Introductory remarks:
Paul begins this epistle with a warning against false teachers. "Paul greets Timothy as an apostle sent by God and Christ to his son in the faith. Paul reminds Timothy of prior instructions to admonish false teaching and attention to fables that only lead to questions rather than improving the mind in faith. He says some have forsaken the principles of teaching from a pure heart and occasion with genuine faith to be teachers of the law without understanding. The law was made for sinners. Paul is thankful for being considered worthy to preach after having been such a sinner, but he has been forgiven because of ignorance. His conversion serves as an example of Christ's patience. He urges Timothy to wage a good war and not forsake the truth as some have, whom he delivered over to Satan" (A Survey of 1 Timothy - By Brenda). This chapter may be outlined as follows: Salutation vv. 1-2: Warning against false teachers vv. 3-11: Thankfulness for mercy vv. 12-20.
SALUTATION
Verse 1, "Paul, an apostle of Jesus Christ by the commandment of God our Savior, and Lord Jesus Christ, which is our hope:"
LGT "Paul, an apostle of Christ Jesus according to [the] command of God our Savior, and Christ Jesus our hope:"
Paul, an apostle of Christ Jesus: If Paul had been writing to Timothy alone it would have been unnecessary for him to identify himself in this manner, however, he had in view others who were not accustomed to him, and needed proof of his apostleship. According to the command of God our savior: Paul says that he is an apostle by orders from God, for no one can ascribe to himself apostleship; God alone makes this appointment. Paul uses both God and Christ as Savior, because it is God's plan and Christ executes the Plan. "Christ Jesus our hope is its very substance and foundation" (Ellicott). Paul calls God our Savior because God gave us His Son, "For God so loved the world, that He gave us His Only-Begotten Son, that whosoever believes on Him, will never perish, but have everlasting life" (John 3:16).
William Barclay describes the conditions that existed at the time of this letter, and the hope the believer found in Christ:
"Christians found in Christ the hope of victory over circumstances. Christianity came into the world in an age of the most terrible personal insecurity. When Tacitus, the Roman historian, came to write the history of that very age in which the Christian Church came into being, he began by saying: 'I am entering upon history of a period rich in disaster, gloomy with wars, rent with seditions; nay, savage in its very hour of peace. Four emperors perished by the sword; there were three civil wars; there were more with foreigners, and some had the character of both at once . . .Rome wasted by fires; its oldest temples burned; the very Capitol set in flames by Roman hands; the defilement of sacred rites; the adultery in high places; the sea crowded with exiles; island rocks drenched with murder; yet wilder was the frenzy in Rome; nobility, wealth, the refusal of office, its acceptance, everything was a crime, and virtue was the surest way to ruin. Nor were rewards of the informers less odious [hateful] than their deeds. One found his spoils in a priesthood or a consulate; another in a provincial governorship, another behind the throne. All was one delirium of hate and terror; slaves were bribed to betray their masters, freedman their patrons; and he who had no foe was betrayed by his friend' (Histories, 1-2). As the classical scholar Gilbert Murray said, the whole age was suffering from 'the failure of nerve.' People were longing for some defense to keep 'the advancing chaos of the world' at bay. It was Christ who in such times gave men and women the strength to live, and the courage, if need be, to die. In the certainty that nothing on earth could separate them from the love of God in Christ Jesus, Christians discovered the means of victory over the terror of the age."
Verse 2, "Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord."
LGT "To Timotheus [my] true child in faith: Grace, mercy, peace, from God [the] Father and Christ Jesus our Lord."
