Paul may have led Timothy to faith in Christ personally, or Timothy may simply have been Paul"s "child in the faith" in that he was Paul"s protg (cf. Acts 14:6; Acts 16:1). This is the first of19 references to faith (Gr. pistis) in1Timothy. It is a key word in this epistle. [source][source][source]
Paul added "mercy" to his customary benediction of grace and peace here and in2Timothy (cf. 2 John 1:3). He probably did so because the Jewish blessing "mercy and peace" was one that Paul could appropriately share with his half-Jewish child in the faith. [1] However, "mercy" also reminds us that we need God not to give us what we deserve, namely, chastisement. These three words summarize all the Christian"s blessings. [source][source][source]
"It is much more natural to think that the keen solicitude of the aged apostle for his young friend in his difficult position led him to insert the additional prayer for mercy as springing from his own enlarged experience of divine mercy." [2][source]
"With these three terms, then, Paul greets Timothy and the church: charis [3]-God"s ongoing forgiveness and enabling, eleos [4]-God"s sympathy and concern, eirene [5]-God"s tranquility and stability within and among them as individuals and as a Christian community." [6][source]
The two relationships with God that Paul cited, as our Father and our Lord, are especially significant in this letter. Timothy had a tendency to be fearful, so the reminder that God is our Father would have encouraged him. However, Paul eliminated the possibility of permissiveness implied in "Father" by using "Lord." Timothy needed to remember that the Lord had called him to serve a God who loved him as a father yet deserved complete obedience as his lord. We share Timothy"s need. [source][source][source]
"Only fifteen times was God referred to as the Father in the Old Testament. Where it does occur, it is used of the nation Israel or to the king of Israel. Never was God called the Father of an individual or of human beings in general (though isolated instances occur in second temple Judaism, Sirach 51:10). In the New Testament numerous references to God as Father can be found." [4]6 [source]
Context Summary
1 Timothy 1:1-11 - A Charge Against "vain Talking"
The relation of Paul to Timothy is an example of one of those beautiful friendships between an older and a younger man, in which each is the complement of the other, 1 Corinthians 4:17; Philippians 2:22. Timothy was a lad of fifteen when converted at Lystra, and was probably about thirty-five years of age when this Epistle was addressed to him. He was enthusiastic and devoted but at times showed signs of timidity, and the Apostle watched over him with tender interest.
In this chapter the young minister is warned against the Gnostic heresy, i.e., the heresy of the knowing-ones, who pretended to give revelations about the angels and their ministry, and to bridge the gulf between man and God by a whole series of mysterious imaginary beings. Their teaching led from spiritual pride to sensuality, for they accounted the body as inherently evil. All this was contrary to healthy doctrine. That word sound, or healthy, is peculiar to the Pastoral Epistles, 1 Timothy 6:3; 2 Timothy 1:13; 2 Timothy 4:3; Titus 1:9; Titus 2:1. It suggests a certain test of the various teachers who cross our paths. The question always is, Do these words of theirs promote the health of the soul, and above all, love out of a pure heart and a good conscience? [source]
Chapter Summary: 1 Timothy 1
1Paul declares Timothy is faithful to the charge which was given him at his going to Macedonia 5The right use and end of the law 11Paul's calling to be an apostle; 20and the disobedience or Hymenaeus and Alexander
My own son in the faith [γνησίῳ τέκνῳ ἐν πίστει] More correctly, “my true child in faith.” Comp. Titus 1:4. With these two exceptions, τέκνον or υἱός ἐν πίστει does not occur in N.T. Ἑν πίστει or τῇ πίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῇν tolive, εἶναι tobe, στήκειν tostand, βεβαιοῦσθαι tobe established. For γνήσιος truesee 2 Corinthians 8:8; Philemon 2:20; Philemon 4:3. It means natural by birth-relation, therefore true or genuine. [source]
Mercy [ἔλεος] This addition to the usual form of salutation is peculiar to the Pastorals. [source]
