Paul marvels that God graciously considered him worthy of trust (Gk. pistos, translated here as faithful) in spite of the fact that he had been unbelieving (Gk. apistia, v. 13).
1 TIMOTHY—NOTE ON 1:13 Paul received mercy because he acted ignorantly. The point is that his salvation was undeserved; his ignorance did not excuse his sin or warrant God’s mercy. Most likely Paul is contrasting himself with the false teachers. When Paul so opposed Christ, he had not yet professed faith. These men profess to follow Christ and still live in an evil manner. In so doing, they are coming dangerously close to being cut off from the possibility of God’s mercy (cf. Matt. 12:31–32; Mark 3:28–30; Luke 12:10; 1 John 5:16).
1 TIMOTHY—NOTE ON 1:15–16 Earlier statements in this section (vv. 12–17) may seem to suggest that Paul viewed his salvation as resulting from his own faithfulness or even his ignorance (but see also note on v. 13). These two verses make it clear that Paul is marveling at his conversion specifically because he knew himself to be so bad, for in his religious endeavors he had persecuted God’s people.
1 TIMOTHY—NOTE ON 1:15 Calling attention to certain sayings as trustworthy is a particular distinctive of the Pastoral Epistles (cf. 3:1; 4:9; 2 Tim. 2:11; Titus 3:8). Christ Jesus came … to save sinners, of whom I am the foremost (cf. Luke 19:10). Paul cannot mean that he now sins more than anyone in the world, for he elsewhere says that he has lived before God with a clear conscience (Acts 23:1; 24:16), and he asks other believers to follow his example (see note on Phil. 3:17). Apparently he means that his previous persecution of the church (1 Tim. 1:13; cf. 1 Cor. 15:9–10) made him the foremost sinner, for it did the most to hinder others from coming to faith (cf. 1 Thess. 2:15–16). Yet it also allowed God to save Paul as an “example” of grace (1 Tim. 1:16). Another interpretation is that, in light of the Holy Spirit’s powerful conviction in his heart, and his nearness to God, Paul could not imagine anyone being a “worse” sinner than he. Godly people with some self-knowledge are prone to think of themselves in this way.
1 TIMOTHY—NOTE ON 1:16 Paul is an example of the effect of true Christian instruction. He was the sort of person for whom the law was intended (see note on vv. 9–11), and the result of the gospel in his life was not mere idle speculation but transformation.
1 TIMOTHY—NOTE ON 1:17 Paul gives glory to God as the transcendent King who is eternal, immortal, and invisible, and yet who intervenes personally in this world to save his people.
1 TIMOTHY—NOTE ON 1:18–20 Restatement of the Charge to Deal with False Teachers. These verses, together with vv. 3–7, form bookends around this section (vv. 3–20). Paul restates his “charge” (v. 18; see vv. 3, 5) and calls for specific action against the false teachers.
1 TIMOTHY—NOTE ON 1:18 prophecies. God had spoken clearly through others to set Timothy aside for his ministry (see note on 1 Cor. 12:10). This assurance of a specific divine calling is to strengthen Timothy for the work. See note on 1 Tim. 4:14.
1 TIMOTHY—NOTE ON 1:19 This represents a singular pronoun in Greek and refers to a good conscience. The false teachers, rejecting their consciences, plowed ahead in their sin. shipwreck of their faith. This most likely refers to the false teachers who claimed to be believers but had fallen away from the faith they initially professed, thereby showing they were never truly converted (cf. 1 John 2:19).
1 TIMOTHY—NOTE ON 1:20 Hymenaeus. A false teacher also mentioned in 2 Tim. 2:17. handed over to Satan. Refers to being put out of the church (i.e., excommunication). See note on 1 Cor. 5:5. This language highlights the importance and protection of church membership, since being put out of the church leaves one more exposed to Satan. may learn not to blaspheme. If the false teachers repent, they may still be saved; church discipline is motivated by love, with the hope that the one disciplined will turn back to the Lord. There is no explicit indication that the false teachers directly uttered evil statements about God (“blasphemed”). However, to misrepresent God’s truth is to speak ill of him.
1 TIMOTHY—NOTE ON 2:1–3:13 Descriptions of Gospel-Shaped Living. Having denounced the idle speculations of the false teachers, Paul turns to expounding in specific terms what true gospel living (1:5) should look like. He calls for prayer and he addresses hindrances to prayer (2:1–15), qualifications for overseers (3:1–7), and qualifications for deacons (3:8–13).
1 TIMOTHY—NOTE ON 2:1–15 Corporate Prayer and Issues Arising from It. In describing life that properly emerges from the gospel, Paul first mentions prayer for the salvation of all people. This also leads to a discussion of godly living and appropriate behavior in corporate worship, particularly unity, modesty, and proper submission.
1 TIMOTHY—NOTE ON 2:1 supplications, prayers, intercessions, and thanksgivings. Paul’s point is not to list all the ways to pray but to pile up various terms in reference to prayer for their cumulative impact. This is a call for all sorts of prayer for all sorts of people.
1 TIMOTHY—NOTE ON 2:2 Kings and other authorities are mentioned as examples of the “all people” for whom Christians are to pray. The lifestyle encouraged here (peaceful, quiet, godly, dignified) corresponds to the goal of apostolic teaching in 1:5 and contrasts with the behavior of the false teachers. This sort of living commends the gospel, a theme that will recur throughout this letter (2:11; 3:7; 5:7, 14; 6:1) as well as in 2 Timothy and Titus.
