1 Timothy Chapter 1
Introduction to 1 Timothy (Graduate-Level Exposition)
The First Epistle to Timothy is one of the three Pastoral Epistles—alongside 2 Timothy and Titus—written by the Apostle Paul to individuals rather than entire churches. These epistles are intensely personal, yet doctrinally rich, addressing both the inner life of the minister and the public life of the church. Paul wrote 1 Timothy after his first Roman imprisonment (Acts 28) and before his final imprisonment and martyrdom, likely between A.D. 62–64. At this time, Timothy was stationed in Ephesus, a spiritually strategic but morally corrupt city, and was facing a growing crisis of false teaching and doctrinal decay.
Paul’s purpose in writing 1 Timothy is crystal clear: to instruct Timothy on how the church should function and how its ministers should conduct themselves. As Paul himself puts it in 1 Timothy 3:15, “but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth” (New King James Version). The local church, far from being a social club or an academic society, is the visible outpost of God's truth on earth.
Author and Authorship
The letter identifies Paul as the author in the opening verse. His apostleship was not self-appointed but received "by the commandment of God our Savior and the Lord Jesus Christ" (1 Timothy 1:1). Paul’s apostolic authority is crucial, especially when giving instructions on church government, doctrine, and discipline. No serious historical or textual scholar in the early church disputed Pauline authorship until the rise of modern critical skepticism.
Recipient: Timothy
Timothy, Paul’s “true son in the faith” (1 Timothy 1:2), was a young man of mixed heritage (Greek father, Jewish mother), raised under the faithful instruction of his mother Eunice and grandmother Lois (2 Timothy 1:5; 3:15). Though young, timid, and frequently afflicted by physical ailments (1 Timothy 5:23), he was nonetheless a proven and trusted co-laborer with Paul, chosen for difficult assignments (Philippians 2:19–22). His role at Ephesus was to bring order to a disorderly church—confronting false teachers, establishing qualified leadership, and ensuring doctrinal integrity.
Setting: Ephesus
Ephesus was home to one of the seven wonders of the ancient world—the temple of Artemis (Diana)—and was filled with idolatry, superstition, and immorality. Paul had spent three years there (Acts 20:31), laboring to establish a strong church. But false teachers, possibly influenced by early forms of Gnosticism and Judaizing tendencies, were now infiltrating the ranks (1 Timothy 1:3–7; 4:1–3). Timothy's charge was to “wage the good warfare” (1 Timothy 1:18), standing firm against doctrinal corruption.
Themes and Purposes
1 Timothy is intensely practical. It covers everything from:
Sound doctrine (1 Timothy 1)
Public worship and gender roles (1 Timothy 2)
Qualifications for elders and deacons (1 Timothy 3)
Warnings about apostasy and false teachers (1 Timothy 4)
How to treat various groups in the church: widows, elders, slaves (1 Timothy 5–6)
Warnings against the love of money and exhortations to pursue godliness (1 Timothy 6:6–10)
At its core, the epistle emphasizes that the minister must be a man of integrity, faith, courage, and sound doctrine—guarding the gospel like a sacred trust (1 Timothy 6:20).
Doctrinal Importance
Theologically, 1 Timothy affirms foundational doctrines such as:
The inspiration and sufficiency of Scripture (2 Timothy 3:16, applied from the pastoral corpus)
The deity of Christ (“God was manifested in the flesh,” 1 Timothy 3:16)
The unity of God and the exclusivity of Christ as Mediator (1 Timothy 2:5)
Salvation by grace through faith in Jesus Christ (1 Timothy 1:15)
It also addresses the purpose of the Law (1 Timothy 1:8–11), the role of women in the church (1 Timothy 2:11–15), and the importance of godliness over ascetic legalism (1 Timothy 4:1–5). Paul’s frequent appeals to creation order, the Fall, and Christ’s redemptive work demonstrate a robust theological framework rooted in Old Testament truth and fulfilled in Christ.
Pastoral Ministry and Leadership
Paul's instruction to Timothy makes clear that leadership in the church is not about personality, charisma, or influence. Rather, it is about character, doctrine, and faithful stewardship. Elders must be “above reproach” and able to teach (1 Timothy 3:2), and deacons must likewise hold the mystery of the faith with a clear conscience (1 Timothy 3:9). There is no place in the church for unqualified leaders or for ministries built on entertainment, financial gain, or human wisdom.
