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This Good News was entrusted to me;
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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!
"According to the glorious Gospel of the blessed God, which was committed to my trust."
Thus the Law is still necessary for the confirmation of the Gospel, yet to those who obey it is unnecessary. And he calls the Gospel "glorious." There were some who were ashamed of its persecutions, and of the sufferings of Christ, and so for the sake of these, as well as for others, he has called it "the glorious Gospel," thus showing that the sufferings of Christ are our glory. And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so hereafter; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, "Behold, I bring you good tidings of great joy, for unto you is born a Saviour"? (Luke ii. 10.) Because He was born to be their Saviour, though His miracles did not commence from His birth. "According to the Gospel," he saith, "of the blessed God." The glory he means is either that of the service of God, or, in that if present things are filled with its glory, yet much more will things future be so; when "His enemies shall be put under His feet" (1 Cor. xv. 25), when there shall be nothing opposed, when the just shall behold all those blessed things, which "eye hath not seen, nor ear heard, and which hath not entered into the heart of man." (1 Cor. ii. 9.) "For I will" says our Saviour, "that they also may be with Me, where I am, that they may behold My glory, which Thou hast given Me." (John xvii. 24.)
according to the Gospel of the glory of the blessed God, which was committed to me.
according to the Gospel of glory. But what is sound doctrine? It is that which is according to the Gospel of God. That Gospel is called the Gospel of glory, because through it Christ, who chose the cross, is most glorified.
Concerning Paul's own calling to be an evangelist, by grace of God, from being a persecutor.
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SUMMARY
First Timothy 1:11 encapsulates the essence of Paul's apostolic commission, presenting the gospel he preaches not as a human invention but as a divine revelation. It highlights the inherent splendor and divine origin of the good news of salvation, contrasting it sharply with the speculative and divisive doctrines of false teachers. Paul asserts that this glorious message, originating from the supremely blessed God, was specifically entrusted to him, underscoring both its authoritative nature and his profound responsibility as its steward.
CONTEXT
Literary Context: This verse serves as the concluding statement to Paul's initial charge to Timothy regarding the false teachers in Ephesus (1 Timothy 1:3-10). Paul has just condemned those who promote "fables and endless genealogies" (1 Timothy 1:4) and who desire to be "teachers of the law" but understand neither what they say nor what they confidently affirm (1 Timothy 1:7). He contrasts their empty rhetoric with the true purpose of the law, which is for the ungodly (1 Timothy 1:9-10), and then pivots to define the authentic message he proclaims. Verse 11, therefore, functions as a definitive statement about the content and character of the genuine gospel, which stands in stark opposition to the "perverse disputings" (1 Timothy 6:5) and "profane and vain babblings" (1 Timothy 6:20) that threaten the Ephesian church. It establishes the authoritative standard against which all other teachings must be measured.
Historical & Cultural Context: Paul is writing to Timothy, his trusted protégé, who is serving as a leader in the church at Ephesus, a prominent city in Asia Minor known for its diverse religious practices, including the worship of Artemis. This letter, likely written around AD 62-64, addresses pressing issues within the young church, particularly the rise of false teaching that was distorting Christian doctrine and leading to disunity. These false teachers often blended Jewish legalism with speculative myths, possibly early forms of Gnosticism, emphasizing asceticism or esoteric knowledge over sound doctrine. Paul's emphasis on the "glorious gospel of the blessed God" was a direct counter-cultural and counter-heretical assertion, reminding Timothy and the church that their faith was rooted in a divinely revealed truth, not human philosophy or tradition. The concept of "trust" or "stewardship" was also significant in Roman and Greek society, where a trusted individual was given responsibility over valuable assets, underscoring the gravity of Paul's commission.