View this chart online at http://kindle.esvsb.org/c200
| 2:2 | “a quiet and peaceful life, godly and dignified in every way” |
| 2:9–10 | dress in a way that is appropriate for “women who profess godliness” |
| 3:16 | “Great … is the mystery of godliness” |
| 4:7 | “train yourself for godliness” |
| 4:8 | “godliness is of value in every way” |
| 5:4 | “to show godliness to their own household” |
| 6:3 | “the teaching that accords with godliness” |
| 6:5 | “imagining that godliness is a means of gain” |
| 6:6 | “great gain in godliness with contentment” |
| 6:11 | “Pursue righteousness, godliness, faith, love, steadfastness, gentleness” |
1 TIMOTHY—NOTE ON 2:4 Evangelistic prayer for all people is rooted in the fact that God desires all people to be saved. It appears that Paul is countering an exclusivist tendency in the false teachers or at least their downplaying of the importance of evangelizing the Gentiles (along with their emphasis on the Jewish law). This statement figures prominently in theological disagreements over the extent of the atonement. It cannot be read as suggesting that everyone will be saved (universalism) because the rest of the letter makes it clear that some will not be saved (4:1; 5:24; 6:10; cf. Matt. 25:30, 41, 46; Rev. 14:9–11). Does that mean God desires something (all people being saved) that he cannot fulfill? Both Arminian and Calvinist theologians respond that God “desires” something more than universal salvation. Arminians hold that God’s greater desire is to preserve genuine human freedom (which is necessary for genuine love) and therefore he must allow that some may choose to reject his offer of salvation. Calvinists hold that God’s greater desire is to display the full range of his glory (Rom. 9:22–23), which results in election depending upon the freedom of his mercy and not upon human choice (Rom. 9:15–18). However one understands the extent of the atonement, this passage clearly teaches the free and universal offer of the gospel to every single human being; “desires” shows that this offer is a bona fide expression of God’s good will. Come to the knowledge of the truth highlights the cognitive aspect of conversion, i.e., individuals must come to understand key truths in order to be converted. “The truth” occurs often in the Pastorals as a synonym for the gospel (cf. 1 Tim. 3:15; 4:3; 2 Tim. 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14).
1 TIMOTHY—NOTE ON 2:5 For. Verses 5–6 provide the theological basis for the preceding statement that God wants people to be saved. There is only one God, therefore this God seeks “all people” (v. 4; cf. Rom. 3:29–30; Gal. 3:20). Various people groups do not each have their own gods, though they may imagine they do; all must come to the one true God for salvation. This means that Jesus, God’s incarnate Son, Israel’s Messiah, is the one and only mediator, the only way to salvation (cf. Acts 4:12). Furthermore, this verse allows no place for intermediaries between people and Jesus, such as saints or human priests. See Overview of the Bible.
1 TIMOTHY—NOTE ON 2:6 Ransom (Gk. antilytron) refers to purchasing someone’s release and describes a common Pauline and NT understanding of Christ’s work as redemptive (cf. Gal. 1:4; 2:20; Eph. 5:2; and related NT concepts of “redemption” [Luke 1:68; 2:38; 24:21; Titus 2:14; Heb. 9:12; 1 Pet. 1:18] and “ransom” [Matt. 20:28 par.; cf. Rev. 5:9]). This language also reflects Jesus’ words, “the Son of Man came … to give his life as a ransom [Gk. lytron] for many” (Mark 10:45). Since Jesus gave himself as this “ransom,” the idea of substitution (dying on behalf of sinners) is also included.
1 TIMOTHY—NOTE ON 2:7 Paul defends his mission to the Gentiles on the basis of God’s desire that all be saved (cf. v. 4).
1 TIMOTHY—NOTE ON 2:8–10 the men should … likewise also that women. Paul addresses particular concerns in regard to each gender. The issue for men is anger and for women it is modesty and proper submission. not with … gold or pearls or costly attire. Paul is not prohibiting the wearing of jewelry (see note on 1 Pet. 3:3–4); the principle is that women should not dress ostentatiously or seductively, but in a way that is proper. True doctrine produces good works (see note on 1 Tim. 1:5).
1 TIMOTHY—NOTE ON 2:8 Then (or “therefore,” Gk. oun) resumes the call to prayer from v. 1. Lifting … hands is a typical posture for prayer in the Bible: see Ex. 9:29; 1 Kings 8:22; Ps. 28:2; 63:4; Isa. 1:15; Luke 24:50 (Jesus). By taking up the issues of 1 Tim. 2:8–15 immediately following vv. 1–7, Paul suggests that the way the church conducts itself in corporate worship (unity, modesty, proper submission) bears significantly on its effectiveness in world evangelization.
1 TIMOTHY—NOTE ON 2:10 With good works continues the stress on the proper result of true doctrine. See note on 1:5.
1 TIMOTHY—NOTE ON 2:11 Women are not to teach men in the church but are to submit and defer to male leadership (see notes on vv. 12, 13, 14).
