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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 1:5–11. His three-level outline is real structure in the source text, so it is rendered as structure.
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!
Historical interpretation
Six Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man."
The law, he seems to say, is good, and again, not good. What then? if one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to "use it lawfully" as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? that the law, if thou use it aright, sends thee to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. And how as a thing superfluous? As the bridle is properly used, not by the prancing horse that champs it, but by that which wears it only for the sake of appearance, so he uses the law lawfully, who governs himself, though not as constrained by the letter of it. He uses the law lawfully who is conscious that he does not need it, for he who is already so virtuous that he fulfills it not from fear of it, but from a principle of virtue, uses it lawfully and safely: that is, if one so use it, not as being in fear of it, but having before his eyes rather the condemnation of conscience than the punishment hereafter. Moreover he calls him a righteous man, who has attained unto virtue. He therefore uses the law lawfully, who does not require to be instructed by it. For as points in reading are set before children; but he who does what they direct, without their aid, from other knowledge, shows more skill, and is a better reader; so he who is above the law, is not under the schooling of the law. For he keeps it in a much higher degree, who fulfills it not from fear, but from a virtuous inclination; since he that fears punishment does not fulfill it in the same manner as he that aims at reward. He that is under the law doth it not as he that is above the law. For to live above the law is to use it lawfully. He uses it lawfully, and keeps it, who achieves things beyond the law, and who does not need its instructions. For the law, for the most part, is prohibition of evil; now this alone does not make a man righteous, but the performance of good actions besides. Hence those, who abstain from evil like slaves, do not come up to the mark of the law. For it was appointed for the punishment of transgression. Such men indeed use it, but it is to dread its punishment. It is said, "Wilt thou not be afraid of the power? do that which is good" (Rom. xiii. 3): which implies, that the law threatens punishment only to the wicked. But of what use is the law to him whose actions deserve a crown? as the surgeon is of use only to him who hath some hurt, and not to the sound and healthy man.
The purpose of the law is to prohibit all iniquity and to set a minimum standard for those in need of it. For those who have been justified and freed from sin it is superfluous. These are the baptized, who need not to be instructed to refrain from sin, but rather to be taught to conform to the pattern in which they now stand.
Accordingly “the law is holy and the commandment holy, just and good.” It commands what ought to be commanded, and prohibits what ought to be prohibited. “Was that which is good, then, made death to me? God forbid.” The fault lies in making a bad use of the commandment, which in itself is good. “The law is good if one uses it lawfully.” But he makes a bad use of the law who does not subject himself to God in humble piety, so that, with the aid of grace, he may become able to fulfill the law. He who does not use the law lawfully receives it to no other end than that his sin, which was latent before the prohibition, should be made apparent by his transgression.
Indeed, “the precepts are good,” as Pelagius says, if we use them lawfully. And in virtue of our strong conviction “that the good and just God could not have prescribed impossibilities,” we are admonished both what to do in easy things and what to ask for in difficult ones. Indeed, all things are easy for love, to which alone the burden of Christ is light, or which alone is itself the burden which is light.
To use the law appropriately is to keep its purpose, that is, to lead one to Christ the Lord. Those who refrain from the sins that Paul mentions are living in conformity with the law.
And we know that the law is good if one uses it lawfully.
that the law is good. If it's anything other than this [that is, using it lawfully], it's not good. But who is the one who lawfully uses it? The one who is sent to faith through it. For the law does not have the power to justify, but it leads to Christ who is able to justify. For the one who fulfills it, not the one who interprets it, lawfully uses it.
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Summary
The Apostle Paul, addressing his young protégé Timothy in Ephesus, provides a vital clarification regarding the Mosaic Law, affirming its inherent goodness and divine origin. This verse serves as a crucial corrective to false teachings prevalent in the early church, emphasizing that the Law's beneficial nature is realized only when it is applied according to its God-intended purpose, rather than being misused for self-justification or as a basis for speculative doctrines.
