Down to Earth But Heavenly Minded

What does 1st Timothy Chapter 1 mean?

Chapter 1 includes a greeting typical of Paul’s letters, followed by three areas of emphasis. Paul strongly warns against false teachings (1 Timothy 1:3–11), gives details on his testimony (1 Timothy 1:12–17), and highlights his commands to Timothy with some encouragement (1 Timothy 1:18–20).

The introduction in verse 1 and 2 follows Paul’s standard letter-writing format. He identifies himself by name, specifies his audience, and then references the grace of God. Timothy was a close friend and student of Paul. This is highlighted by Paul’s reference to Timothy as his “true child in the faith” (1 Timothy 1:2). This letter was written sometime between Paul’s first imprisonment in Rome, from which he was released, and his second, which resulted in his death. While waiting for his own execution, Paul will write another letter to his friend, the epistle of 2 Timothy.

The first main section of the letter is found in verses 3 through 11. Timothy’s primary role in Ephesus needs to be fighting false teaching. This is not only meant to preserve truth, it is meant to show a good Christian example. The proper method for a Christian is love (1 Timothy 1:5). In particular, Timothy needs to avoid bickering over irrelevant details. Some debates are simply useless when it comes to our Christian faith. Arguing over these nonessentials is a poor form of stewardship (1 Timothy 1:4).

The false teachers in Ephesus are misusing the law. Paul makes an interesting turn of phrase by saying they use the law “unlawfully.” The point is that these men are applying the law in ways it was never meant to be used. Law is called “good” when used lawfully (1 Timothy 1:8), but some were using it to both justify personal sins and to force Gentile Christians to live according to the Jewish law in order to be faithful Christians.

Verses 12–17 give a brief version of Paul’s testimony. Timothy already certainly knew this story, but would have been encouraged that Paul referred to himself as “foremost” of sinners (1 Timothy 1:15). Paul brings up these details for several reasons. One is to point out that he is not any better or more deserving than the men he is criticizing. On the contrary, Paul sees how serious his own sins were. Paul also means to highlight the fact that his redemption is entirely the work of God—an act of mercy, not something Paul earned on his own.

Verses 18–20 return to Timothy’s obligation to stand against heresy. Paul specifically uses two men as example of those who rejected a clear conscience, and so were ruined: Hymenaeus and Alexander. These men, Paul has “handed over to Satan.” The purpose of this is not to punish the men, but to keep them from polluting the rest of the church (similar to Paul’s instructions in 1 Corinthians 5:9–13), and in the hopes that they would repent and come back to the truth (similar to what we see in 2 Corinthians 2:5–11).

Chapter Context
The first chapter of 1 Timothy frames the situation Paul is concerned about. In particular, he is worried about the false teachers plaguing the Ephesian church. These men are misusing the law, teaching false doctrines, and rejecting the importance of a clear conscience. Paul points out his own past sins and need for forgiveness, however. By anchoring his arguments in truth and in humility, Paul sets up the importance of the letter’s instructions. These are not merely suggestions, they are vital strategies Timothy needs to understand.

Verse by Verse

Verse 1. Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope,

Paul begins with his name, his spiritual title, and the authority behind that title. At this time, he was known as Paul, though his birth name was Saul. He would leave his birth name behind during his first missionary journey (Acts 13:9). Prior to his conversion, Paul (Saul) was a rabid opponent of the Christian church. First Timothy 1:13 will describe some of Paul’s early attitude towards the gospel, which included persecuting believers (1 Corinthians 15:9).

As for his title, Paul calls himself “an apostle of Christ Jesus.” Unlike many letters in which he calls himself a “bondservant,” Paul here emphasizes his authority. This was likely due to his letter’s focus: urging Timothy to stand strong against false teachers. He also did not use the title to brag—Paul acknowledges he is an apostle of Christ Jesus only by the will of Christ Jesus. He was both converted and made to serve according to God’s will.