1 TIMOTHY—NOTE ON 2:12 I do not permit. Paul self-consciously writes with the authority of an apostle (e.g., 1 Thess. 4:1; 2 Thess. 3:6), rather than simply offering an opinion. This statement is given in the context of Paul’s apostolic instructions to the church for the ordering of church practice when the church is assembled together. In that context, two things are prohibited: (1) Women are not permitted to publicly teach Scripture and/or Christian doctrine to men in church (the context implies these topics), and (2) women are not permitted to exercise authority over men in church. (The reference for both “teaching” and “exercise authority” here is within the context of the assembled church.) Women teaching other women, and women teaching children, are not in view here, and both are encouraged elsewhere (on women teaching women, cf. Titus 2:4; on women teaching children, cf. 2 Tim. 1:5). Nor does this passage have in view the role of women in leadership situations outside the church (e.g., business or government). The presence of the word or (Gk. oude) between “to teach” and “to exercise authority” indicates that two different activities are in view, not a single activity of “authoritative teaching.” “Exercise authority” represents Greek authenteō, found only here in the NT. Over 80 examples of this word exist outside the NT, however, clearly establishing that the meaning is “exercise authority” (not “usurp authority” or “abuse authority,” etc., as sometimes has been argued). Since the role of pastor/elder/overseer is rooted in the task of teaching and exercising authority over the church, this verse would also exclude women from serving in this office (cf. 1 Tim. 3:2). Thus when Paul calls for the women to be quiet, he means “quiet” with respect to the teaching responsibility that is limited in the assembled church. Paul elsewhere indicates that women do speak in other ways in the church assembly (see 1 Cor. 11:5). See also note on 1 Cor. 14:34–35.
1 TIMOTHY—NOTE ON 2:13 For introduces the biblical basis for the prohibition of v. 12. Paul indicates that the prohibition is based on two grounds, the first being the order of creation (Adam was formed first), and the second being the deception of Eve (v. 14). “Formed” (Gk. plassō) is the same term that the Septuagint uses in Gen. 2:7, 8, which evidently refers to creation (cf. 1 Cor. 11:8–9). Paul’s argument indicates that gender roles in the church are not simply the result of the fall but are rooted in creation and therefore apply to all cultures at all times. The meaning of this passage, however, is widely contested today. Some interpreters argue that the prohibition of 1 Tim. 2:12 does not apply today because: (1) the reason for Paul’s command was that women were teaching false doctrine in Ephesus; or (2) Paul said this because women in that culture were not educated enough to teach; or (3) this was a temporary command for that culture only. But Paul’s appeal to the creation of Adam and Eve argues against those explanations. In addition, the only false teachers named in connection with Ephesus are men (1:19–20; 2 Tim. 2:17–18; cf. Acts 20:30), and no historical evidence exists of women teaching false doctrine in first-century Ephesus. Moreover, ancient inscriptions and literature speak of a number of well-educated women in that area of Asia Minor at that time (cf. also Luke 8:1–3; 10:38–41; John 11:21–27; Acts 18:2–3, 11, 18–19, 26; 2 Tim. 4:19). Finally, some have claimed that this passage only prohibits a “wife” from teaching or exercising authority over her “husband,” since the Greek words gynē and anēr (translated “woman” and “man” in 1 Tim. 2:12) can also mean “wife” and “husband” in certain contexts. Given the immediate context of vv. 8–9, however, the most likely meaning of the Greek words gynē and anēr here in vv. 11–14 would seem to be “woman” and “man” (rather than “wife” and “husband”).
1 TIMOTHY—NOTE ON 2:14 Adam was not deceived, but the woman was. Paul’s second reason (cf. v. 13). Though Eve sinned first as a result of being deceived, Adam’s sin was conscious and willful, with devastating consequences for the whole human race (see Rom. 5:12).
1 TIMOTHY—NOTE ON 2:15 This is a notoriously difficult-to-understand verse. Paul clearly does not believe people can be saved in the sense of earning justification through childbearing or any other means (e.g., Eph. 2:8–9). But the NT can also use the term “saved” (Gk. sōzō) in the sense of progressively coming to experience all the aspects of salvation. In that sense, “salvation” is ongoing (see note on Phil. 2:12–13). A similar view is that “saved” can be understood as referring especially to the endurance and perseverance in faith that is necessary for eternal salvation (cf. Matt. 10:22; 24:13; etc.). People are saved as they persevere (continue) in the faith to carry out the Lord’s calling in their life, one example being the unique role of women in childbearing. (The change from singular she to plural they is a literal rendering of the Gk. text.)
1 TIMOTHY—NOTE ON 3:1–7 Qualifications for Overseers. After dealing with issues that arise from corporate worship, including the barring of women from the role of teaching and authority over the assembled congregation, Paul now discusses who should exercise these roles. Paul does not give a job description of the pastor but instead describes the character of one who would serve in this office. The list of qualities is not intended to be exhaustive but pictures a person of mature Christian character, one whose faith has had tangible impact on his behavior (unlike Paul’s opponents).
View this chart online at http://kindle.esvsb.org/c201
| 1 Timothy | Titus | ||
|---|---|---|---|
| 3:2 | above reproach | 1:6, 7 | above reproach |
| 3:2 | husband of one wife | 1:6 | husband of one wife |
| 3:2 | sober-minded | 1:8 | disciplined |
| 3:2 | self-controlled | 1:8 | self-controlled |
| 3:2 | respectable | — | |
| 3:2 | hospitable | 1:8 | hospitable |
| 3:2 | able to teach | 1:9 | able to give instruction |
| 3:3 | not a drunkard | 1:7 | not … a drunkard |
| 3:3 | not violent but gentle | 1:7 | not … violent |
| 3:3 | not quarrelsome | 1:7 | not be arrogant or quick-tempered |
| 3:3 | not a lover of money | 1:7 | not … greedy for gain |
| 3:4–5 | manage his own household well, care for God’s church | 1:7 | God’s steward |
| 3:4 | keeping his children submissive | 1:6 | children are believers (or “faithful”), not insubordinate |
| 3:6 | not a recent convert | — | |
| 3:7 | well thought of by outsiders | — | |
| — | 1:8 | a lover of good; upright, holy | |
1 TIMOTHY—NOTE ON 3:1 The terms overseer, “elder,” and “pastor” (or “shepherd”) are all used in the NT to refer to the same office. In Titus 1:5–9 “elder” and “overseer” are used interchangeably. In Acts 20:28 Paul tells the Ephesian elders (Gk. presbyteros, Acts 20:17) that “the Holy Spirit has made you overseers [Gk. episkopos], to care for [Gk. poimainō, “to pastor, serve as shepherd of”] the church of God.” Peter also writes, “I exhort the elders [Gk. presbyteros] among you, as a fellow elder … : shepherd [Gk. poimainō, “to pastor”] the flock of God that is among you, exercising oversight” (1 Pet. 5:1–2). Paul commends the role of serving the church in this way as a noble task. “Overseer” stresses the role of watching over the congregation (see Heb. 13:17).