Application for Today
Though addressed to Timothy, this epistle is for every pastor, teacher, and church member. We are reminded that the local church is “the pillar and ground of the truth” (1 Timothy 3:15) and that doctrinal compromise is not an option. In an age of itching ears (2 Timothy 4:3), Paul’s call to “preach the word” and “fight the good fight of faith” remains urgent.
Conclusion
1 Timothy is not a relic of a bygone era—it is a Spirit-breathed manual for godly leadership and church health in every generation. It is a charge to be bold, faithful, and uncompromising in the truth, and it calls every Christian to embrace their role in God’s household with humility, courage, and fidelity to sound doctrine.
Fighting for the Faith
A. Introduction.
1. (1 Timothy 1:1) The identity of the author, Paul.
"Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope." (1 Timothy 1:1, NKJV)
Paul begins the epistle by asserting both his identity and divine authority. He identifies himself as an apostle of Jesus Christ, a title signifying one commissioned by the risen Lord with authority to establish and instruct the Church. His apostleship is by the commandment of God our Savior and the Lord Jesus Christ, our hope—a phrase that declares both divine mandate and messianic fulfillment.
This reinforces that Paul was not self-appointed nor serving at the pleasure of men, but operating under direct orders from heaven. The phrase “God our Savior” also deliberately counters Roman imperial language that referred to Caesar as savior. Paul’s contrast is intentional—salvation comes not through Caesar, but through God, and our only hope is the Lord Jesus Christ.
“The verb ‘diamartyromai’ has legal overtones. Paul isn’t casually writing; he’s testifying under divine oath.” (Stott)
Additionally, this opening signals that the letter is not merely personal—it carries weight for the Church at Ephesus, serving as both pastoral instruction and a written apostolic endorsement of Timothy.
2. (1 Timothy 1:2) The recipient: Timothy.
"To Timothy, a true son in the faith: Grace, mercy, and peace from God our Father and Jesus Christ our Lord." (1 Timothy 1:2, NKJV)
Paul addresses Timothy affectionately as a true son in the faith, indicating both a spiritual father-son relationship and an authentic bond forged through discipleship and shared ministry. Acts 16:1–3 tells us Timothy was from Lystra, born to a Greek father and a Jewish mother named Eunice. From his youth, Timothy had been instructed in the Holy Scriptures (2 Timothy 1:5; 2 Timothy 3:15). He likely came to faith under Paul’s preaching during his first missionary journey (Acts 14:6–23).
Paul’s blessing includes grace, mercy, and peace—terms rich with theological depth. While Paul’s standard greetings usually mention grace and peace, the inclusion of mercy in this letter (and in 2 Timothy and Titus) is noteworthy. These letters are pastoral, and Paul knew that leaders in the trenches of ministry would need an added measure of God’s mercy. Grace is the favor of God, peace is the fruit of reconciliation, and mercy is God’s tender help for the weary and undeserving.
“Not only grace and peace, as to others. When we pray for ministers, we must be more than ordinarily earnest for them with God.” (Trapp)
B. Paul Urges Timothy to Remain in Ephesus
1. (1 Timothy 1:3–4) Stay in Ephesus and Stay with the Scriptures
“As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.”
(1 Timothy 1:3–4, NKJV)
Paul had left Timothy in Ephesus with a strategic assignment: stand firm and silence the rise of heterodoxy. Though difficult, Paul was emphatic—“remain in Ephesus”. That command suggests Timothy may have wanted to leave. He was a younger, likely timid pastor (cf. 1 Timothy 4:12; 2 Timothy 1:6–7), facing pressure from deceivers, critics, and the emotional burden of following in Paul’s footsteps.
a. Remain in Ephesus — a hard assignment is not an excuse for resignation.
Paul had urged Timothy to “remain” (Greek: προσμείνῃς, meaning to abide or continue steadfastly), implying the temptation to abandon post. This happens frequently in ministry: the opposition is heavy, the results seem sparse, and the worker’s confidence wanes. But God’s calling remains unchanged. Paul reminded Timothy that the battle for truth was bigger than personal discomfort.