Further, Paul calls God “our” Savior, emphasizing the common faith between himself and Timothy. This statement also presumes that both God and Jesus are divine. This letter often mentions hope, saying their hope is “set on the living God” (1 Timothy 4:10), widows “hope on God” (1 Timothy 5:5), and not to set our hopes “on the uncertainty of riches” (1 Timothy 6:17).

Context Summary
First Timothy 1:1–2 presents a greeting which is typical of the apostle Paul. This letter is written to Timothy, a younger man who has travelled and studied with Paul. In order to emphasize the importance of his words, Paul will focus on his role as an apostle in this introduction. At the same time, Paul is always aware of the role God’s grace and mercy played in his conversion. Though he is an apostle of God, he and Timothy are still part of the same faith and serve the same Lord.

Verse 2. To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

Verse 2 completes the introduction, identifying the letter’s recipient and offering a standard Pauline greeting. The letter was written to Timothy, one of four personal New Testament letters by Paul. The others are 2 Timothy, Titus, and Philemon. Timothy was the only person to receive two personal letters from Paul in the New Testament. Here, Timothy is called “my true child in the faith.” This was a spiritual relationship, most likely meaning that Paul had led Timothy to faith in Christ. Timothy and Titus were the only two men called “true child” by Paul (Titus 1:4).

Paul’s greetings frequently include the ideas of grace and peace. Paul will mention grace again in this letter in 1 Timothy 1:14, as well as in the letter’s conclusion in 1 Timothy 6:21. Paul also makes a reference to mercy twice when describing his own testimony (1 Timothy 1:13, 16), emphasizing God as the reason for his salvation rather than his works (Ephesians 2:8–9). Paul will also refer to peace in 1 Timothy 2:2 in a mention of living a peaceful and quiet life.

Verse 3. As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine,

Paul abruptly jumps into the content of his letter. This begins by repeating some earlier command to Timothy to stay in Ephesus. Both Paul and Timothy traveled to Ephesus at some point following Paul’s house arrest. This imprisonment occurred in Rome around AD 60—62. Timothy had been in Rome with Paul and likely traveled with him from Rome to various locations, ultimately leading to Ephesus. Paul later left Timothy in leadership at Ephesus while traveling to Macedonia. There, he wrote this letter and a separate message to Titus. Paul would later be imprisoned again in Rome, where he wrote 2 Timothy before his death.

Timothy’s specific motivation for staying was to maintain correct teaching in the Ephesian church. Paul’s mention of “certain persons” as false teachers suggests a small group of people. Small or not, this group was influential enough to be a concern. Their error was teaching or instructing Christians in Ephesus to follow false doctrines. Since the truth had already been proclaimed, other ideas were both different and wrong. In 1 Timothy 6:3, Paul will define “different”—false—teaching as anything that “does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness.” Truth is exclusive, so anything “different” from the truth is inaccurate and ungodly.

Context Summary
First Timothy 1:3–11 explains the difference between a correct application of the law versus an ”illegal” use of it. Paul’s point is that the law is meant to make us aware of our sin, not to drive us into legalism. The false teachers of Ephesus are bickering over the law and missing the point. This is driven by their desire for prestige, even though they lack knowledge. Paul gives a list of sins parallel to the Ten Commandments showing how the law is meant to convict such people of sin as a means to explain the gospel of Christ.

Verse 4. nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.

Paul has specifically asked Timothy to remain in Ephesus in order to combat inaccurate doctrines. Two serious problems with the false teachers in Ephesus are myths and genealogies.

In this context, “myths” are traditions not found in the Scriptures, which add to or contradict biblical teaching. Not all traditions are bad, but those which conflict with God’s Word certainly are. Discussing these myths is one thing, but far worse is to be devoted to them.

The idea of genealogies connects with Pharisaical tradition. Jewish religious leaders prided themselves on having a family heritage connected to Abraham or some other important Jewish forefather. Genealogies are important in Scripture, but are not part of making a person more holy in the eyes of God. In Christ, Jews and Gentiles who believed became one family based on the work of Jesus rather than works of the law. This was why Paul could write he was, “a teacher of the Gentiles in faith and truth” (1 Timothy 2:7).

