Paul writes to Timothy, his 'true child in the faith,' who has been left in Ephesus to confront false teachers promoting myths, endless genealogies, and speculative teachings that produce controversy rather than God's plan of faith. Paul clarifies the proper use of the law — it is for the lawless, not the righteous — and then offers his own testimony as the foremost of sinners who received mercy so that Christ's perfect patience might be displayed. The chapter closes with a charge to Timothy to fight the good fight, holding to faith and a good conscience, and warns about Hymenaeus and Alexander who have shipwrecked their faith.
What Makes This Chapter Remarkable
Paul's self-description as 'the foremost of sinners' (v. 15) is one of the most quoted passages in Christian devotional tradition. The 'faithful saying' formula (pistos ho logos, v. 15) appears five times in the Pastoral Epistles and nowhere else in Paul, marking distinctive material. The vice list in verses 9-10 is unusual in following the structure of the Ten Commandments, connecting the law's proper use to its specific prohibitions.
Translation Friction
The authorship of the Pastoral Epistles is debated among scholars — some attribute them to Paul, others to a later Pauline disciple. We render the text as it stands without adjudicating authorship. The vice list in verses 9-10 includes arsenokoitais ('men who have sex with men'), a compound word whose precise scope and meaning are debated. We render the Greek term and note the interpretive issues.
Connections
The charge to Timothy anticipates the military language of 2 Timothy 2:3-4 and 4:7. The 'faithful saying' formula recurs at 3:1, 4:9, 2 Timothy 2:11, and Titus 3:8. The reference to Paul's conversion echoes Acts 9, 22, and 26. Hymenaeus appears again in 2 Timothy 2:17.
Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,
KJV Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
Notes & Key Terms
Translator Notes
The title 'God our Savior' (theou sōtēros hēmōn) is distinctive to the Pastoral Epistles (cf. Titus 1:3, 2:10, 3:4) and draws on Old Testament language for God as Israel's savior (Isaiah 43:3, 11). Christ is called 'our hope' (tēs elpidos hēmōn) — not merely the object of hope but hope itself personified. The phrase kat' epitagēn ('by command') frames Paul's apostleship as military commission, not personal choice.
[TCR Cross-Reference] Quotes Isaiah 43:3. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
KJV Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
Notes & Key Terms
Translator Notes
The adjective gnēsiō ('genuine, true, legitimate') indicates a deep spiritual bond — Timothy is Paul's authentic spiritual offspring. The greeting adds 'mercy' (eleos) to the usual 'grace and peace,' a distinctive feature of the Pastoral Epistles' greetings to individuals (cf. 2 Timothy 1:2). Mercy may be added because Timothy faces a difficult pastoral situation requiring divine compassion.
As I urged you when I was leaving for Macedonia, remain in Ephesus so that you may instruct certain people not to teach different doctrine
KJV As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
Notes & Key Terms
Translator Notes
The verb heterodidaskalein ('to teach different doctrine, to teach otherwise') is a compound found only in the Pastoral Epistles (here and 6:3). It implies deviation from the established apostolic teaching rather than mere theological innovation. The vague 'certain people' (tisin) avoids naming them initially, though Paul names two in verse 20.
and not to occupy themselves with myths and endless genealogies. These promote speculation rather than the advancement of God's work, which is by faith.
KJV Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith:
Notes & Key Terms
Translator Notes
The 'myths' (mythois) and 'genealogies' (genealogiais) likely refer to speculative elaborations on Old Testament narratives — possibly Jewish-Gnostic or proto-Gnostic traditions. The noun oikonomia ('stewardship, plan, administration') has a rich theological range — here it refers to God's redemptive plan or strategy, which operates through faith (en pistei), not through speculative knowledge.
The goal of this instruction is love that comes from a pure heart, a good conscience, and a sincere faith.
KJV Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
Notes & Key Terms
Translator Notes
The telos ('goal, aim, end') of the paraggelia ('instruction, command') is not theological knowledge but love (agapē). Three sources of genuine love are named: a pure heart (inner motivation), a good conscience (moral integrity), and sincere faith (anypokritos — literally 'unhypocritical,' without pretense). The false teachers have missed all three.
