VERSES 1-2: SALUTATIONS TO TIMOTHY
VERSE 1:
“Paul, and apostle of Jesus Christ by the commandment of God our Savior, and Lord Jesus Christ, {which is} our hope;”
The ancient custom was to begin an epistle with the name of the writer, different from us for we record the name at the end of a letter. The commencement of a letter by an apostle to a Christian church in this manner was peculiarly proper as indicating authority.
“Paul, an apostle of Jesus Christ”
Literally: “Paul an apostle of Jesus Christ”–As one object of this letter was to strengthen Timothy's authority, Paul writes as an apostle.
PAUL: (Grk.–Paulos)–Pronounced as Pa-ul-os. This was his name as a freeborn Roman citizen, and the name he used in his travels among the Gentiles.
Saul was Jewish name, pronounced as Sha-ul. In both Greek, Latin, and Hebrew every vowel begins a new syllable. The name Saul mean, “big;” but Paul means “little.” When the big-shot Pharisee, Saul of Tarsus, met Christ on the road to Damascus, he became Paul, the “little shot.” This was the name he is generally known in the N.T.
Paul’s name was obviously well known to Timothy, and very dear to him; and so was his office as an apostle. Paul mentions the fact of him being an apostle, not for Timothy's sake, but for the sake of others who might read this letter; so that what he delivers in this epistle might come with its proper weight and authority, and be regarded: of this his office, as well as name.
APOSTLE: (Grk.–apostolos)–Literally signifies “a person sent from one to another,” without implying any particular dignity in the person, or importance in the message.
The term “apostle” comes from the Greek word “apostolos” which means “one who is sent forth,” (specifically by Christ Himself) and carries the thought of official and authoritative sending with the necessary credentials. Herodotos, the ancient Greek historian, used the term to mean an envoy, or ambassador who is to represent his king and country.
This term, “apostle,” used in the N.T., is applied to those who were sent out expressly by Christ, with the message of salvation to mankind. It is, therefore, the highest character any human being can have; and he message is the most important which even God himself can send to his intelligent creatures. It was by the express command of God that Paul went to the Gentiles preaching the doctrine of salvation by faith in Christ Jesus.
Paul tells us in Eph. 2:20 that these apostles were the foundation stones of the Church; that is, they were to lay the foundation of the Church, with Christ Himself being the Chief Cornerstone. That foundation was laid, so there is no longer a need for apostles. Therefore, the office of Apostle NO LONGER EXISTS. Apostles:
1. Were immediately appointed by Christ as we know in the case of the twelve and as Paul claimed for himself (Gal. 1:1).
2. Had to be eye-witnesses of Jesus (Acts 1:21-22; 2:32; I Cor. 9:1).
3. Had the gift of inspiration for further truth which was to be revealed through them to the Church. This is the burden of Jesus’ farewell discourses (John 15:17).
4. Had the gift of miraculous powers by which their supernatural mission was attested.
In spite of the fact that some men may try to take this title upon themselves, there are no longer any apostles.
OF JESUS CHRIST: (Grk.–’Iêsou Christou)–Paul asserts his apostolic authority, calling himself an “apostle;” not that Timothy questioned it, but he writes it for the sakes of those over whom he was now presiding at Ephesus, that neither ministers nor people might despise what Timothy did, this epistle was sent to both Timothy and them in the church there by so great an authority as was that of an apostle; specifically, Paul, an apostle of Jesus Christ.
Timothy needed to understand that this letter is not just a friendly, or confidential chat; that the letter rises above the purely friendly human level. Granted, the writer is a personal friend of Timothy 's but even more than that, is an apostle of Christ Jesus.
“by the commandment of God our Savior,”
Literally: “according to a commandment of God our Savior”– By using this idiom (“by way of command”) in vv. 1, 3; I Cor. 7:6; II Cor. 8:8; Rom. 16:26; Paul means to say that he is an apostle under orders. It was by the express royal command of God that Paul went to the Gentiles preaching the doctrine of salvation by faith in Christ Jesus.
COMMANDMENT: (Grk.–epitagê)–The Greek word for the injunctions which some inviolable law (like Roman law) lays on a man; such as, the royal command which comes to a man from the king; and above all for the instructions which come to a man directly from God.
The appointment and decree of God, by which he was separated to this office, even from eternity, and is the same with the counsel or “will” of God, (Eph. 1:1) or it may refer to the order given by the Holy Spirit to the church; to set apart him. The “will” of God and the “command-ment” of God basically mean the same, but they are not synonymous. We do not have revealed to us all of the will of God, even in the total of the commandments of God.