Peter had dealt with the controversy of Gentiles coming to faith in Christ much earlier (Acts 10). In Acts 15, approximately AD 50, the Jerusalem church and its leaders decided not to impose the Jewish laws upon Gentile Christians, urging them to follow a few areas of practice while acknowledging the importance of the Torah.

Verse 5. The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.

In this verse, Paul explains why these false teachers must be opposed. Their actions are motivated by pointless obsession (1 Timothy 1:4), but a true leader should be motivated by pure Christian love. The goal of the Christian life is not hate or controversy, but a particular kind of love, from the Greek word agapē. This specifically means a selfless, sacrificial, sincere love.

According to Paul, this love should come from “a pure heart and a good conscience and a sincere faith.” These traits underscore the idea that agapē love is not sensual or selfish, but rather seeks to help others. A “pure heart” connects with Psalm 24:4 and is also mentioned in the New Testament in 2 Timothy 2:22 and 1 Peter 1:22. A “good conscience” is mentioned again in 1 Timothy 1:19 as a necessity for Timothy to be successful against false teachers. The other mention of a “sincere faith” in the New Testament is in 2 Timothy 1:5, where Paul describes Timothy’s trust in Christ.

Verse 6. Certain persons, by swerving from these, have wandered away into vain discussion,

Paul again refers to “certain persons” (1 Timothy 1:3) rather than using specific names. These people had diverted from the pure heart, good conscience, and sincere faith mentioned in the previous verse (1 Timothy 1:5). The Greek term Paul uses here is exetrapēsan, indicating deviation or missing the mark. In medical contexts, the same word was used to describe dislocated limbs. In other words, these false teachers had gotten their beliefs “bent out of shape,” into something unnatural and unhealthy.

“Vain discussion” can also be translated as “empty talk,” including the idea of random, unimportant discussion. Paul’s point here is not to criticize serious study of the Law. Rather, he is condemning a legalistic, shallow focus on the Law, and the wrong uses of it. Myths—traditions—and genealogies had taken priority over the coming of the Messiah, Jesus Christ, and the true teachings of the gospel.

In upcoming verses, Paul will point out that the Law is lawful when used “lawfully.” In a very literal sense, in the original Greek, Paul is saying that the Law is a good thing when used as it is really meant to be used (1 Timothy 1:8). However, twisting the Law becomes a sin when it’s used to promote false teachings or actions. Paul, here as elsewhere, emphasizes a distinction between the benefits of Scripture and the deceptions of those who misinterpret it. Scripture is flawless (Psalm 19; 2 Timothy 3:16–17), yet its readers often misunderstand it in “flawed” ways. Errors in interpretation are not errors in the Word of God.

Verse 7. desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.

This verse continues a thought which began in verse 6 and refers to those who want to be honored as teachers or experts. Apparently, some in Ephesus wanted to be respected rabbis. These were likely Jews or possibly Gentile converts to Judaism who sought to study the Torah and live by it. They may have even dressed as rabbis or sought privileged positions in the local synagogues or in Christian house church gatherings, though it is uncertain in this context.

These false teachers had two problems. First, they lacked true knowledge. They had controversy, enthusiasm, and speculation, but none of the required understanding expected of a teacher. Second, they were not only misinformed, but arrogant and prone to speaking when they should have listened. This is a sign not only of inaccurate understanding, but also of pride.

Paul will soon share his own testimony, highlighting that this pride and lack of understanding was not limited to certain false teachers. It marked his entire life prior to coming to faith in Jesus (1 Timothy 1:12–17).

Verse 8. Now we know that the law is good, if one uses it lawfully,

Verses 3–11 encompass a single unit, with verses 8–11 comprising a smaller paragraph within this section. Verse 8 transitions from those who desired to be seen as teachers (1 Timothy 1:7) to the Law itself. Here, Paul writes that “the law is good.” The Mosaic law was of great importance to Paul. He was raised in the Jewish culture and religion, studied under the Jewish teacher Gamaliel, and lived as a Pharisee according to the Law. His entire life had been focused on the Law prior to his conversion to Christianity.

