Notes on 1 Tim 1:3-11
November 10th, 2007 by Dim BulbPART 1 1:3-20 Against the Heretics: The Mercy of God
(This post is concerned only with the first section of 1:3-20, i.e., 1:3-11)
1 Tim 1:3-20 is divided into three sections, with the first and last sections paralleling one another. Sandwiched between them is a brief autobiography of St Paul which focuses on God’s mercy. Such sandwiching techniques are quite common in the Bible and shows that the author wants the material to be read and understood in unity
The part is divided as follows:
A1) 1:3-11 Timothy is charged to oppose false teachers/teaching.
B) 1:12-17 Paul the persecutor of Christians experiences God’s mery.
A2) 1:18-20 Timothy is charged to oppose false teaching.
The final section (1:18-20) ends with St Paul naming two heretics whom he has “handed over to Satan, so that they learn not to blaspheme,” one of the sins the persecutor Paul was himself guilty of (1:13). The reference to these false teachers “learning” shows that the punishment is for the sake of mercy, mercy like that which St Paul experienced (1:13, 16). Paul’s experience is thus seen as an example of hope for false teachers and those captured by them. It is for this purpose that the Church’s ministry and authority exists (2 Tim 2:24-26; 4:1-5; 2 Cor 10:3-6). Would that more Bishops understood the Biblical concept of God’s mercy rather than the erroneous, panty-waisted concept of his mercy which dominates the modern mind.
Read 1:3-11. Timothy is charged to oppose false teachers/teaching.
Vs 3 I repeat the request I made to you… Most modern translations obscure the fact that the body of the letter opens with a grammatically clumsy statement, which reads literally: “As I besought you to remain in Ephesus…” The verse opens with a comparative conjunctive (“as”), but without an antecedent or a conclusion. Such grammatical constructions are not unknown in ancinet letters from superiors to legates. Timothy knows full well why he was to stay in Ephesus and so there is no reason for Paul to waste time going into any lengthy details. The letter serves as a reminder of what Timothy already knows and is meant as an encoragement to him. “The usage here gives 1 Timothy the character of an aide memoire, a letter summary of instructions from a superior to aa delegate outlining the latter’s duties.” (THE PASTORAL EPISTLES, pg 40. Benjamin Fiore, S.J.)
Vs 3 cont. Repeat (besought): Is the word parakleo, which means to call to ones side for some purpose, such as to give exhortation (parklesis. A function Timothy is to fulfill in 4:13) The word implies a request for aid and assistance and is related to the word paraclete, a designation for the Holy Spirit. Endowed with the Spirit for the purpose of minstry (2 Tim 1:6-8), Timothy was Paul’s faithful companion (2 Tim 3: 10-11) who stood and served by his side (Phil 2:19-23).
Vs 3 cont. Stay in Ephesus… The situation here is different from that narrated in Acts 19:21-22, implying that Paul was in the city at some other time not mentioned in Acts. Ephesus was the political capitol of the Roman province of Asia Minor (roughly modern Turkey. It was located at the mouth of the Cayster River, about three miles inland from the sea, and was an important and thriving travel center in ancient times. Christian missionaries often focused much attention on such travel centers (including Rome and Corinth) as a way of ensuring the spread of their message. St Paul appears to have visited the city several time, spending two years there at one point (see Acts 19:10). In all, on the basis of Acts, we see that Paul spent a total of over three years (as far as we know) in the city (see Acts 18:19-21 and 19:1-20:1) The names of Mark and John are also associated with the city (see Col 4:13, which Paul wrote from Ephesus. Also Rev 1:11; 2:1).
Vs 3 cont. Charge certain ones not to teach different doctrine: The primary purpose for St Timothy’s staying in the city is here given. Certain people are teaching different doctrine (Gr. Heterodidaskaleo), and Timothy is to charge them (Gr. Paragello) to stop this. Paragello basically means to pass on a message. It is thus related in meaning to Tradition (paradosis= that which is handed on), which is to be received (paralambanein). See 2 Thess 2:15. The teaching of the faith comes through our Blessed Lord who delivered it (paradidonai, see Matt 11:27). This teaching he entrusted (parakatheken see 1 Tim 6:20) and deposited (paratithemi, see 2 Tim 2:2) to others to hand on. False teachers (2 Pt 2:1) who twist the Scripture to fit their own fancies (2 Pt 3:15-16) and reject the “holy command delivered down” (paradidonai) are worse than Balaam, the false prophet (see 2 Pt 2:10-22, esp vs 21).