1 TIMOTHY—NOTE ON 3:2–3 Above reproach heads the list as the key qualification for an overseer; it is then expounded by the words and phrases that follow in these verses (see note on Titus 1:6). The meaning of husband of one wife (Gk. mias gynaikos andra) is widely debated. The Greek phrase is not common, and there are few other instances for comparison. The phrase literally states, “of one woman [wife] man [husband].” (1) Many commentators understand the phrase to mean “having the character of a one-woman man,” that is, “faithful to his wife.” In support of this view is the fact that a similar phrase is used in 1 Tim. 5:9 as a qualification for widows (Gk. henos andros gynē; “one-man woman,” i.e., “wife of one husband”), and in that verse it seems to refer to the trait of faithfulness, for a prohibition of remarriage after the death of a spouse would be in contradiction to Paul’s advice to young widows in 5:14. Interpreters who hold this first view conclude that the wording of 3:2 is too specific to be simply a requirement of marriage and not specific enough to be simply a reference to divorce or remarriage after divorce. In the context of this passage, the phrase therefore prohibits any kind of marital unfaithfulness. (2) Another view is that “husband of one wife” means polygamists cannot be elders. Interpreters who hold this view note that there is evidence of polygamy being practiced in some Jewish circles at the time. On this view, the phrase means “at the present time the husband of one wife,” in line with other qualifications which refer to present character. On either of these views, Paul is not prohibiting all second marriages; that is, he is not prohibiting from the eldership a man whose wife has died and who has remarried, or a man who has been divorced and who has remarried (these cases should be evaluated on an individual basis). (3) A third view is that Paul is absolutely requiring that an elder be someone who has never had more than one wife. But that does not fit the context as well, with its emphasis on present character. On any of these views, Paul is speaking of the ordinary cases and is not absolutely requiring marriage or children (cf. v. 4) but is giving a picture of the typical approved overseer as a faithful husband and father. able to teach. This is the one requirement in this list that is not necessarily required of all believers. It is also not required of deacons. Thus, it is a distinguishing skill required of the pastor/elder. It yields the only reference in this list to his actual duties (see note on Titus 1:9).
1 TIMOTHY—NOTE ON 3:4–5 The management of one’s own household is highlighted as a qualification for eldership by the greater amount of discussion given to it. The home is the proving ground of Christian character and therefore the preparation field for ministry. This makes further sense in light of the picture of the church as “the household of God” (v. 15).
1 TIMOTHY—NOTE ON 3:6 not be a recent convert, or he may become puffed up with conceit. No matter the level of giftedness, time is needed to demonstrate maturity and character.
1 TIMOTHY—NOTE ON 3:7 The concern for the opinion of outsiders emerges again. There is a concern throughout this letter for how the church (and therefore the gospel) is portrayed to the watching world (cf. 2:2, 10; 5:7, 14; 6:1).
1 TIMOTHY—NOTE ON 3:8–13 Qualifications for Deacons. Along with elders (vv. 1–7), deacons are officers of the NT church (cf. Phil. 1:1). “Likewise” (1 Tim. 3:8) suggests a link between the lists of qualifications, and indeed there are striking similarities. Deacons, like overseers, are to exhibit lives shaped by the gospel. One key distinction is that deacons are not required to be able to teach. This list, like the one for the overseers, focuses on character rather than duties. The NT contains little explicit discussion of the role of deacons (unless Acts 6 is understood to refer to the installation of the first deacons; see note on Acts 6:6), but the Greek word diakonos means “servant,” so the office probably involved being responsible for various areas of service in the church.
View this chart online at http://kindle.esvsb.org/c202
| 3:8 | dignified |
| 3:8 | not double-tongued |
| 3:8 | not addicted to much wine |
| 3:8 | not greedy for dishonest gain |
| 3:9 | clear conscience |
| 3:10 | tested |
| 3:10 | blameless |
| 3:12 | husband of one wife |
| 3:12 | managing children and household well |
1 TIMOTHY—NOTE ON 3:9 Mystery (Gk. mystērion) is a common Pauline word and refers here to the entire revealed content of God’s plan to bring salvation through Christ (see 1 Cor. 2:7; 4:1; 15:51; Eph. 3:4–13; Col. 1:26–27; 2:2; 4:3). with a clear conscience. While deacons are not required to be able to teach, they are required to have a good grasp of the gospel, and their behavior is to be consistent with the gospel.