Context
Literary Context
This verse is situated early in Paul's first letter to Timothy, a pastoral epistle focused on church order, sound doctrine, and combating false teaching in Ephesus. Immediately preceding 1 Timothy 1:8, Paul warns against individuals who "desire to be teachers of the law, though they do not understand either what they are saying or the things about which they make confident assertions" (1 Timothy 1:7). These false teachers were likely misinterpreting or misapplying the Mosaic Law, perhaps using it to promote legalism, Gnostic-like asceticism, or endless genealogies and myths, thereby distracting from the core truths of the gospel. Paul's declaration in 1 Timothy 1:8 directly counters their erroneous views by affirming the Law's intrinsic goodness while simultaneously setting a critical condition for its proper use, thereby establishing a foundational principle for understanding the Law's role within Christian theology.
Historical & Cultural Context
The early church in Ephesus, like many nascent Christian communities, faced internal and external pressures. Internally, there was a struggle against various forms of false teaching, including a misguided emphasis on the Law, possibly from Jewish Christians who had not fully grasped the implications of Christ's fulfillment of the Law. This could have manifested as an attempt to impose Jewish dietary laws, circumcision, or other ceremonial aspects of the Mosaic Law on Gentile converts, or to use the Law as a means of achieving righteousness apart from faith in Christ. Culturally, Ephesus was a major metropolitan center, a melting pot of diverse philosophical and religious ideas, including mystery religions and nascent Gnosticism, which often involved complex mythologies and esoteric knowledge. Paul's instruction to Timothy provides a clear, apostolic standard for doctrine and conduct, steering the Ephesian church away from legalistic distortions and speculative fables towards the simplicity and truth of the gospel.
Key Themes
The verse significantly contributes to several key themes within 1 Timothy and Paul's broader theology. First, it underscores the divine origin and inherent goodness of the Law, distinguishing it from the flawed interpretations of human teachers. Paul consistently affirms the Law's holiness, justice, and goodness (e.g., Romans 7:12). Second, it highlights the crucial theme of proper understanding and application of Scripture. The Law, though good, is only beneficial when "used lawfully," implying that its purpose must be understood within God's overarching redemptive plan, which culminates in Christ. This contrasts with using the Law as a means of self-justification or as a basis for endless debates, as seen in the false teachers of 1 Timothy 1:7. Finally, this verse implicitly reinforces the theme of salvation by grace through faith, as the Law's primary function in the New Covenant is to reveal sin and point humanity to the need for a Savior, rather than to provide a path to righteousness (Galatians 3:24).
Exposition and Analysis
Key Word Analysis
A primary verb meaning "to see" (literally or figuratively), and by implication (in the perfect tense) "to know." Paul's use of "we know" signifies a settled, authoritative understanding of the Law's nature, contrasting with the ignorance and misunderstanding of the false teachers mentioned in 1 Timothy 1:7. It implies a deep, experiential knowledge rooted in divine revelation.
Meaning "beautiful," but chiefly (figuratively) "good" in a sense of being valuable, virtuous, or morally excellent. This word emphasizes the intrinsic quality of the Law as something inherently right and beneficial, reflecting God's character. It distinguishes the Law's divine nature from any human misuse or distortion.
An adverb meaning "legitimately," "according to law," or "properly." This is the crucial qualifier in the verse. It indicates that the Law's goodness is contingent upon its application being consistent with its true purpose and intent within God's redemptive plan. It implies understanding the Law's role not as a means of salvation, but as a revealer of sin and a guide for righteous living for those already in Christ.
Verse Breakdown
"But we know"
This phrase introduces a strong affirmation, serving as a contrast (indicated by "But," G1161, dé) to the confusion and ignorance surrounding the Law among false teachers. Paul, speaking with apostolic authority and theological clarity, asserts a fundamental truth that should be universally acknowledged by believers.
"that the law is good"
This is a direct, unequivocal declaration of the Law's intrinsic nature. It is not inherently flawed, evil, or obsolete. As a divine revelation, the Law reflects God's holy, just, and good character. This statement is essential for countering any notion that the Law itself is the problem, thereby shifting the focus to its application.
"if a man use it lawfully;"
This is the critical conditional clause that defines the practical reality of the Law's goodness. The Law's positive value is realized only when it is employed "lawfully"—that is, in a manner consistent with its divinely intended purpose. This purpose, in the New Covenant era, is not to provide a path to salvation (which is by grace through faith in Christ) but to expose sin, guide believers in righteous living, and point to the need for a Savior. Misusing the Law, such as attempting to earn righteousness through its observance or imposing its ceremonial aspects on others, negates its good intent.