To Timotheus my true child in faith: Paul had led Timothy to the Lord, and taught him grace doctrine, therefore, he feels as though Timothy is a true child of his in the family of God. Paul regarded himself as Timothy's spiritual father. Paul had many children in the faith; as a matter of fact, everyone who is converted today through one of Paul's epistles belongs to the same royal family. The fact that Paul is Timothy's spiritual father by adoption, does not elevate Paul, but elevates Timothy to the royal family of God. Paul never claims any authority but that which has been given him by God. Grace, mercy, peace, from God the Father: God is merciful towards the sinner, and He saves him by unmerited free grace, by 'faith alone in Christ alone,' and the result is we have peace with God through Jesus Christ our Lord. Christ satisfied the justice of God by the cross, and now we have peace that passes all understanding with God our Father. And Christ Jesus our Lord: it is because of Christ, and His sacrifice on Calvary, that makes it possible that we are saved by grace, and are shown the mercy of God, giving us lasting peace.
Warning against False Doctrine
Verse 3, "As I besought thee to abide still at Ephesus, when I went down to Macedonia, that thou mightest charge some that they teach no other doctrine,"
LGT "Just as I request you to remain in Ephesus, when I was going into Macedonia, in order that you might charge some not to teach other doctrines:"
Just as I requested you to remain in Ephesus: As hard as it was to part with loyal Timothy, Paul left him in Ephesus for a good reason. When I was going down to Macedonia: Having been driven away by Demetrius and his fellow-craftsman Acts 20:1. That thou might charge some not to teach other doctrines: there were some that were teaching doctrines that were contrary to the grace doctrines Paul and Timothy were teaching. In his epistle to the Galatians, Paul said that "if any man preach any other gospel than the gospel he taught, let them be damned" (Gal. 1:9). There were Judaizers in their midst that were teaching salvation by works, and Paul left Timothy to correct those errors.
Verse 4, "Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do."
LGT "Nor to give assent to fables and perpetual genealogies, in as much as they bring questionings rather than building up to God, which [is] in faith."
Nor to give assent to fables and perpetual genealogies: Paul tells Timothy that there were some who were teaching fables, that is, falsehoods. Fable is an old word for a story that is untrue; these teachers were deceitful in their teachings. "As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations. Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. The perpetual genealogies form a single conception, that is to say, the endless genealogies indicate in what the peculiarity of the fables consist" (Vincent).
McGee notes in two paragraphs:
"Neither give heed to fables, or do not give heed to myths. Ephesus was the heartland of the mystery religions of that day. In that great center there was the temple to Hadrian, the temple to Trajan, and the great temple of Diana. All of that centered in Ephesus. These were all based on the mythology of the Greeks, and the Ephesian believers were to shun that.
Endless genealogies. This could refer to the false teaching that the church is just a continuation of Judaism, that it is just one genealogy following another and not a matter of God dealing with man in different dispensations. Such teaching leads to great confusion as to the positions of Israel and the church in God's program. Also the Greeks were teaching at that time what was known as the demiurge, and this teaching became part of the heresy within the church, which was Gnosticism. They taught that there were emanations [productions] from a divine center. The original created a being, and that being created another being below him, and he created another, and then another, and so on down the line. They wanted to fit Jesus in somewhere along that line as one of the created beings."