1 TIMOTHY—NOTE ON 3:10 Deacons should be tested, presumably under the leadership of the overseers.
1 TIMOTHY—NOTE ON 3:11 As the esv footnote indicates, the Greek word for “wives” (gynē, here plural) can mean either “women” or “wives.” This ambiguity results in at least three interpretations. The text could refer to (1) the wives of deacons (their wives), (2) women deacons, or (3) women who assist the deacons (in some denominations called “deaconesses”) but who are distinct from the deacons. (The word “their” is not explicit in the Greek text but, according to the first interpretation, it represents the sense of the verse in the context of vv. 8–13.) These women appear abruptly in the flow of the text. A reference to the wives of deacons would make good sense, leading into the discussion of the deacon’s family in v. 12. However, the term likewise in similar cases often introduces a new group (e.g., 2:9; 3:8; Titus 2:3, 6). Also, the discussion of overseers lacked any reference to their wives. This would support understanding these women as deacons or assistants. Romans 16:1 refers to Phoebe as a “servant” or “deacon” or “deaconess” (Gk. diakonos; see esv footnote); see note on Rom. 16:1. If the office of deacon is understood as involving church-wide teaching or governing authority, then 1 Tim. 2:11–15 would not permit women to carry out these functions. The fact that teaching is not mentioned as a responsibility of the deacons would seem to indicate that this was not a role that Paul intended for deacons.
1 TIMOTHY—NOTE ON 3:12 husband of one wife. See notes on vv. 2–3, 4–5.
1 TIMOTHY—NOTE ON 3:13 Paul highlights the value and importance of deacons by stating two results of good service in this role: (1) good standing refers to respect and appreciation from the church to one who serves in this way; and (2) great confidence probably refers to the increase in confidence that comes from seeing the power of the gospel regularly proven in ministry.
1 TIMOTHY—NOTE ON 3:14–16 Purpose of Writing: Behavior in the Church. Paul pauses to state the purpose of his letter and in so doing reveals its central focus. “How one ought to behave” in the church appropriately summarizes the instructions to groups in the church (2:1–3:13; 5:1–6:2), the instructions to Timothy, and the warnings against false teachers (1:3–20; 4:1–16; 6:3–20). True doctrine leads to right living.
1 TIMOTHY—NOTE ON 3:15 In this very significant verse, Paul states his reason for writing 1 Timothy, providing one of the key NT descriptions of the church’s identity and mission. The use of household (Gk. oikos) and related words to describe the church and its ministry is common in Paul (cf. 1 Cor. 4:1; Gal. 6:10; Eph. 2:19; as well as 1 Tim. 3:4–5, 12, 15; 5:4, 8, 14; cf. 1 Pet. 4:17). It describes the church as God’s family, especially with reference to authority and responsibility within the church and the home. The stress is on God’s authority over the church and the behavior of people in the church. Church of the living God highlights the church as the gathering (Gk. ekklēsia, “assembly”) where God most clearly manifests his presence. Thus, references to God as the “living God” in Scripture often refer to his reality and presence in the community of believers (cf. Num. 14:28; Josh. 3:10; Matt. 16:16; 2 Cor. 6:16; Heb. 3:12; 9:14; 10:31). Identifying the church as a pillar and buttress of the truth is a way of saying that God has entrusted to the church the task of promoting and protecting the gospel (i.e., “the truth”; see note on 1 Tim. 2:4). The architectural imagery presents the church’s responsibility of “holding up” the gospel before a watching world, probably with a view to repelling the attack of false teaching. This picture of the church is striking. The role of advancing the gospel is divinely given to the church, not (at least not in the same way) to any other body. Parachurch organizations have value, but they must support and not supplant the church.
1 TIMOTHY—NOTE ON 3:16 The mystery of godliness refers to the entire content of God’s revealed plan of salvation (cf. note on v. 9). Next comes a poetic exposition of that great gospel message. great indeed, we confess. This introduction may implicitly call upon the Ephesian church to affirm this confession and therefore the ethical and doctrinal implications drawn from it throughout the letter. The exact structure of this “hymn” is debated, but the basic idea is clear. God the Son has been revealed in human flesh (resulting in the crucifixion, line 1), but he was vindicated by the resurrection (line 2) and afterward was displayed in victory before heavenly beings (line 3; cf. Eph. 1:20–21; Phil. 2:9–11; Heb. 1:3–4; 1 Pet. 3:21–22; Rev. 5:6–14). While the esv footnote says that “vindicated” could be translated “justified,” the sense here clearly is vindication, which is a common use of the Greek verb dikaioō. Line 4 continues with the result of Christ’s life and ministry. The message of Christ has been (and continues to be) proclaimed among the nations (Gk. ethnos), that is, it has been preached specifically to the Gentiles. This preaching has been effective (believed on, line 5). Then taken up (Gk. analambanō) in line 6 would naturally be understood as a reference to the ascension (the same verb is used in Mark 16:19; Luke 24:51; Acts 1:2, 11, 22). A difficulty with this view is that line 6 does not fit chronologically. One possible explanation is that the ascension is presented as a foretaste of the ultimate exaltation of Christ.
1 TIMOTHY—NOTE ON 4:1–5 Identifying the False Teaching. After his triumphant celebration of the advance of the gospel (3:16), Paul returns to the current challenge of false teaching (cf. ch. 1).
1 TIMOTHY—NOTE ON 4:1 The means by which the Spirit … says is not made clear. It may have been something the Holy Spirit revealed directly to Paul (cf. Acts 20:29–30) or a prophecy that came through others. expressly. Explicitly, clearly. The later times (Gk. hysterois kairois) in view here clearly include Timothy’s day (see the similar phrase in 2 Tim. 3:1). As is typical in the NT, “later times” refers to the time that began with the outpouring of the Spirit after the work of Christ. Those who hold to the false teaching depart from the faith, which shows that this teaching is outside the bounds of true Christianity. Furthermore, the source of the error is demonic, for these teachers follow deceitful spirits. The false teaching and resultant apostasy are no surprise. God said this would happen, so his church should not panic but should carry on in faithfulness (see 2 Tim. 2:17–19).
1 TIMOTHY—NOTE ON 4:2 The consciences of the false teachers have been seared (that is, desensitized and rendered ineffective) by their rebellion against the gospel. Cf. “good conscience,” 1:5.
