Garner-Howes Baptist Commentary

INTRODUCTION TO 1 TIMOTHY AND THE PASTORAL EPISTLES

The Pastoral Epistles, First and Second Timothy and Titus, are analyzed and interpreted in this commentary by the writers based on:

1) Subject matter considered.

2) The root meaning of words.

3) The contextual setting of time, place, person, and occasion involved..

The term "elder," as used in the New Testament relating to ordained workers for a local congregation, involves persons ordained to be set in either the office of bishop (pastor) or the office of deacon, as described in 1 Timothy 3 and Titus 2. Only these two New Testament church offices are mentioned in the Scriptures.

A plurality of elders, ordained church leaders, in the matter of teaching and worship, is appropriate in every church. The elders who ruled in word and doctrine (as pastors or bishops) were to be considered worthy of double honor, 1 Timothy 5:17. The necessary inference is that there were some elders who ruled in other areas, than specifically that of the Word and doctrine.

Let it be noted that no bishop or pastor was ever spoken of as or commanded to rule over the church of the Lord, as a ruler, in the singular, alone. While the bishop, (pastor, episcopia) is the overseer of the congregation, those who rule are continually referred to in the plural, as Hebrews 13:7; Hebrews 13:17; Hebrews 13:24; Acts 20:17; Acts 20, 28.

Charts are given for consideration in study of the terms elder, bishop, shepherd, and pastor, as used in the New Testament. (NOTE: the referenced charts and other helps relating to the Pastoral Epistles may be found in the 14 volume hardbound Baptist Commentary). As Paul and Timothy ordained "elders in every city," it is believed that it is still wisdom to have a plurality of ordained, set apart, qualified elders in every church to serve as teachers, leaders, and rulers, by power of Christian influence and positional honor placed upon them by the vote and confidence of the congregation. Titus 1:6; Acts 11:30; Acts 14:23; Acts 15:2; Acts 15:4; Acts 15:6; Acts 15:22-23.

OUTLINE OF FIRST TIMOTHY- DOCTRINE, THE CHURCH, AND PASTORS

SALUTATION (1:1-2)

A. The Writer (1:1)

B. The Addressee (1:2a)

C. The Greeting (1:2b)

I. DOCTRINE (1:3-20)

A. The Charge (1:3-11a)

1. Its Nature (1:3-4)

2. Its Purpose (1 :5-11 a)

a. That Love Might Prevail (1:5)

b. That the Law Might Not be Misunderstood (1:6-11a)

B. A Personal Testimony (1:11b-17)

1. Gratitude (1:11b-14)

2. Assurance (1:15)

3. Mission (1:16)

4. Praise (1:17)

C. The Charge Reaffirmed (1:18-20)

II. THE CHURCH (2:1-3:16)

A. The Worship (2:1-15)

1. Prayer for All (2:1-8)

a. The Primacy of Prayer (2:1a)

b. The Objects of Prayer (2:1 b-2)

c. The Basis of Prayer (2:3-7)

1) Good for the Christians (2:3a)

2) Acceptable to God (2:3b-4)

3) Effective through Christ (2:5-6)

4) Appropriate for all Men (2:7)

d. The Leaders of Prayer (2:8)

2. Women in Public Worship (2:9-15)

a. Adornment (2:9-10)

b. Deportment (2:11-14)

c. Service (2:15)

B. The Officers (3:1-16)

1. The Bishop (3:1-7)

a. Ambition (3:1)

b. Qualification (3:2-7)

2. The Deacons (3:8-13)

a. Qualifications (3:8-12)

b. Reward (3:13)

3. Reasons for Instruction (3:14-16)

a. Timothy’s Conduct (3:14-15)

b. Greatness of Gospel (3:16)

III. PASTORAL DUTIES (4:1-6:21)

A. Proclaiming the Truth (4:1-16)

1. Apostate Teachers (4:1-5)

a. Foretold (4:1-3a)

b. Rebuked (4:3b-5)

2. The Good Minister of Christ (4:6-16)

a. Reminding of the Good Doctrine (4:6)

b. Refusing Old Wives Fables (4:7a)

c. Exercising unto Godliness (4:7b-11)

d. Being an Example to Believers (4:12)

e. Neglecting Not the Gift (4:13-16)