Literary Devices
Paul employs several literary devices in 1 Timothy 1:8 to convey his message effectively. The most prominent is Contrast, particularly evident in the opening "But," which sets Paul's clear, authoritative statement against the confused and ignorant teachings of the false teachers described in the preceding verses. This highlights the distinction between sound doctrine and erroneous understanding. Another key device is the Conditional Statement ("if a man use it lawfully"), which establishes a crucial qualification for the Law's goodness. This "if...then" structure (though the "then" is implied) underscores that the Law's inherent goodness is actualized only through proper application, making its utility dependent on human action guided by divine understanding. Finally, there is a strong element of Affirmation in "we know that the law is good," a declarative statement that serves to firmly establish a theological truth amidst doctrinal uncertainty.
Theological and Thematic Connections
The affirmation of the Law's goodness in 1 Timothy 1:8 stands as a cornerstone of Pauline theology, demonstrating a consistent view across his epistles. Paul never disparages the Law itself, but rather its misuse. The Law, being from God, is inherently holy, just, and good, reflecting the very character of its divine Author. Its primary function in the New Covenant is not to provide a path to salvation—for humanity cannot perfectly fulfill its demands—but rather to expose sin, thereby revealing humanity's profound need for God's grace and a Savior. For those who are in Christ, the Law continues to serve as a moral guide, providing a standard for righteous living that is now enabled by the Holy Spirit, not by human effort to earn favor.
Reflection and Application
For believers today, 1 Timothy 1:8 offers profound insights into our relationship with God's commands. It reminds us that the Law, as an expression of God's character and will, is fundamentally good. We are not saved by keeping the Law, but by grace through faith in Christ. However, this does not mean the Law is irrelevant. Instead, it serves as a divine mirror, revealing our sinfulness and our desperate need for a Savior. For those who have been redeemed, the Law continues to function as a guide for righteous living, showing us what pleases God and how to walk in holiness. We are called to "use it lawfully," meaning we understand its purpose in light of the gospel: it points us to Christ, and by the power of the Holy Spirit, it shapes our lives in conformity to His will. This verse guards against both legalism (trying to earn salvation by rules) and antinomianism (disregarding moral standards because of grace), calling us instead to a Spirit-empowered obedience that flows from a heart transformed by Christ.
Questions for Reflection
FAQ
Is the Old Testament Law still relevant for Christians today?
Yes, the Old Testament Law remains relevant for Christians, though its application is understood through the lens of Christ's fulfillment. As 1 Timothy 1:8 states, "the law is good," reflecting God's holy and righteous character. While believers are not under the Mosaic Law as a system for salvation (which is by grace through faith in Jesus Christ), the Law still serves several vital purposes. It reveals God's moral character, exposes the depth of human sin (Romans 3:20), and points to our need for a Savior. For those in Christ, the moral principles of the Law continue to guide ethical living, as the Holy Spirit empowers believers to fulfill the righteous requirements of the Law (Romans 8:4).
Christ-Centered Fulfillment
1 Timothy 1:8 finds its profound Christ-centered fulfillment in the person and work of Jesus. The Law is "good" because it perfectly reflects the holy character of God, and Jesus Christ is the ultimate embodiment of that holiness. He did not come to abolish the Law, but to fulfill it (Matthew 5:17), perfectly obeying every command and satisfying its righteous demands on humanity's behalf. Furthermore, Jesus is the "end of the law for righteousness to everyone who believes" (Romans 10:4), meaning that the Law's purpose of revealing sin and pointing to a need for righteousness finds its ultimate conclusion and provision in Him. When Paul speaks of using the Law "lawfully," he implicitly points to its proper application within the context of God's redemptive plan, a plan centered entirely on Christ. The Law, therefore, serves as a "tutor" or "schoolmaster" to lead us to Christ (Galatians 3:24), demonstrating our inability to achieve righteousness on our own and highlighting our desperate need for His perfect obedience and atoning sacrifice. For believers, the Law's righteous requirements are now fulfilled in us, not by our own efforts, but as we "walk not according to the flesh but according to the Spirit" (Romans 8:4), whose work in us conforms us to the image of Christ, the Law's perfect fulfillment.