1 TIMOTHY—NOTE ON 4:3–5 Paul reveals some of the content of the false teaching, though he does not explain the overall view that led to these prohibitions. Questions of propriety in regard to foods and marriage were significant issues elsewhere in Paul’s letters (see Romans 14; 1 Cor. 7:25–35; 8:1–10:33; Col. 2:16–23). The false teaching seems to gauge holiness by what is denied or given up. In response, Paul affirms the goodness of everything created by God and the propriety of enjoying it as a gift from him (cf. Eccles. 9:7–9). Made holy translates Greek hagiazō (“sanctify, make holy, consecrate”). Ordinary food should be considered “made holy” by God, and Christians have the privilege of eating such “holy” food every day. The word of God is probably a reference to Gen. 1:12, 21, 25, 31 (“God saw that it was good”).
1 TIMOTHY—NOTE ON 4:6–16 How Timothy Should Be Shaped by the Gospel. Both paragraphs in this section (vv. 6–10 and 11–16) open with a call for Timothy to speak certain truths to the congregation. The focus is on how Timothy, by his teaching and lifestyle, can help the church persevere in the face of the false teaching.
1 TIMOTHY—NOTE ON 4:6 The referent of these things, here and in v. 11, is debated. It refers each time at least to the preceding paragraph, and it may refer more broadly to the entire letter. See also 3:14; 4:15; 5:7; 6:2b.
1 TIMOTHY—NOTE ON 4:9 The saying probably refers specifically to the “value” of “godliness” (v. 8).
1 TIMOTHY—NOTE ON 4:10 to this end. The goal of Paul’s labors is that people attain “godliness” (v. 8) and its eternal “value.” Toil and strive is typical of Paul’s description of gospel ministry (cf. 5:17; Rom. 16:6, 12; 1 Cor. 15:10; 16:16; Gal. 4:11; Eph. 4:28). The statement that God is the Savior of all people, especially of those who believe could seem to teach universalism, that every person will eventually go to heaven. However, the rest of Scripture clearly denies this idea (see note on 1 Tim. 2:4). There are several other possible explanations for this phrase: (1) It means that Christ died for all people, but only those who believe in him are saved. (2) It means he is offered to all people, though not all receive him. (3) It means “the Savior of all people, namely, those who believe” (a different translation of Gk. malista, based on extrabiblical examples). (4) It means “the helper of all people,” taking Greek Sōtēr, “Savior,” to refer not to forgiveness of sins but to God’s common grace by which God helps and protects people in need. (5) It means “the Savior of all kinds of people, not Jews only but both Jews and Greeks.” In any case, the emphasis is on God’s care for the unsaved world, and in the flow of the letter Paul is stressing once more (cf. 2:3–5) that God’s will that people would be saved is the basis of the universal mission (cf. Matt. 28:19–20). On God as “Savior,” see note on 2 Tim. 1:8–10.
1 TIMOTHY—NOTE ON 4:11 these things. See note on v. 6.
1 TIMOTHY—NOTE ON 4:12 your youth. From an analysis of other uses of this word (Gk. neotēs) and the chronology of Timothy’s life to this point (starting in Acts 16:1), commentators estimate Timothy’s age to be somewhere from his late 20s to mid-30s, with most favoring the mid-30s.
1 TIMOTHY—NOTE ON 4:13 public reading. See Acts 13:15; 2 Cor. 3:14; and note on Col. 4:16.
1 TIMOTHY—NOTE ON 4:14 Gift probably refers to something related to Timothy’s calling to and gifting for ministry, as indicated by God (by prophecy) and recognized by the church when the council of elders laid their hands on you, though the exact gift that Timothy received is not specified. Cf. note on 2 Tim. 1:6.
1 TIMOTHY—NOTE ON 4:15 These things that Timothy is to practice and immerse himself in are the things commanded in vv. 12–13, encompassing his behavior and teaching (cf. “yourself and … the teaching,” v. 16).
1 TIMOTHY—NOTE ON 4:16 Timothy’s perseverance in sound doctrine and practice will save him, i.e., it will lead him to persevere in the faith, confirming his salvation. This type of ministry will be effective in preserving his hearers as well.
1 TIMOTHY—NOTE ON 5:1–6:2a How Specific Groups in the Church Should Be Shaped by the Gospel. Earlier Paul had addressed specific groups in the church (2:1–3:13), and this section returns to doing so, though the groups are different. “Honor” (5:3, 17; 6:1) serves as the connecting point for the three groups mentioned (widows, elders, masters). There is a progression in the thought, with the call increasing from “honor” (5:3) to “double honor” (5:17) to “all honor” (6:1). Each paragraph explains what “gospel living” looks like in relation to that group.
1 TIMOTHY—NOTE ON 5:1–2 Respectful Dealing with Church Members by Age and Gender. The church is conceived of as family (see 3:4–5, 15). Though the term “honor” does not appear in 5:1–2, it applies here as surely as it does in vv. 3, 17; 6:1. Verse 1 of ch. 5 does not prohibit the correcting of an older man but speaks to the manner (respectfully) in which this should be done.
1 TIMOTHY—NOTE ON 5:3–16 Honoring Widows. Providing for widows was an important role for the church from its earliest days (see Acts 6). The primary concern in this passage is to identify which widows should be provided for by the church. There are two key indicators: not having other family (1 Tim. 5:4–8, 16); and godliness (vv. 5, 9–15). Along the way, the duty of caring for one’s family and the propriety of younger widows remarrying are emphasized. Some have suggested that an order of widows as an office in the church is in view here, but this is unlikely since the stated issue is provision for those in need.
