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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!
"And we know that the law is good, if a man use it lawfully." "Desiring to be teachers of the law, they understand," says the apostle, "neither what they say, nor whereof they affirm."
It is encouraging to the faithful but distressing to the heretical to see these heresies overthrown. Moreover, their further question, “whether the Unoriginated be one or two,” shows how false are their views, how treacherous and full of guile. It is not for the Father’s honor that they say this but for the dishonor of the Word. Accordingly, if any one should answer, unaware of their craft, that “the Unoriginated is one,” they immediately spurt out their own venom, saying, “ ‘Therefore the Son is among things originated,’ and well have we said, ‘He was not before his generation.’ ” This in turn elicits all sorts of disturbances and confusions, separating the Son from the Father and reckoning the Framer of all among his works. Now first they may be convicted on this score, that, while blaming the Nicene bishops for their use of phrases not in Scripture, though these are not injurious but subversive of their irreligion, they themselves went off upon the same fault, that is, using words not in Scripture, and those that show contempt for the Lord, being “without understanding either what they are saying or the things about which they make assertions.”
"Desiring to be teachers of the law."
Here we see another cause of evil, the love of power. Wherefore Christ said, "Be not ye called Rabbi" (Matt. xxiii. 8); and the Apostle again, "For neither do they keep the law, but that they may glory in your flesh." (Gal. vi. 13.) They desire preeminence, he means, and on that account disregard truth.
"Understanding neither what they say, nor whereof they affirm."
Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law, but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things intoxicated, as he is, with passion, cannot be an impartial judge of truth. "Not knowing whereof they affirm."
For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.
What, therefore, if the soul and spirit of a human being is given by God himself, whenever it is given; and given, too, by propagation from its own kind? Now this is a position which I neither maintain nor refute. Nevertheless, if it must be defended or confuted, I certainly recommend its being done by clear and certain proofs. Nor do I deserve to be compared with senseless cattle because I avow myself to be as yet incapable of determining the question, but rather with cautious persons, because I do not recklessly teach what I know nothing about. But I am not disposed on my own part to return railing for railing and compare this man with brutes. Rather, I warn him as a son to acknowledge that he is really ignorant of that which he knows nothing about. I warn him not to attempt to teach that which he has not yet learned, lest he should deserve to be compared with those persons whom the apostle mentions as “desiring to be teachers of the law, understanding neither what they say nor the things about which they make assertions.”
Therefore, let us not love ourselves but him, and in feeding his sheep let us seek those things that are his, not those things that are ours. For in some inexplicable way whoever loves himself, not God, does not love himself; and whoever loves God, not himself, does himself love himself. For he who cannot live of himself dies, of course, by loving himself. Then he who loves himself so that he may not live does not love himself. But when he from whom comes life is loved, by not loving himself, he who does not love himself—precisely that he may love him from whom he has life—loves himself all the more. Therefore, let those who feed Christ’s sheep not be “lovers of themselves,” that they may not feed them as their own but as his. Let them not wish to acquire their own gains from them, as “lovers of money,” or to be their lords, as “haughty,” or to glory over honors which they take from them, as “proud,” or to go so far as even to create heresies, as “blasphemous,” or to not yield to the holy fathers, as “disobedient to parents.” Let them return evils for goods to those who wish them to perish because they do not wish them to perish, as “ungrateful.” Let them not kill their own souls and those of others, as “wicked.” Let them not sunder the motherly bowels of the church, as “irreligious,” not feel no compassion for the weak, as “without affection,” not attempt to taint the reputation of the saints, as “detractors,” or not fail to rein in their worst desires, as “incontinent.” Let them not engage in lawsuits, as “unmerciful,” or fail to know how to give help, as “without kindness.” Let them not point out to the enemies of the godly the things that they have learned ought to be kept secret, as “traitors.” Let them not disturb the human sense of shame by shameless pursuits, as “licentious,” or fail to understand what they say or assert, as if they were “blinded.” Let them not prefer carnal enjoyments to spiritual joys, as “lovers of pleasures more than of God.”
Two walls must adhere to the cornerstone in order to preserve “the unity of the Spirit in the bond of peace”—one from the Jews and the other from the Gentiles. We mustn’t let our minds be put off by the great number of reprobate Jews, among whom were the builders; those, that is, who “wished to be teachers of the law,” but as the apostle says about them, “do not understand either what they are saying or the things about which they are making their assertions.” It was as a result of this mental blindness, after all, that they rejected the stone which was put at the head of the corner. But it wouldn’t be put at the head of the corner unless it offered to the two peoples coming from different points a peaceful joining, a coupling of grace.
