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NASB (UPDATED) TEXT: 1Ti_1:12-17
12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. 15It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. 17Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
1Ti_1:12 "I thank Christ Jesus our Lord" This is one of the rare occasions when Paul directs his prayer to Christ instead of the Father. He possibly does this here because it was Jesus whom he heard on the Damascus road (cf. Act_9:4-5; Act_22:7-8; Act_26:15). Paul believed that Jesus
1. strengthened/enabled/empowered him (cf. Php_4:13; 2Ti_4:17)
2. considered him faithful/trustworthy
3. put him to ministry (cf. Act_9:15).
The rest of this paragraph is devoted to Paul's amazement that God could love, forgive, and use a sinner like him. If God could do this for Paul, He could do it for anyone, even the false teachers and those influenced by them.
This type of doxology that seems to break into the context is characteristic of Paul's writing. Expressing his theology often caused him to burst into praise and thanksgiving. Paul often used the Greek term eucharisteô or eucharistia to express thanks, but the term here is charin, which is formed from the stem of the term "grace" (charis). This term is rarer in Paul's writing (cf. 1Ti_1:12; 2Ti_1:3). However, both are used apparently interchangeably in the Corinthian letters, therefore, they are probably synonymous for Paul, with little or no distinctiveness implied.
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1Ti_1:13 "blasphemer" This must refer to Saul's beliefs and statements about Jesus before his conversion.
▣ "a persecutor and a violent aggressor" (cf. Act_8:1-3; Act_9:1; Act_9:13; Act_9:21; Act_22:4; Act_22:19; Act_26:10-11; 1Co_15:8-9; Gal_1:13; Php_3:6)
▣ "I was shown mercy" This is an aorist passive indicative. God/Christ had mercy on Saul the violent persecutor. If he can receive mercy, anyone can receive mercy. This reveals clearly the character of God and how far His love and mercy extends to sinners.
▣ "because I acted ignorantly in unbelief" In the OT, sins of ignorance could be forgiven by sacrifice (cf. Leviticus 16), whereas for premeditated sin there was no sacrificial possible, not even on the Day of Atonement. In Romans Paul clearly asserts that God holds humans responsible for the light they have. An example of this truth is that before the Mosaic Law, God did not hold humans responsible for violating its precepts (cf. Act_17:30; Rom_3:20; Rom_3:25; Rom_4:15; Rom_5:13; Rom_5:20; Rom_7:5; Rom_7:7-8; 1Co_15:56). This same truth is also seen in those who have never heard the gospel (cf. Rom_1:18 to Rom_2:29). They are responsible for the light they have (from creation, Rom_1:18-23 and an inner moral witness, Rom_2:14-15). This is called "natural revelation" as opposed to "special revelation" (i.e., the Bible).
1Ti_1:14 "the grace of our Lord" The key in Paul's theology about salvation was the character of God, not the performance of mankind. Fallen humans' only hope is in the settled, merciful, gracious character of God, expressed in Christ (cf. Eph_1:3-14; Eph_2:4; Eph_2:8-9).
▣ "more than abundant" This is literally "super abundantly" (huperpleonazô). It is a characteristic hapax legomenon compound with huper created by Paul. "Where sin increased, grace abounded all the more" (Rom_5:2).
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▣ "with the faith and love which are found in Christ Jesus" There are several interpretive issues involved in this verse.
1. Should "Lord" (1Ti_1:14) refer to YHWH (cf. 1Ti_1:17) or Jesus? In context YHWH is best.
2. Should God's gift of grace be linked to faith and love, which are also gifts in Christ (cf. TEV, NJB)?
Surely Paul's conversion (cf. Acts 9) was an act of grace. Paul was chosen and acted upon. His response was not an act of unaffected free will! His needs were met in God's grace and Jesus' actions. Paul received heaven's gifts and then lived them out to others.
Notice that God's provisions for salvation come only through Christ. He is God's answer to fallen mankind's needs in every area (cf. 1Ti_1:15-17).
1Ti_1:15 "It is a trustworthy statement deserving full acceptance" This phrase is used five times in the Pastoral Letters (cf. 1Ti_1:15; 1Ti_3:1; 1Ti_4:9; 2Ti_2:11; Tit_3:8). It is used much like Jesus' "amen, amen" (translated "truly, truly" or "verily, verily") to introduce significant statements.