Key Themes: The verse contributes significantly to several key themes within 1 Timothy and Paul's broader theology. Firstly, it champions the Supremacy and Purity of the Gospel, asserting its divine origin and inherent glory as the antidote to all humanly devised doctrines. This theme is foundational to Paul's warnings against false teaching throughout the letter, such as his exhortation to "hold fast the form of sound words" (2 Timothy 1:13). Secondly, it highlights Divine Commission and Apostolic Authority, with Paul emphasizing that this sacred message was "committed to my trust," a recurring theme in his letters (e.g., Galatians 1:11-12 and Romans 1:1-5). This divine entrustment validates his ministry and the message he proclaims. Lastly, it underscores the Nature of God, portraying Him as "blessed," a term that speaks to His perfect self-sufficiency, inherent happiness, and ultimate source of all good, reinforcing the majesty of the One from whom the gospel originates. This portrayal of God contrasts with any lesser, human-conceived deities or philosophical constructs.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Divine Attribution and Contrast. The phrase "of the blessed God" directly attributes the origin and nature of the gospel to God, emphasizing its divine authority and inherent perfection. This serves to elevate the gospel above any human-derived teaching. Furthermore, the entire verse functions as a Contrast to the "fables and endless genealogies" (1 Timothy 1:4) and "vain jangling" (1 Timothy 1:6) of the false teachers mentioned earlier in the chapter. By defining the true gospel as "glorious" and from "the blessed God," Paul implicitly highlights the emptiness and lack of divine authority in the opposing doctrines. The concept of the gospel being "committed to my trust" also serves as an Assertion of Apostolic Authority, reinforcing Paul's legitimate claim to preach the authentic message.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes our understanding of the gospel's nature and source. It is not merely good advice or a moral code, but a divinely revealed truth, imbued with the very glory and character of the supremely blessed God. This divine origin makes the gospel inherently powerful, trustworthy, and authoritative, standing in stark contrast to all human philosophies and false teachings. Paul's stewardship of this gospel underscores the sacred responsibility of all who proclaim or live by it, reminding us that it is a treasure entrusted by God, to be guarded and faithfully shared. The gospel's glory reflects God's own glory, revealing His character, power, and redemptive love to a fallen world.
REFLECTION AND APPLICATION
First Timothy 1:11 calls us to a profound appreciation for the gospel we have received. It reminds us that this good news is not a human construct but a glorious revelation from the perfectly blessed God. This understanding should cultivate a deep sense of awe and gratitude, recognizing the immense privilege it is to be recipients and stewards of such a divine message. For believers, this means treating the gospel with reverence, studying it diligently, and living lives that reflect its transformative power. Like Paul, though not apostles, we are entrusted with this truth—to guard it against distortion, to embody it in our daily lives, and to share it faithfully with a world desperately in need of its light. Our lives should be a living testament to the "glorious gospel," demonstrating its power to bring salvation, joy, and peace.
Questions for Reflection
FAQ
What does it mean for the gospel to be "glorious"?
Answer: When the Bible describes the gospel as "glorious," it signifies that the good news of Jesus Christ is inherently full of divine splendor, majesty, and radiance. It reflects the very character and nature of God, who is Himself glorious. This means the gospel is not merely a set of facts or a moral code, but a powerful, beautiful, and awe-inspiring revelation of God's redemptive plan, designed to bring Him ultimate praise and honor. It is a message that shines with divine light, revealing truth and bringing life where there was darkness and death. For further understanding, consider how Paul speaks of the "light of the glorious gospel of Christ" in 2 Corinthians 4:4.
Why is God referred to as "the blessed God" in this context?
Answer: Referring to God as "the blessed God" (Greek: makarios) emphasizes His inherent state of perfect happiness, self-sufficiency, and ultimate blessedness. Unlike humans who receive blessings, God is the supreme source of all blessing, complete and perfectly content within Himself. In the context of the gospel, this highlights that the good news originates from a perfectly good, perfectly happy, and perfectly sufficient God. This divine perfection guarantees the gospel's truthfulness, power, and ultimate efficacy, ensuring that it is a message worthy of absolute trust and capable of bringing true blessedness to humanity.
What is the significance of the gospel being "committed to my trust" for Paul?
Answer: For Paul, the phrase "committed to my trust" (Greek: episteuthēn egō) underscores his divine commission and apostolic authority. The passive voice ("was committed to me") highlights that this stewardship was given to him by God, not something he sought or earned. It signifies that he was divinely appointed as a faithful steward of this sacred message, particularly to the Gentiles (as seen in Galatians 2:7). This entrustment carried immense responsibility, requiring him to faithfully preach, defend, and live out the gospel without deviation, establishing his message as the authentic standard against false teachings.
CHRIST-CENTERED FULFILLMENT
First Timothy 1:11, while focusing on the nature of the gospel and Paul's commission, finds its ultimate Christ-centered fulfillment in Jesus Himself, who is the very embodiment and content of this "glorious gospel." The gospel is glorious because it reveals the glory of God in the face of Jesus Christ (as stated in 2 Corinthians 4:6). Jesus is the "blessed God" made manifest, the one through whom all blessings flow and in whom God's perfect happiness and redemptive love are fully expressed. He is the "image of the invisible God" (Colossians 1:15), and the good news is precisely about His redemptive work—His life, death, and resurrection—which provides salvation and reconciliation for humanity. Therefore, the "glorious gospel of the blessed God" is not merely a message about Christ, but Christ Himself, who was "committed" into the world by the Father for the salvation of all who believe (John 3:16). Paul's trust was to faithfully proclaim this Christ-centered message, making known the mystery of God, which is Christ in us, the hope of glory (Colossians 1:27).