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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!
Why, then, did the Lord not form the covenant for the fathers? Because "the law was not established for righteous men."
For when you take away the cause of fear, sin, you have taken away fear; and much more, punishment, when you have taken away that which gives rise to lust. "For the law is not made for the just man".
For this was the law from the first, that virtue should be the object of voluntary choice. Wherefore also the commandments, according to the Law, and before the Law, not given to the upright (for the law is not appointed for a righteous man), ordained that he should receive eternal life and the blessed prize, who chose them.
If they who are weak and incapable of the deeper mystery are edified by the letter, let them understand that if “anyone neglects the teachings of the Lord and lies to his neighbor over a deposit, or by a partnership, or by robbery, he is declared guilty of a great sin. But let this be absent from the church of God.… For I say boldly concerning you that “you did not so learn Christ” nor “were you so taught.” Besides, the law itself does not teach these things to the saints and the faithful. Do you want to know that these are not said about the saints and the faithful? Hear the apostle when he distinguishes between them, “The law was not laid down for the just but for the unjust and for those not subject, for the wicked and the impure, for the father-killers and for the mother-killers,” and for those similar to these. Because, therefore, for such men as this the apostle says, “the law was imposed,” the church of God, having left behind the letter, is built up to greater holiness by the spirit, since heaven forbid that it would ever be polluted with such misdeeds.
You see here that he distinguishes two covenants, the old and the new, and says that the new would not be like the old which was given to the fathers. For the old covenant was given as a law to the Jews, when they had fallen from the religion of their forefathers, and had embraced the manners and life of the Egyptians, and had declined to the errors of polytheism and the idolatrous superstitions of the Gentiles. It was intended to raise up the fallen, and to set on their feet those who were lying on their faces, by suitable teaching. “For the law, it is said, is not for the righteous, but for the unjust and disorderly, for the unrighteous and sinners, and for those like them.”
The Lord touched the leper in order to show that the law was not an obstacle to him who had constituted the law.… The leper was afraid to touch the Lord lest he defile him. But the Lord touched the leper to show him that he would not be defiled, he, at whose rebuke the defilement fled from the defiled one. … Samson ate honey from the dead body of an impure animal, and with the jawbone of a dead ass he was victorious and rescued Israel. God gave him water from the dead jawbone.
I consider not wealth but virtue as liberty, for it does not bow to the wishes of the stronger, and it is laid hold of and possessed by one’s own greatness of soul. The wise man is always free. He is always held in honor; he is always master of the laws. The law is not made for the just but for the unjust. The just man is a law unto himself, and he does not need to summon the law from afar, for he carries it enclosed in his heart, and it is said to him, “Drink water out of your own vessels and from the stream of your own well.”
"But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers."
He calls the Jews "lawless and disobedient" too. "The law (he says) worketh wrath," that is, to the evil doers. But what to him who is deserving of reward? "By the law is the knowledge of sin." (Rom. iii. 20.) What then with respect to the righteous? "the law is not made," he says, "for a righteous man." Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster.
Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were "murderers of fathers and murderers of mothers": they were "profane and unholy," for these too he means when he says, "ungodly and sinners," and being such, the law was necessarily given to them. For did they not repeatedly worship idols? did they not stone Moses? were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous.
“The law is not made for the righteous,” and yet “the law is good, if one uses it lawfully.” Now by connecting together these two seemingly contrary statements, the apostle warns and urges his reader to sift the question and solve it. For how can it be that “the law is good, if one uses it lawfully,” if what follows is also true: “Knowing this, that the law is not made for the righteous”? For who but a righteous man lawfully uses the law? Yet it is not for him that it is made, but for the unrighteous.… The unrighteous man therefore lawfully uses the law, that he may become righteous. But when he has become so, he must no longer use it as a vehicle, for he has arrived at his journey’s end—or rather (that I may employ the apostle’s own simile, which has been already mentioned) as a schoolmaster, seeing that he is now fully instructed.
The righteous, upon whom no law need be imposed, spend no small part—as if a tithe—but the whole extent of their lives in spiritual works. They are free of the legal tax of tithing. If a good and holy need presents itself, they are free to relax their fasting without any scruple. For it is not a paltry tithe that is being subtracted by those who have offered their all to the Lord along with themselves. Certainly the person who offers nothing of his own will and is compelled by legal necessity, without recourse, to pay his tithes to God, cannot do this without being seriously guilty of fraud. Hence it is eminently clear that the one who is responding fully to grace cannot be a slave of the law, watching out for things that are forbidden and carrying out things that are commanded, and that the perfect are those who do not make use even of things permitted by the law.
Avoid pride, into which it is natural for anyone to fall. Pursue humility, in which everyone ought to grow. Let your beloved self not be ignorant of the laws of the church, in order that you may keep the rights of your authority within the rules and regulations of the Fathers. To be sure, it is said “that the law is not aimed at the good man,” because he fulfills the norm of the precept already by the free judgment of his will. True love holds within itself both the authority of the apostles and the moral requirements.