1 TIMOTHY—NOTE ON 5:4 Make some return indicates financial support.
1 TIMOTHY—NOTE ON 5:8 worse than an unbeliever. Provision for one’s own family is a spiritual issue of utmost importance. Failure to live out the gospel in this way is tantamount to a denial of the faith.
1 TIMOTHY—NOTE ON 5:9–10 Paul begins to explain what qualifications a widow must meet in order to warrant financial support from the church. Having been the wife of one husband (Gk. henos andros gynē) is the feminine form of a phrase in the requirements for overseers and deacons (see note on 3:2–3). Some interpreters think the point here, as in ch. 3, is marital faithfulness. Others think that, while Paul is not discouraging a second marriage after the death of one’s husband (cf. 5:14; 1 Cor. 7:39), simply as a practical matter he wants to focus the church’s help on widows who have the fewest relatives to support them. good works. The list of qualifications provides a picture of a godly older woman, something for younger women to aspire to.
1 TIMOTHY—NOTE ON 5:11–12 desire to marry … incur condemnation. These verses may at first appear to condemn remarriage; however, v. 14 encourages it (cf. 1 Cor. 7:39b), so another, more specific concern must be in view here. The issue is either that these widows who are being supported by the church have pledged to remain unmarried (so that to remarry would be to renounce this pledge) or that these younger widows might be tempted by their desires to marry unbelievers, thus turning away from the faith. Since these concerns are in some way prompted by the fact that “some have already strayed after Satan” (1 Tim. 5:15), a grave issue must be in view. With remarriage to an unbeliever, the concern was that the wife would take the religion of her husband (as was usual in that culture).
1 TIMOTHY—NOTE ON 5:14 No occasion for slander continues the theme of concern about the impact of believers’ actions on the perceptions of unbelievers (2:2; 3:7; 5:7, 14; 6:1; see also Titus 3:1–2).
1 TIMOTHY—NOTE ON 5:16 relatives. The church is to render assistance only if the family is unable to do so.
1 TIMOTHY—NOTE ON 5:17–25 Honoring Elders. Honoring elders includes providing for them financially and being careful in handling accusations against them.
1 TIMOTHY—NOTE ON 5:17 rule. The role of elder (pastor) involves authority, particularly in preaching and teaching. Labor (Gk. kopiaō), translated “toil” in 4:10, implies hard work that makes a person tired. Such exertion in “preaching and teaching” calls for double honor, which could include financial remuneration (5:18). “Double” could imply ample provision, or financial provision in addition to proper respect. worthy. Paul does not actually require that pastors be paid a double amount, but Paul clearly indicates that pastors should receive generous remuneration.
1 TIMOTHY—NOTE ON 5:18 The command not to muzzle an ox is a quotation from Deut. 25:4, which requires an owner to allow an ox to eat of the grain he is grinding. One who works for something should be able to benefit from it. The laborer deserves his wages is a direct quotation from Luke 10:7 (cf. Matt. 10:10). Thus, it seems that Paul is already referring to the written records of the statements of Jesus (the Gospels) as Scripture. See 2 Tim. 3:16.
1 TIMOTHY—NOTE ON 5:19 two or three witnesses. Accusations against leaders must not be based on unsubstantiated charges (cf. Deut. 19:15).
1 TIMOTHY—NOTE ON 5:20 The ones to be rebuked in the presence of all are elders who persist in sin, or who sin in a way that betrays the trust that the church has placed in them as spiritual leaders. Such public rebuke goes beyond the discipline procedures that apply to other church members (cf. Matt. 18:15–20), and it reassures the congregation that disqualifying sin on the part of an elder will not be covered up. As a result of this public rebuke, the rest will stand in fear (of sinning). This refers specifically to “the rest of the elders,” but it probably also implies “the rest of the congregation,” since the rebuking was done “in the presence of all” (see further Deut. 19:15–21, which also supports this).
1 TIMOTHY—NOTE ON 5:21 In the presence of God and of Christ Jesus and of the elect angels. Paul presents this charge (v. 20) as being delivered in view of the heavenly court, thus adding a strong note of solemnity. On Paul’s inclusion of angels, cf. their involvement at the final judgment (e.g., Matt. 25:31; Rev. 14:10; cf. note on 1 Cor. 11:10; also 1 Pet. 1:12).
1 TIMOTHY—NOTE ON 5:22 laying on of hands. Setting aside for service, ordination. See 4:14. hasty. If, out of negligence, people appoint unqualified men as elders, they are implicated in the future sin of those elders. Cf. note on 5:24.
1 TIMOTHY—NOTE ON 5:23 How this verse connects to the rest of the paragraph is not entirely clear. Drinking only water was often indicative of asceticism. In light of the asceticism of the false teachers (4:1–5), Paul may be providing a qualification to the call for purity in 5:22, 24, clarifying that there would be nothing wrong with Timothy using a little wine, emphasizing here its usefulness for the sake of his health (cf. note on John 2:3).
1 TIMOTHY—NOTE ON 5:24 After the aside of v. 23, Paul returns to the issue of carefulness in the appointing of elders (v. 22). Because some sins … appear later, it is important to be patient in assessing potential elders, to let the quality of their lives become evident.
1 TIMOTHY—NOTE ON 6:1–2a Honoring Masters. Paul addresses Christian bondservants (see esv footnote and note on 1 Cor. 7:21) who are under either unbelieving or believing masters. This issue shows up often in early Christian literature (e.g., Eph. 6:5–8; Col. 3:22–25; 1 Pet. 2:18–25). On the Gk. word doulos, see the esv Preface.
