1 ทิโมธี 1:3 วิจารณ์

After the inscription (Ti1 1:1, Ti1 1:2) we have, I. The charge given to Timothy (Ti1 1:3, Ti1 1:4). II. The true end of the law (Ti1 1:5-11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness (Ti1 1:12-16) IV. His doxology (Ti1 1:17). V. A renewal of the charge to Timothy (Ti1 1:18). And of Hymenaeus and Alexander (Ti1 1:19, Ti1 1:20).

In this chapter, after the inscription and salutation, the apostle having entreated Timothy to abide at Ephesus, observes, that his end was, that he might check the false teachers there, whom he describes; and then he gives an account of his apostleship, and also of his conversion, to the encouragement of sinners, and to the glory of the grace of God; and closes with an exhortation to Timothy to constancy and perseverance in his Christian warfare. The inscription and salutation are in Ti1 1:1 and much in the common form; and whereas, when he went into Macedonia, he desired Timothy to continue at Ephesus, his end was, to restrain the false teachers from preaching the doctrine they did, which was contrary to the Gospel, fabulous, useless, and unedifying, Ti1 1:3 for though these men set up for teachers of the law, they went off, and strayed from its general end, which was love with faith, through their ignorance of it, Ti1 1:5 not but that the law itself was good, as Gospel ministers full well knew; which is said to prevent an objection against them, as laying it aside as useless; but the abuse of it is what is complained of, it being made for some persons, and not for others who are mentioned, between which, and the sound doctrine of the Gospel, there is an agreement, Ti1 1:8 which leads on the apostle to observe his call to the office of a preacher of it by Christ, his qualification for it, and investiture with it, for which he gives thanks, Ti1 1:12 And in order to illustrate the grace of God in converting him first, and then making him a minister of the word, he takes notice of his state and condition before conversion, what a vile sinner he had been, and of the abundant grace God bestowed on him in it, Ti1 1:13 And that this case of his might not seem strange and incredible, he observes, that this is the sum of the Gospel, that Christ came into the world to save the chief of sinners, such an one as he was, Ti1 1:15. And besides, the end of the Lord in his conversion was, by the pattern of longsuffering he showed in him, that others might be encouraged to believe in Christ also, Ti1 1:16 and then for all this grace bestowed on him, he ascribes honour and glory to God, Ti1 1:17 and renews his charge to Timothy to fight manfully against the false teachers, to which he should be the more induced by the consideration of the prophecies that went before of him, Ti1 1:18 and to hold faith and good conscience, which had been dropped by some professors; of which instances are given in Hymenaeus and Philetus, Ti1 1:19.

As I besought thee to abide, still at Ephesus,.... Where it seems he now was, being left here by the apostle, and where he was desired by him to continue: when I went into Macedonia; not when he went his first journey there, for Timothy was then along with him, Act 16:3 and so he seems to be in his journey through it, in Act 20:3. It may be this may refer to a journey which Luke has given no account of: that thou mightest charge some, that they teach no other doctrine; than the doctrine of Christ and his apostles; than what had been preached by the apostle at Ephesus, and the saints there had received; than what was agreeably to the Scriptures of truth, and was according to godliness; for all other doctrines must be divers and strange ones: nor would he have them teach in another way, in new words, but hold fast the form of sound words; for new words often produce new doctrines: the apostle perhaps by other doctrine chiefly respects the doctrine of justification by the works of the law. It seems as if there were some teachers in this place the apostle was suspicious of, or he had heard that they began to innovate in the doctrine of faith; wherefore he desires Timothy to continue a while, in order to be a check on these persons, and to charge them not to introduce any new doctrine; for it was only "some", and not all that taught there, he was so to charge. Some refer this to hearers; and render, the words, "that they follow no other doctrine"; but it seems best to understand it of teachers; the Syriac and Arabic versions render the words as we do.

Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.

Such and so great is the patience of Christ; and had it not been such and so great, the Church would never have possessed Paul as an apostle.

Paul’s fellow workers and fellow soldiers, as he himself called them, numbered many thousands, the majority of whom he considered worthy of an everlasting memorial, for he has made his testimony to them enduring in his own letters. Moreover, Luke also, as he lists those known to him, makes mention of them by name. So Timothy is recorded as the first one called to oversee the church of Ephesus, just as Titus was for the churches in Crete.