Yet the Law could also be mishandled. Paul notes the condition “if one uses it lawfully.” The word lawfully can be understood as legitimately or properly. The Greek words nomos (law) and nomimois (lawfully) are both used in this verse, creating a visual and audible parallel which made the phrase easy to remember. In a very literal sense, Paul is saying that the law is good when it’s used for what it was originally intended for. The law of Moses was of great benefit when used properly, but the false teachers in Ephesus had mishandled—or “illegally” handled—the Law and were causing problems in the church instead.

Verse 9. understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers,

In the prior verse, Paul mentioned those who use the Law incorrectly. He used a turn of phrase that these people use the Law “unlawfully.” In other words, they miss the real purpose of the Law. This verse continues to clarify what Paul means. The Law, in truth, is meant to show man his sinfulness. Those who don’t think they are sinners should check themselves against the Law. Those who know they are sinners need Christ, not legalism.

Paul’s reference to the Law here may refer specifically to when God gave Moses the Ten Commandments on Mount Sinai (Exodus 20). In fact, Paul’s list of sins given here and in verse 10 mirror the pattern of the Ten Commandments. These are similar to lists Paul gave in other passages (1 Timothy 6:4–5; Romans 1:29–31; 1 Corinthians 5:10–11). All three descriptive pairs of people given in the first part of 1 Timothy 1:9 refer to the same group of people: those who disobey God’s ways and live unholy lives. They correspond directly to the first three commandments.

The remainder of verses 9 and 10 include specific actions which break the Law. Attacking one’s parents breaks the fifth of the Ten Commandments in Exodus 20:12. Murder violates the sixth commandment (Exodus 20:13).

Verse 10. the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine,

Paul has been discussing how the Law is not meant to inspire legalism, but a recognition of our sin (1 Timothy 1:8). The prior verse began referring to those who break the Law, using the Ten Commandments as a framework. In this verse, Paul refers to two different kinds of sexual sin, aligned with the commandment “You shall not commit adultery” in Exodus 20:14.

The reference to homosexuality here is sometimes greeted with controversy. The word used by Paul appears to be one he coined, since it does not appear in Greek literature of the time. The word is arsenokoitais, and modern scholars have attempted to claim this word does not imply homosexuality, but rather generic “self abuse” or “abuse of others.” In short, however, all evidence points to this being a reference to same-sex acts. In the Septuagint—a Greek translation of the Old Testament made by Hebrew scholars—Leviticus 20:13 uses the phrase kai hos an koimēthē metaarsenos koitēn gynaikos in prohibiting men from having sex with other men. Paul appears to be using that terminology here.

The next term, “enslavers,” can refer to those involved in slave trading and fits Exodus 20:15, which teaches “You shall not steal.” This is also an important word for understanding the biblical view on slavery. The term andrapodistais literally means “manstealers,” which corresponds to the idea of kidnapping people in order to make them into slaves. This is what we would call “slavery” in modern times and it is clearly not biblical. The biblical “slavery” that appears to be condoned is more akin to being a servant.

The next two sins—lying and perjury—refer to various types of dishonesty, in violation of the ninth commandment (Exodus 20:16).

Paul also covers anything not specifically mentioned with his closing phrase in this verse. For example, he does not specifically mention the tenth commandment to not covet. “Sound doctrine” was mentioned by Paul in Titus 1:9 as well, giving the command for elders “… that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” Sound doctrine also reconnects this unit with the beginning of the section where Paul mentioned “different doctrine” in verse 3. Paul’s list of sinful actions stands in contrast with sound doctrine. An interesting insight is that the opposite of sound doctrine is not just false teaching, but also sinful living.

