On Timothy, see the Introduction. God our Saviour is typical of the Pastorals (e.g. 1 Tim. 2.3; Ti. 1.3; 3.4
), and reflects OT usage more than Paul's, for whom Christ is savior (Phil. 3.20
Starting for Macedonia: such a journey cannot be fitted into what we know of Paul's journeys from Acts. On Ephesus,
see Acts 18.19 n.; 19.23–41
The presence of teachers of erroneous doctrines (v. 3
) is a major concern of the author. The nature of the false teaching cannot be simply stated, but included: myths and genealogies (as here), asceticism (e.g.
), and a dangerous mysticism (2 Tim. 2.18
see 2 Tim. 4.4; Ti. 1.14
. Genealogies may refer to Gnostic or Jewish speculations; the meaning is not sure. God's plan:
see Eph. 1.10; 3.9
Good conscience, along with clear conscience, is a characteristic virtue in the Pastorals.
Such lists of vices were common in the Hellenistic world; for other NT examples see 6.4–5; 2 Tim. 3.2–5; Ti. 3.3; Rom. 1.29–31; Gal. 5.19–21
. Sound teaching, a characteristic phrase in the Pastorals, occurs nowhere else in the NT, but frequently in other contemporary authors.
I had met him: Christ and his church are identified in similar language in Acts 9.4–5
see Acts 26.11; 1 Cor. 15.9; Gal. 1.13
A saying you may trust is a formula that probably introduces traditional material. I stand first:
see 1 Cor. 15.9
Eternal, lit. “of the ages”: this language is typical of Hellenistic descriptions of god(s), as well as Jewish ascriptions of praise.
I consigned to Satan: the meaning is unclear; see 1 Cor. 5.5
; compare Job 2.6–8
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