Many scholars believe that this phrase was a literary marker for Paul, quoting a hymn, liturgy, or catechism. Other possible places he quotes early creedal statements are 1Ti_1:17; 1Ti_3:16; 1Ti_6:15-16; 2Ti_2:11-13.
▣ "Christ Jesus came into the world" This implies Jesus' pre-existence (cf. Joh_1:1; Joh_1:15; Joh_8:57-58; Joh_16:28; Joh_17:5; 1Co_8:9; Php_2:6-7; Col_1:17; Heb_1:3; Heb_10:5-8), which was a major doctrinal issue related to His deity (He was incarnated, not created, cf. Pro_8:22). This may address the Gnostic aspect of these false teachers. See Special Topic: Gnoticism at Tit_1:1.
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▣ "to save sinners" This is the purpose of Christ's coming (cf. Mar_10:45; Luk_19:10; 1Jn_2:2). Also it shows the basic tenet of the gospel concerning fallen humanity's need for grace (cf. Rom_3:9-18; Rom_3:23; Rom_6:23).
▣ "I am foremost" The greater the light, the greater the consciousness of sin (cf. 1Ti_1:16; 1Co_15:9; Eph_3:8). Paul felt guilty over his persecution of the church (cf. Act_7:58; Act_8:1; Act_9:1-2; Act_22:4; Act_22:19-20; Act_26:10-11), but felt empowered by God's grace, love, and provision for sinners through Christ's finished work (cf. 1Ti_1:16).
1Ti_1:16
NASB "perfect patience"
NKJV "all longsuffering"
NRSV "the utmost patience"
TEV "full patience"
NJB "inexhaustible patience"
This is a compound Greek term (makros and thumos) for "restrained wrath." This term is often used of God in the Greek OT, called the Septuagint (cf. Num_14:18; Psa_86:15; Psa_103:8; Joe_2:13; Nah_1:3). It also characterizes God in the NT (cf. Rom_2:4; Rom_9:22; 1Pe_3:20; 2Pe_3:15). It is meant to characterize His children also (cf. 2Co_6:6; Gal_5:22; Eph_4:2; Col_1:11; Col_3:12; 2Ti_3:10; 2Ti_4:2).
▣ "as an example" Paul's testimony of salvation from being an arch enemy of Christianity to becoming the trusted Apostle to the Gentiles reveals the depth and width and height of God's grace. In a sense Paul was a sincere false teacher on whom God had mercy!
▣ "for those who would believe in Him" Jesus prays for those who would believe in Him in Joh_17:20-26. Although the Gospel of John uses the preposition eis often to express the object of human faith, Paul normally uses epi (cf. Rom_4:5; Rom_4:24; Rom_9:33; Rom_10:11; 1Ti_1:16; also notice Act_9:42; Act_11:17; Act_16:31) or just the dative (cf. Gal_3:6; Act_18:8; Act_27:25). There seems to be no theological difference between (1) believing into (eis); believing in (en); believing on (epi); or the use of the dative case without a preposition (cf. 1Jn_5:10).
Paul, like John, sometimes uses hoti (i.e., believe that), which emphasizes the content of faith (cf. Rom_6:8; 1Th_4:14). The gospel is (1) a person to welcome; (2) truths to believe; and (3) a life to live.
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▣ "eternal life" Eternal life (zôen aiônion) is a major recurring theme in John's theology. It is a current reality (e.g., Joh_3:16; Joh_3:36; Joh_5:24; Joh_6:47; Joh_6:54) as well as a future hope given to those who know the Father through trusting the Son (e.g., Joh_17:2-3).
Paul uses this term as a way of referring to the life of (1) the new age; (2) the kingdom of God; or (3) resurrection life (cf. Rom_2:7; Rom_5:21; Rom_6:22-23; Gal_6:8; 1Ti_1:16; Tit_1:2; Tit_3:7). Only God is immortal; only God can give life. He gives eternal life to those who trust His Son by faith.
1Ti_1:17 "the King" This doxology is similar to 1Ti_6:15-16. It reflects the language of the later synagogue ("the King of the Universe") and the Jews of the diaspora (the term "eternal" was used of God by Philo of Alexandria).