This, therefore, is the upright and most exact faith of the holy Fathers, that is, the confession of faith. But as Paul says, “the god of this world has blinded the minds of unbelievers that they should not see the light of the gospel of the glory of Christ.” Accordingly some, after having ceased to go along the straight road of truth, dash themselves against the rocks, “when they understand neither what they say nor the things about which they make assertions.” For after attributing the glory of the sonship only to the Word begotten of God the Father, they say that another son of the seed of David and Jesse has been conjoined to him and has a share in the filiation and of the glory proper to God and of the very indwelling of the Word and has had almost everything from him but has nothing at all of his own.
desiring to be teachers of the law, not understanding either what they say or the matters about which they make confident claims.
desiring to be teachers of the law. Another excuse for failure. For not only, he says, does hostility lead to this, but also ambition for honor, which itself arises from hatred and envy.
not understanding either what they say. He wants to show that they truly came from love of power to wanting to be teachers. For neither do they know the law, nor about the things about which they make confident claims. For if they had known the law, they would have believed in Christ, which is also said elsewhere. "Tell me, you who want to be under the law, do you not hear the law?" (Gal. 4:21) For if they had known the law, they would certainly have believed that it leads to Christ.
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SUMMARY
First Timothy 1:7 exposes the profound spiritual ignorance of certain individuals in the Ephesian church who, despite their fervent desire to be recognized as authoritative teachers of the Mosaic Law, utterly failed to grasp the true meaning or implications of their own assertions. This verse highlights a critical deficiency in their understanding, revealing that their pronouncements lacked both substance and a foundation in divine truth, thereby posing a significant danger to the nascent Christian community.
CONTEXT
Literary Context: This verse is strategically placed within Paul's initial instructions to Timothy, his protégé, regarding the urgent need to combat false teaching in Ephesus. Paul has just charged Timothy to remain in Ephesus for the specific purpose of commanding certain individuals "that they teach no other doctrine, neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith" (1 Timothy 1:3-4). Verse 7 serves as a direct characterization of these very individuals, illustrating the nature of their error: an ambition for authority without the requisite understanding. It sets the stage for Paul's subsequent clarification on the proper use and purpose of the Law in 1 Timothy 1:8-11, contrasting it with the misguided application by these self-appointed teachers. The immediate flow of Paul's argument moves from identifying the problem of false teaching to describing the flawed character of its proponents, then to re-establishing the true nature of the gospel and the Law.
Historical & Cultural Context: The city of Ephesus was a major metropolitan center in the Roman province of Asia, known for its diverse religious landscape, including the prominent cult of Artemis, various mystery religions, and a significant Jewish population. This environment fostered a syncretistic atmosphere where different philosophical and religious ideas often blended. The "teachers of the law" mentioned here likely represent a faction within the church influenced by a distorted form of Judaism, possibly proto-Gnostic elements, or an ascetic legalism that emphasized genealogies, myths, and strict adherence to the Law without understanding its redemptive purpose in Christ. These individuals sought to impose their interpretations of the Mosaic Law on Gentile converts, leading to confusion and deviation from the simplicity of the gospel. Paul's letters, particularly to Timothy and Titus, frequently address the challenges posed by such groups who mixed Jewish legalism with Christian faith, often leading to speculative debates rather than spiritual growth.
