1Ti 1:5, 9, 14, Tit 2:12 | JFB | STEP | 5. But —in contrast to the doctrine of the false teachers. the end —the aim. the commandment — Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in ; here, however, in a larger sense, as including the Gospel " dispensation of God" (see on ; ), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock. charity —LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle ( ). The foundation is faith ( ), the "end" is love ( ). out of —springing as from a fountain. pure heart —a heart purified by faith ( ). good conscience —a conscience cleared from guilt by the effect of sound faith in Christ ( ). Contrast ; compare . John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [BENGEL ]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare ). faith unfeigned —not a hypocritical, dead, and unfruitful faith, but faith working by love ( ). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" ( ) and jangling ( ).

1 Timothy 1:5

5. But—in contrast to the doctrine of the false teachers.

the end—the aim.

the commandment—Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in 1Ti 1:3, 18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on 1Ti 1:4; 1Ti 1:11), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock.

charity—LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (Ro 13:10). The foundation is faith (1Ti 1:4), the "end" is love (1Ti 1:14; Tit 3:15).

out of—springing as from a fountain.

pure heart—a heart purified by faith (Ac 15:9; 2Ti 2:22; Tit 1:15).

good conscience—a conscience cleared from guilt by the effect of sound faith in Christ (1Ti 1:19; 1Ti 3:9; 2Ti 1:3; 1Pe 3:21). Contrast 1Ti 4:2; Tit 1:15; compare Ac 23:1. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [BENGEL]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare Heb 9:14).

faith unfeigned—not a hypocritical, dead, and unfruitful faith, but faith working by love (Ga 5:6). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (1Ti 1:4) and jangling (1Ti 1:6).

1 Timothy 1:9

9. law is not made for a righteous man—not for one standing by faith in the righteousness of Christ put on him for justification,and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law" [ALFORD]. For sanctification, the law gives no inward power to fulfil it; but ALFORD goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule (Ro 6:14; Ga 5:18, 23). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he morally needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Christian, is not that they have no authority over him, but because Christ has fulfilled them as our surety (Ro 10:4).

disobedient—Greek, "not subject"; insubordinate; it is translated "unruly," Tit 1:6, 10; "lawless and disobedient" refer to opposers of the law, for whom it is "enacted" (so the Greek, for "is made").

ungodly and . . . sinners—Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes.

unholy and profane—those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments.

murderers—or, as the Greek may mean, "smiters" of fathers and . . . mothers; sinners against the fifth commandment.

manslayers—sinners against the sixth commandment.

1 Timothy 1:14

14. And—Greek, "But." Not only so (was mercy shown me), but

the grace—by which "I obtained mercy" (1Ti 1:13).

was exceeding abundant—Greek, "superabounded." Where sin abounded, grace did much more abound" (Ro 5:20).

with faith—accompanied with faith, the opposite of "unbelief" (1Ti 1:13).

love—in contrast to "a blasphemer, persecutor, and injurious."

which is in Christ—as its element and home [ALFORD]: here as its source whence it flows to us.

Titus 2:12

12. Teaching—Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (1Co 11:32; Heb 12:6, 7). The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (Tit 1:12, 16; 1Co 1:20; 3:18, 19): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God.

that—Greek, "in order that"; the end of the "disciplining" is "in order that . . . we may live soberly," &c. This point is lost by the translation, "teaching us."

denying . . . lusts— (Lu 9:23). The Greek aorist expresses "denying once for all." We deny "worldly lusts" when we withhold our consent from them, when we refuse the delight which they suggest, and the act to which they solicit us, nay, tear them up by the roots out of our soul and mind [ST. BERNARD, Sermon 11].

worldly lusts—The Greek article expresses, "the lusts of the world," "all worldly lusts" [ALFORD], (Ga 5:16; Eph 2:3; 1Jo 2:15-17; 5:19). The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end.

live soberly, righteously, and godly—the positive side of the Christian character; as "denying . . . lusts" was the negative. "Soberly," that is, with self-restraint, in relation to one's self: "righteously" or justly, in relation to our neighbor; "godly" or piously, in relation to God (not merely amiably and justly, but something higher, godly, with love and reverence toward God). These three comprise our "disciplining" in faith and love, from which he passes to hope (Tit 2:13).