“Most everyone in ministry deals with the urge to flee at some point; for a few, it is a constant affliction.” (Guzik)
Timothy may have wanted to leave for several reasons:
He may have longed for Paul’s mentorship again.
He may have felt inadequate to meet the doctrinal chaos.
He may have been worn down by the complexity of church life and competing voices.
Regardless, Paul’s charge was not optional. Timothy had to remain because Ephesus needed truth—and a shepherd who would not abandon the sheep.
b. That you may charge some that they teach no other doctrine
The reason Timothy must stay was clear: false doctrine was infiltrating the church. The phrase “no other doctrine” (Greek: ἑτεροδιδασκαλεῖν) literally means “a different kind of teaching”—a deviation from the apostolic gospel.
In contrast to the modern mood of “agree to disagree,” Paul viewed doctrinal deviation as an existential threat to the church. The command was not to entertain diverse theological views, but to charge—a military term (παραγγείλῃς)—those promoting error to stop.
Paul did not expect Timothy to politely suggest truth, but to issue orders in the name of Christ.
c. Nor give heed to fables and endless genealogies
In addition to outright false doctrine, Timothy had to combat speculative distractions. These fables (Greek: μύθοι, myths) and endless genealogies may refer to:
Early Jewish mystical interpretations (e.g., apocryphal tales about Old Testament figures).
Gnostic spiritual lineages tracing secret “emanations” from God.
Legalistic appeals to bloodline superiority.
Whatever their source, these teachings sidetracked believers from the gospel and generated fruitless debates. Paul made clear: “which cause disputes rather than godly edification which is in faith.”
The issue wasn’t merely error—it was distraction. False teaching takes many forms: some blasphemous, others just irrelevant. Both are dangerous because they displace the centrality of Christ and the edification that comes “in faith.”
“Discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing.” (Adam Clarke)
Paul’s remedy? Stay put. Preach truth. Confront falsehood. Guard the sheep.
2. (1 Timothy 1:5–7) The Purpose of Sound Doctrine
“Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, from which some, having strayed, have turned aside to idle talk, desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.”
(1 Timothy 1:5–7, NKJV)
Paul now outlines the goal of biblical teaching—it is not controversy, pride, or cleverness, but love. That love must flow from an internal transformation produced by the Word.
a. The purpose of the commandment is love from a pure heart…
Here, “the commandment” refers not only to the moral law but the whole counsel of apostolic teaching. Its goal is to produce:
Love (ἀγάπη) — a selfless, Christlike concern for others.
From a pure heart — a heart cleansed by faith and free from hypocrisy.
From a good conscience — one that has been made right through confession and is not seared (cf. 1 Timothy 4:2).
From sincere faith — not dead orthodoxy or pretended belief, but living trust in the Lord Jesus Christ.
Legalism distorts this purpose. Instead of producing love, it breeds pride, condemnation, and performance-based righteousness. Instead of sincere faith, it creates self-trust.
If doctrine doesn’t lead to transformation, it has missed the mark.
b. From which some, having strayed… turned aside to idle talk
Paul laments that some had “strayed” (Greek: ἀστοχήσαντες, lit. “missed the mark”) and turned aside to “idle talk” (ματαιολογία, vain jangling). These were religious individuals obsessed with speculation and externalism but empty of gospel power.
Their error was not merely in content but in motive and method.
c. Desiring to be teachers of the law… understanding neither what they say nor the things which they affirm
This is a stinging indictment. These men wanted the status of “teachers of the law”, but they didn’t even understand the law they professed to teach. Their teaching was devoid of gospel, producing fear, pride, or speculation—but not the love, conscience, and faith Paul affirmed.
In short, they were blind guides. Loud voices, empty of substance.
“They have left the heart of the law—love—and embraced lifeless technicalities. They understand neither what they say, nor the things they confidently affirm.” (cf. 2 Timothy 3:7)
3. (1 Timothy 1:8–11) Paul’s condemnation of legalists is not a condemnation of the law itself.
"But we know that the law is good if one uses it lawfully, knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God which was committed to my trust."
(1 Timothy 1:8–11, NKJV)
a. “But we know that the law is good if one uses it lawfully…”
Paul draws a sharp distinction between misusing the law and using it lawfully. The law, rightly applied, has a holy and necessary function: to expose sin. As Paul also wrote, “Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor” (Galatians 3:24–25, NKJV).