Some have strayed from these and turned to meaningless talk,
KJV From which some having swerved have turned aside unto vain jangling;
Notes & Key Terms
Translator Notes
The verb astochēsantes ('having missed the mark, having strayed') uses archery imagery — they aimed at love but missed. The noun mataiologian ('meaningless talk, empty discussion') characterizes the false teaching as vacuous — it produces noise without substance.
They want to be teachers of the law, but they do not understand what they are saying or what they so confidently assert.
KJV Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
Notes & Key Terms
Translator Notes
The compound nomodidaskaloi ('teachers of the law') is used only here and in Luke 5:17 and Acts 5:34. The irony is sharp: they aspire to teach the law but comprehend neither their own words nor the subjects they pronounce upon. The verb diabebaiountai ('make confident assertions, insist strongly') makes their ignorance more damaging — they speak with unwarranted authority.
Now we know that the law is good, if one uses it legitimately,
KJV But we know that the law is good, if a man use it lawfully;
Notes & Key Terms
Translator Notes
The wordplay on nomos ('law') and nomimōs ('lawfully, legitimately') is deliberate — the law must be used in accordance with its own purpose. Paul affirms the goodness of the law (cf. Romans 7:12, 16) while qualifying its proper application.
Knowing this, that the instruction of Moses is not fashioned for a upright 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,.
KJV 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,
Notes & Key Terms
Translator Notes
The vice list follows the order of the Ten Commandments: the first pairs (lawless, rebellious, ungodly, sinful, unholy, irreverent) correspond to the first table (duties toward God); the next items follow the second table (duties toward others). Patrolōais kai mētrolōais ('those who strike fathers and mothers') corresponds to the fifth commandment, and androphonois ('murderers') to the sixth.
For the sexually immoral, for those who practice homosexuality, for slave traders, for liars, for those who swear falsely, and if there be any other thing that is contrary to healthy teaching;.
KJV For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
Notes & Key Terms
Translator Notes
The list continues through the Decalogue: pornois (sexually immoral, seventh commandment), arsenokoitais (a compound of arsēn 'male' + koitē 'bed,' appearing in the Septuagint language of Leviticus 18:22 and 20:13 — the precise scope of this term is debated among scholars), andrapodistais ('slave traders, kidnappers,' eighth commandment — enslaving people), pseustais ('liars') and epiorkois ('perjurers,' ninth commandment — false witness). The phrase hygiainousē didaskalia ('sound/healthy teaching') is a distinctive Pastoral Epistles expression, using medical imagery — true doctrine promotes health.
[TCR Cross-Reference] This verse quotes Leviticus 18:22 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
In keeping with to the glorious gospel of the blessed God, which was committed to my trust.
KJV According to the glorious gospel of the blessed God, which was committed to my trust.
Notes & Key Terms
Translator Notes
The phrase to euangelion tēs doxēs tou makariou theou ('the gospel of the glory of the blessed God') is a remarkably dense genitive chain. The gospel is characterized by God's glory, and God is described as makarios ('blessed, happy') — a term usually reserved for humans in Paul but here applied to God (cf. 6:15), a distinctive feature of the Pastoral Epistles.
1 Timothy 1:12
Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν,
I am grateful to Christ Jesus our Lord, who has strengthened me, because he considered me faithful, appointing me to his service,
KJV And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
Notes & Key Terms
Translator Notes
The verb endynamōsanti ('having empowered, having strengthened') is the same root Paul uses in Philippians 4:13 ('I can do all things through him who strengthens me'). The appointment to diakonia ('service, ministry') flows from Christ's assessment of Paul's faithfulness — yet the next verse reveals that Paul's 'faithfulness' was preceded by blasphemy and persecution.
Indeed, who was prior to a blasphemer, and a persecutor, and injurious — but I obtained mercy, because I did it ignorantly in unbelief:.
KJV Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief:
Notes & Key Terms
Translator Notes
The three self-descriptions intensify: blasphēmon ('blasphemer' — against God), diōktēn ('persecutor' — against the church), and hybristēn ('violent, insolent aggressor' — the same word used in Romans 1:30). Paul's ignorance (agnoōn) does not excuse his actions but explains why mercy was possible — he was not sinning against known truth (cf. Numbers 15:27-31 on inadvertent vs. deliberate sin).