"As I besought thee to abide still at Ephesus, when I went into Macedonia." Observe the gentleness of the expression, more like that of a servant than of a master. For he does not say "I commanded," or "bade" or even "exhorted," but "I besought thee." But this tone is not for all: only meek and virtuous disciples are to be treated thus. The corrupt and insincere are to be dealt with in a different manner, as Paul himself elsewhere directs, "Rebuke them with all authority" (Tit. ii. 15); and here he says "charge," not "beseech," but "charge some that they teach no other doctrine." What means this? That Paul's Epistle which he sent them was not sufficient? Nay, it was sufficient; but men are apt sometimes to slight Epistles, or perhaps this may have been before the Epistles were written. He had himself passed some time in that city. There was the temple of Diana, and there he had been exposed to those great sufferings. For after the assembly in the Theater had been dissolved, and he had called to him and exhorted the disciples, he found it necessary to sail away, though afterwards he returned to them. It were worth enquiry, whether he stationed Timothy there at that time. For he says, that "thou mightest charge some that they teach no other doctrine": he does not mention the persons by name, that he might not, by the openness of his rebuke, render them more shameless. There were in that city certain false Apostles of the Jews, who wished to oblige the faithful to observe the Jewish law. This is meant by "teaching another doctrine."

As I urged you, stay in Ephesus when you go to Macedonia, so that you may command certain people not to teach false doctrines. See the words of the petitioner and teacher: stay in Ephesus. (For Paul's Epistle was rather not sufficient to correct these.) Here, however, he was appointed bishop by laying on of hands. So that you may command certain people. Paul did not say, "Please," but, as to the corrupt, he says, "command with severity." not to teach false doctrines. There were some false apostles from the Jews again leading people to the law, and teaching other counterfeit doctrines.

Pay attention to what a meek speech this is, how he spoke to him in the voice not of a teacher, but of a servant. He did not say: I commanded, but: "I asked." So should we treat our own disciples, but with the corrupt and not fully devoted — differently. The Apostle implores him to remain in Ephesus. For the epistle that he sent to the Ephesians was not sufficient: people do not pay as much attention to epistles. However, perhaps this was even before the epistle. It is supposed that it was then that Paul appointed Timothy as bishop. This is probable, for he says the following further on. He did not say: to entreat, but: "to exhort," which is more authoritative and strict. He did not name them by name, so that through exposure he would not make them more shameless. "To teach otherwise" means to introduce other teachings. For among the Jews there were many false apostles, who out of love for glory and from the desire to be called teachers were inclining the faithful to the law of Moses.

Here begins the message of this epistle, which is a sort of pastoral guide composed by the Apostle for Timothy, instructing him in all matters pertaining to the exercise of his prelacy, and teaching the order in which he should arrange his desires: first, therefore, he instructs him on the management of spiritual affairs; second, of temporal affairs, in chapter four, at now the Spirit (1 Tim 4:1). First, therefore, it pertains to a prelate to teach according to the rule of faith, lest the beliefs of his subjects be harmed: I have prayed for you that your faith fail not: and you being once converted, confirm your brethren (Luke 22:32). Second, that he instruct them in matters pertaining to divine worship, which cannot be done properly unless one's faith is right. First, therefore, he instructs him about the faith; second, about the worship of God, in chapter two, at I desire therefore (1 Tim 2:1); third, about appointments to ecclesiastical offices, in chapter three, at a faithful saying (1 Tim 3:1). But it should be noted that in the early Church the pernicious error was being spread that legal observances should be kept along with the Gospel. But the Apostle rejects this: first, by showing the condition of the law; second, by citing his own experience, at I give him thanks. In regard to the first he does three things: first, he shows what must be repudiated in the law; second, what must be accepted, at now the end of the commandment; third, he concludes to the law's present status, at but we know that. What is to be repudiated in the law are the things that have been wickedly added, but were not given by God, and proceed from a carnal understanding of the law. First, he teaches that false fables and genealogies are to be rejected; second, he assigns the reason, at which furnish questions. He says, therefore: you ought to do as I desired you, since I cannot command: have they made you a ruler? Be not lifted up: be among them as one of them (Sir 32:1), that you might charge some not to teach otherwise: not to give heed to fables and endless genealogies. Or in another way: two things pertain to a prelate: to restrain those who teach what is false; hence he says, not to teach otherwise: if anyone preach to you a gospel besides that which you have received, let him be anathema (Gal 1:9); you shall not add to the word that I speak to you; neither shall you take away from it (Deut 4:2). Second, if it should happen that some are teaching what is false, he should forbid the people to listen to them: not to give heed to fables and endless genealogies.