The law never justified anyone—it was not made to give life, but to give light. It uncovers the darkness of our fallen condition. That is why Paul says it was not made “for a righteous person”, but “for the lawless and insubordinate.” The righteous man, justified by faith, no longer needs a schoolmaster over him.
As Clarke notes, the phrase “the law is not made” references the Roman practice of publicly posting laws on tablets, accessible and visible to all. Such laws were aimed at restraining evil, not rewarding virtue.
b. “For the lawless and insubordinate…”
Paul now offers a catalog of sinners for whom the law was specifically designed. These terms escalate in rebellion and immorality:
“Lawless and insubordinate” — those who refuse all moral restraint and defy legitimate authority.
“Ungodly and sinners” — those who violate God’s law and openly embrace sin.
“Unholy and profane” — those who trample on sacred things and live without reverence.
“Murderers of fathers and murderers of mothers” — a complete violation of the fifth and sixth commandments.
“Manslayers” — those who unlawfully take human life.
“Fornicators” — all sexual sin outside of biblical marriage.
“Sodomites” — those engaged in unnatural, homosexual acts (cf. Romans 1:26–27).
“Kidnappers” — literally slave traders or those who steal others for personal gain.
“Liars” and “perjurers” — those who violate the ninth commandment and distort truth.
These are not hypothetical categories. They reflect real sin patterns in Ephesus—and in our world today. Paul’s point: sound doctrine must not tolerate sin but confront it with clarity and conviction.
c. “If there is any other thing that is contrary to sound doctrine…”
This phrase serves as a sweeping summary. Anything that contradicts sound doctrine (Greek: hugiainousē didaskalia, “healthy teaching”) falls under the same condemnation. This verse implies that the false teachers in Ephesus not only distorted doctrine but promoted or excused immoral behavior.
“For the apostle took no delight to mention more of this cursed crew; but leaves them to the law to handle and hamper them.” (Trapp)
This further explains why Paul insisted Timothy remain in Ephesus. It was a hard field, full of wolves in sheep’s clothing, and false teachers undermining holiness. But gospel ministers are not hired hands—they are soldiers in a war for truth.
d. “According to the glorious gospel of the blessed God…”
This righteous standard—both in doctrine and morality—is “according to the glorious gospel of the blessed God”. The law condemns, but the gospel transforms. Paul saw himself as entrusted with this message, saying, “which was committed to my trust.”
God had given Paul the stewardship of the gospel, not to hoard it or distort it, but to proclaim it and pass it on. The glorious gospel doesn’t just save—it produces holiness. This is not mere morality, but Spirit-empowered transformation through grace.
C. Paul’s Personal Experience of the Gospel
1. (1 Timothy 1:12–14) Why was Paul entrusted with the gospel?
“And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus.”
(1 Timothy 1:12–14, NKJV)
a. “And I thank Christ Jesus our Lord who has enabled me…”
Paul is overwhelmed with gratitude—not for privilege, but for grace. His life had been transformed by the enabling power of Jesus Christ. The word “enabled” means empowered or strengthened—Paul did not make himself an apostle. He was appointed by the mercy and power of God.
“You don’t have to be smart to be faithful; you don’t have to be talented. You just need to be faithful where God places you.”
Paul makes it clear: he was counted faithful not because of his past record, but because of God’s mercy and calling. We often think ministry is about qualifications—but it is first about grace and obedience.
b. “Putting me into the ministry…”
Ministry (Greek: diakonia) means service—hard, humble work. Paul never gloried in title or power. He marveled that Christ had placed him in the service of the gospel. This calling was not a reward—it was a commission.
Spurgeon rightly observed: “He had been the leading sinner, but his Lord did not therefore say, ‘I save you, but I shall always remember your wickedness to your disadvantage.’”
c. “Although I was formerly a blasphemer, a persecutor, and an insolent man…”
Paul never forgot where he came from. He had blasphemed Jesus, persecuted the Church, and acted with arrogant cruelty. Yet he was not disqualified. His past became a testimony to the overwhelming grace of God.