From the time when we were born again of water and the Spirit, we have become sons of God and members of his household. For this reason St. Paul calls the faithful “saints.” Therefore we do not grieve but rejoice over the death of the saints. We are not under the law but under grace, having been justified by faith and having seen the one true God. For the law is not laid down for the just, nor do we serve as children, held under the law, but we have reached the estate of mature manhood and are fed on solid food, not on that which leads to idolatry. The law was good, as a lamp shining in a dark place until the day dawns, and the morning star rose in our hearts. The living water of divine knowledge has driven away pagan seas, and now all may know God. The old creation has passed away, and all things are made new.
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
In 1 Timothy 1:9, the Apostle Paul clarifies the true purpose of the Mosaic Law, asserting that its function is not to condemn those who are already righteous by faith, but rather to expose, restrain, and highlight the sinfulness of the "lawless and disobedient." This verse serves as a crucial corrective against false teachers who were misinterpreting and misapplying the Law, emphasizing its role as a revealer of transgression and a guide for societal order, rather than a means of salvation for the justified.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in 1 Timothy 1:9 to drive home his point. Foremost is Antithesis, as he sets up a clear contrast between the "righteous man" and the extensive list of transgressors. This sharp opposition highlights that the Law's application is not universal in its purpose, but specifically targeted at those who defy God's standards. Following this, Paul utilizes Enumeration or Cataloging, providing a detailed list of various types of sinners: "lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers." This comprehensive catalog serves to illustrate the breadth and depth of human depravity for which the Law is necessary. The progression within this list also demonstrates a form of Climax or Gradation, moving from general terms like "lawless" and "ungodly" to increasingly specific and egregious offenses like "murderers of fathers and mothers," emphasizing the severity of the moral decay that the Law addresses.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's declaration in 1 Timothy 1:9 is deeply rooted in his broader theological understanding of the Law, which he consistently taught was not given as a means of justification or salvation for humanity. Rather, its primary function is to reveal the depth of human sinfulness, to expose transgression, and to act as a moral standard that highlights humanity's inability to achieve righteousness through its own efforts. The Law serves as a mirror, reflecting our spiritual condition and demonstrating our profound need for a Savior. It sets boundaries for societal order and justice, restraining evil, but ultimately, it leads us to understand that salvation comes not through perfect adherence to its dictates, but through God's grace, freely given through faith in Jesus Christ.
REFLECTION AND APPLICATION
1 Timothy 1:9 offers profound insights for believers today, reminding us that our standing before God is not based on our perfect adherence to a legal code, but on the imputed righteousness of Christ. For those who are in Christ, the Law no longer condemns, but its moral principles continue to guide us as an expression of God's character and will. This verse challenges any tendency towards legalism, where one might attempt to earn favor with God through works, while simultaneously affirming the seriousness of sin and the necessity of moral order. It calls us to a deeper appreciation of God's grace, which alone can transform the "lawless" heart into one that desires to obey out of love and gratitude. Furthermore, it informs our evangelism, as we understand that the Law can serve to convict individuals of their sin, thereby preparing their hearts to receive the good news of salvation through faith.
Questions for Reflection
FAQ
Does this mean the Law has no relevance for Christians today?
Answer: Not at all. Paul's point in 1 Timothy 1:9 is about the Law's primary purpose in relation to justification, not its ongoing relevance. For Christians, who are righteous by faith in Christ, the Law no longer serves as a means of salvation or condemnation. However, its moral principles (e.g., the Ten Commandments) still reflect God's holy character and provide guidance for righteous living, empowered by the Holy Spirit. It reveals what pleases God and helps us understand the nature of sin, even if we are no longer "under the law" as a system of earning righteousness (Romans 6:14).
What is the difference between being 'righteous' and 'lawless' in Paul's view?
Answer: In Paul's theology, a "righteous man" (díkaios) is one who has been declared just by God through faith in Jesus Christ, not by their own perfect obedience to the Law. Their righteousness is an imputed righteousness, a gift from God (Romans 3:21-22). The "lawless" (ánomos) are those who disregard God's moral standards, living in rebellion against His commands, whether revealed in the Mosaic Law or through their conscience. For these, the Law serves to expose their sin and their need for a Savior. The contrast highlights that the Law's condemnatory power is directed at those outside of Christ's saving grace.
CHRIST-CENTERED FULFILLMENT
The truth articulated in 1 Timothy 1:9 finds its ultimate fulfillment in Jesus Christ. The Law, with its perfect demands and condemnatory power, was indeed "not made for a righteous man" because Christ Himself is the perfectly righteous man. He alone perfectly fulfilled every requirement of the Law, living a sinless life that humanity could not (Matthew 5:17). For the "lawless and disobedient" – which encompasses all humanity – the Law revealed their desperate condition and their inability to bridge the gap between their sin and God's holiness. Christ, however, became the "end of the law for righteousness to everyone who believes" (Romans 10:4). He bore the curse of the Law for us, redeeming us from its condemnation so that we might receive the righteousness of God through faith in Him (Galatians 3:13; 2 Corinthians 5:21). Thus, the Law's purpose to expose sin ultimately points to the glorious grace of Christ, who provides the perfect righteousness and complete forgiveness that the Law could only demand but never impart.