B. Shepherding the Flock (5:1-6e :2)

1. Old and Young (5:1-2)

2. Widows (5:3-16)

a. Widows in Need (5:3-8)

1) The Guiding Principle (5:3)

2) Important Details (5:4-8)

b. Widowed Dependents of Believing Women (5:16)

3. The Elders (5:17-25)

a. Honor Them as The Called of God (5:17-21)

b. Select them with Care (5:22-25)

4. Slaves (6:1-2)

a. Slaves of Unbelieving Masters (6:1)

b. Slaves of Believing Masters (6:2)

C. Living a Godly Life (6:3-16)

1. Dangers (6:3-10)

a. Pride (6:3-5a)

b. Avarice (6:5b-10)

2. Duties (6:11-16)

a. Flee from Evil (6:11a)

b. Follow the Good (6:11b)

c. Fight the Good Fight (6:12a)

d. Lay Hold on Eternal Life (6:12b)

e. Honor the Christ (6:13-16)

D. Warning the Worldly (6:17-19)

1. Uncertain Riches (6:17)

2. Rich in Good Works (6:18-19)

E. Guarding the Trust (6:20-21a)

BENEDICTION (6:21b)

TO PRESERVE DOCTRINAL TRUTH LEGALISM, RELIGIOUS, AND MORAL ERROR REBUKED

1) "Paul, an apostle of Jesus Christ." (Paulos apostalos christon iesou) “Paul an apostle of Christ Jesus." Paul, author of this letter, openly asserted that he was an apostle (sent by commission) of Jesus Christ, as surely as those apostles sent before him, 1 Corinthians 9:1-2; 1 Corinthians 15:9.

2) "By the commandment of God our Saviour." (kat’ epitogen theou soteros hemon) "According to a command of God our Saviour," Acts 9:6; Acts 26:16-18. The term "God our Saviour" means our Trinitarian Deliverer, looking primarily backward, and horizontally.

3) "And Lord Jesus Christ, which is our hope." (kai christou iesou tes elpidos hemon) "And Christ Jesus the hope of us (all)." The term "which (one) is our hope" looks forward and upward to the return of the Lord bodily and the Christian’s final adoption -- the redemption of the body from death, Romans 8:23; Titus 2:13; 1 John 3:2. The body of our humility shall be similar to the likeness of the body of our Lord’s glory. This is the objective Christian hope, Colossians 1:27, Philippians 3:20-21.

1) "As I besought thee to abide still at Ephesus." (kathos parekalesa se prosmeinai en Epheso) "As I motivated you or entreated you to remain (stay behind) in Ephesus." This appears specifically to refer to Acts 20:1-4.

2) "When I went into Macedonia." (poreuomenoseis makedonian) "(I) going into Macedonia," or "when I was going into Macedonia." The idea is "without a fixed itinerary," but leaving the day by day door opening to the Lord.

3) "That thou mightest charge some." (hina parangliles tisin) "In order that thou mightest charge certain persons." Timothy was to meet "certain persons" head-on and charge or warn them as follows:

4) "That they teach no other doctrine." (me etero didaskalein) "Not to teach differently." Judaizers, legalists, salvation-by-good-works sects had infiltrated the Ephesus church. Timothy was left by Paul and instructed to charge these "certain persons" to teach no "new doctrine," no other doctrine than what Paul had taught them; See also Galatians 1:6-9; 2 John 1:10-11; Revelation 22:18-19.

COUNTERFEIT DOCTRINE

As he is a traitor to his prince who taketh upon him to coin money out of a base metal, yea, although in the stamp he putteth for a show the image of the prince; so he that shall teach any doctrine that cometh not from God, whatsoever he say for it, or what gloss over he set on it, is a traitor unto God, yea, a cursed traitor: though he were an angel from heaven.

