1 Timothy 1:1

ἀπόστολος Χριστοῦ Ἰησοῦ. So אD2GP d f g; but Ἰησοῦ Χριστοῦ AKL. St Paul’s use as to the order of words in these introductory formulae varies. In Rom. (?), 1 Cor. (?), Gal., Tit., he adopts the order Ἰησ. Χρ., whereas in 2 Cor., Eph., Phil., Col., 2 Tim. he has Χρ. Ἰησ. as here.

Before the second Χριστοῦ Ἰησοῦ אD2cKL prefix κυρίου; om AD2*GP d f g.

1. The ordinary form of salutation in a private letter of the period would be simply: Παῦλος Τιμοθέῳ χαίρειν. But St Paul’s Epistles differ from ordinary letters in two respects: (a) they were written with a direct religious purpose, (b) they are semi-official in character, not merely the communications of a private friend, but the instructions of one entrusted with authority. Hence (a) for the brief χαίρειν (which is the form of salutation in the Ep. of St James alone among N.T. Epistles; cp. Acts 15:23) is substituted χάρις καὶ εἰρήνη in eleven of the Pauline Epistles (as in St John’s greeting to the Seven Churches, Revelation 1:4), the fuller χάρις, ἔλεος, εἰρήνη being used in the remaining two (1 and 2 Tim.), both forms having a deep religious significance: (b) the apostolic office of St Paul is explicitly mentioned at the outset in nine out of his thirteen Epistles, the remaining four being letters written in conjunction with others (1 and 2 Thess., Phil., and Philemon), and (with the exception of Philemon) having their official character indicated in other ways. It would seem from 1 Timothy 1:3 in this Epistle that St Paul’s authority had been challenged at Ephesus, and hence his claim to the title of ἀπόστολος is here especially in place.

κατʼ ἐπιταγὴν θεοῦ κ.τ.λ. The more frequent form with St Paul is διὰ θελήματος θεοῦ (1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1; 2 Timothy 1:1), and some see in the alteration of phrase an intention to lay especial stress here on the apostolic office of St Paul as given him by Divine command. But it is hardly safe to find so much significance in the change. The central thought is one which was ever present to St Paul, viz. that the Apostolic ministry with which he was entrusted was a direct commission from God and not from men. κατʼ ἐπιταγήν is thoroughly Pauline; cp. Romans 16:26; 1 Corinthians 7:6; Titus 1:3.

θεοῦ σωτῆρος ἡμῶν. The title σωτήρ is not applied to God the Father by St Paul outside the Pastoral Epistles (see 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4, but cp. 1 Corinthians 1:21 for the same thought), and the only other instances in the N.T. of this usage are Luke 1:47 and Jude 1:25. But the title was familiar to the Hebrew religion and often occurs in the LXX.; see Psalms 24:5; Psalms 61:7; Isaiah 12:2; Wis 16:7; Bar 4:22; 3Ma 7:16. We have it also in Philo (de migr. Abr. 5, de Vita cont. 11), and in the Sibylline Oracles (iii. 35). St Paul, who in his earlier letters uses σωτήρ of Christ, generally reverts in these latest letters to the old Jewish thought that the ultimate source and fount of salvation is the Eternal Father, a thought which the Gospel explained and enriched; but cp. Titus 2:14, for σωτήρ applied to Christ.

The article is omitted before σωτῆρος, as the title has become almost like a proper name. see on Titus 1:13.

καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν, i.e. the ground of our hope, Him on whom our hopes are fixed. Cp. Colossians 1:27 Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης. See also for the σωτήρ as the ἐλπίς Psalms 64:6; Sir 31:15. The phrase Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν is used afterwards by Ignatius (Magn. 11 and Trall. inscr.).