If Paul could be used, so can anyone. If the gospel transformed a former persecutor into a preacher, then no one is beyond the reach of Christ’s grace.
d. “But I obtained mercy because I did it ignorantly in unbelief…”
Ignorance is not innocence, but it invites mercy. Paul sinned against Christ with a zeal that was blind, not malicious. God showed him mercy—just as He often does to those who have yet to see clearly.
But the greater truth follows: it was not Paul’s ignorance that saved him—it was the grace of God.
e. “And the grace of our Lord was exceedingly abundant…”
The Greek phrase here (huperpleonazō) is rare and emphatic—it means overflowing, surpassing abundance. Paul was not just forgiven; he was flooded with grace, along with the “faith and love which are in Christ Jesus.”
No wonder Paul insisted Timothy remain in Ephesus. If God could transform Paul, He could empower Timothy—and save sinners in Ephesus too.
2. (1 Timothy 1:15) Paul summarizes his personal experience of the gospel.
"This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief."
(1 Timothy 1:15, NKJV)
a. “This is a faithful saying and worthy of all acceptance…”
Paul uses a phrase that appears five times in the Pastoral Epistles to mark a trustworthy and universally relevant truth. The phrase “faithful saying” (Greek: pistos ho logos) serves as a bold seal of divine reliability. In other words, what he is about to say is not his opinion, but apostolic truth backed by heaven’s authority.
This is no mere theological musing; it is a gospel declaration for the entire Church age.
It is “worthy of all acceptance”—every believer, and even every sinner, should embrace this truth without hesitation.
b. “That Christ Jesus came into the world to save sinners…”
This is the essence of the gospel: the incarnation of Jesus Christ was purposeful. He did not come merely as an example, teacher, or political revolutionary. He came with a singular redemptive mission—to “save sinners.” As Jesus Himself declared:
“Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.”
(Mark 2:17, NKJV)
This verse annihilates any gospel message that avoids the reality of sin. Modern preaching that omits the concept of sin, or rebrands it as mistakes or dysfunctions, loses its power. Jesus did not come to save good people. He came to save the lost (Luke 19:10).
“For all have sinned and fall short of the glory of God.” (Romans 3:23, NKJV)
“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” (Romans 5:8, NKJV)
To be eligible for salvation, one must first be a sinner. The gospel is not for the self-righteous—it is for those who know they are sick and in need of mercy. Paul’s language is deliberately inclusive. No sinner is too sinful. No guilt is too great. No bondage is too strong. Christ Jesus came into this fallen world to save those sinners.
c. “Of whom I am chief.”
This is not hyperbole or false humility. Paul saw himself as “the foremost” (Greek: prōtos)—the first, the worst, the leader among sinners. Why?
He had blasphemed the name of Jesus (1 Timothy 1:13).
He had violently persecuted the Church (Acts 8:3; Acts 9:1–2).
He had compelled believers to blaspheme Christ (Acts 26:11).
He viewed himself as “the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.”
(1 Corinthians 15:9, NKJV)
Paul’s sense of guilt intensified with time, not because of condemnation, but because of growing awareness of grace. As he matured spiritually, his understanding of how much he had been forgiven deepened. This is consistent with Christ’s words:
“To whom little is forgiven, the same loves little.” (Luke 7:47, NKJV)
“Despair’s head is cut off and stuck on a pole by the salvation of ‘the chief of sinners.’” (Spurgeon)
“If the ringleader of the gang has been pardoned, who now dares to say, ‘I’m too far gone to be saved’?”
Paul stands as proof that no one is beyond redemption. He is the Holy Spirit’s living case study in sovereign grace.
3. (1 Timothy 1:16) Paul saved as a pattern of mercy to others.
"However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life."
(1 Timothy 1:16, NKJV)
a. “However, for this reason I obtained mercy…”
Paul connects his salvation to a divine purpose: not only was he forgiven, but he became a living object lesson of God's abundant mercy. His wicked past didn’t disqualify him from ministry; instead, it made him a trophy of grace.
God did not save Paul because of anything worthy in him. He saved Paul to put His grace on display.
Paul’s testimony is a proof that no sin is too big for God’s mercy.
