* [1:1–2] For the Pauline use of the conventional epistolary form, see note on Rom 1:1–7.

* [1:3–7] Here Timothy’s initial task in Ephesus (cf. Acts 20:17–35) is outlined: to suppress the idle religious speculations, probably about Old Testament figures (1 Tm 1:3–4, but see note on 1 Tm 6:20–21), which do not contribute to the development of love within the community (1 Tm 1:5) but rather encourage similar useless conjectures (1 Tm 1:6–7).

* [1:4] The plan of God that is to be received by faith: the Greek may also possibly mean “God’s trustworthy plan” or “the training in faith that God requires.”

* [1:8–11] Those responsible for the speculations that are to be suppressed by Timothy do not present the Old Testament from the Christian viewpoint. The Christian values the Old Testament not as a system of law but as the first stage in God’s revelation of his saving plan, which is brought to fulfillment in the good news of salvation through faith in Jesus Christ.

* [1:10] Sodomites: see 1 Cor 6:9 and the note there.

* [1:12–17] Present gratitude for the Christian apostleship leads Paul to recall an earlier time when he had been a fierce persecutor of the Christian communities (cf. Acts 26:9–11) until his conversion by intervention of divine mercy through the appearance of Jesus. This and his subsequent apostolic experience testify to the saving purpose of Jesus’ incarnation. The fact of his former ignorance of the truth has not kept the apostle from regarding himself as having been the worst of sinners (1 Tm 1:15). Yet he was chosen to be an apostle, that God might manifest his firm will to save sinful humanity through Jesus Christ (1 Tm 1:16). The recounting of so great a mystery leads to a spontaneous outpouring of adoration (1 Tm 1:17).

* [1:15] This saying is trustworthy: this phrase regularly introduces in the Pastorals a basic truth of early Christian faith; cf. 1 Tm 3:1; 4:9; 2 Tm 2:11; Ti 3:8.

* [1:17] King of ages: through Semitic influence, the Greek expression could mean “everlasting king”; it could also mean “king of the universe.”

* [1:18–20] Timothy is to be mindful of his calling, which is here compared to the way Barnabas and Saul were designated by Christ as prophets for missionary service; cf. Acts 13:1–3. Such is probably the sense of the allusion to the prophetic words (1 Tm 1:18). His task is not to yield, whether in doctrine or in conduct, to erroneous opinions, taking warning from what has already happened at Ephesus in the case of Hymenaeus and Alexander (1 Tm 1:19–20).

* [1:18] The prophetic words once spoken about you: the Greek may also be translated, “the prophecies that led (me) to you.” It probably refers to testimonies given by charismatic figures in the Christian communities. Fight a good fight: this translation preserves the play on words in Greek. The Greek terms imply a lengthy engagement in battle and might well be translated “wage a good campaign.”

* [1:20] Hymenaeus: mentioned in 2 Tm 2:17 as saying that the resurrection has already taken place (in baptism). Alexander: probably the Alexander mentioned in 2 Tm 4:14 as the coppersmith who “did me a great deal of harm.” Whom I have handed over to Satan: the same terms are used in the condemnation of the incestuous man in 1 Cor 5:5.

* [2:1–7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the Lord is our God, the Lord alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.

* [2:6] The testimony: to make sense of this overly concise phrase, many manuscripts supply “to which” (or “to whom”); two others add “was given.” The translation has supplied “this was.”

* [2:8–15] The prayer of the community should be unmarred by internal dissension (1 Tm 2:8); cf. Mt 5:21–26; 6:14; Mk 11:25. At the liturgical assembly the dress of women should be appropriate to the occasion (1 Tm 2:9); their chief adornment is to be reputation for good works (1 Tm 2:10). Women are not to take part in the charismatic activity of the assembly (1 Tm 2:11–12; cf. 1 Cor 14:34) or exercise authority; their conduct there should reflect the role of man’s helpmate (1 Tm 2:13; cf. Gn 2:18) and not the later relationship of Eve to Adam (1 Tm 2:14; cf. Gn 3:6–7). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (1 Tm 2:15).

* [2:12] A man: this could also mean “her husband.”

