1 Timothy 1
New Catholic Bible
Chapter 1
Salutation[a]
Address. 1 Paul, an apostle of Christ Jesus by command of God our Savior[b] and Christ Jesus our hope, 2 to Timothy, my loyal child in the faith: grace, mercy, and peace to you from God the Father and Christ Jesus our Lord.
Timothy, Champion of the Truth[c]
On Holding Fast to Sound Doctrine. When I was setting out for Macedonia,[d] I urged you to stay on in Ephesus to instruct certain people that they are not to teach erroneous doctrines 4 and not to concern themselves with myths and endless genealogies. These promote controversies and do not produce godly edification in faith.5 The aim of this instruction is love that derives from a pure heart, a good conscience, and a sincere faith. 6 Some people have departed from these and turned to empty speculation, 7 desiring to be teachers of the Law; but they understand neither the words they are using nor the matters about which they make such confident assertions.
Purpose of the Law. 8 We are well aware that the Law is good, provided that one uses it properly, 9 recognizing that laws are not designed for the upright. They are for the lawless and insubordinate, for the godless and sinful, for the unholy and irreligious; they are for those who slay their fathers and mothers, for murderers, 10 for those who are fornicators, sodomites,[e] slave traders, liars, perjurers, and for whatever else is contrary to the sound teaching 11 that conforms to the glorious gospel of the blessed God, which has been entrusted to me.
12 Called To Preach the Gospel. I am grateful to Christ Jesus our Lord who has given me strength, because he judged me trustworthy and appointed me to his service, 13 even though in the past I was a blasphemer, a persecutor, and an insolent man. However, I have been treated with mercy because I had acted out of ignorance and unbelief. 14 As a result, the grace of our Lord overflowed for me with the faith and the love that are in Christ Jesus.
15 This saying can be trusted and merits complete acceptance:[f] Christ Jesus came into the world to save sinners. I myself am the greatest of these. 16 But for that very reason I was treated mercifully, so that in me Jesus Christ might exhibit his inexhaustible patience, making me an example for those who would come to believe in him for eternal life. 17 To the King of the ages, immortal, invisible, the only God,[g] be honor and glory forever and ever. Amen.
18 Never Falsify the Gospel. To you, Timothy, my child, I am giving these instructions in accordance with those prophecies once made about you,[h] so that by following them you may fight the good fight 19 with faith and a good conscience. Some people have spurned their conscience and destroyed their faith. 20 Among them are Hymenaeus[i] and Alexander whom I have handed over to Satan so that they may learn not to blaspheme.
Footnotes
- 1 Timothy 1:1 The majority of Paul’s Letters were sent to Churches, but four were addressed to individuals: Timothy (two Letters), Titus, and Philemon. Titus and Timothy were not apostles but evangelists (see 2 Tim 4:5). Timothy (whose father was Greek and his mother a Jewish Christian) had been converted by Paul’s preaching (see Acts 16:1-3) and so was Paul’s “loyal child in the faith.”
- 1 Timothy 1:1 Savior: this title, given to both the Father and Jesus, is characteristic of the later Letters of Paul, perhaps in reaction to the pagan environment in which the gods were “saviors” and the emperor was worshiped as a god. Jesus our hope is one of Paul’s finest descriptions.
- 1 Timothy 1:3 In writing to the Colossians, Paul had already denounced the infatuation with hazardous theories that characterized some Christians of Jewish origins in the region of Ephesus. Once again, fanciful theologies, hollow ideas, and obscure mythologies are being given free rein in Ephesus. Some converts from Judaism—who are familiar with the new Greek mythological currents as well as the play of Biblical genealogies—give themselves up to speculations without end or purpose, and they abandon the essence of faith and love.
3
They claim to be teachers of the Law, but they preach nonsense. Hence, they must be reminded that the Law is primarily a discipline of life rather than an object of speculation (see Rom 7:12-16; Gal 3:19); above all, the importance of a sane doctrine that fixes one’s thoughts and guides one’s life must be inculcated in them. In the midst of an anarchic agitation, Christians must always come back to the profound meaning of the Gospel, exemplified by Paul’s life and vocation. - 1 Timothy 1:3 When I was setting out for Macedonia: an event not mentioned in Acts; hence, it probably occurred after Acts 28 between Paul’s first and second Roman imprisonment. He had founded the Church at Ephesus on the Third Missionary Journey some eight years earlier (see Acts 19:1—20:1).
- 1 Timothy 1:10 Sodomites: adult males who have relations with boy prostitutes. The latter are also known as catamites after the Latin name (Catamitus) of Ganymede, the cupbearer of the gods in Greek mythology. See also Rom 1:26f and 1 Cor 6:9. Slave traders: literally, “dealers in men,” who included slaves but also men destined to be thrown into the arena or to serve unmentionable vices.
- 1 Timothy 1:15 This saying can be trusted and merits complete acceptance: a formula that corresponds to the Aramaic expression in the Gospels: “Amen, I say to you.” It is found only in the Pastoral Letters—here and in four other places: 1 Tim 3:1; 4:9; 2 Tim 2:11; Tit 3:8. (In the first, third, and fourth of these it is abbreviated.)
