A.T. Robertson Commentary 1 Timothy 1

According to the commandment (κατ' επιταγην). A late Koine word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in 1 Corinthians 7:6; 2 Corinthians 8:8; Romans 16:26; 1 Timothy 1:1; Titus 1:3. Paul means to say that he is an apostle under orders.

Of God our Saviour (θεου σωτηρος ημων). Genitive case with επιταγην. In the LXX σωτηρ (old word from σωζω for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to Lu 1:47; Jude 1:25; 1 Timothy 1:3; 2:3; 4:10; Titus 1:3; 2:10; 3:4. In the other Epistles Paul uses it of Christ (Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have "our God and Saviour Jesus Christ" as in Tit 2:13.

Our hope (της ελπιδος ημων). Like Col 1:27. More than the author and object of hope, "its very substance and foundation" (Ellicott).

True (γνησιω). Legitimate, not spurious. Old word from γινομα, but Pauline only in N.T. (2 Corinthians 8:8; Titus 1:4). In Php 2:20 the adverb γνησιως occurs and of Timothy again.

Christ Jesus (Χριστου Ιησου). So twice already in verse 1 and as usual in the later Epistles (Colossians 1:1; Ephesians 1:1).

As I exhorted (καθως παρεκαλεσα). There is an ellipse of the principal clause in verse 4 (so do I now not being in the Greek).

To tarry (προσμεινα). First aorist active infinitive of προσμενω, old verb, attributed by Luke to Paul in Ac 13:43.

That thou mightest charge (ινα παραγγειληις). Subfinal clause with ινα and the first aorist active subjunctive of παραγγελλω, old verb, to transmit a message along (παρα) from one to another. See 2 Thessalonians 3:4,6,10. Lock considers this idiom here an elliptical imperative like Eph 4:29; 5:33.

Certain men (τισιν). Dative case. Expressly vague (no names as in 1:20), though Paul doubtless has certain persons in Ephesus in mind.

Not to teach a different doctrine (μη ετεροδιδασκαλειν). Earliest known use of this compound like κακοδιδασκαλειν of Clement of Rome. Only other N.T. example in 6:3. Eusebius has ετεροδιδασκαλος. Same idea in Ga 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul.

To give heed (προσεχειν). With νουν understood. Old and common idiom in N.T. especially in Luke and Acts (Acts 8:10ff.). Not in Paul's earlier Epistles. 1 Timothy 3:8; 4:1,13; Titus 1:14.

To fables (μυθοις). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 4:7; Titus 1:14; 2 Timothy 4:4.

Genealogies (γενεαλογιαις). Dative of old word, in LXX, in N.T. only here and Tit 3:9.

Endless (απεραντοις). Old verbal compound (from α privative and περαινω, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons.

Questionings (εκζητησεις). "Seekings out." Late and rare compound from εκζητεω (itself Koine word, Romans 3:11 from LXX and in papyri). Here only in N.T. Simplex ζητησις in Ac 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23.

A dispensation (οικονομιαν). Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2–4 only other N.T. examples.

In faith (εν πιστε). Pauline use of πιστις.

The end (το τελος). See Ro 6:21; 10:4 for τελος (the good aimed at, reached, result, end).

Love (αγαπη). Not "questionings."Romans 13:9. "Three conditions for the growth of love" (Parry): "Out of a pure heart" (εκ καθαρας καρδιας, O.T. conception), "and a good conscience" (κα συνειδησεως αγαθης, for which see Ro 2:25), "and faith unfeigned" (κα πιστεως ανυποκριτου, late compound verbal in 2 Corinthians 6:6; Romans 12:9).