--Spencer

WARNING MISUNDERSTOOD

A pilot guiding a steamer down the Cumberland saw a light, apparently from a small craft, in the middle of the narrow channel. His impulse was to disregard the signal and run down the boat. As he came near, a voice shouted, "Keep off, keep off!" In great anger he cursed what he supposed to be a boatman in his way. On arriving at the next landing he learned that a huge rock had fallen from the mountain into the bed of the stream, and that a signal was placed there to warn the coming boats of the unknown danger. Alas! Many regard God’s warnings in the same way, and are angry with any who tell them of the rocks in their course. They will understand better at the end.

Windows for Sermons

1) "Neither give heed." (mede prosechein) "Not even to pay attention," as if sanctioning, encouraging, or becoming a party to. It is a good thing to avoid even listening to false teachers, 1 Timothy 6:20.

2) "To fables and endless genealogies." (muthois kai genealogiais aperantois) "To tales or myths and unending genealogies." Theories, hypothesis, cloudy guesses, and suppositions that reflect on the integrity of the Scriptures must be avoided to honor God.

3) "Which minister questions," (aitines ekieteseis parechousin) "Which (cynical) questionings or skeptical questionings provide." To be party to encourage religious myths and fables regarding salvation and Christian service is sin, Romans 14:23.

4) "Rather than godly edifying" (mallon e oikonomian theou) "Rather than a stewardship or edifying from God." 2 Timothy 1:13. To be edified, encouraged, enlightened, or assured in the faith is wholesome and pleasing to God, 1 Corinthians 14:5; 1 Corinthians 14:12; 1 Corinthians 14:26; Ephesians 4:12.

5) "Which is in faith: so do." (ten en pistei) "Which (exists) in faith." Godly edifying or strengthening in the faith helps one to be a better housekeeper, or church worker for God. This the Bible encourages, Ephesians 4:16; Ephesians 4:29. Thus Paul left Timothy in Ephesus to instruct and warn and charge certain persons to lay off or put away their fables, myths, and religious flavored tales that would cast any reflection on the trustworthiness of the Word of God, 2 Timothy 4:1-3.

1) "Now the end of the commandment" (to de telos tes parangelias) "Now the end (purpose or intent) of the charge" -- the charge or commandment that Timothy was to give to "certain persons" 1 Timothy 1:3.

2) "Is charity out of a pure heart," (estin agape ek katharas kardias) "Is true love out of a cleansed heart," -- "to love one another." Romans 13:8; Romans 13:10; Galatians 5:14; Ephesians 6:24.

3) "And of a good conscience," (kai suneideseos agathes) "And out of a good conscience," -- a conscience that does not accuse one of wrong or condemn ones’ self. Acts 24:16; Hebrews 13:18; 1 Peter 3:21.

4) "And of faith unfeigned:" (kai pisteos anupokritou) "And out of faith unfeigned, without hypocrisy," or without pretense, not “put-on." 2 Corinthians 6:6; 2 Timothy 1:5; 1 Peter 1:22.

1)"From which some having swerved" (hon tines astochesantes) "From which things some having missed the mark" - in point of fact, having neglected to cultivate love.

2) "Have turned aside" (heksetrapesan) "Corrupted in mind," 1 Timothy 6:5, being "branded in their conscience," 1 Timothy 4:2; and "reprobate concerning the faith," 2 Timothy 3:8.

3) "Unto vain jangling;" (eis mataiologian) "To vain talking," accountable idle words, Matthew 12:36; Titus 1:10; Titus 3:9.

1) "Desiring to be teachers of the law;" (thelontes einai nomodidaskaloi) "Wishing (strongly) to be law-teachers." The term "law-teachers" refers to those seriously coveting to be official teachers of Mosaic Law.

2) "Understanding neither what they say," (me noountes mete ha legousin) "Not understanding either what things they say." They batted" words and rhetoric around, without comprehension of their meeting, full of "sound and fury, signifying nothing." 1 Timothy 6:3-4; 1 Corinthians 8:2.

3) "Nor whereof they affirm." (mete peri tinon diabebaiountai) "Nor concerning what things they assert emphatically." In spite of their forceful expressions and confident manner of assertions, Paul declared that they did not grasp the nature of the great topics of Law and philosophy on which they dogmatized. 1 Timothy 6:20; Titus 3:8-9.

