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Commentary on 1 Timothy 1 verses 5–11
Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel.
I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom 13:10.
1.The end of the commandment is charity, or love, Rom 13:8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Mat 5:44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, Co1 13:1. By this shall all men know that you are my disciples, if you love one another, Joh 13:35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three: - (1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Act 24:16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity - the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much!
2.The use of the law (Ti1 1:8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law (Gal 3:21): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, Ti1 1:9, Ti1 1:10. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution.
II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here (Ti1 1:11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, Co1 4:1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!
"For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine."
For all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.
understanding this, that the law is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for sexually immoral persons, for men who practice homosexuality, for enslavers, for liars, for perjurers, and if there is any other thing contrary to sound doctrine.
understanding this. And Paul says that the one who knows has used the law legitimately, knowing that he does not need it for living rightly. But who is this? The one who lives morally through virtue, and not through fear of the law.
for the lawless and disobedient. This is also said elsewhere; "The law was added because of transgressions." (Gal. 3:19) So for the righteous and not transgressing, there will be no law, but for those who do not have virtue from themselves, but are in need of the threat of the law. And then he specifies them, hinting that the Jews possess these things.
to the ungodly and sinners. For those who continuously worship idols, those who sacrifice their children to demons, those who stone Moses (Num. 14:10), and Jews who are defiled by civil murders, would they not be all these things?
and if there is any other thing contrary to sound doctrine. For all these are passions of a corrupted soul. But such a soul acts contrary to sound and good teaching.
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SUMMARY
First Timothy 1:10 concludes a list of behaviors and individuals for whom the Law is specifically intended, highlighting moral transgressions that stand in direct opposition to God's righteous standards and the transformative power of the Gospel. This verse underscores the enduring relevance of God's moral framework, not as a means of salvation, but as a revealer of sin, demonstrating what is fundamentally incompatible with the "sound doctrine" that Paul champions for the Christian life and church order.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Timothy 1:10 is Enumeration, where Paul provides a detailed list of specific sins. This technique serves to concretely illustrate the types of behaviors that are "contrary to sound doctrine," making the abstract concept of "lawlessness" tangible. The repeated use of "for" (implied in the KJV translation, but clearly a linking particle in the Greek) before each category of sinner creates a sense of Anaphora, emphasizing the comprehensive nature of the Law's condemnation for such actions. Furthermore, the verse utilizes Contrast by juxtaposing the enumerated sinful behaviors with "sound doctrine," highlighting the fundamental opposition between ungodliness and the truth that leads to spiritual health and righteous living. This contrast underscores the ethical demands of the Gospel and the moral implications of true faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
The enumeration of sins in 1 Timothy 1:10 is not merely a list of forbidden acts but a theological statement about God's character and the nature of sin. These behaviors are contrary to "sound doctrine" because they fundamentally violate God's holiness, justice, and love. The Law, though not a path to salvation, serves as a mirror reflecting humanity's fallen state and the pervasive nature of sin, thereby pointing to the necessity of God's grace and the redemptive work of Christ. It reveals that true faith in Christ inherently leads to a transformed life that strives for moral purity and integrity, reflecting the character of God. This passage reminds us that while grace covers sin, it does not condone it; rather, it empowers believers to live in accordance with God's righteous standards.
REFLECTION AND APPLICATION
First Timothy 1:10 serves as a powerful reminder that the Christian faith is not merely a set of beliefs but a call to a transformed life that aligns with God's holy character. The specific sins listed, while rooted in ancient contexts, represent timeless moral transgressions that continue to plague humanity. For us today, this verse challenges us to examine our own lives and cultures, discerning what truly aligns with "sound doctrine"—that which is healthy, life-giving, and glorifying to God. It calls us to actively resist and repent of any behaviors or attitudes that are contrary to God's revealed will, embracing purity, honesty, and justice. Furthermore, it compels us to uphold biblical ethics in a world that increasingly challenges traditional moral standards, standing firm on the truth of God's Word as the ultimate guide for conduct and belief. Our commitment to sound doctrine must be evident not only in what we affirm with our lips but also in how we live our lives.
Questions for Reflection
FAQ
Why does Paul list these specific sins, and are they still relevant today?
Answer: Paul lists these specific sins in 1 Timothy 1:9-10 to illustrate the types of behaviors that are fundamentally "contrary to sound doctrine" and for which the Law serves as a condemning standard. These sins—ranging from various forms of sexual immorality and human exploitation to dishonesty and perjury—were prevalent issues in the Greco-Roman world, including Ephesus, where Timothy was ministering. They represent profound violations of God's moral law and human dignity. Yes, these sins are absolutely still relevant today. While cultural expressions may change, the underlying moral principles remain constant. Sexual immorality, human trafficking, lying, and breaking promises continue to be destructive forces in society and are consistently condemned throughout Scripture as antithetical to a life lived in accordance with God's will and the ethics of the Gospel.
CHRIST-CENTERED FULFILLMENT
While 1 Timothy 1:10 details the Law's condemnation of sin, its ultimate Christ-centered fulfillment lies in demonstrating humanity's desperate need for a Savior. The Law, through its exposure of sin, acts as a "tutor to bring us unto Christ, that we might be justified by faith" (Galatians 3:24). Jesus Christ, as the embodiment of "sound doctrine" and the perfect fulfillment of the Law (Matthew 5:17), came not to abolish the Law but to fulfill its righteous demands on our behalf. He bore the condemnation for the "whoremongers," "menstealers," "liars," and all who are "contrary to sound doctrine," offering forgiveness and new life through His atoning sacrifice (Romans 5:8). Through faith in Him, believers are freed from the Law's curse and empowered by the Holy Spirit to live lives that genuinely reflect "sound doctrine"—lives characterized by love, purity, and truth, which are the very fruit of Christ's transforming work within us (Galatians 5:22-23). Thus, the Law's indictment in this verse ultimately points to the glorious grace and redemptive power found in Christ alone.