Acts 16:1Timothy [Τιμοτεος] Apparently a native of Lystra (“there,” εκει ekei), his Hebrew mother named Eunice and grandmother Lois (2 Timothy 1:5) and his Greek father‘s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2 Timothy 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark‘s place. Probably Timothy was about eighteen years of age, a convert of Paul‘s former visit a few years before (1 Timothy 1:2) and still young twelve years later (1 Timothy 4:12). Paul loved him devotedly (1 Timothy 1:3; 1 Timothy 5:23; 2 Timothy 3:15; Philemon 2:19.). It is a glorious discovery to find a real young preacher for Christ‘s work. [source]
Acts 20:29Grievous wolves [λυκοι βαρεις] αρεις Bareis is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1 Timothy 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Revelation 2:2 John will represent Jesus as describing false apostles in Ephesus. Not sparing the flock (μη πειδομενοι του ποιμνιου mē pheidomenoi tou poimniou). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Acts 22:3Born [γεγεννημενος] Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16,Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 22:3At the feet of Gamaliel [προς τους ποδας Γαμαλιηλ] The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16,Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
1 Corinthians 5:5 [] d To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: “that the spirit may be saved,” etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See 1 Thessalonians 2:18; 2 Corinthians 12:7. Compare Luke 13:16. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare 1 Timothy 1:20. -DIVIDER-
-DIVIDER-
[source]
1 Corinthians 5:5To deliver such an one unto Satan [παραδουναι τον τοιουτον τωι Σαταναι] We have the same idiom in 1 Timothy 1:20 used of Hymenius and Alexander. In 2 Corinthians 12:7 Paul speaks of his own physical suffering as a messenger But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2 Thessalonians 3:14.). [source]
2 Corinthians 8:8Sincerity [γνήσιον] Used by Paul only. Contracted from γενήσιος legitimatelyborn: hence genuine. Paul calls Timothy his lawful son in the faith (1 Timothy 1:2). The kindred adverb γνησίως sincerely(A.V. naturally ), occurs once, Philemon 2:20. See note. [source]
1 Timothy 3:6Of the devil [τοῦ διαβόλου] See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
1 Timothy 1:3To tarry [προσμειναι] First aorist active infinitive of προσμενω prosmenō old verb, attributed by Luke to Paul in Acts 13:43. That thou mightest charge (ινα παραγγειληις hina paraggeilēis). Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4,2 Thessalonians 3:6,2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. Certain men Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
1 Timothy 1:3Certain men [τισιν] Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
2 Timothy 1:2Beloved [αγαπητοι] Instead of γνησιωι gnēsiōi (genuine) in 1 Timothy 1:2. He had already called Timothy αγαπητον agapēton (verbal adjective of αγαπαω agapaō) in 1 Corinthians 4:17, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals. [source]
2 Timothy 2:17As doth gangrene [ως γαγγραινα] Late word (medical writers and Plutarch), only here in N.T. From γραω graō or γραινω grainō to gnaw, to eat, an eating, spreading disease. Hymenaeus is probably the one mentioned in 1 Timothy 1:20. Nothing is known of Philetus. [source]
2 Timothy 4:14Alexander the coppersmith [Αλεχανδρος ο χαλκευς] Old word, only here in N.T., for metal-worker (copper, iron, gold, etc.). Possibly the one in 1 Timothy 1:20, but not the one in Acts 19:33. unless he afterwards became a Christian. [source]
Titus 2:11Bringing salvation [σωτηριος] Old adjective from σωτηρ sōtēr (Saviour), here alone in N.T. except το σωτηριον to sōtērion (salvation, “the saving act”) in Luke 2:30; Luke 3:6; Ephesians 6:17. Instructing (παιδευουσα paideuousa). See note on 1 Timothy 1:20. Ungodliness See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Parse: Noun, Dative Masculine Singular
Root: Τιμόθεος
Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer.
Parse: Noun, Dative Feminine Singular
Root: πίστις
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
Parse: Noun, Nominative Neuter Singular
Root: ἔλεος
Sense: mercy: kindness or good will towards the miserable and the afflicted, joined with a desire to help them.