The charge (paragello) Timothy is to give has the force of a command, and is rooted in St Paul’s apostolic authority which he posses ‘by command of God our savior” (1 Tim 1:1).
Vs 4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than God’s stewardship, which is in faith:
Pay attention is a translation of the Greek word prosecho. In 4:1 the word is used again in reference to people paying attention to seducing spirits. In opposing them Timothy is to “pay attention to reading, exhortation, and teaching” (4:13).
Vs 4 cont. Myths and endless genealogies may be a reference to either Jewish speculations based on obscure passages of the Torah, or, it may be a reference to early gnostic speculations which engaged in strange interpretations of biblical genealogies and numbers. Myth is found only in the PE and in 2 Peter. They are described as “cleverly devised” (2 Pt 1:16), and as “godless” (1 Tim 4:7). In 2 Timothy 3:10- 4:8, as here, St Timothy is charged with opposing them. Here he is to command them to stop abusing scripture and paying attention to myths (vss 3-4) ; there he is commanded to use the scripture to preach, command, exhort, rebuke, and teach: “For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside to fables [i.e. Myths]” see 2 Tim 3:16-4:4. Here St Paul sets himself up as an example of God’s mercy to encourage those who fall into heresy to repent (more on that when we come to 1 Tim 1:12-17). There he sets himself up as an example for Timothy to imitate in his ministry (2 Tim 3:10-12).
Vs 4 cont. God’s stewardship: the Greek word is oikonomia, which means to manage, plan, or see to the right ordering of a house (something done by a steward). Some manuscripts have oikodomia = to build or erect a house. Both words refer to something which is well ordered. In Ephesians 1:10 Paul speaks of the “plan” of God and, in Eph 3:2 of himself as its “steward”. In 1 Cor 3 he describes himself as a wise master-builder who laid a foundation upon which others build, therefore, he concludes, they should be accounted as “stewards of the mysteries of God” (see 1 Cor 3:10-4:1). The false teachers, in order to follow their own whim and fancy, have rejected God’s plan (oikonomia), which includes the stewards (oikonomos) he has established to keep the house (oikos) in order. The myths and endless genealogies they follow stand in marked contrast to this well ordered arrangement, for they are without foundation or purpose.
Vss 5-7 but the goal of this command is love, out of a pure heart and a good conscience and sincere faith; from which things some, having missed the mark, have turned aside to vain talking; desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm.
Vs 5 the goal of this command The command Paul gave to Timothy to fulfill (vs 3) is meant to bring back the false teachers (and, presumably, those misled by them) to a life of love, which they have abandoned, for they have lost purity of heart and good conscience and sincere faith. Unlike the blatherings of the false teachers with their “endless genealogies” the command has an end, purpose, goal (Greek: telos).
Vs 6 some, having missed the mark have turned aside to vain talking… One of the Hebrew words for sin (hattah) means literally “to miss the mark.” The Greek word most often used for sin, hamartia, also has this meaning. Paul apparently has that idea in mind here, though, in fact, he is using the word astocheo (bad aim). These words convey the same basic meaning, the failure to obtain a goal or follow a plan (God’s plan: oikonomos). As if to emphasize the point, Paul speaks not only of missing the mark, but also of “turning aside.” The word St Paul uses here is ektrepo, which is used in the NT a total of six times in five verses, all but one use coming in the PE (see Heb 12:13). A significant usage is found in 2 Tim 4:4, in a context which highlights the reason for the continuation of the apostolic ministry after the death of the apostles:
I command you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at his appearing and his Kingdom: preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside to fables. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.
For I am already being offered, and the time of my departure has come. I have fought the good fight. I have finished the course. I have kept the faith. (2 Tim 4:1-8)
Vs 6 cont. vain talking: Greek: mataiolgia. The word is used only here in the NT. Mataiologos (vain talker) is used in Titus 1:10. These words are derived from lege (talk), and mataios (empty; without force, meaning, or purpose). This stands in marked contrast to the instruction Timothy is to give.(vss 3 and 5), which has the authority of the apostle, and, ultimately, God, behind it (1:1), and which has an end or purpose (telos see vs 5).