Key Themes: First Timothy 1:7 contributes significantly to several major themes present in the Pastoral Epistles. Firstly, it underscores the theme of sound doctrine versus false teaching. Paul consistently emphasizes the importance of adhering to the truth of the gospel (1 Timothy 1:10), contrasting it with the empty rhetoric of those who "depart from the faith, giving heed to seducing spirits, and doctrines of devils" (1 Timothy 4:1). Secondly, it highlights the theme of spiritual maturity and genuine understanding. The false teachers' lack of comprehension, despite their desire for authority, serves as a stark warning against superficial knowledge and intellectual pride in spiritual matters. True spiritual leadership, as Paul implies throughout the letter, requires not just zeal but profound insight rooted in God's revealed truth. Lastly, the verse touches upon the misuse and proper purpose of the Law. While these teachers desired to expound the Law, Paul later clarifies that "the law is good, if a man use it lawfully" (1 Timothy 1:8), meaning it serves to expose sin and guide the unrighteous, not as a means of salvation or a source of endless speculation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message. Most prominent is Irony, as those who "desire to be teachers of the law" are precisely those who lack understanding of it. Their ambition stands in stark Contrast to their actual competence, creating a powerful critique of their self-appointed authority. Furthermore, the phrase "understanding neither what they say, nor whereof they affirm" utilizes Parallelism and Repetition (of "neither...nor") to emphasize the comprehensive nature of their ignorance. It's not just one aspect they misunderstand, but the entirety of their discourse, highlighting a complete intellectual and spiritual void behind their confident assertions. This serves as a strong Characterization of the false teachers, painting a vivid picture of their pretension and danger.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly underscores the theological truth that genuine spiritual authority and effective teaching are rooted in divine understanding, not mere ambition or human assertion. It highlights the danger of theological illiteracy, especially when coupled with a desire for influence, as it inevitably leads to the distortion of God's truth and the spiritual harm of those who listen. The true purpose of the Law is not to be a subject of endless, speculative debate, but to reveal sin and point to the need for Christ. Those who misunderstand the Law's redemptive purpose will inevitably misapply it, leading people away from grace and into legalism or baseless speculation. Paul's warning here is a timeless call for discernment within the church, urging believers to test all teachings against the clear, Spirit-illuminated truth of Scripture, rather than being swayed by confident but empty rhetoric.
REFLECTION AND APPLICATION
First Timothy 1:7 serves as a crucial mirror for both those who teach and those who learn within the Christian community today. For aspiring or current teachers, it is a sobering reminder that a desire to teach must be accompanied by a diligent pursuit of accurate understanding and a humble recognition of one's own limitations. True authority in teaching comes not from self-proclamation or rhetorical skill, but from a deep, Spirit-led comprehension of God's Word and a faithful commitment to its truth. We must constantly ask ourselves if we truly understand what we are saying and affirming, ensuring our words are rooted in Scripture and aligned with the gospel, rather than personal opinion or speculative fables. For all believers, this verse is a powerful call to spiritual discernment. In an age of abundant information and diverse voices, we are exhorted to critically evaluate the teachings we encounter, to be like the Bereans who "searched the scriptures daily, whether those things were so" (Acts 17:11). Our spiritual growth depends on our ability to distinguish between sound doctrine and empty rhetoric, embracing truth that nourishes and rejecting that which merely confuses or distracts.
Questions for Reflection
FAQ
Who were these "teachers of the law" in Ephesus, and what was their primary error?
Answer: These "teachers of the law" (Greek: nomodidáskaloi) were individuals within the Ephesian church who aspired to positions of authority as instructors of the Mosaic Law. Their primary error, as highlighted in 1 Timothy 1:7, was a profound lack of understanding regarding the very Law they sought to teach. They were engrossed in "fables and endless genealogies" (1 Timothy 1:4) and likely promoted a distorted, legalistic interpretation of the Law that deviated from the true purpose of God's redemptive plan in Christ. They spoke with confidence but without substance, leading to disputes rather than godly edification.
Why is it dangerous to teach without understanding, as described in this verse?
Answer: Teaching without understanding is profoundly dangerous because it leads to the distortion of truth and the spiritual harm of those who are taught. As 1 Timothy 1:7 indicates, such teachers "understand neither what they say, nor whereof they affirm." This means their pronouncements are baseless, potentially leading listeners away from sound doctrine and into error, confusion, or a false sense of security. It undermines the very foundation of faith, which is built on the truth of God's Word. Such blindness in leadership can cause both the teacher and the followers to "fall into the ditch," as Jesus warned in Matthew 15:14.
CHRIST-CENTERED FULFILLMENT
First Timothy 1:7, by exposing the spiritual bankruptcy of those who desire to teach the Law without understanding, implicitly points to Christ as the ultimate fulfillment and true interpreter of the Law. These false teachers failed because they did not grasp that the Law's purpose was to lead humanity to Christ, who alone could perfectly fulfill its demands and offer true righteousness. Jesus Himself declared that He "came not to destroy, but to fulfil" the Law and the Prophets (Matthew 5:17). Unlike the ignorant teachers, Christ is the embodiment of truth and wisdom, in whom "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). He is the one true "teacher of the law" who perfectly understood and perfectly lived out God's will, offering not speculative genealogies but the very "words of eternal life" (John 6:68). The emptiness of the false teachers' words stands in stark contrast to the divine authority and life-giving power of Christ's teaching, which brings understanding, salvation, and true godliness to all who believe.