1) "But we know that the law is good," (oidanen de hoti kalos ho nomos) "Now, we are aware that the law (Law of Moses) is good." Even our Lord came not to condemn or change the Law, but to fulfill it; Matthew 6:17-18. It was a schoolmaster, a rule and guide to bring or point men to the coming Christ in Old Testament times, Galatians 3:19; Galatians 3:24; Romans 7:12.

2) "If a man use it lawfully;" (ean tis auto nominos chretai) "If anyone uses it lawfully." Romans 7:13-14; Romans 13:8-10. The law was given to describe and to show the sinfulness of sin, the holiness of God, and His love for the sinner. 2 Timothy 2:5. It was never given as a program by which one might acquire or retain salvation, Acts 13:38-39; Romans 8:3-4. The Law, properly taught and interpreted, pointed to Christ, John 5:39-40.

DO YOU BELIEVE THE BIBLE?

A noted infidel in a circle of refined people was surprised when told that a certain lady noted for her intelligence and boldness and originality of thought was also a firm believer in the Bible. At the first opportunity he had, he confronted her, "Do you actually believe the Bible?" "I certainly do," she said confidently. "Give me a logical reason why," he responded. "Because I am personally acquainted with and related to its author," she replied.

1) "Knowing this," (eidos tonto) "knowing or being aware of this" - this that is to follow.

2) "That the law is not made for a righteous man," (hoti dikaio nomos ou ketai) "That the law was not laid down for a just or righteous man," for none existed as such, by nature, Romans 3:19; Romans 3:23; Romans 3:9-10; Hebrews 7:19; Luke 5:32.

3) "But for the lawless and disobedient," (anomois de kai anupotoktois) "But for the lawless and unruly." The restrictions of law (in general) are for those who deliberately rebel against righteousness, who desire no restrictions against their wishes or conduct, no matter how it may affect others.

4) "For the ungodly and for sinners," (asebesi kai hamartolois) “For impious ones and those who habitually miss the mark of righteous conduct." The law was made for those whose mental attitude toward God is irreverent, Proverbs 11:31; 1 Peter 4:18; Judges 1:15.

5) "For unholy and profane," (anosiois kai bebelois) Those who act with disdain, irreverence, and disrespect toward most any form or expression of reverence toward God.

6) "For murderers of fathers and murderers of mothers " (patroloais kai metroloais) This refers ’to unnatural treatment of parents, whether physical murder or mental destruction and depression of their motives to live. Matthew 15:4-6; Mark 7:9-13.

7) "For manslayers." (androphonois) "For men-killers - killers of human beings." Genesis 9:6. Those who disregard the nature and purpose of law, as divinely revealed, disregard ’the way of salvation and Christian service for which man exists - to glorify God. 1 Corinthians 10:31.

1) "For whoremongers," (pornois) "For fornicators," those guilty of illicit sex relations.

2) "For them that defile themselves with mankind," (arsenokaitais) "For human arsonists who exploit men and women for their own selfish sexual gratification, inclusive of all forms of improper and illicit sexual relations.

3) "For menstealers, for liars," (andrapodistais pseustais) "For menstealers (kidnappers) and for liars."

4) "For perjured persons," (epioukois) "For perjurers," one who tells the same thing in contradictory ways, so that at least one of the accounts is a lie.

5) "And if there be any other thing" (kai ei ti heteron) "And if there be any other kind of class of lawlessness." Having itemized eleven things of lawless and arrogant acts of human sin Paul added that the Law was given to restrain them, too.

6) "That is contrary to sound doctrine;" (te hugiainouse didaskalia antikeitai) "That opposes healthful (wholesome) teaching or sound doctrine." Thus the "Law was added because of transgression," Galatians 3:19; Romans 5:20; Romans 7:7; Romans 7:13.

1) "According to the glorious gospel" (kata to evangelion tes dokses) "According to (or based upon) the gospel of Glory." 2 Corinthians 3:7-11; 2 Corinthians 4:3-4.

2) "Of the blessed God," (tou makriou theo) "of the spiritually prosperous God." The God who prospers or blesses spiritually, 1 Timothy 6:15; Psalms 1:1-2.