In as much as they bring questionings rather than building up to God: these false teachings lead to confusion through speculation, rather than to edifying the body of believers. "Here we see more clearly, that Paul did not merely condemn in this passage doctrines which are altogether false, and which contain some blasphemies, but likewise all those useless speculations which serve to turn aside believers from the pure simplicity of our Lord Jesus Christ. This is what Paul includes under the word fables; for he means not only deliberate and manifest falsehood, but likewise everything that is of no use; and this is implied in the word, which he employs. What, then, does Paul set aside in this passage? All curious inquiries, all speculations which serve only to annoy and distress the mind, or in which there is nothing but a fair show and display, and which do not promote the salvation of those who hear them. This must be carefully remembered; for we shall afterwards see that the reason why Paul speaks of them in this manner is, that the Word of God must be profitable (2 Tim. 3:16). All who do not apply the Word of God to good profit and advantage are despisers and falsifiers of good doctrine" (William Pringle - Editor of Calvin's Commentary). Which is in faith: any doctrine that is not for the edification of the body of Christ is not of faith. Grace doctrine has only one aim, and that is to building up of the family of God in truth. "This word edify is sufficiently common in the Holy Scriptures, but is not understood by all. In order to understand it aright, let us observe, that it is a comparison which is set before us; for we ought to be temples of God, because He wishes to dwell in us (I am sure he means fellowship, because the Holy Spirit does dwell in every believer). Those who profit in a right manner, that is, in faith, in the fear of God, in holiness of life, are said to be edified; that is, God builds them to be His temple, and wishes to dwell in them (again, fellowship with them); and also that we should unitedly form a temple of God; for each of us is a stone of that temple. Thus, when each of us shall be well instructed in his duty, and when we shall be united in holy brotherhood, then shall we be edified in God. It is true, that men may sometimes be edified in pride; as we see that they who take delight in their imaginations, and who spread their wings, and swell themselves out like toads; think that they are well edified. Alas! What a poor building is this! But Paul expressly says, that we must be edified according to God, to render to Him pure worship, to place all our confidence in Him, this is edification at which we must aim; and every doctrine that has that tendency is good and holy, and ought to be received; but all that is opposed to it must be rejected without further dispute; it is unnecessary to make any longer inquiry. And why must this or that be rejected? Because it does not contribute to the edification of God" (William Pringle).
Verse 5, "Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned."
LGT "But the end of the charge is love out of a pure heart and a good conscience, and a genuine faith."
But the end of the charge: this is the goal aimed at, that is, that is the plan of the charge from Paul. Is love: Paul presents three conditions for this love. To be able to love with agape love is to yield to the Holy Spirit, and allow Him to produce the fruit of love in our hearts. Paul now gives these three conditions for this love: Out of a pure heart: to have a pure heart means that there is no sin separating us from fellowshipping with the Father. We prove our love for God when we love one another, and when we love one another, we must do it with a pure heart, that is, unobstructed by sin. And a good conscience: this is a conscience free from guilt; a man who says he loves God and his brother, but is preoccupied with the guilt of sin in his life, is only pretending to love. And a genuine faith: this is faith that has complete confidence in the Lord Jesus Christ, and for the Father who sent Him; a faith that is pretended is no faith at all. Without faith it is impossible to please God; that which is not of faith is sin; faith cometh by hearing, and hearing by the Word of God; faith is the substance of things hoped for, the reality of things not seen; faith is the very foundation on which all grace doctrine is built. The world scoffs at our faith, but it is the only things that we have, and this faith separates us from the world. When you have genuine faith in God, you have faith in His Word; and when you have faith in His Word, you desire to know His Word; the more you know of His Word, the more the Holy Spirit is able to produce His fruit in your life.
Verse 6, "From which some having swerved have turned aside unto vain jangling."
LGT "From which some, having missed the mark, turned aside to vain talking."
Paul says that those who have not applied the charge of the last verse are shooting into the air with their unproductive rambling, and they have missed the mark of good grace logic. "This is what Paul meant by this metaphor; as we are told that all who have it not as their object to rely on the grace of God, in order that they may call on God as their Father, and may expect fellowship from Him, and who do not walk with a good conscience, and with a pure heart toward their brother, are like persons who have wandered and gone astray" (William Pringle - italics mine). "Vain talk, empty declamation [speech], discourses without sense. The word here used does not mean contention or strife, but that kind of discourse, which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended [added] to the Law of Moses" (Barnes).
Verse, 7, "Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm."
LGT "Since they desire to be law-teachers, understanding neither what they say, nor concerning what they affirm."