Verse 11. in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

This verse clearly defines Paul’s stance on what constitutes correct teaching. The “sound doctrine” mentioned in verse 10 is that which agrees with the gospel Paul has been preaching. The word “gospel” simply means “good news.” The good news was the resurrection of Jesus Christ and the salvation He made possible through His sacrifice. Paul called it the gospel “of the glory of the blessed God.” This “glory” (1 Timothy 1:17; 3:16) was associated with the God of the Old Testament Paul referred to throughout this unit, whose glory was predominant in the worship by God’s people.

Paul had been “entrusted” with this gospel. He would “entrust” Timothy with it as well (1 Timothy 1:18; 6:20). In his final letter to Timothy, Paul would again mention being entrusted with the gospel (2 Timothy 1:12). Paul had entrusted the good deposit to Timothy (2 Timothy 1:14); Timothy was to take “what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Timothy 2:2). To entrust the gospel to someone was a serious commitment, one Paul expected Timothy to follow and pass on to others he led in Ephesus.

The Bible gives us reasons to believe that Timothy was successful in living out this commission. When the apostle John penned the book of Revelation thirty years later, Christ’s message to the church at Ephesus praised their ability to stand against false teaching (Revelation 2:2–3).

Verse 12. I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service,

This verse begins a new section focusing on Paul’s personal experiences: his testimony. He begins by thanking God for the spiritual power needed for his ministry. Paul fully embraced Christ’s teaching that “… apart from me you can do nothing” (John 15:5). Paul’s power came from Christ, not his own human ability. Paul used the specific title of “Christ Jesus our Lord” on seven occasions (Romans 6:23; 8:39; 1 Corinthians 15:31; Ephesians 3:11; 1 Timothy 1:2, 12; 2 Timothy 1:2), with two of these in this chapter. He seems to use the phrase in order to emphasize common faith in Jesus Christ with his readers.

The second half of this verse provides two important aspects of Paul’s ministry. First, Paul notes that God declared him faithful—he does not say he was faithful and God recognized it, but rather that God “judged me faithful.” Paul, formerly named Saul, and a hateful persecutor of the church (1 Timothy 1:13) was not good enough to serve God. And yet, God judged or decided Paul would be faithful in serving Him. In other words, God made Paul faithful, a defining characteristic of his ministry.

Second, Paul recognized God’s role in selecting him for his role as an apostle. He did not deserve it nor earn it (Ephesians 2:8–10). The idea of “his service” was similar to that of a servant to a king or master. Paul saw himself as a “bondservant” of God, offering an example for Christians today.

Context Summary
First Timothy 1:12–17 offers a glimpse into Paul’s own personal background. In the prior passage, Paul explained how the Law is meant to convict people of their sin. He gave a list of immoral actions which parallel the Ten Commandments. Here, however, Paul proves his spiritual humility. He recognizes that his own sins were severe and that he can only credit the grace of God for saving him. Paul’s change of life wasn’t due to his own efforts, but was the result of Christ’s miraculous work.

Verse 13. though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief,

In this passage, Paul explains his own testimony. This is important, since it shows that Paul doesn’t consider himself better than those he is criticizing. He recognizes his own sin. After thanking Jesus in the previous verse, Paul speaks in graphic terms about the man he used to be. This was prior to his miraculous conversion (Acts 9:1–22).

Paul refers to three specific areas: blasphemy, aggression, and arrogance. Paul spoke against Jesus, persecuted His followers, and opposed the church. When Jesus appeared to Paul on the road to Damascus, His first words were, “Saul, Saul, why are you persecuting me?” (Acts 9:4).

The next phrase identifies what changed Paul: the mercy of God. Paul will use a similar phrase in verse 16. The Greek word used here is ēleēthēn, translated as “received mercy.” The term is passive: Paul did not go out and acquire mercy, God provided it with no contribution on Paul’s part. Old Testament law distinguished between intentional and unintentional sins (Numbers 15:22–31). Paul knew his heart prior to conversion was sincere, but sincerely wrong. Paul saw himself as one who sinned ignorantly until God poured out His mercy upon him.

Verse 14. and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.