3) “Which was committed to my trust," (ho episteuthen ego) (With) which (gospel) I was entrusted." Unsound teaching, even the keeping of the law, had become "another gospel," unsound doctrine with which the Asian brethren had been repeatedly confronted. Galatians 1:6-9; Galatians 1:11-12.

1) "And I thank Christ Jesus our Lord," (charin echo christo iesou to kurio hemon) "I have or hold thanks to Christ Jesus the Lord." Paul was thankful for the ministry into which God had called and placed him. Galatians 1:15-16.

2) "Who hath enabled me," (to endunamosanti) "To the one empowering me," Philippians 4:13; John 15:5; 2 Corinthians 12:9.

3) "For that he counted me faithful," (hoti pistin me egesato) "Because he deemed me faithful" trustworthy, as a steward; 1 Corinthians 4:2.

4) "Putting me into the ministry;" (themenos eis diakonian) "Putting, placing, or setting me into the common ministry or deaconship." The term rendered “ministry," from which the word deacon derives, refers to the general sense of Paul’s broader labors, inclusive of his teaching ministry, debating ministry, gospel preaching ministry, fund-raising service, and even his tent making for needed personal livelihood. In a more restricted and overriding sense, however, it was " to testify the gospel of the grace of God," announced at-his calling, Acts 20:24.

1) "Who was before a blasphemer," (to proteron onta blaphemon) "formerly being a blasphemer." Though a former blasphemer or railer against Jesus Christ and His church, Acts 26:9-11.

2) "And a persecutor, and injurious:" (kai diokten kai hubristen) "And a persecutor and insolent." In words and deeds Paul had despitefully persecuted Jesus Christ, Acts 8:3; 1 Corinthians 15:9.

3) "But I obtained mercy," (alla eleethen) This mercy was not merely pardon for sin, but also an high calling to privileged service to Jesus Christ and His church, the very objects of his former persecution and railing, 1 Corinthians 7:25; 1 Corinthians 15:10; 2 Corinthians 4:1.

4) "Because I did it ignorantly in unbelief." (hoti agnoon epoiesa en apistia) "Because being ignorant, I acted in unbelief." Paul was ignorant of the gravity or seriousness of what he did against Christ and His church until the Holy Spirit pricked his heart and enlightened his understanding, Proverbs 1:22-23; Acts 9:5-6; 2 Corinthians 4:3-4.

1) "And the grace of our Lord" (de he charis tou kuriou hemon) "Yet the grace of our Lord." Grace abounded more exceedingly than the sin in Paul’s insolent religious life, Romans 5:20.

2) "Was exceeding abundant"(hupereplonasen)"Superabounded” Paul frequently used compound words (as here) to express comparative force, to emphasize that provisional grace outweighs sin as in Romans 5:15.

3) "With faith and love" (meta pisteos kai agapes) "With (mingled with) faith and love." Faith and love are both inward abiding and outward in manifestation of grace bestowed Upon the true child-servant of the Lord.

4) "Which is in Christ Jesus." (tes en christo iesou) "Which (exists) in Christ Jesus." One becomes a child of God by grace, through faith, outwardly expressed in acts of obedient love-service to Jesus Christ, Galatians 3:26; 1 Timothy 3:13; 2 Timothy 3:15.

1) "This is a faithful saying," (pistis ho logos) "Faithful is the (saying) word." This refers to the revelation of grace through Jesus Christ, Titus 1:9; Revelation 21:5.

2) "And worthy of all acceptation," (kai pases apodoches aksios) "And worthy of acceptance of all." The total revelation of saving grace was meritorious of the admiration and approbation or becoming approval of all men; 1 Timothy 2:3-4.

3) "That Christ Jesus came into the world to save sinners;” (hoti christos iesous elthen eis ton kosmon hamartolous sosai) "That Christ Jesus came into the universe to save or deliver mark-missers (sinners)." Those, all persons, who had come short of holiness in character and deed, Luke 5:32, Romans 3:23.