“But where sin abounded, grace abounded much more.” (Romans 5:20, NKJV)
b. “That in me first Jesus Christ might show all longsuffering…”
Christ used Paul’s life to show His perfect patience. If Jesus could be “longsuffering” toward Paul—the “chief of sinners”—then there is hope for anyone. Paul was not a marginal sinner. He was a willful enemy of the Church. But God’s patience outlasted Paul’s rebellion.
Jesus Christ showed Paul “all” longsuffering. Not partial patience. Not mere tolerance. He displayed the full measure of divine forbearance.
c. “As a pattern to those who are going to believe on Him for everlasting life.”
Paul was not saved for his sake alone. His conversion was designed as a “pattern” (Greek: hypotypōsis)—a sketch, a blueprint, a prototype—for others.
This means:
If God could save Paul, He can save anyone.
If Jesus was patient with Paul, He will be patient with you.
If Paul could become a servant of the gospel, so can you.
Everyone who “believes on Him for everlasting life” follows in Paul’s footsteps. The message is plain: trust in Christ—not yourself—and you receive eternal life.
“Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.” (John 5:24, NKJV)
4. (1 Timothy 1:17) Paul’s praise to the God who saved him.
“Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.”
(1 Timothy 1:17, NKJV)
a. Now to the King eternal…
Paul had just declared that Christ came into the world to save sinners, of whom he was chief. He then spoke of God’s mercy and grace shown toward him as a pattern for all who would believe. Reflecting on this, Paul could not help but burst into doxology—a spontaneous praise of God.
Paul worshipped God as:
“The King eternal” — literally, “King of the Ages” (Greek: tou aiōnōn), meaning sovereign over all time—past, present, and future. This reminds us that God reigns above the temporal; He is not subject to time but rules it.
“Your throne is established from of old; You are from everlasting.” (Psalm 93:2, NKJV)“Immortal” — God is deathless, incorruptible, uncreated. He is not subject to decay or change.
“Who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see…” (1 Timothy 6:16, NKJV)“Invisible” — God, in His essence, cannot be seen. He is spirit (John 4:24), and though He has revealed Himself in Christ (John 1:14, Colossians 1:15), the fullness of His being remains hidden from mortal eyes.
“No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” (John 1:18, NKJV)“Who alone is wise” — Paul affirms that God is the source and standard of all wisdom.
“To God, alone wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27, NKJV)
This resounding doxology reminds Timothy (and us) that the gospel isn’t just theology—it’s worship. The more deeply we understand the gospel, the more we will be compelled to honor and glorify God.
b. Be honor and glory forever and ever. Amen.
Paul ends this powerful praise by stating that to God alone belongs all honor (public reverence) and glory (radiant majesty). This is not momentary praise—it is eternal, appropriate in every age.
This verse serves as a climax to Paul's testimony and a reminder to Timothy: remain in Ephesus and labor faithfully, for such a God is worthy of all service and sacrifice.
D. Paul’s charge to Timothy: carry on the fight.
1. (1 Timothy 1:18) The charge to fight the good fight.
“This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare.”
(1 Timothy 1:18, NKJV)
a. “This charge I commit to you, son Timothy…”
The word charge (Greek: parangelia) is again a military term, denoting a command issued by a superior officer. Paul did not give Timothy casual suggestions—he gave him marching orders.
And yet, the tone is deeply personal: “son Timothy.” Paul combines apostolic authority with pastoral affection. His leadership is firm, but not cold. True discipleship always includes both love and discipline.
b. “According to the prophecies previously made concerning you…”
Timothy had been set apart for ministry by prophetic confirmation. This may refer to a time when prophets, under the influence of the Holy Spirit, had declared his future service. Paul references this again in:
“Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.” (1 Timothy 4:14, NKJV)
and
“Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands.” (2 Timothy 1:6, NKJV)
God had spoken to Timothy, likely through the elders of his local church, confirming his calling. Paul urges him now to remember those divine moments—not to chase a new word, but to hold fast to what has already been revealed.
c. “That by them you may wage the good warfare.”
Timothy’s calling was not to comfort or celebrity—it was to warfare. Ministry is a battleground, not a playground. Paul wanted Timothy to remember that his commission wasn’t for retreat, but for active spiritual combat.
This echoes Paul’s final words to Timothy:
“I have fought the good fight, I have finished the race, I have kept the faith.” (2 Timothy 4:7, NKJV)
The fight is good—not because it’s easy, but because it is noble, righteous, and eternally significant.