Paul’s testimony, given in prior verses, included gross sins against God. Even though he was sincere, Paul at one time was sincerely wrong and opposed to God (1 Timothy 1:12–13). The cure for this was the mercy of God. Salvation is by God’s grace alone through faith alone in Jesus Christ alone (Ephesians 2:8–9). All three of these elements are mentioned here: God’s grace, the Lord Jesus, and Paul’s faith. In fact, Paul refers to this grace “overflowing” for him. For all of the sins Paul had committed, the grace given him by God was more than enough to bring salvation.

Paul also mentioned “faith and love” in Christ as vital to his salvation. This pairing is mentioned again in 1 Timothy 2:15, as well as 2 Timothy 1:13. Paul also noted “faith and love” together in 1 Thessalonians 3:6 and 5:8. Faith and love come from Jesus; something we are to live out as His followers (1 Thessalonians 5:8). The word order “Christ Jesus” instead of “Jesus Christ” is a particular emphasis in Paul’s writings. This emphasizes the title “Christ,” meaning Messiah, or “Anointed One.”

Verse 15. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.

Paul continues his testimony, which began in verse 12. Here he uses a phrase unique to the Pastoral Epistles—1 and 2 Timothy and Titus—and used five times by Paul: “the saying is trustworthy.” He will also use the phrase in 1 Timothy 3:1 and 4:9, as well as 2 Timothy 2:11 and Titus 3:8. Each time, the phrase emphasizes a particular point or quote Paul wants Timothy or Titus to remember.

In this verse, the statement to remember is, “Christ Jesus came into the world to save sinners, of whom I am the foremost.” This quote may have become well known within the early churches after Paul wrote this letter. Other scholars see Paul using an existing statement to reinforce his point. As Paul matured in his faith, his writings reflected a man who transitioned from proud, to a new believer, to a mature believer who saw himself in complete need of God’s grace. Like David, Paul saw himself as sinful from his mother’s womb (Psalm 51:5).

Verse 16. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life.

This verse begins by repeating the same phrase given in verse 13: “I received mercy.” In contrast with being a “foremost” sinner (1 Timothy 1:15), Paul, became a recipient of the “perfect patience” of Jesus. Paul used this same perspective in Romans 9:22–24 when he wrote about the salvation of Gentiles: “What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?”

The concept of examples is also important to Paul. He not only saw himself as an example, but challenged the younger Timothy to “set the believers an example” (1 Timothy 4:12). Peter likewise notes Jesus as our example (1 Peter 2:21) and that elders were to be examples to their flock (1 Peter 5:3). The phrase “those who were to believe in him for eternal life” closely resembles John 3:16: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” Though John’s Gospel may have been written later, this teaching was clearly known and taught from the beginning of the church’s existence (Acts 2).

Verse 17. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

It’s not surprising that Paul, who recognizes the mercy of God in his own life, would conclude his testimony with praise. Paul calls God “the King of the ages.” In the Greek of this passage, God is literally described as the eternal King. Paul will also use the phrase “King of kings” in 1 Timothy 6:15. Because God alone is the eternal King, we can pray for earthly kings (1 Timothy 2:2), but do not worship them as divine. The Roman practice of emperor worship sometimes created persecution among early Christians, who would not participate. Describing God as the King of the ages presents Him as higher than all authorities or other gods. This was especially important in Ephesus, a major city in which emperor worship took place.

God is also “immortal,” meaning He does not die. He is “invisible” (John 1:18), and He is the only God (Exodus 20:1–4; Deuteronomy 6:4–5). He is to be given “honor and glory,” indicating all worship and praise, common themes in the Psalms that Timothy would have known well. The closing phrase “forever and ever” can also be translated “to the ages of ages” and complements God as “King of the ages.” The word “amen,” meaning “be it so,” concludes this brief praise.

This verse’s depiction of God can be divided into parts which closely parallel Paul’s doxology in 1 Timothy 6:15–16:

1 Timothy 1:17	1 Timothy 6:15-16
“To the King of the ages,	“the King of kings and Lord of lords,
immortal,	who alone has immortality,
invisible,	who dwells in unapproachable light, whom no one has ever seen or can see.
the only God, be honor and glory	To him be honor
forever and ever.	and eternal dominion.
Amen.”	Amen.”