SAVIOR: (Grk.–sôtêr)–Literally: “deliverer, preserver, savior.” This is a new way of speaking for Paul. We do not find this title for God used by Paul in any of his earlier epistles. He often speaks of “Jesus” or “Christ” as “our Savior” but never before does he refer to God that Father as “Savior.”
“In the N.T. the designation of God as Savior is peculiar to v. 3; 2:3; 4:10; Luke 1:47; Jude 1:25; Titus 1:3; 2:10; 3:4. In the other Epistles Paul uses it of Christ (Phil. 3:20; Eph. 5:23) as in II Tim.1:10. In II Pet. 1:1 we have ‘our God and Savior Jesus Christ’ as in Titus 2:13.” ––Robinson’s N.T. Word Pictures
“This character of Him is mentioned, to show that the embassy the apostle was sent on as such, and in which the discharge of his office greatly lay, was the affair of salvation, to publish and declare that to the sons of men; and also to show the concern which God the Father has in that work: He resolved upon it, and appointed His people to it, and determined upon saving them by His Son, whom He pitched upon to be His salvation; He drew the scheme of it by His infinite wisdom, and sent His Son into the world to execute it; and He sends His ministers to publish the Gospel of it, and His Spirit to reveal and apply it to the hearts of His chosen ones; and keeps them by His power unto it, and will at last put them into the full possession of it; so that this character well suits with Him, to whom it is also given, (Titus 3:4) s well as with His Son Jesus Christ, to whom it is more commonly ascribed, and from whom he is here distinguished.”-–Gills’ Exposition of the Entire Bible
“In speaking of God as “Savior” and of Christ Jesus as our “hope” Paul is not thinking of the relations of the Persons of the Godhead to each other, but of their relations to believers. The Father is the Source of our salvation and Christ Jesus is the Embodiment of our hope. Because of His redemptive work on the Cross, Christ is now our Hope: our Hope of for past sins forgiven, our hope for present victory, our hope for future glory.”–D. Edmond Hiebert, First Timothy, Every Man’s Bible Commentary
“and Lord Jesus Christ, {which is} our hope;”
Literally: “even {the} Lord Jesus Christ, {our} Hope”– Without Jesus, the world was hopeless; the expectation of being saved can only come to mankind by His Gospel.
He is called our hope, as our life, our peace, our righteousness, etc., because it is from Him, that hope, life, peace, righteousness, and all other blessings proceed.
“Who is both the author, and the ground and foundation of the grace of hope of salvation, and eternal life; not earthly enjoyments, nor any external thing whatever; not birth privileges, carnal descent, religious education, morality and civility, obedience to the law of Moses, moral or ceremonial; nor a profession of Christ, nor a bare subjection to his ordinances, but he himself: and there is good ground to hope for pardon through his blood, which was shed for it; and for justification by his righteousness, which is freely wrought out, and freely imputed; and for salvation by him, since it is in him, and in no other, and is completely effected by him, and that for the worst of sinners, and is wholly of free grace, and which everyone that believes in him shall enjoy; and so for eternal life, which hope is conversant with; and good reason there is for it in Christ, seeing it is in him, and in his gift; what his grace gives a meetness for, and his righteousness a title to; and which he is possessed of in the name of his people, prepares for them, and will introduce them into.”–Gill’s Exposition
VERSE 2:
“Unto Timothy, {my} own son in the faith: Grace, mercy, {and} peace, from God our Father and Jesus Christ our Lord.”“Unto Timothy,”
“Unto Timothy, {my} own son in the faith:
Literally: “to Timothy a true son in {the} faith”– compare Acts 16:1; I Cor. 4:14-17).
TIMOTHY: (Grk.–Timotheos)–This name is derived from two Greek words: (timê) which means, “honor” and (Theos), the Greek word for God: Timotheos–“honor of God,” or, “God honoring.” His mother, being a devout Jew, probably intentionally gave him this name in order to honor both her son and Almighty God.
“{my} own son in the faith:”
Literally, “a true son”–referring to spiritually, for Timothy having been converted by Paul’s ministry.
TRUE: (Grk.-–gnêsiôi)-–Meaning, “legitimate, not spurious.” Literally, "a genuine son"
SON: (Grk.–teknon)–literally, “child.” Paul here uses the Greek word for a “born” son, or young child, (teknon) instead of the other Greek word that Paul often uses for son, (huios), which means, “adult son.”