2. (1 Timothy 1:19) Tools for the warfare: faith and a good conscience.
“Having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck.”
(1 Timothy 1:19, NKJV)
a. “Having faith and a good conscience…”
These are two indispensable tools in the spiritual fight:
Faith refers to trust in God, His Word, and His promises. It is both doctrinal and devotional—knowing what we believe and holding fast to the God we believe in.
“But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” (Hebrews 11:6, NKJV)A good conscience refers to a clear, undefiled awareness that one is living in line with God’s moral truth. It is a conscience that approves, not falsely due to ignorance, but because it is informed by Scripture and obedient to it.
“I myself always strive to have a conscience without offense toward God and men.” (Acts 24:16, NKJV)
Faith and a good conscience are like the shield and breastplate of a Christian warrior. Without them, a soldier is exposed to every dart of doubt, every accusation, every trap of sin.
b. “Which some having rejected, concerning the faith have suffered shipwreck.”
Paul warns that some have thrown down these very tools. The Greek word for rejected (apōtheō) implies a violent thrusting away. It wasn’t accidental—it was willful rebellion.
The result? Shipwreck.
Like a sailor without rudder or compass, these individuals were ruined in their faith. They crashed against the rocks of error, sin, or pride.
Paul will name two such individuals in the next verse: Hymenaeus and Alexander. But here, the warning is general: if we let go of biblical faith and personal integrity, disaster is inevitable.
3. (1 Timothy 1:20) Two people that rejected the tools for warfare.
“Of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.”
(1 Timothy 1:20, NKJV)
a. “Of whom are Hymenaeus and Alexander…”
Paul doesn’t leave his warning vague or anonymous—he names names. Hymenaeus and Alexander are examples of those who rejected both faith and a good conscience and thereby suffered shipwreck concerning the faith (verse 19).
We do not have full details about these two men, but we do know the following:
Hymenaeus is mentioned again in 2 Timothy 2:17–18 where Paul writes:
“And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.” (2 Timothy 2:17–18, NKJV)
This indicates his false teaching had to do with eschatology—perhaps a Gnostic-like spiritualizing of the resurrection, denying a future bodily resurrection. His teaching was damaging and infected the church like a cancer.Alexander is likely the same individual mentioned in 2 Timothy 4:14:
“Alexander the coppersmith did me much harm. May the Lord repay him according to his works.” (2 Timothy 4:14, NKJV)
He may have opposed Paul’s ministry directly or even been responsible for Paul’s second arrest.
These men were not outside the church; they had once been part of it. But their false doctrine and/or destructive conduct made it necessary for Paul to take decisive, disciplinary action.
b. “Whom I delivered to Satan…”
Paul uses shocking language—but it's consistent with New Testament precedent. This does not mean Paul wished evil upon them, nor that he cursed them. Rather, Paul excommunicated them—removing them from the fellowship and spiritual covering of the church.
This act is similar to what Paul described in 1 Corinthians 5:5:
“Deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” (1 Corinthians 5:5, NKJV)
Being “delivered to Satan” means being put out into the sphere of the world, where Satan is permitted to bring temporal consequences. The purpose was not punishment alone—but ultimately restoration. The goal was “that they may learn not to blaspheme.”
The word learn (paideuō) is the same used for child-training or correction with the goal of repentance.
The word blaspheme refers to speaking evil against God, His truth, or His messengers. Whether they attacked Christ directly, perverted doctrine, or slandered Paul, they crossed a line that demanded sharp rebuke and removal.
This reflects how seriously Paul—and the early church—took false teaching and divisive behavior.
c. Final Exhortation: Not Everyone Endures—So You Must.
This final verse of chapter 1 reinforces Paul’s urgent call for Timothy to stay in the fight.
Not everyone stays faithful.
Not everyone keeps the faith and a good conscience.
Some shipwreck their lives and ministries.
But you, Timothy—don’t quit.
If others abandon the faith, you must stand. If others fall, you must finish. The names of Hymenaeus and Alexander now serve as eternal warnings in the Scriptures—proof that even those once among the faithful can fall.
The stakes are high. But so is the honor of serving “the King eternal, immortal, invisible, to God who alone is wise” (1 Timothy 1:17, NKJV).