Since they desire to be law-teachers: these false teachers laid claim to be well versed in the Law of Moses. Understanding neither what they say: they had no idea of the real purpose of the Law, but only what they had been taught by the rabbis, who even themselves corrupted it beyond recognition, even as they do today in contemporary Judaism. The Law was given to lead them to Christ, who fulfilled the Law; but instead of presenting the Law from this grace perspective, they held on to the traditions of these religious zealots, and the result was in complete vanity of speech. Nor concerning what they affirm: that is they confirmed what they were saying as the gospel. They did not have the knowledge of the Old Testament as God gave it; they simply relied on the religious leaders to interpret them. The rabbis added so much tradition to the Word of God, that they have made it of non-effect. The Church in Rome has done the same thing with God's Word. William Pringle sets forth this example:
"And in Popery what are the articles that shall be held as most certain? What angel, or what devil, revealed to them that there is a purgatory? They have fabricated it out of their own brain; and, after having attempted to produce some passages of the Holy Scriptures; they have at length become bewildered, so that they have no defense of their purgatory, but its antiquity. 'There it is! It has been always held.' Such is the foundation of faith, according to the learned Papists. And then we must not call in question that we ought to apply to the departed saints as our advocates and intercessors. To go to God without having as our guide St. Michael, or the Virgin Mary, or some other saint whom the Pope shall have inserted in his calendar for the occasion, would be of no avail. And why? On what ground? Will they find in all the Holy Scriptures a single word, a single syllable; to show that creatures, that is, deceased persons, intercede for us? For in this world we ought to pray for one another, and that is a mutual obligation; but as to deceased persons, not a word is said about them."
Verse 8, "But we know that the law is good, if a man use it lawfully."
LGT "Now we know the law is good, if anyone use it lawfully."
The Greek word for "good" is kalos, meaning "intrinsically beautiful, virtuous, and morally excellent". There was never anything wrong with the law it is just that man is the problem. The law was never given for man to get to heaven by keeping its statutes. The law was given to show the excellence of God, and the moral depravity of man, and by this, drive man to the one who could save him; not only from the Law, but from everlasting destruction from the presence of the Lord and the glory of His power. What Paul is saying is that if anyone wants to teach the law, he must teach the law according to the Word of God, and not by the traditions of men.
Verses 9, 10, "Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine."
LGT "Knowing this, that for a righteous [man] law is not appointed, but for lawless and insubordinate [ones], for [the] ungodly and sinful, for [the] unholy and profane, for smiters of fathers and smiters of mothers; for slayers of man, fornicators, abusers of themselves with men, men stealers, liars, perjurers, and if any other thing is opposed to teaching sound doctrine."
Knowing this: Paul is saying that any one, who knows these things, has a right view of the law. That for a righteous man law is not appointed: the law was not given to the ones made righteous by Christ (2 Cor. 5:21). For the law does not make a man righteous, but the law does reveal man's unrighteousness. But for lawless and insubordinate ones: the unbelieving sinner in general is lawless and insubordinate by nature. For the ungodly and sinful: this could be rendered blasphemous and polluted, which also characterizes the unsaved. For the unholy and profane: God haters seeking to do away with every vestige of God. For smiters of fathers and smiters of mothers: "Under Roman law, a son who struck his parents could be put to death. The words describe sons or daughters who have no sense of gratitude, respect or even shame. And it must always be remembered that this most cruel of blows can be one not upon the body but upon the heart." For slayers of man: murderers. Fornicators: those who have sexual intercourse outside of marriage. Abusers of themselves with men: homosexual sodomites. Men stealers: slave marketers. Liars: liars by nature. Perjurers: those who twisted the truth to dishonorable ends. And if any other things is opposed to teaching sound doctrine: that which is not of faith is sin; those who opposed God's grace, and opposed any one who called themselves Christians. Paul has described the atmosphere in every society outside of the family of God.
Verse 11, "According to the glorious gospel of the blessed God, which was committed to my trust."
LGT "According to the Glad Tidings of the glory of the blessed God, with which I was entrusted."
According to the Glad Tidings of the glory of the blessed God: this phrase is connected to the last phrase of verse 10, opposed to teaching sound doctrine: grace is not opposed to the law, however, it is the fulfillment of the law in Christ. It is faith in Christ, which sets one free from the curse of the law. "Here, the man for whom the law is not made (vs. 9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other; the sound teaching is according to the gospel of grace (vs. 11), but the point of emphasis has shifted" (Vincent). With which I was entrusted: Paul emphatically claims his apostolic authority for presenting the sound doctrine of grace. It is only by the daily study of this blessed gospel that we are able to live according to the grace of our blessed God.