1 TIMOTHY—NOTE ON 6:1 worthy of all honor. See note on 5:1–6:2a. may not be reviled. The motive for bondservants honoring their masters is similar to the motive mentioned previously in the letter: giving a good impression of the faith to unbelievers (2:2; 3:7; 5:7, 14; cf. Titus 2:5, 8, 10).
1 TIMOTHY—NOTE ON 6:2b Teach and urge these things. This summary statement connects strongly with what precedes and what follows. “These things” most likely refers to the preceding section of instructions (5:1–6:2a), though some take it to refer to all that Paul has taught up to this point in the letter. This sound teaching then provides a contrast to the false teachers (6:3–10).
1 TIMOTHY—NOTE ON 6:2b–21 Confronting the False Teaching Again. This concluding section of the letter bears strong similarity to the opening section (1:3–20). Both sections are bracketed by discussion of false teachers (1:3–7, 18–20; 6:2b–10, 20–21). Both contain exhortations to Timothy in light of this false teaching, specifically calling him to fight the good fight of faith against it (1:18; 6:12); and both contain a doxology (1:17; 6:15–16).
1 TIMOTHY—NOTE ON 6:2b–10 False Teachers and Greed. The concern with false teachers here centers on their greed and their apparent exploiting of the faith for material gain. A number of the problems listed here are answered in vv. 17–19.
1 TIMOTHY—NOTE ON 6:3 Sound words of our Lord Jesus Christ does not refer to specific statements of Jesus but affirms that Paul’s gospel and its ethical implications flow out of the teaching and work of Jesus. teaching that accords with godliness. True (apostolic) teaching is that which fits with or leads to godliness, as opposed to the negative effects of the false teaching (1:4, 6–7; 4:6; 6:4–5; see 2 Tim. 2:14, 16–18, 23). True doctrine is often recognizable by the impact it has on everyday living.
1 TIMOTHY—NOTE ON 6:5 depraved in mind. The false teachers are often referred to in the Pastorals as having faulty reasoning (v. 4; 1:7; 2 Tim. 3:8). Since the gospel is the truth, to deny it is to think in a faulty manner. imagining that godliness is a means of gain. People who wrongly preach that God will give material health and wealth if only one has enough faith fall under the condemnation of this passage.
1 TIMOTHY—NOTE ON 6:6–8 An eternal perspective (v. 7) helps believers to avoid the allure of greed, with the result that they are content with what God has given them, even if it consists of only food and clothing.
1 TIMOTHY—NOTE ON 6:9–10 What is condemned here is the desire to be rich, not material things per se when rightly used for the glory of God. The desire to be rich leads one to fall into temptation. This in turn results in the love of money, which Paul identifies as a root of all kinds of evils (v. 10). The connection between false teaching and the desire to be rich has been a problem from the church’s very beginning. wandered away from the faith. The warning is not simply that “love of money” is harmful but that this has led some to deny the faith, showing themselves to be unbelievers (cf. 1:19).
1 TIMOTHY—NOTE ON 6:11–16 Timothy’s Behavior in Contrast. Paul draws a direct and intentional contrast (“But as for you”) between Timothy and the false teachers. True ministry is not motivated by greed but by the reality of eternal life and an awareness of accountability to God.
1 TIMOTHY—NOTE ON 6:11–12 The reference to Timothy as a man of God affirms his authority and stands in contrast with the false teachers, who are not men of God. “Man of God” is used often in the OT of a prophet (e.g., Deut. 33:1; 1 Sam. 9:6; Ps. 90:1). The call to fight the good fight of the faith and to take hold of the eternal life involves both fleeing from sin and vigorously pursuing virtue (cf. note on 2 Tim. 2:22).
1 TIMOTHY—NOTE ON 6:13–14 Another solemn charge (see 5:21 and note). Jesus’ good confession before Pontius Pilate (see, e.g., Matt. 27:11; John 18:37) is the example for the believer’s “good confession” (1 Tim. 6:12, 14).
1 TIMOTHY—NOTE ON 6:15–16 While there are some who currently oppose his work in Ephesus, Timothy is to labor on in view of one day standing before God, who dwells in unapproachable light (v. 16). Paul focuses on the glory of God in order that the corresponding smallness of Timothy’s opponents might be seen.
1 TIMOTHY—NOTE ON 6:17–19 Charge to the Rich. The charge directly to rich believers may seem unexpected in this place. However, it provides a corrective to the wrong view of wealth seen in the false teachers (see notes on vv. 2b–10). Furthermore, the downplaying of riches by stressing that they are merely for “this present age” appropriately follows the moving description of appearing before God on the final day (vv. 15–16). The call for the wealthy to use their wealth to prepare for the future either means that how they use their wealth demonstrates whether they are saved, or that they should seek for greater reward in heaven, or both.
1 TIMOTHY—NOTE ON 6:18 rich in good works. The rich, who may not need to work any longer to earn a living, have many opportunities to spend their workdays doing “good works” for others and building up the church.
1 TIMOTHY—NOTE ON 6:20–21 Closing Exhortation to Timothy. In this brief closing Paul reiterates Timothy’s commission (1:3–5, 18–20).
1 TIMOTHY—NOTE ON 6:20 the deposit entrusted to you. The gospel. what is falsely called “knowledge.” The false teaching addressed elsewhere in the letter. Some have thought this to be evidence that the false teaching was a form of Gnosticism. However, there is very slim evidence for this. More likely this is another instance of Paul critiquing the false teachers’ “thinking” (see 1:7; 6:4–5). The false teachers may flatter themselves by labeling their teaching “knowledge,” but since they reject “the truth” (i.e., the gospel; see note on 2:4), their teaching cannot be true knowledge.