Greek Commentary for 1 Timothy 1:2
Legitimate, not spurious. Old word from γινομαι ginomai but Pauline only in N.T. (Philemon 4:3; 2 Corinthians 8:8; Titus 1:4). In Philemon 2:20 the adverb γνησιως gnēsiōs occurs and of Timothy again. [source]
So twice already in 1 Timothy 1:1 and as usual in the later Epistles (Colossians 1:1; Ephesians 1:1). [source]
More correctly, “my true child in faith.” Comp. Titus 1:4. With these two exceptions, τέκνον or υἱός ἐν πίστει does not occur in N.T. Ἑν πίστει or τῇ πίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῇν tolive, εἶναι tobe, στήκειν tostand, βεβαιοῦσθαι tobe established. For γνήσιος truesee 2 Corinthians 8:8; Philemon 2:20; Philemon 4:3. It means natural by birth-relation, therefore true or genuine. [source]
This addition to the usual form of salutation is peculiar to the Pastorals. [source]
Reverse Greek Commentary Search for 1 Timothy 1:2
Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. [source]
Apparently a native of Lystra (“there,” εκει ekei), his Hebrew mother named Eunice and grandmother Lois (2 Timothy 1:5) and his Greek father‘s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2 Timothy 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark‘s place. Probably Timothy was about eighteen years of age, a convert of Paul‘s former visit a few years before (1 Timothy 1:2) and still young twelve years later (1 Timothy 4:12). Paul loved him devotedly (1 Timothy 1:3; 1 Timothy 5:23; 2 Timothy 3:15; Philemon 2:19.). It is a glorious discovery to find a real young preacher for Christ‘s work. [source]
αρεις Bareis is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1 Timothy 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Revelation 2:2 John will represent Jesus as describing false apostles in Ephesus. Not sparing the flock (μη πειδομενοι του ποιμνιου mē pheidomenoi tou poimniou). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
d To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: “that the spirit may be saved,” etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See 1 Thessalonians 2:18; 2 Corinthians 12:7. Compare Luke 13:16. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare 1 Timothy 1:20. -DIVIDER- -DIVIDER- [source]
We have the same idiom in 1 Timothy 1:20 used of Hymenius and Alexander. In 2 Corinthians 12:7 Paul speaks of his own physical suffering as a messenger But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2 Thessalonians 3:14.). [source]
Used by Paul only. Contracted from γενήσιος legitimatelyborn: hence genuine. Paul calls Timothy his lawful son in the faith (1 Timothy 1:2). The kindred adverb γνησίως sincerely(A.V. naturally ), occurs once, Philemon 2:20. See note. [source]
Rev., truly. The adverb only here in the New Testament. The kindred adjective γνήσιος trueown, occurs 1 Timothy 1:2; Titus 1:4; 2 Corinthians 8:8(see note). [source]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
See on 1 Timothy 1:2. Faith is the sphere or clement of its operation. [source]
First aorist active infinitive of προσμενω prosmenō old verb, attributed by Luke to Paul in Acts 13:43. That thou mightest charge (ινα παραγγειληις hina paraggeilēis). Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. Certain men Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Comp. 1 Timothy 1:20, and Acts 19:33. The same person is probably meant in all three cases. [source]
See on 1 Timothy 1:20. Better, correcting. [source]
Better, beloved. (Comp. 1 Corinthians 4:17. In 1 Timothy 1:2, Timothy is addressed as γνήσιος , and Titus in Titus 1:4. [source]
Instead of γνησιωι gnēsiōi (genuine) in 1 Timothy 1:2. He had already called Timothy αγαπητον agapēton (verbal adjective of αγαπαω agapaō) in 1 Corinthians 4:17, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals. [source]
Late word (medical writers and Plutarch), only here in N.T. From γραω graō or γραινω grainō to gnaw, to eat, an eating, spreading disease. Hymenaeus is probably the one mentioned in 1 Timothy 1:20. Nothing is known of Philetus. [source]
Old word, only here in N.T., for metal-worker (copper, iron, gold, etc.). Possibly the one in 1 Timothy 1:20, but not the one in Acts 19:33. unless he afterwards became a Christian. [source]
See note on 1 Timothy 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke‘s brother. But one can get a clear picture of him by turning to 2 Corinthians 2:13; 2 Corinthians 7:6-15; 8:6-24; 2 Corinthians 12:16-18; Galatians 2:1-3; Titus 1:4.; Titus 3:12; 2 Timothy 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus 3:12). [source]
See note on 1 Timothy 1:20. [source]
See on 1 Timothy 1:2. [source]
Better, instructing or training. The saving economy of God is educative. Comp. Hebrews 12:4-11, and see on 1 Timothy 1:20. [source]
Old adjective from σωτηρ sōtēr (Saviour), here alone in N.T. except το σωτηριον to sōtērion (salvation, “the saving act”) in Luke 2:30; Luke 3:6; Ephesians 6:17. Instructing (παιδευουσα paideuousa). See note on 1 Timothy 1:20. Ungodliness See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
As with εκλεκτη κυρια eklektē kuria so here τεκνα tekna may be understood either literally as in 1 Timothy 3:4, or spiritually, as in Galatians 4:19, Galatians 4:25; 1 Timothy 1:2. For the spiritual sense in τεκνια teknia see 1 John 2:1, 1 John 2:12. [source]