William Pringle makes this wonderful observation about sound doctrine:
"All vices are contrary to sound doctrine. For what is the advantage to be derived from the Word of God? It is the pasture of our souls; and next it is a medicine. We have bread and various kinds of food for the nourishment of our body; the Word of God is of the same use for our souls. But it is more advantageous in this respect, that, when we are diseased with our vices, when there are many corruptions and wicked desires, we must be purged of them; and the Word of God serves us for various purposes, for purging, for blood-letting, for drink, and for diet. In short, all that physicians can apply to the human body, for healing its diseases, is not a tenth part of what the Word of God accomplishes for the health of our souls.
On that account Paul speaks here of sound doctrine. For inquisitive and ambitious persons are always in a diseased state; they have no health in them; they are like those unhappy patients who have lost their appetite, and who suck and lick, but cannot receive any nourishment. But when the Word of God is applied in a right manner, there must be a contest; there was a war against every vice; and the Word of God must condemn them in such a manner that the hearts of men shall be touched and pierced - shall be humbled and laid low with sincere repentance to groan before God; and, if there be nothing else, that they shall at least be convinced, that they shall have remorse within themselves, that there shall be a hot iron to sear them, and that God shall discipline them, that they may so be an example to all that are not altogether incorrigible. This is the way in which the Lord wishes that His Word may be applied to a good use."
Thankfulness for Mercy
Verse 12, "And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry."
LGT "I thank Him who strengthened me, Christ Jesus our Lord, because He esteemed me faithful, appointing [me] to His service."
I thank Him: Paul says that he is eternally beholding to Him. Who strengthened me, Christ Jesus our Lord: Paul forever gives Christ all the glory. Because He esteemed me faithful: that Christ considered Paul up to the task of being His servant; in this case, a missionary, starting indigenous [local] churches. Appointing me to His service: the KJV has the word "ministry" which has a dubious connotation today. All believers are in Christ's service, and it is not reserved for so-called ministers, that is, man-ordained ministers. "Paul thanked Jesus because Jesus had empowered him. Paul had long since discovered that Jesus Christ never gives anyone a task to do without also giving the power to do it. Paul would never have said: 'See what I have done,' but always, 'See what Jesus Christ has enabled me to do.' No one is good enough, or wise enough to be the servant of Christ. But, if we give ourselves to Christ, we will go forward not in our own strength but in the strength of our Lord" (William Barclay).
Verse 13, "Who was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief."
LGT "Being previously a blasphemer and persecutor and impudent, but I was shown mercy, because being ignorant I did [it] in unbelief:"
Being previously a blasphemer: before Paul was converted on the road to Damascus, he blasphemed the name of Christ, for he did not accept Christ as the promised Messiah. And persecutor and impudent: Paul was a persecutor of the Christians, and he did it with pride and an insolent, haughty, arrogant spirit: Paul believed he was doing the will of God by trying to stamp out the Christians, who he believed were the real blasphemers. But I was shown mercy, because being ignorant I did it in unbelief: Paul is not claiming innocence in this statement; he is saying that in his deliberate ignorance God was gracious in showing him mercy; there is no reason that an educated and brilliant man as Paul would say that he was shown mercy because of his ignorance; he makes a categorical statement that God did show him mercy, even though he was ignorant, and that he did what he did in his unbelieving state; he was not claiming innocence for his unbelief. "That Paul should set himself to excuse his guilt is altogether impossible. He does the very reverse. He has escaped the unpardonable sin [rejecting Christ as his Savior]. He is chief of sinners. He owes his salvation to exceeding abundant grace. All long-suffering has been exercised towards him. He affirms, that mercy was extended to him that, to the end of time, there might be a proof or pattern of mercy to the guiltiest" (Barnes).
Verse 14, "And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus."
LGT "But the grace of our Lord super-abounded with faith and love which [is] in Christ Jesus."
