1 Timothy 1:18

ταύτην τήν παραγγελίαν is partly resumptive of 1 Timothy 1:3; it is the positive aspect of what is there negatively expressed; but as it concerns Timothy directly, it has a reference forward to ἵνα στρατεύῃ, κ. τ. λ., and to the general contents of the epistle. Bengel refers it to παραγγελίας, 1 Timothy 1:5. Peile to πιστὸς ὁ λόγος, κ. τ. λ.

παρατίθεμαί σοι : The use of this word, as in Luke 12:48; 2 Timothy 2:2, suggests that the παραγγελία is more than an injunction of temporary urgency, that it is connected with, if not the same as, the παραθήκη (depositum) of 1 Timothy 6:20, etc.

τέκνον Τιμόθεε : There is a peculiar affectionate earnestness in this use of the personal name, here and in the conclusion of the letter (1 Timothy 6:20). Cf. Luke 10:41, Martha, Martha; Luke 22:34, Peter; John 14:9, Philip; John 20:16, Mary. For τέκνον see note on 1 Timothy 1:2.

κατὰ τὰς … προφητείας, κ. τ. λ.: By the prophecies, etc., are meant the utterances of the prophets, such as Silas (and not excluding St. Paul himself) who were with St. Paul when the ordination of Timothy became possible; utterances which pointed out the young man as a person suitable for the ministry, led the way to him (R.V. m.). So Chrys. There is no need to suppose that any long interval of time elapsed between the first prophetical utterances and the laying on of hands. In any case, similar prophecies accompanied the act of ordination. This explanation agrees best with the order of the words, and is in harmony with earlier and later references to the extraordinary function of prophets in relation to the ministry in the apostolic church. Thus in Acts 13:1-2, the imposition of hands on Paul and Barnabas whether for a special mission or to a distinct order it matters not was at the dictation of prophets. And Clem. Alex. (Quis Dives, 42) speaks of the Apostle John, κλήρῳ ἕνα γέ τινα κληρώσων τῶν ὑπὸ τοῦ Πνεύματος σημαινομένων. In the same sense may be understood Clem. Rom. ad Cor. i. 42: οἱ ἀπόστολοι … καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους.

It is evident from 1 Timothy 4:14 that the prophecy accompanying the laying-on of hands was considered at least contributory to the bestowal of the charisma; it is natural to suppose that it was of the nature of a charge to the candidate. St. Paul here says that his present charge to Timothy is in accordance with, in the spirit of, and also in reinforcement of (ἵνα στρατεύῃ ἐν αὐταῖς) the charge he had originally received on an occasion of peculiar solemnity. This is a stimulating appeal like that of 2 Timothy 3:14, “knowing of whom thou hast learned them”.

Ellicott disconnects προαγούσας from ἐπὶ σέ; but “forerunning, precursory,” is pointless as an epithet of predictions, though quite appropriate as applied to ἐντολή in Hebrews 7:18 : and the notion of “prophecies uttered over Timothy at his ordination … foretelling his future zeal and success” is unnatural.

ἵνα στρατεύῃ … τὴν καλὴν στρατείαν : The ministry is spoken of as a warfare, militia, “the service of a στρατιώτης in all its details and particulars” (Ell.). See reff., and an interesting parallel in 4Ma 9:23, ἱερὰν κ. εὐγενῆ στρατείαν στρατεύσασθε περὶ τῆς εὐσεβείας.

ἐν αὐταῖς : in them, as in defensive armour. (Winer Moulton, Grammar, p. 484). Cf. Ephesians 6:14; Ephesians 6:16, for a similar use of ἐν.

καλός is characteristic of the Pastorals, in which it occurs twenty-four times as against sixteen times in the other Pauline Epistles. It has a special Christian reference in such phrases as the present, and as qualifying στρατιώτης, 2 Timothy 2:3; ἀγών, 1 Timothy 6:12; 2 Timothy 4:7; διδασκαλία, 1 Timothy 4:6; ὁμολογία, 1 Timothy 6:12-13 : παραθήκη, 2 Timothy 1:14; διάκονος, 1 Timothy 4:6. Moreover, the use of the word in these epistles is also different from that found in the earlier epistles: (a) it is used as a qualifying adjective twelve times in the Pastorals (excluding καλὸν ἔργον, καλὰ ἔργα) viz., in addition to the reff. already given, 1 Timothy 3:7; 1 Timothy 3:13; 1 Timothy 6:19. This use is not found in the other Pauline Epistles. (b) As a predicate it occurs twice, viz., 1 Timothy 1:8; 1 Timothy 4:4, as against once elsewhere in Paul, Romans 7:16. On the other hand, τὸ καλόν is not found in the Pastorals, though five times elsewhere (Romans 7:18; Romans 7:21; 2 Corinthians 13:7; Galatians 6:9; 1 Thessalonians 5:21); nor καλά (Romans 12:17; 2 Corinthians 8:21); nor καλόν (Romans 14:21; 1Co 5:6; 1 Corinthians 7:1; 1Co 7:8; 1 Corinthians 7:26; 1 Corinthians 9:15; Galatians 4:18); but τοῦτο καλόν occurs chap. 1 Timothy 2:3 (Titus 3:8) as well as in 1 Corinthians 7:26. See also note on chap. 1 Timothy 3:1.