It is quite possible that Paul is quoting a creed or hymn of the early church as he does in 1Ti_3:16; 1Ti_6:15-16 and 2Ti_2:11-13.
▣ "Eternal" This is the first of four powerful adjectives which is the same adjectives used in the phrase "eternal life" in 1Ti_1:16 but here to describe God. It is literally "of the ages" (aiônion), which may be a metaphor of eternity or a reference to the Jewish concept of two ages:
1. a current evil age characterized by independence and rebellion (angel and human)
2. a coming promised age of righteousness brought by the Spirit and implemented by the Messiah.
See Special Topic at 1Ti_6:17.
The "already and not yet" tension of eternal life characterizes the current period where these two Jewish ages are overlapped because of the new revelation concerning the two comings of the Messiah, one as Savior, and a later one as King, Lord, and Judge.
▣ "immortal" This is literally "incorruptible." It refers metaphorically to the ever-living, only-living One (YHWH from the Hebrew verb "to be," cf. Exo_3:14, see Special Topic: Names for Deity at 2Ti_1:2). Only God has life in Himself (cf. Rom_1:23; 1Ti_1:17; 1Ti_6:16). All other life is a derived gift and a stewardship. It comes only through the grace of the Father, the work of Christ (cf. 2Ti_1:10), and the ministry of the Spirit.
▣ "invisible" This is used in the sense of the spiritual realm (cf. Col_1:15) or possibly YHWH as the unseen God (no images, cf. Exo_33:20; Deu_4:15; 1Ti_6:16). God is the eternal Spirit present in all of creation!
▣ "the only God" This refers to Jewish monotheism (see Special Topic at 1Ti_2:5, cf. Deu_6:4-6; Jud_1:25). This context reflects the unique biblical worldview. The Bible presents mankind with a faith perspective beyond the five senses.
1. There is one and only one God (cf. Gen_1:1; Exo_8:10; Exo_9:14; Deu_4:35-39; 1Sa_2:2; 2Sa_7:22; 2Sa_22:32; 1Ki_8:23; Psa_86:8; Psa_86:10; Isa_43:11; Isa_44:6; Isa_44:8; Isa_45:6-7; Isa_45:14; Isa_45:18; Isa_45:21-22; Isa_46:5; Isa_46:9; Jer_2:11; Jer_5:7; Jer_10:6; Jer_16:20).
2. He is a personal, creator, redeemer God (cf. Genesis 1-2; Gen_3:15; Psalms 103-104).
3. He gives promises of hope and restoration by means of Messiah (cf. Isaiah 53).
4. Faith in Messiah repairs the breach of rebellion (the gospel).
5. Whosoever believes in Messiah may have eternal life (the gospel).
The Textus Receptus, following the Greek uncial manuscripts à c, Dc, K, L, and P, adds "wise" (NKJV, "to God who alone is wise"). This addition is absent in the Greek manuscripts à *, A, D*, F, G, and H*. It may be a scribal addition from Rom_16:27. The UBS4 gives the shorter text an "A" rating (certain).
▣ "be honor and glory" This is basically the meaning of the OT term kabod (cf. 1Ti_1:11). It is used several times in the book of Revelation along with other praises (cf. 1Ti_4:9; 1Ti_4:11; 1Ti_5:12-13; 1 Tim. 7:12).
In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term referring to a pair of scales which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exo_15:16; Exo_24:17; Isa_60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo_33:17-23; Isa_6:5). God can only be truly known through Christ (cf. Jer_1:14; Mat_17:2; Heb_1:3; Jas_2:1).
The term "glory" is somewhat ambiguous.
1. it may be parallel to "the righteousness of God"
2. it may refer to the "holiness" or "perfection" of God
3. it could refer to the image of God in which mankind was created (cf. Gen_1:26-27; Gen_5:1; Gen_9:6), but which was later marred through rebellion (cf. Gen_3:1-22)
It is first used of YHWH's presence with His people (cf. Exo_16:7; Exo_16:10; Lev_9:23; Num_14:10).
▣ "forever and ever" This is literally "ages of the ages," an idiom for eternity (cf. Gal_1:5; Php_4:20; 2Ti_4:18). This same term is used in 1Ti_1:16 for "eternal life" and in 1Ti_1:17 for "King eternal."
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▣ "Amen" See Special Topic at 1Ti_6:16.