But the grace of our Lord super-abounded: the grace of God is displayed among good men; but when it is displayed among the likes of Saul, the Pharisee, who sought to stamp out Christianity, it "super-abounded." With faith and love which is in Christ: "Faith and love are indications and proofs of that grace which he mentioned, that it might not be supposed that he boasted needlessly or without good grounds. And, indeed, 'faith' is contrasted with unbelief, and 'love in Christ' is contrasted with the cruelty, which he had exercised towards believers, as if he had said, that God had so completely changed him, that he had become a totally different and new man. Thus from the signs and effects he celebrates in lofty terms the excellence of that grace which must obliterate the remembrance of his former life" (Calvin).
Verse 15, "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief."
LGT "Faithful [is] the Word, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am [the] foremost."
Faithful is the Word: Paul says I am about to teach you sound doctrine that you may depend upon with your very life, and your eternal life does depend on it. And worthy of all acceptation: this doctrine is worthy of all acceptance, and acceptance by all. The grace of God in His forgiveness is open to all; God did not offer salvation to a chosen few, but only a few choose to be saved. That Christ Jesus came into the world to save sinners: Christ came into the world as a man; therefore, He had a previous existence, and that existence was God. Christ became man that He might save man; He was the God man, that is, truly God existing as truly man. Christ did not come into the world to condemn and destroy the world; He came to save poor lost and helpless sinners. Of who I am the foremost: a most interesting thing about this phrase is that Paul does not say, "I was the foremost sinner," he says, "I am the foremost sinner." When Paul looks back on his past life as a murderer and an enemy of God in trying to stamp out the Christian faith, he looks back in a healthy way, not one of despondency and gloom; Paul looks back at the fact that he was foremost among sinners to magnify the grace, mercy, and love of our wonderful Savior Jesus Christ. He speaks this way to encourage those who believe they are too sinful to be saved; and he also encourages those who are saved to take heart and relax in the grace of God that they are safe in His care. Paul never attempts to win the favor of God, he simply responds with gratefulness at the favor of God he has received, and is now receiving, and will receive in eternity. This statement of Paul that he is the foremost of sinners is not a false humility, but one of profound thankfulness that he belongs to Christ.
Verse 16, "Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all the longsuffering, for a pattern to them which should hereafter believe on him to life everlasting."
LGT "But because of this I was shown mercy, in order that in me, [the] foremost, Jesus Christ might show forth His perfect patience, for an example to the ones about to believe in Him unto eternal life."
But because of this: that Christ Jesus came into the world to save sinners, and that Paul, being the foremost, not in time, but in degree, grace was given him in the fact that Christ saved him. I was shown mercy: no one needs to worry about the greatness of their crimes, for Christ has removed them as far as the East is from the West. The only good reason to remember past sins is to praise God for His wonderful mercy and grace. In order that in me, the foremost: Paul is saying, If God is able to save me, the foremost sinner; He is certainly able to save you all. Jesus Christ might show forth His perfect patience: Paul says that Christ's perfect patience in saving him is proof that He will save you. The verse that comes to mind is 2 Peter 3:9, "The Lord is not slack concerning his promise, as some men count slackness, but is longsuffering toward us, not willing that any should perish, but that all should come to repentance." For an example to the ones about to believe in Him unto eternal life: the first thing I would like to say about this phrase is that the word "eternal life" means that this life begins the moment a person accepts Christ. Now about the example Paul is speaking of, is that he is saying to those who will believe, if Christ can save the foremost of sinners, he is able to save unto the uttermost that come unto God through Christ. Paul was not saved for an example of God's saving power; it is simply that it proves the fact. God saved Paul for the same reason He saves any sinner, and that is for His eternal glory.
Verse 17, "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever."
LGT "Now to the King of the ages, [the] incorruptible, invisible, only God, honor and glory to the age of the ages, amen."