4) "Of whom I am chief." (hon prostos eimi ego) "Of whom I am (first in rank) or chief." Each person must face God and His holiness alone and give account to Him for his sins. Paul was a "first rank" (chief) of sinners, a murderer, yet the grace of God pardoned him, redeemed him, and restored him to usefulness to God. That grace is still available to all men who seek its benefits, Isaiah 55:6-7; Matthew 11:28; John 6:37.

ACCEPTING THE GIFT

Well I remember my futile attempts to begin the Christian life. One Sunday morning I made up my mind to be a Christian, and never doubted that I knew what to do. I must leave off this evil thing, I thought -and already evil things had place in my life -- I must do this good thing, I must read my Bible more, and pray more, and repent, and weep if possible. That evidently was the proper way. So I began. On Sunday I prospered well, and on Monday and Tuesday, I almost succeeded, but on Wednesday and Thursday I made some serious slips, and gave it up in despair on Friday and Saturday. But that was the less matter, for I began again the next Sunday. In my self-confidence I thought I knew where I had gone wrong, and that I could guard against the danger. So I read my Bible more diligently, and prayed with increasing devotion, prayed until sometimes I fell asleep on my knees beside the bed. I watched more carefully and imagined I repented more deeply. Often I wept and hid the tears.

Then came the wonderful Sunday afternoon when the new minister was to give his first address to the Sunday School. He said many things, no doubt, but I can only remember one sentence, and that was the living word for me: "All ye have to do to be saved is to take God’s gift, and say, ’Thank You.’ " Here was a new and great light. Hitherto I had been trying to get God to take my gift, and trying to make it great enough to be worthy of His acceptance; and lo: It was I who had to take, and it was His to give. Simply and quietly that Sunday afternoon my heart turned to God, and I took the gift for which I have been trying to say "Thank You ’ "ever since. I have not yet learned to say it well, but I keep on trying to say it better, and some day, by infinite grace, I believe I shall have learned to say it perfectly.

--W. Y. Fullerton

1) "Howbeit for this cause I obtained mercy," (alla dia touto eleethen) "But because of this I obtained mercy." The "but" is not adversative, but deprecative as Paul continued to express humility for his former persecution and derision of Jesus Christ, Romans 4:16.

2) "That in me first" (hina en hemoi proto) "In order that in me first," or in me chief, as a first-rank, chief of sinners, he showed forth His mercy on the Damascus road, a pursuing mercy for those who should follow, Acts 9:1-6.

3) "Jesus Christ might shew forth all long-suffering," (Endeiksetai iesous christos ten hapasan makrothumian) "The utmost longsuffering which he has." Romans 2:4; 1 Peter 3:20; 2 Peter 3:15.

4) "For a pattern to them which should hereafter believe" (pros hupotuposin ton melonton pisteuein) "For an overlay (type, mold, or pattern) to the ones (hereafter) to believe," Romans 15:4; 1 Corinthians 4:6. The idea is that none should hang back from accepting it by reason of the greatness of sin. Psalms 32:5-6.

5) "On him to life everlasting." (ep auto eis zoen aionion) "on him into life eternal," the only kind of saving life Jesus gives to any believer, John 3:16; John 10:27; 1 John 5:13.

1) "Now unto the King" (to de basilei ton) "Now to the King."

a) "Eternal" (toi aionon) "of the ages," 1 Timothy 6:15.

b) "Immortal" (aphtharton) "incorruptible." Romans 1:23.

c) "Invisible" (aorato) In His divine essence, His triune person, no human in the flesh has seen God, John 1:18. Veiled in angelic form and incarnate in Jesus only has He been seen of men, John 14:8-9; Genesis 18:2; Genesis 18:22; Colossians 1:15.

d) "The only wise God" (mono theo) "An only God." The term “wise” does not appear in older manuscripts.

2) "Be honour and glory" (time kai doksa) This is a noble doxology of praise, an element of true thanksgiving to and adoration of God.

3) "For ever and ever. Amen." (eis tous aionas ton aionon) "Into the ages of the ages," This means time without end or cessation of continuity. This honor and glory is to be God-centered, not man or earth or religion or angel-centered; Ephesians 3:21.