The connection between faithful ministers of the Gospel and those who are led by them to Christ is most intimate and endearing. It may well be represented by that between parents and their children, and is a source of rich and lasting enjoyment.
“in the faith”–
Literally: “in {the} faith”–When Paul first made contact with him, faith in Paul’s revelation of the historic work of Chrison the Cross, when Timothy accepted it, made him “born again” and a member of the Body of Christ.
FAITH: (Grk.–pistis)–Used here for the whole of the Christian religion. Faith in Christ being its essential characteristic.
IN {THE} FAITH: (Grk.–en pistei)–In the original Greek text the definite article “the” is really missing. The absence of this article leaves it an open question as to whether we should render it as, “the faith,” thus denoting it as the objective content of the Christian revelation, or to render it as simply, “faith,” thus meaning the subjective principle of personal faith.” Either view is possible from the standpoint of Paul’s usage.
“Grace, mercy, {and} peace,”
Literally: “Grace, mercy, peac”–Paul always begins his letters with a blessing (Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Colo. 1:2; I Thess. 1:1; II Thess. 1:2; Philemon 3).
However, in all these other epistles only grace and peace appear, without the word, “mercy.” It is only in these letters to Timothythat “mercy” is used (here; II Tim. 11:2; Titus 1:4). The three-fold invocation comprehends all the blessings which come to us through the Gospel.
GRACE: (Grk.–charis)—“Grace” was the normal greeting among Greeks—“Grace to you.”
Grace is the unmerited and unmeritable favor and gift of God. In this Greek word there are three dominant ideas:
1. In classical Greek: The word means outward grace or favor, beauty, sweetness. It is usually applied to persons, but not necessarily always. Our English word “charm” comes nearer to expressing its meaning.
2. In the N.T. there is always the idea of sheer generosity.
Something unearned and undeserved.
a. Grace is in opposition to that which is a debt.
Paul says that if it is a case of earning things, the reward is not a matter of grace; rather it is a matter of debt.
b. Is in opposition to works.
3. In the N.T. there is always presented the idea of universality.
Repeatedly Paul uses the word “grace” in connection with the reception of Gentiles into the family of God.
a. God for the grace given to the Corinthians in Christ Jesus (I Cor. 1:4).
b. Churches of Macedonia (II Cor. 8:1).
c. Galatians being called into the grace of Christ (Gal. 1:6).
d. Grace of God that made Paul the Apostle to the Gentiles (I Cor. 15:10).
MERCY: (Grk.–eleos)—Mercy springs from that grace; pardoning, purifying, and supporting. The Hebrew equivalent of this Greek word eleos is checedh, the word that in the O.T. is most often translated as “loving-kindness.” Checedh is used in the Psalms no fewer than 127 times. And many times it has with it the meaning of “help in a time of need.”
“Mercy’ is grace of a more tender kind, exercised towards the miserable, the experience of which in one's own case especially fits for the Gospel Ministry. Paul did not use ‘mercy’ as to the churches, because “mercy” in all its fullness already existed towards them; but in the case of an individual minister, fresh measures of it were continually needed. ‘Grace’ has reference to the sins of men; “mercy” to their misery. God extends His grace to men as they are guilty; His ‘mercy’ to them as they are miserable.”–James-Faucett-Brown Commentary.
PEACE: (Grk.–eriênê) or (Heb.–shalom), is the normal greeting between Jews. This is the consequence of this mercy displayed: peace of conscience, and peace with God; producing internal happiness, quietness, and assurance. It expresses the thought of “the most complete form of well-being.”
“from God our Father”
Literally: “from God the Father of us”–Who is the Source of all fatherhood (Eph. 3:15). As members of the family of God we can confidently look up to the Father for all our needs.
“It is by God’s abundant mercy that He has given us the living hope of the resurrection (I Pet. 1:3). The Gentiles should glorify God for that mercy which has rescued them from sin and hopelessness (Rom. 15:9). God’s mercy is God active to save. It may well be that Paul added ‘Mercy’ to his two words of blessing because Timothy was up against it and wanted in one word to tell him that the Most High was the help of the helpless.”—William Barclay
“and Jesus Christ our Lord.”
Literally: “and our Lord Jesus Christ”–In the Pastoral Epistles “Christ” is often put before “Jesus” to give prominence to the fact that the Messianic promises of the O.T., well known to Timothy (II Tim. 3:15), were fulfilled in Jesus.
While we gratefully worship God as our Father, we also bow before Christ Jesus as “our Lord.” To acknowledge Him as “Lord” is to own and obey His authority over us.