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NASB (UPDATED) TEXT: 1Ti_1:8-11
8But we know that the Law is good, if one uses it lawfully, 9realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers 10and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, 11according to the glorious gospel of the blessed God, with which I have been entrusted.
1Ti_1:8-11 This is one long sentence in Greek. It clearly reveals one continuing purpose of the Mosaic Law, especially as it relates to moral living.
1Ti_1:8 "But we know that the Law is good" See Special Topic following.
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▣ "if" This is a third class conditional sentence which means potential, but contingent, action. The Mosaic Law must be used in an appropriate manner and not as a legalistic agenda (cf. Rom_2:27-29; Rom_7:6; 2Co_3:6).
1Ti_1:9 "but for those who are lawless and rebellious" Paul includes several lists of sins in his writings (cf. Rom_1:29-31; Rom_13:13; 1Co_5:11; 1Co_6:9-10; Eph_5:5; Col_3:5; 1Ti_6:4-5; 2Ti_3:2-4; Tit_3:3). They are similar to the lists of vices of the Greek moralists (Stoics). This list describes those for whom the Law still has relevance (i.e., sinners). The Law as God's agent to convict of sin is fully discussed in Galatians 3.
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▣ "lawless" This meant "no recognized authority." These false teachers had rejected the moral aspects of the Mosaic Law. They had become a "law" unto themselves (no conscience, cf. 1Ti_4:2).
▣ "rebellious" This meant "not under authority." They wanted to be authorities unto themselves.
▣ "ungodly" This meant "knowledgeably irreligious." They were not ignorant, but self-blinded.
▣ "unholy" This means the opposite of godly. They oppose all that God stands for and does.
▣ "profane" This meant "to trample the holy." They claimed to be spiritual, but by their lifestyles they demonstrated their worldliness.
▣ "those who kill their fathers and mothers" If this list reflects the Decalog, then this may reflect lack of the respect/honor which is due parents (cf. Exo_20:12; Deu_5:16).
▣ "murder" In the Decalog this refers to non-legal, premeditated murder (cf. Exo_20:13; Deu_5:17).
1Ti_1:10 "immoral men" This meant "sexually immoral" and may refer to Exo_20:14 and Deu_5:18. Sexuality without bounds has always characterized false teachers.
NASB, NJB "homosexuals"
NKJV, NRSV "sodomites"
TEV "sexual perverts"
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▣ "kidnappers" This may be further evidence that the entire list parallels the Ten Commandments. This is a rabbinical interpretation of "thou shalt not steal" (cf. Exo_20:15; Deu_5:19). The rabbis assert that it refers to kidnaping of slaves (cf. Exo_21:16; Deu_24:7), however, the immediate context seems related to perverse sexuality (i.e., the sexual use of a slave girl, cf. Amo_2:7, or the use of young boys for homosexual perversity).
▣ "and liars and perjurers" This may relate to the Commandment "you shall not bear false witness against your neighbor" (cf. Exo_20:16; Deu_5:20).
▣ "and whatever else is contrary to sound teaching" If we continue to compare this to the Decalog then this must refer to "coveting" (cf. Exo_20:17; Deu_5:21). However, Paul seems to end his list of sins in Rom_13:9 and Gal_5:21 in the same general sense (i.e., without specific reference to coveting).
▣ "sound teaching" We get the English word "hygiene" from this Greek word. This term is used in the NT eleven times; nine are in the Pastoral Letters. It speaks of teachings that make believers spiritually healthy.
This concept (though different phrasing) is a repeated theme in the Pastoral Letters (cf. 1Ti_1:10; 1Ti_4:6; 1Ti_6:3; 2Ti_1:13; 2Ti_4:3; Tit_1:9; Tit_1:13; Tit_2:1-2; Tit_2:7). In this context it is parallel to "the gospel of glory" in 1Ti_1:11.
The difficult contemporary application of this text relates to modern believers being able to define "false teachers." How does one differentiate between items of personal preference and culture versus crucial doctrinal issues? The answer must lie in the Apostolic preaching of the gospel, especially as it relates to the person and work of Christ and how humans receive the benefit of Christ's work and live in light of the gospel's mandate of Christlikeness.
"Sound teaching" is one of several words and phrases that lift up and describe God's truth.
1. "Word of God" (cf. 1Ti_4:5; 2Ti_4:2; Tit_2:5)
2. "word of our Lord" (cf. 1Ti_6:3; 2Ti_1:13)
3. "words of truth" (cf. 2Ti_2:15)
4. "words of faith" (cf. 1Ti_4:6)
5. "teaching" (cf. 1Ti_1:10-11; 1Ti_4:3; Tit_1:9; Tit_2:1)
6. "deposit" (cf. 1Ti_6:20)
7. "truth" (cf. 2Ti_1:14; 2Ti_2:18; 2Ti_2:25; 2Ti_3:7-8; 2Ti_4:4)
8. "the Gospel" (cf. 1Ti_1:11; 2Ti_2:8; 2Ti_2:10-11)
9. "the faith" (cf. 1Ti_6:21; 2Ti_4:7)
10. "Scriptures" (cf. 2Ti_2:15-16)
1Ti_1:11 "the glorious gospel" This is literally "the gospel of the glory of the blessed God." This is parallel to the "sound teaching" of 1Ti_1:10. God has revealed how to respond to Him and other humans in appropriate (gospel) and inappropriate (Jewish legalism) ways. The new covenant in Christ is the final arbitrator of what is necessary and appropriate for believers (cf. Acts 15).
The term glory (doxa) is very difficult to define. In the OT the Hebrew term kabod, a commercial term, means "to be heavy" and thereby valuable and honorable. It had a special derived sense when used of YHWH (cf. Exo_16:7) in connection with the shekinah cloud which represented His presence. This cloud was a pillar of fire. Therefore, kabod took on a radiant, brilliant connotation (cf. Exo_24:17). In the OT it becomes a way of referring to God Himself (cf. Isa_59:19). This is why Joh_1:14 becomes so significant. Jesus and/or His gospel are identified fully with the blessed God of the OT, YHWH.
▣ "blessed God" This word for "blessed" is used for God, only here and in 1Ti_6:15. It is the same term used in the Beatitudes of Matthew 5 (i.e. "happy," "content"). The implication of the idiom is that YHWH is worthy of praise.
▣ "which I have been entrusted" This is an aorist passive indicative of pisteuô, the general term for faith, trust, or believe in the NT. Here it is used in the sense of "to entrust something to another" (cf. Luk_16:11; Rom_3:2; 1Co_9:17; Gal_2:7; 1Th_2:4; 1Ti_1:11; Tit_1:3; 1Pe_4:10).
Paul believed that God had made him a steward of the gospel for which he would give an account (cf. 1Co_9:17; Gal_2:7; 1Th_2:4; Tit_1:3).