1) "This charge I commit unto thee, son Timothy," (taute ten parangelian paratithemai soi, teknon timothee) "This, the charge, I commit, put, place, or set to thee (thy care) child Timothy." The charge, restated from 1 Timothy 1:3, was that Timothy warn "certain persons" presuming to the law-teachers to avoid preaching any other doctrine. He was also to guide the church in the same way.

2) "According to the prophecies which went before on thee," (kata tas proagousas epi se propheteias) "According to the preceding prophecies respecting thee." The former prophecies, preaching, and teaching Timothy had learned from Paul he was enjoined to use in his Christian warfare. 1 Timothy 4:14; 2 Timothy 3:14.

3) "That thou by them mightest war a good warfare;” (hina strateue en autais ten kalen-strateian) "in order that thou mightest war by them the good warfare." The Holy Bible, sound doctrine, the Scriptures, rightly divided, constitute man’s warfare weaponry against the devil and his prophesying emissaries; Jesus used it; Paul used it; So are we to use it. Matthew 4:4; Matthew 4:7; Matthew 4:10; Acts 18:4; Acts 18:28; Ephesians 6:11-18; 2 Timothy 2:2-5.

1) "Holding faith, and a good conscience;" (echon pistin kai agathen suneidesin) "Having, or holding or possessing or retaining faith and a good conscience," as in 1 Timothy 3:9; 2 Timothy 1:13; 1 Peter 3:16.

2) "Which some having put away" (hen tines aposamenoi) "Which some thrusting away or putting aside." Some, certain ones, had thrust aside both sound doctrine and teaching and a good or a pure conscience, against which dangers Timothy was to charge or warn both them and others, 1 Timothy 1:6 and as in Acts 13:46, where some thrust aside God’s message, Spirit, and call to them.

3) "Concerning faith have made shipwreck:" (peri ten pistin enauagesan) "Concerning the faith (system of doctrines) made shipwreck or havoc." This does not mean these once-saved brethren were no longer saved, but that moral and doctrinal wrong which they had embraced had rendered them unfit for most effective labor and witnessing for the Lord. In a physical shipwreck one may lose his possessions, but not his life. In like mariner a child of God may so live as to be saved “as if by" or dragged out of the fire," but not lose his soul. 1 Corinthians 3:13-15.

1) "Of whom is Hymenaeus and Alexander;" (hon estin Humenaios kai Aleksandros) "From among whom are Hymenaeus and Alexander ... ... of the "some" or “certain ones," who had made havoc, or shipwreck of the system of teachings of Christ, these two brethren were specifically named, excluded from church leadership, 2 Timothy 2:17.

2) "Whom I have delivered unto Satan," (hous paredoka to satana) "Whom I delivered to Satan, the devil." This is what Paul instructed the Corinth church to do with regards to a fornicator in their membership, 1 Corinthians 5:1; 1 Corinthians 5:5-7; 1 Corinthians 5:13.

3) "That they may learn not to blaspheme." (hina paideuthosin me blasphemein) "In order that they may be baby-trained (chastised) not to blaspheme or speak in derision against any holy matter. " This excommunication was corrective, not merely punitive. See also 1 Corinthians 11:32; 2 Corinthians 6:9.

A GOOD CONSCIENCE

We have compared conscience to the eye of the soul. We may also compare it to the window of the soul. A window is of use for letting light into a room; and also for looking through that you may see what is outside of the window. But if you want a good, correct view of the things that you are looking at through a window, what sort of glass is it necessary to have in the window? Clear glass. Suppose that the glass in the window, instead of being clear glass, is stained glass; one pane red, another blue, another yellow, and another green. When you look through the red glass, what color will the things be that you are looking at? Red. And so when you look through the blue glass, all things will be blue. They will be yellow when you look through the yellow glass, and green when you look through green. But suppose you have thick, heavy shutters to the window, and keep them closed, can you see anything through the window then? No. And can you see anything in the room when the shutters are closed? No. It will all be dark. And conscience is just like a window in this respect. You must keep the shutters open, and the windows clean, so that plenty of pure light can get in, if you want to see things properly. God’s Blessed Word, the Bible, gives just the kind of light we need to have a good conscience.

-Wilson