[TCR Cross-Reference] References Numbers 15:27-31 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
The grace of our Lord poured out on me abundantly, along with the faith and love that come through Christ Jesus.
KJV And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
Notes & Key Terms
Translator Notes
The verb hyperepleonasen ('overflowed, super-abounded') is a Pauline intensive — where sin abounded, grace hyper-abounded (cf. Romans 5:20). Grace did not merely match Paul's sin but overwhelmed it. The paired nouns 'faith and love' (pisteōs kai agapēs) describe what grace produced in Paul — the very qualities the false teachers lack (v. 5).
The saying is trustworthy and deserving of full acceptance: Christ Jesus came into the world to save sinners, of whom I am the foremost.
KJV 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.
Notes & Key Terms
Translator Notes
The formula pistos ho logos ('faithful is the saying, the saying is trustworthy') introduces what may be an early Christian confession or hymnic fragment. The core proclamation — Christos Iēsous ēlthen eis ton kosmon hamartōlous sōsai ('Christ Jesus came into the world to save sinners') — is a compact statement of incarnational soteriology. Paul's claim to be prōtos ('foremost, first, chief') is present tense (eimi, 'I am'), not past — he does not merely recall his former persecution but maintains a present consciousness of unworthiness.
But I received mercy for this reason: so that in me, as the foremost, Christ Jesus might display his perfect patience as an example to those who would come to believe in him for eternal life.
KJV Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
Notes & Key Terms
Translator Notes
Paul's conversion becomes a paradigm — a hypotypōsis ('pattern, model, outline') for all future believers. If the 'foremost of sinners' could receive mercy, no one is beyond reach. The noun makrothymia ('patience, longsuffering') describes Christ's restraint in the face of Paul's active persecution — a patience that endured until Paul's transformation. 'Eternal life' (zōēn aiōnion) is the ultimate goal of belief.
To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
KJV Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
Notes & Key Terms
Translator Notes
Paul breaks into a doxology — the overflow of gratitude from his testimony. Four attributes describe God: basilei tōn aiōnōn ('King of the ages' — sovereign over all time), aphthartō ('imperishable, immortal'), aoratō ('invisible'), and monō theō ('the only God'). The SBLGNT does not include 'wise' (sophō), which appears in some manuscripts. The phrase eis tous aiōnas tōn aiōnōn ('to the ages of the ages') is the strongest expression of unending duration in Greek.
This charge I entrust to you, Timothy my child, in accordance with the prophecies previously made about you, so that by them you may fight the good fight,
KJV This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;
Notes & Key Terms
Translator Notes
The military imagery — strateūē ('fight, serve as a soldier') and strateian ('campaign, warfare') — frames Timothy's ministry as a battle. The 'prophecies previously made about you' (proagousas epi se prophēteias) likely refer to prophetic words spoken over Timothy at his commissioning (cf. 4:14). These prophecies are not mere encouragement but equipment for spiritual combat.
Holding trust, and a righteous conscience. Which some possessing placed away concerning faith have made shipwreck:.
KJV Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
Notes & Key Terms
Translator Notes
The verb enauagēsan ('shipwrecked') is vivid — faith is a vessel that can be wrecked on the rocks of a rejected conscience. The 'good conscience' (agathēn syneidēsin) from verse 5 returns: it is not optional equipment but essential to the integrity of faith. Those who pushed away (apōsamenoi, middle voice — 'pushed away from themselves') their conscience destroyed their own faith.
Among them are Hymenaeus and Alexander, whom I have handed over to Satan so they would learn not to blaspheme.
KJV Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
Notes & Key Terms
Translator Notes
Paul names the offenders — Hymenaeus reappears in 2 Timothy 2:17. 'Handed over to Satan' (paredōka tō satana) parallels 1 Corinthians 5:5 and likely refers to expulsion from the community — outside the protective sphere of the church, they are in Satan's domain. The purpose is remedial: hina paideutōsin ('so that they may be disciplined/educated') — the verb paideuō means to train as a child, to educate through correction. Even this severe action aims at restoration, not destruction.