* [3:1–7] The passage begins by commending those who aspire to the office of bishop (episkopos; see note on Phil 1:1) within the community, but this first sentence (1 Tm 3:1) may also imply a warning about the great responsibilities involved. The writer proceeds to list the qualifications required: personal stability and graciousness; talent for teaching (1 Tm 3:2); moderation in habits and temperament (1 Tm 3:3); managerial ability (1 Tm 3:4); and experience in Christian living (1 Tm 3:5–6). Moreover, the candidate’s previous life should provide no grounds for the charge that he did not previously practice what he now preaches. No list of qualifications for presbyters appears in 1 Timothy. The presbyter-bishops here and in Titus (see note on Ti 1:5–9) lack certain functions reserved here for Paul and Timothy.

* [3:1] This saying is trustworthy: the saying introduced is so unlike others after this phrase that some later Western manuscripts read, “This saying is popular.” It is understood by some interpreters as concluding the preceding section (1 Tm 2:8–15). Bishop: literally, “overseer”; see note on Phil 1:1.

* [3:6] The devil’s punishment: this phrase could mean the punishment once incurred by the devil (objective genitive) or a punishment brought about by the devil (subjective genitive).

* [3:8–13] Deacons, besides possessing the virtue of moderation (1 Tm 3:8), are to be outstanding for their faith (1 Tm 3:9) and well respected within the community (1 Tm 3:10). Women in the same role, although some interpreters take them to mean wives of deacons, must be dignified, temperate, dedicated, and not given to malicious talebearing (1 Tm 3:11). Deacons must have shown stability in marriage and have a good record with their families (1 Tm 3:12), for such experience prepares them well for the exercise of their ministry on behalf of the community (1 Tm 3:13). See further the note on Phil 1:1.

* [3:11] Women: this seems to refer to women deacons but may possibly mean wives of deacons. The former is preferred because the word is used absolutely; if deacons’ wives were meant, a possessive “their” would be expected. Moreover, they are also introduced by the word “similarly,” as in 1 Tm 3:8; this parallel suggests that they too exercised ecclesiastical functions.

* [3:14–16] In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tm 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).

* [3:16] Who: the reference is to Christ, who is himself “the mystery of our devotion.” Some predominantly Western manuscripts read “which,” harmonizing the gender of the pronoun with that of the Greek word for mystery; many later (eighth/ninth century on), predominantly Byzantine manuscripts read “God,” possibly for theological reasons.

* [4:1–5] Doctrinal deviations from the true Christian message within the church have been prophesied, though the origin of the prophecy is not specified (1 Tm 4:1–2); cf. Acts 20:29–30. The letter warns against a false asceticism that prohibits marriage and regards certain foods as forbidden, though they are part of God’s good creation (1 Tm 4:3).

* [4:5] The invocation of God in prayer: literally, “the word of God and petition.” The use of “word of God” without an article in Greek suggests that it refers to the name of God being invoked in blessing rather than to the “word of God” proclaimed to the community.

* [4:6–10] Timothy is urged to be faithful, both in his teaching and in his own life, as he looks only to God for salvation.

* [4:10] Struggle: other manuscripts and patristic witnesses read “suffer reproach.”

* [4:11–16] Timothy is urged to preach and teach with confidence, relying on the gifts and the mission that God has bestowed on him.

* [4:12] Youth: some commentators find this reference a sign of pseudepigraphy. Timothy had joined Paul as a missionary already in A.D. 49, some fifteen years before the earliest supposed date of composition.

* [4:13] Reading: the Greek word refers to private or public reading. Here, it probably designates the public reading of scripture in the Christian assembly.

* [4:14] Prophetic word: this may mean the utterance of a Christian prophet designating the candidate or a prayer of blessing accompanying the rite. Imposition of hands: this gesture was used in the Old Testament to signify the transmission of authority from Moses to Joshua (Nm 27:18–23; Dt 34:9). The early Christian community used it as a symbol of installation into an office: the Seven (Acts 6:6) and Paul and Barnabas (Acts 13:3). Of the presbyterate: this would mean that each member of the college of presbyters imposed hands and appears to contradict 2 Tm 1:6, in which Paul says that he imposed hands on Timothy. This latter text, however, does not exclude participation by others in the rite. Some prefer to translate “for the presbyterate,” and thus understand it to designate the office into which Timothy was installed rather than the agents who installed him.