Verse 18. This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare,

This verse adds more urgency to the mission Paul gave to Timothy in 1 Timothy 1:3. After the introduction (1 Timothy 1:2), Paul only states Timothy’s name twice in this letter. Once is here, the other is in 1 Timothy 6:20. On both occasions, the focus is personal and meant to grab the young man’s attention. Paul wants Timothy to live out his calling entrusted to him.

The reference to prophecies about Timothy is mysterious. This aspect of Timothy’s past is also mentioned in 1 Timothy 4:14 and 2 Timothy 1:6. When, exactly, these events happened or what the details are, we do not know. More than likely, this was at the time described in Acts 16:1–5, in Lystra, when Paul first wanted to take Timothy with him on his missionary journey. As this is a personal letter from Paul to Timothy, there is clearly some information known between them which Paul does not explain.

The closing phrase “wage the good warfare” closely resembles Paul’s other challenges to Timothy in 1 Timothy 6:12 and 2 Timothy 4:7. However, this challenge uses the word picture of warfare, similar to Ephesians 6:10–18, written to the same city where Timothy now serves. The city of Ephesus had a large Roman soldier population during this time. Some of these soldiers may have been members of Timothy’s house churches. At the very least, the word picture of warfare would have been appropriate to his cultural context.

Context Summary
First Timothy 1:18–20 instills more urgency to the mission Timothy was given in 1 Timothy 1:3: to guard against the false teachings which Paul has described. The key to this effort is maintaining the same faith which has been passed along. As a counter-example, Paul refers to a pair of men who shoved aside a good conscience and found their faith destroyed.

Verse 19. holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith,

This verse continues Paul’s charge to Timothy from the previous verse. The phrase “holding faith and a good conscience” includes the idea of clinging to and not letting go of his faith. Timothy was to do so with a “good conscience.” The pairing of faith and conscience is also seen in 1 Timothy 1:5 and 3:9. A person’s faith and their thoughts are closely connected.

Faith begins and ends this verse. The second half warns about the danger of turning from a good conscience. Paul uses the Greek word apōsamenoi, which implies a strong, personal, deliberate refusal. This is not a casual or accidental error—Paul is referring to those who purposefully reject keeping a clear conscience. Paul himself survived a serious shipwreck on his way to Rome, so he knew intimately what a danger it could be. Paul uses this analogy to highlight the deadly nature of rejecting a good conscience. Since Ephesus was also a location where many ships stopped, the idea of a shipwreck was likely very personal to Timothy.

In the next verse, Paul offers two specific examples of men who ruined their faith by turning up their noses at a clear conscience.

Verse 20. among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.

Two examples of those who had “shipwrecked” their faith are the focus of this verse: Hymenaeus and Alexander. According to the prior verse, these men did not merely wander from the faith. They made a purposeful choice to reject a clear conscience, and the result was a destruction of their spiritual lives. Based on other comments in the New Testament, it is doubtful either of these men were legitimate believers.

Hymenaeus is also mentioned in 2 Timothy 2:16–18: “But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.” Apparently, at that point, Hymenaeus will be claiming that the resurrection of the dead had already taken place, distressing believers through his false teaching and ungodly living.

Alexander was a common name from the period, and there are multiple people with that name in the New Testament. A Jew named Alexander is mentioned in Ephesus in Acts 19:33–34. It is unclear whether this is the same man Paul mentioned. Second Timothy 4:14–15, however, seems to indicate the same person referred to here: “Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our message.”

Both Hymenaeus and Alexander are presented as actively opposing believers and Christian teachings. Paul had “handed them over to Satan,” meaning he had stayed away from them so God could deal with them. The point of Paul’s action is not to punish, but to inspire repentance and reconciliation (as in 2 Thessalonians 3:14–15).

End of Chapter 1.

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