- 1 Timothy 1:17 Immortal, invisible, the only God: here again Paul gives the true God titles used in pagan worship; see vv. 1 and 11.
- 1 Timothy 1:18 Prophecies . . . about you: Timothy received his investiture as an apostle in the presence of prophets, that is, charismatic individuals who had the gift of guiding the faithful along their way to God or of calling men to the missionary apostolate (see 1 Cor 12:28-29; Acts 13:1-3; Eph 3:5).
Fight the good fight: the Christian life is one long struggle against (1) Satan (see 2 Cor 2:11; Eph 6:11-12); (2) the flesh (see Rom 7:23; Gal 5:17; 1 Pet 2:11); (3) the world (see Jn 16:33; 1 Jn 5:4f); and (4) death (see 1 Cor 15:26; Heb 2:14f). Christians are called upon to be filled with faith and to use the armaments of faith (see Eph 6:14-18), and to be vigilant (see 1 Pet 5:8). Through Christ, they will attain the final victory with its eternal rewards (see Rom 16:20; 2 Tim 4:8; Rev 2:17; 3:5; 21:7). - 1 Timothy 1:20 Hymenaeus: see 2 Tim 2:17f. Alexander: possibly the same person as in 2 Tim 4:14. Handed over to Satan: these individuals were probably excluded from the community and abandoned “to Satan.” This excommunication was inflicted for the purpose of correcting them and making them come to their senses as they rediscovered their desire for salvation and the Gospel (see 1 Cor 5:5).
1 Timothy 1
New English Translation
Salutation
1 From Paul,[a] an apostle of Christ Jesus by the command of God our Savior[b] and of Christ Jesus our hope, 2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
Timothy’s Task in Ephesus
3 As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct[c] certain people not to spread false teachings,[d] 4 nor to occupy themselves with myths and interminable genealogies.[e] Such things promote useless speculations rather than God’s redemptive plan[f] that operates by faith. 5 But the aim of our instruction[g] is love that comes from a pure heart, a good conscience, and a sincere faith.[h] 6 Some have strayed from these and turned away to empty discussion. 7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.[i]
8 But we know that the law is good if someone uses it legitimately, 9 realizing that law[j] is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 10 sexually immoral people, practicing homosexuals,[k] kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. 11 This[l] accords with the glorious gospel of the blessed God[m] that was entrusted to me.[n]
12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 13 even though I was formerly a blasphemer and a persecutor, and an arrogant[o] man. But I was treated with mercy because I acted ignorantly in unbelief, 14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.[p] 15 This saying[q] is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them![r] 16 But here is why I was treated with mercy: so that[s] in me as the worst,[t] Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 17 Now to the eternal king,[u] immortal, invisible, the only[v] God, be honor and glory forever and ever![w] Amen.
18 I put this charge[x] before you, Timothy my child, in keeping with the prophecies once spoken about you,[y] in order that with such encouragement[z] you may fight the good fight. 19 To do this[aa] you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 20 Among these are Hymenaeus and Alexander, whom I handed over to Satan[ab] to be taught not to blaspheme.
Footnotes
- 1 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
- 1 Timothy 1:1 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
- 1 Timothy 1:3 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
- 1 Timothy 1:3 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
- 1 Timothy 1:4 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
- 1 Timothy 1:4 tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomēn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.tn More literally, “the administration of God that is by faith.”sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
- 1 Timothy 1:5 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
- 1 Timothy 1:5 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
- 1 Timothy 1:7 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
- 1 Timothy 1:9 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
- 1 Timothy 1:10 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse—‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
- 1 Timothy 1:11 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- 1 Timothy 1:11 tn Grk “the gospel of the glory of the blessed God.”
- 1 Timothy 1:11 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
- 1 Timothy 1:13 tn Or “violent,” “cruel.”
- 1 Timothy 1:14 tn Grk “with faith and love in Christ Jesus.”
- 1 Timothy 1:15 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
- 1 Timothy 1:15 tn Grk “of whom I am the first.”
- 1 Timothy 1:16 tn Grk “but because of this I was treated with mercy, so that…”
- 1 Timothy 1:16 tn Grk “in me first,” making the connection with the last phrase of v. 15.
- 1 Timothy 1:17 tn Or more literally, “king of the ages.”
- 1 Timothy 1:17 tc Most later witnesses (א2 D1 Hc Ψ 1175 1241 1881 M al) have “wise” (σόφῳ, sophō) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 (Rom 14:26 in M) where μόνῳ σόφῳ θεῷ (monō sophō theō, “the only wise God”) is textually solid. It is difficult to explain why Alexandrian and Western scribes would omit “wise” in 1 Tim 1:17 while keeping it in Rom 16:27 for a similar benedition.
- 1 Timothy 1:17 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
- 1 Timothy 1:18 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
- 1 Timothy 1:18 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
- 1 Timothy 1:18 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
- 1 Timothy 1:19 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
- 1 Timothy 1:20 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.