* [5:1–16] After a few words of general advice based on common sense (1 Tm 5:1–2), the letter takes up, in its several aspects, the subject of widows. The first responsibility for their care belongs to the family circle, not to the Christian community as such (1 Tm 5:3–4, 16). The widow left without the aid of relatives may benefit the community by her prayer, and the community should consider her material sustenance its responsibility (1 Tm 5:5–8). Widows who wish to work directly for the Christian community should not be accepted unless they are well beyond the probability of marriage, i.e., sixty years of age, married only once, and with a reputation for good works (1 Tm 5:9–10). Younger widows are apt to be troublesome and should be encouraged to remarry (1 Tm 5:11–15).

* [5:16] Woman believer: some early Latin manuscripts and Fathers have a masculine here, while most later manuscripts and patristic quotations conflate the two readings, perhaps to avoid unfair restriction to women.

* [5:17–25] The function of presbyters is not exactly the same as that of the episkopos, “bishop” (1 Tm 3:1); in fact, the relation of the two at the time of this letter is obscure (but cf. note on Ti 1:5–9). The Pastorals seem to reflect a transitional stage that developed in many regions of the church into the monarchical episcopate of the second and third centuries. The presbyters possess the responsibility of preaching and teaching, for which functions they are supported by the community (1 Tm 5:17–18). The realization that their position subjects them to adverse criticism is implied in the direction to Timothy (1 Tm 5:19–20) to make sure of the truth of any accusation against them before public reproof is given. He must be as objective as possible in weighing charges against presbyters (1 Tm 5:21), learning from his experience to take care in selecting them (1 Tm 5:22). Some scholars take 1 Tm 5:22 as a reference not to ordination of presbyters but to reconciliation of public sinners. The letter now sounds an informal note of personal concern in its advice to Timothy not to be so ascetic that he even avoids wine (1 Tm 5:23). Judgment concerning the fitness of candidates to serve as presbyters is easy with persons of open conduct, more difficult and prolonged with those of greater reserve (1 Tm 5:24–25).

* [6:1–2] Compare the tables for household duties, such as that of Col 3:18–4:1. Domestic relationships derive new meaning from the Christian faith.

* [6:1] Our teaching: this refers to the teaching of the Christian community.

* [6:2b–10] Timothy is exhorted to maintain steadfastly the position outlined in this letter, not allowing himself to be pressured into any other course. He must realize that false teachers can be discerned by their pride, envy, quarrelsomeness, and greed for material gain. 1 Tm 6:6 is rather obscure and is interpreted, and therefore translated, variously. The suggestion seems to be that the important gain that religion brings is spiritual, but that there is material gain, too, up to the point of what is needed for physical sustenance (cf. 1 Tm 6:17–19).

* [6:6] Contentment: the word autarkeia is a technical Greek philosophical term for the virtue of independence from material goods (Aristotle, Cynics, Stoics).

* [6:11–16] Timothy’s position demands total dedication to God and faultless witness to Christ (1 Tm 6:11–14) operating from an awareness, through faith, of the coming revelation in Jesus of the invisible God (1 Tm 6:15–16).

* [6:11] Man of God: a title applied to Moses and the prophets (Dt 33:1; 1 Sm 2:27; 1 Kgs 12:22; 13:1; etc.).

* [6:17–19] Timothy is directed to instruct the rich, advising them to make good use of their wealth by aiding the poor.

* [6:20–21] A final solemn warning against the heretical teachers, with what seems to be a specific reference to gnosticism, the great rival and enemy of the church for two centuries and more (the Greek word for “knowledge” is gnōsis). If gnosticism is being referred to here, it is probable that the warnings against “speculations” and “myths and genealogies” (cf. especially 1 Tm 1:4; Ti 3:9) involve allusions to that same kind of heresy. Characteristic of the various gnostic systems of speculation was an elaborate mythology of innumerable superhuman intermediaries, on a descending scale (“genealogies”), between God and the world. Thus would be explained the emphasis upon Christ’s being the one mediator (as in 1 Tm 2:5). Although fully developed gnosticism belonged to the second and later centuries, there are signs that incipient forms of it belonged to Paul’s own period.