1 Timothy 1:5

Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: NOW - Greek, 'But,' in contrast to the unedifying doctrine (1 Timothy 1:3). THE END - the aim. THE COMMANDMENT, [ parangelias (G3852)] - 'of the charge:' the same "charge" as 1 Timothy 1:3; 1 Timothy 1:18; here including the gospel 'dispensation of God' (note, 1 Timothy 1:4;...

Those unprincipled men with whom Timothy had to deal, boasted of having the law on their side, in consequence of which Paul anticipates, and shews that the law gives them no support but was even opposed to them, and that it agreed perfectly with the gospel which he had taught. The defense set up by them was not unlike that which is pleaded by those who, in the present day, subject the word of God to torture. They tell us that we aim at nothing else than to destroy sacred theology, as if they alone nourished it in their bosom. They spoke of the law in such a manner as to exhibit Paul in an odious light. And what is his reply? In order to scatter those clouds of smoke, (10) he comes frankly forward, by way of anticipation, and proves that his doctrine is in perfect harmony with the law, and that the law is utterly abused by those who employ it for any other purpose. In like manner, when we...

5-11 Whatever tends to weaken love to God, or love to the brethren, tends to defeat the end of the commandment. The design of the gospel is answered, when sinners, through repentance towards God and faith in Jesus Christ, are brought to exercise Christian love. And as believers were righteous persons in God's appointed way, the law was not against them. But unless we are made righteous by faith in Christ, really repenting and forsaking sin, we are yet under the curse of the law, even according to the gospel of the blessed God, and are unfit to share the holy happiness of heaven....

Verse 1 Timothy 1:5. _NOW THE END OF THE COMMANDMENT IS CHARITY_] These genealogical questions lead to _strife_ and _debate_; and the _dispensation of God_ leads to _love_ both to God and man, through faith in Christ. These genealogical questions leave the _heart_ under the influence of all its _vile tempers_ and _evil propensities_; FAITH in Jesus _purifies_ the heart. No inquiry of this kind can add to any thing by which the _guilt_ of _sin_ can be taken away; but the Gospel proclaims _pardon_, through the blood of the Lamb, to every believing penitent. The _end_, aim, and design of God in giving this dispensation to the world is, that men may have an _unfeigned_ _faith_, such as lays hold on Christ crucified, and produces a _good_ _conscience_ from a sense of the pardon received, and leads on to p...

NOW THE END OF THE COMMANDMENT - see the notes on Romans 10:4. In order that Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of the design of the law. The teachers to whom he refers insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for Timothy to inculcate correct views of the purpose for which it was given. The word “commandment” here some have understood of the gospel (Doddridge), others of the particular command which the apostle here gives to Timothy (Benson, Clarke, and Macknight); but it seems more naturally to refer to all that God had commanded - his whole law.

EXPOSITION 1 TIMOTHY 1:1 _Christ Jesus _for _Jesus Christ_,_ _A.V. and T.R.; _according to _for _by_,_ _A.V.; _Christ Jesus our hope _for _Lord Jesus Christ_,_ which is our hope_,_ _A.V. and T.R. For the inscription, comp. Romans 1:1, Romans 1:5; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1;...

NOW THE END OF THE COMMANDMENT IS CHARITY,.... By the "commandment" may be meant, the order given to Timothy, or the charge committed to him; see 1 Timothy 1:18 to forbid the teaching of another doctrine, and to avoid fables and endless genealogies; the end and design of which was to cultivate peace, to maintain and secure brotherly love, which cannot long subsist, when a different doctrine is introduced and received; and to promote godly edification, which is brought about by charity or love, for charity edifies; but is greatly hindered by speculative notions, fabulous stories, and genealogical controversies and contentions: or by it may be intended the ministration of the Gospel, called the commandment, 1 Timothy 6:14, because enjoined the preachers of it by Christ; the end of which is to bring pers

1 Timothy 1:1. _Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;_ Christ is our hope; we have not a shadow of a hope apart from him. I remember, when on the Continent, seeing on a cross the words «Spes unica,» the unique, the only hope of man; and that is true of the cross of Christ, and of Christ who suffered on it, he is our hope. 1 Timothy 1:2. _Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord._ Notice the apostle's triple salutation, «Grace, mercy, and peace.» Whenever Paul writes to a church, he wishes «grace and peace»; but to a minister he wishes «grace, mercy, and peace.» Ah! we want mercy more than the average of Christians; we have

ANALYSIS AND ANNOTATIONS I. CONCERNING DOCTRINE CHAPTER 1 _ 1. The salutation (1 Timothy 1:1)_ 2. The charge concerning false doctrine (1 Timothy 1:3) 3. The law, its use, and in contrast with grace (1 Timothy 1:5) 4. Exceeding abundant grace (1 Timothy 1:12) 5. The charge to Timothy, and the danger of shipwreck (1 Timothy 1:18) 1 Timothy 1:1 Paul writes as an apostle and mentions the fact t

(_b_) 1 Timothy 1:3. REMINDER OF PAUL'S VERBAL CHARGE. 1 Timothy 1:3. The False Teaching, and a Digression on the Law. Some years before, Paul had foretold that error would assail the Church in Asia (Acts 20:29 f.). His fear had now been realised. On his recent visit to Macedonia (Intro. § 5) he had already given Timothy instruction concerning it, and this he here renews. The authority of the errorists to teach is not disputed. Perhaps all Christian men could engage in teaching; Zahn, INT, ii. 96: it is the content of their doctrine that is challenged. This seems to have taken the forra of a speculative Judaism its exponents posed as teachers of the law dealing with legendary matter (_e.g._ the Haggadah)