Paul's salutation to Timothy, Ti1 1:1, Ti1 1:2. For what purpose he had left him at Ephesus, Ti1 1:3. What the false apostles taught in opposition to the truth, Ti1 1:4-7. The true use of the law, Ti1 1:8-11. He thanks God for his own conversion, and describes his former state, Ti1 1:12-17. Exhorts Timothy to hold fast faith and a good conscience, and speaks of Hymeneus and Alexander who had made shipwreck of their faith, Ti1 1:18-20.

I besought thee - The apostle had seen that a bad seed had been sown in the Church; and, as he was obliged to go then into Macedonia, he wished Timothy, on whose prudence, piety, and soundness in the faith he could depend, to stay behind and prevent the spreading of a doctrine that would have been pernicious to the people's souls. I have already supposed that this epistle was written after Paul had been delivered from his first imprisonment at Rome, about the end of the year 64, or the beginning of 65. See the preface. When, therefore, the apostle came from Rome into Asia, he no doubt visited Ephesus, where, ten years before, he had planted a Christian Church, and, as he had not time to tarry then, he left Timothy to correct abuses. That thou mightest charge some - He does not name any persons; the Judaizing teachers are generally supposed to be those intended; and the term τισι, some, certain persons, which he uses, is expressive of high disapprobation, and at the same time of delicacy: they were not apostles, nor apostolic men; but they were undoubtedly members of the Church at Ephesus, and might yet be reclaimed.

ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20) by the commandment of God--the authoritative injunction, as well as the commission, of God. In the earlier Epistles the phrase is, "by the will of God." Here it is expressed in a manner implying that a necessity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself [ALFORD] (Rom 16:26). God our Saviour--The Father (Ti1 2:3; Ti1 4:10; Luk 1:47; Ti2 1:9; Tit 1:3; Tit 2:10; Tit 3:4; Jde 1:25). It was a Jewish expression in devotion, drawn from the Old Testament (compare Psa 106:21). our hope-- (Col 1:27; Tit 1:2; Tit 2:13).

Timothy's superintendence of the Church at Ephesus was as locum tenens for the apostle, and so was temporary. Thus, the office of superintending overseer, needed for a time at Ephesus or Crete, in the absence of the presiding apostle, subsequently became a permanent institution on the removal, by death, of the apostles who heretofore superintended the churches. The first title of these overseers seems to have been "angels" (Rev 1:20). As I besought thee to abide still--He meant to have added, "so I still beseech thee," but does not complete the sentence until he does so virtually, not formally, at Ti1 1:18. at Ephesus--Paul, in Act 20:25, declared to the Ephesian elders, "I know that ye all shall see my face no more." If, then, as the balance of arguments seems to favor (see Introduction), this Epistle was written subsequently to Paul's first imprisonment, the apparent discrepancy between his prophecy and the event may be reconciled by considering that the terms of the former were not that he should never visit Ephesus again (which this verse implies he did), but that they all should "see his face no more." I cannot think with BIRKS, that this verse is compatible with his theory, that Paul did not actually visit Ephesus, though in its immediate neighborhood (compare Ti1 3:14; Ti1 4:13). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at Ti1 1:18. I besought--a mild word, instead of authoritative command, to Timothy, as a fellow helper. some--The indefinite pronoun is slightly contemptuous as to them (Gal 2:12; Jde 1:4), [ELLICOTT]. teach no other doctrine--than what I have taught (Gal 1:6-9). His prophetic bodings some years before (Act 20:29-30) were now being realized (compare Ti1 6:3).