Vs 7 desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm: Here we see that the heterodidaskaleo (strange doctrine, see vs 3) being taught is being done by nomosdidaskaleo (teachers of the law). What they teach, they teach strongly (diabebaioomai), but it is the Church of God which is the Pillar and bulwark of truth (3:15), and God’s solid foundation (2 Tim 2:19).
Vss 8-11 But we know that the law is good, if a man uses it lawfully, as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; according to the Good News of the glory of the blessed God, which was committed to my trust.
In contrast to those who don’t understand (Gr. Noeo) the law (vs 7), St Paul insists that he and Timothy know (Gr. Eido) that the law is good if used lawfully (vs 8). Since the law is meant for sinners and not righteous believers, the false teachers have no business imposing it on the faithful. For St Paul the law is holy, just, and good (Rom 7:12). When a man does was he does not want to do, he acknowledges that the law is good by that very fact (Rom 7:16); however, the law itself cannot justify a man (Gal 2:16; 3:11), for it merely gives him consciousness of sin (Rom 3:20). The value of the law is the fact that it opposes everything contrary to faith and good conduct (vss 10-11) and helps identify man as a sinner in need of something more than law (i.e., the grace of the gospel).
The law, when used lawfully, is meant for the lawless (vss 8-9), ironically, no doubt, St Paul would include among the lawless the teachers of the law (vs 7).
Disobedient: anupotaktos, not subjected; not under control. The word is derived from tasso,= to set in order, and stands in opposition to hupotasso,= to arrange, to subject ones self to another, to submit oneself to another. The disobedient are not under (or have separated themselves from) God’s plan or stewardship (see vs 4). The disobedient do not submit themselves to the righteousness that comes from God (see Rom 10:3). In Titus chapter 1:7-11) a bishop as God’s steward (vs 7) is not to be anupotaktos,= disobedient, rebellious (vs 6); rather, he is to silence the anupotaktos, who are vain talkers (see vss 10-11).
Ungodly: asebes,= without reverence or worship. Some translations use “unruly,” The term can mean all those who have not been justified (Rom 4:5; 2 Pet 2:5), or who have lost their righteousness (2 Pet 2:17-22 and compare with 2 Pet 2:4-10).
Sinners: harmartolos,= to miss a mark or goal; to wander away (see note on verse 6, above).
Unholy: anosios,= used only here and in 2 Tim 3:2. The latter passage describes what people will be like in the last days. As the end of 2 Tim 2 makes clear, the Church’s ministry is to oppose them, and bring them out of the devil’s trap. This is why the apostolic mission, to the extent that it could be carried on after the death of the apostles, is carried on (apostolic succession, see 2 Tim 2:14-4:8. Note the purpose of timothy’s mission in 2:24-26, and the fact that the last days will become worse in 3:1-9. Paul stands as an example to Timothy and to all who are to carry on the mission in 3:10-17. Against this background does Paul give timothy his charge in 4:1-5, because of his impending death, 4:6-8).
Profane: bebelos,= comes from a word meaning threshold and means “lawful to tread upon or cross over.” In classical Greek usage it meant accessible, however, in the usage of Hellenistic (i.e, Greek-speaking) Jews it had negative connotations (see 2 Macc 2:14). The word is found only five times in the NT, all but one usage coming in the PE (see 1 Tim 4:7, 6:20; 2 Tim 2:16; Heb 12:16).
Sexually immoral: pornos,= from the word pernemi, which means “to sell.” Literally,the word refers to a male prostitute, but the word came to be applied to all forms of sexual immorality, hence the translation used here.
Homosexuals: arsenokoites,= derived from arsen,= male, and koite,= bed or couch. The Church has always understood this as referring to practicing homosexuals, not celibate ones. See the CCC on this.
Slave traders:The word is sometimes translated as “kidnappers.” Paul probably uses it here to mean the unlawful taking of another person.
Liars: pseustes,= false speakers.
Perjurers: epiorkos,= means literally to cross a fence. Used in legal contexts it meant crossing a border or boundary. Since a vow taken is a boundary one establishes for ones self, the word came to mean perjurer.Perjury is considered more grievous than other lies. See the CCC on the 8th commandment.
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