Paul stops here and gives out with this wonderful word of praise to Jesus Christ and God, and for His grace that He has displayed in Paul's conversion and life. It seems as though this break in thought was that Paul was overwhelmed with the wonderful grace of God. Paul wants his readers to know that all glory and honor is directed to the only Ones who deserve it. Calvin states: "This sublime praise of the grace which God had bestowed on him swallowed up the remembrance of his former life. For how great a deep is the glory of God! Those attributes which he ascribes to God, though they belong to Him always, yet are admirably adapted to the present occasion."
Verse 18, "This charge I commit unto thee, son Timothy, according to the prophecies which went before thee, that thou by them mightest war a good warfare."
LGT "This charge I commit to thee, [my] child Timotheus, according to the prophecies as to the going before thee, in order that thou might war by them the good warfare."
This charge I commit to thee: this refers to what follows: My child Timotheus: Paul uses this term of endearment because he led Timothy to the Lord, and Timothy had always served the Lord with Paul faithfully. According to the prophecies as to the going before thee: this is the prophecy made about Timothy. Paul says that the Holy Spirit has chosen Timothy, through His anointed prophets to this charge in Ephesus. Timothy was chosen by the brethren. In order that thou might war by them the good warfare: Paul encourages Timothy by the fact that he was appointed by God for this tasks of being the teacher to the Ephesian church. "When Paul speaks of warfare, he adds, by way of consolation, and in order to lessen the weariness we might have in this world, that 'this warfare is good;' as if he had said, that the results of it will be happy; for victory is promised, and we cannot fail to obtain it, as is said in Jeremiah, 'They shall fight against thee, but they shall not prevail against thee.' (Jer. 1:19) This is what our Lord declared, that the world will always be so wicked as to resist His word, and distress those who carry it; but at last wicked men must be vanquished. When they have made all their efforts, God will not fail to triumph over them, and even that rebellion and that rage which they have exhibited, will add greater luster to that power which our Lord gives to His Word. Thus St. Paul here exhorts the ministers of the Word of God [that means all of us] not to be uneasy, and not to lose courage; because they shall be victorious, and, although the contests may be hard and severe, they must be fully persuaded, that God will stretch out His strong hand to them, and they shall never be vanquished by their enemies, but, at last, all who rode against them must perish" (William Pringle).
Verse 19, "Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck."
LGT "Holding faith and a good conscience; which [conscience] some having thrust from them, concerning their faith made shipwreck."
Holding faith and a good conscience: I believe Paul is charging Timothy with holding fast to the doctrines of grace. Having faith in the gospel of grace is having complete trust and confidence that it is the only way, the only truth, and the only life. To accept any other gospel, such as that of a works salvation, is to betray conscience, and to go the way that may seem easy, but in the end, total destruction. Which conscience some have thrust from them: Paul says that by holding firm to the gospel of grace, there is no chance that Timothy would be moved by any other false doctrine; for Timothy is well grounded in Christ taught him by Paul, and Paul has confidence in him that he will remain true to the Word of God. Concerning their faith made shipwreck: these men who have allowed themselves to be tossed about with every wind of doctrine, have ended up in shipwreck. The doctrine of grace is the only true doctrine, and it will lead Timothy in his service, and guide him as he leads his charge.
Verse 20, "Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme."
LGT "Of whom are Hymenaeus and Alexander; whom I have delivered up to Satan, in order that they may be [taught] by discipline not to blaspheme."
Of whom are Hymenaeus: the same heretic mentioned in 2 Tim. 2:17. And Alexander: Probably the same one mentioned in 2 Tim 4:14. These two are the chief wreckers of faith in Ephesus (Robertson) who have thrust from them their faith and good conscience. Whom I have delivered up to Satan: an inspired apostle can only do this. In order that they may be taught by discipline not to blaspheme: Paul turned over these men to Satan, that is, he excommunicated them from the assembly. The blasphemy was not public, but it was in their teaching false doctrine, and they were confusing the young and simple. Paul did not discipline them in order that they might change, for they had already reached the point of no return in their hatred of the grace of God; Paul turned them over that they would in the end reap the full results of their blasphemous teachings.
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