1 Tim. 1:1 Paul’s ministry as an apostle came by command of God. On the basis of God’s authority, he charges Timothy with his task (v. 3) and provides a general charge to Christians (v. 5). On “God our Savior,” see note on 2 Tim. 1:8–10.

1 Tim. 1:1–2 Greeting. Paul is writing to Timothy, whom he had left to teach the church in Ephesus.

1 Tim. 1:2 Paul’s normal greeting in his letters is simply grace . . . and peace. mercy. Paul often introduced things at the beginning of his letters that he would deal with later in the letter (see vv. 13, 16).

1 Tim. 1:4 Myths in the NT is a negative term. It describes strange, untrue, and even deceptive beliefs (compare 2 Tim. 4:4; Titus 1:14). Given the reference to the misuse of the law in 1 Tim. 1:7–10, genealogies seems to refer to questionable use of OT accounts of biblical characters or family trees. Stewardship from God refers either to God’s orderly plan of salvation in all human history, or to human responsibility (“stewardship”) in advancing that plan. In either case, the false teaching results in speculations (unprovable theories) rather than the advance of the kingdom by faith in Christ.

1 Tim. 1:5 Proper biblical teaching results in practical good behavior rooted in love. That love must come from internal, Spirit-worked changes. This verse is central for the whole letter.

1 Tim. 1:3–7 Timothy dealt with false teaching in the Ephesus church. Not enough information is given to determine exactly what the false teaching was. Paul’s concern has more to do with the effect of the false teaching. It does not produce the good qualities that belief in the gospel produces.

1 Tim. 1:8 the law is good. The false teachers have misused the law, but the law itself was a gracious gift of God to Israel (see Psalm 119).

1 Tim. 1:9 Those who strike their fathers and mothers violate Ex. 20:12. Murderers violate Ex. 20:13.

1 Tim. 1:10 The sexually immoral violate Ex. 20:14. The term includes any sexual conduct outside of heterosexual marriage. men who practice homosexuality. This verse is similar to Lev. 18:22; 20:13. See note on Rom. 1:26–27. enslavers. See ESV footnote. Paul considered all kinds of forced enslavement to be sinful and a violation of Ex. 20:15. Liars and perjurers violate Ex. 20:16. Sound doctrine includes the idea of “healthy” or “health giving” (compare 1 Tim. 6:3; 2 Tim. 1:13; 4:3; Titus 1:9). In 2 Timothy it stands in contrast to false doctrine, which spreads poison throughout the body (2 Tim. 2:17).

1 Tim. 1:9–11 the law is not laid down for the just. People who are “just” do not need the law to restrain them, but those who are lawless and disobedient need such restraint. Paul does not deny that the law has a purpose in teaching Christians how to live, for he has said it is “good” (v. 8) and in vv. 9–10 he mentions several of the Ten Commandments (Ex. 20:1–17). Exactly how the law applies to the NT believer is, however, a matter of some debate. Some say that the Mosaic law has been entirely superseded, and what remains is the “Law of Christ” (see note on 1 Cor. 9:21). Others say there is an ongoing authority of certain aspects of the Mosaic code. Paul elsewhere affirms that Christians are no longer under the Mosaic law (see Rom. 7:6; Gal. 2:16; 3:19–26), and that fits well with what he writes here. As in those passages and also in these verses, one purpose of the law is to expose sin. In addition, though believers are no longer under the Law of Moses, they are, as noted, under the Law of Christ and are governed by the Spirit (Rom. 7:6). All interpreters agree that the Mosaic laws, rightly understood, still give Christians wisdom about righteous living. See notes on 1 Cor. 9:21; Gal. 4:10; 6:2.

1 Tim. 1:11 “Sound doctrine” (v. 10) is that which flows out of the gospel.

1 Tim. 1:12 Paul gives thanks because Christ appointed him to be an apostle despite his past sins.

1 Tim. 1:13 Paul received mercy because he acted ignorantly. However, Paul’s ignorance did not excuse his sin. Most likely Paul is contrasting himself with the false teachers: when Paul opposed Christ, he was not a Christian; these men claim to follow Christ and still live in an evil way.

1 Tim. 1:15 Paul often describes certain sayings as trustworthy (compare 3:1; 4:9; 2 Tim. 2:11; Titus 3:8). sinners, of whom I am the foremost. Apparently Paul means that his previous persecution of the church made him the leading sinner (see 1 Tim. 1:13; compare 1 Cor. 15:9–10). Another interpretation is that, in light of the Holy Spirit’s powerful conviction and his nearness to God, Paul could not imagine anyone being a “worse” sinner than he was.

1 Tim. 1:18 prophecies. God had clearly indicated that Timothy was called to ministry (see note on 1 Cor. 12:10). This assurance should strengthen Timothy for the work. See note on 1 Tim. 4:14.

1 Tim. 1:19 This refers to a good conscience. The false teachers are rejecting their consciences. They continue in their sin. made shipwreck of their faith. They have fallen away from the faith they had claimed (see 1 John 2:19).

1 Tim. 1:3–20 Confronting the False Teaching. Paul charges Timothy to deal with the false teachers (vv. 3–7). Next he briefly corrects their understanding of the law (vv. 8–11). Then he presents himself as an example of the change the gospel creates in a person’s life (vv. 12–17). Finally, he restates his main charge and gives specific examples of false teachers (vv. 18–20).

1 Tim. 1:18–20 Paul restates his charge (vv. 3, 5) and calls for specific action against the false teachers.

1 Tim. 1:20 Hymenaeus. A false teacher also mentioned in 2 Tim. 2:17. handed over to Satan. Put out of the church (that is, excommunication). See note on 1 Cor. 5:5. This language highlights the protection against Satan that Christian fellowship provides. may learn not to blaspheme. The false teachers can still repent. They currently misrepresent God through their false teaching, but they can change.

1 Tim. 2:1 supplications, prayers, intercessions, and thanksgivings. Paul calls for all sorts of prayer for all sorts of people.

1 Tim. 2:2 peaceful, quiet, godly, dignified. This lifestyle contrasts with that of the false teachers. Living in this way reflects well on the gospel. This theme occurs throughout this letter (v. 11; 3:7; 5:7, 14; 6:1) as well as in 2 Timothy and Titus.

1 Tim. 2:4 Paul urges prayer for all people (vv. 1–2) because God desires all people to be saved. Paul emphasizes God’s desire that all races and economic classes trust in Christ. Believers must share Christ with all people, regardless of differences. This does not mean that everyone will be saved (see 4:1; 5:24; 6:10; compare Matt. 25:41, 46; Rev. 14:9–11). Come to the knowledge of the truth highlights that individuals must understand key truths to become believers. “The truth” is a synonym for the gospel (see 1 Tim. 3:15; 4:3; 2 Tim. 2:25; Titus 1:1, 14).

1 Tim. 2:5–6 For. These verses provide the theological basis for the statement in v. 4 that God wants people to be saved. There is only one God. He seeks “all people” (v. 4; see Rom. 3:29–30). All must come to the one true God for salvation. This means that Jesus is the one and only mediator between God and people. He is the only way to salvation (Acts 4:12). Furthermore, this verse allows no place for mediators between people and Jesus, such as saints or priests. Ransom refers to purchasing someone’s release (see Mark 10:45). It is a common NT way to express Christ’s death as securing a believer’s release from God’s wrath (see Gal. 1:4; Rev. 5:9).

1 Tim. 2:8 Then resumes the call to prayer from v. 1. Lifting . . . hands is a typical posture for prayer in the Bible (compare 1 Kings 8:22; Ps. 28:2; Isa. 1:15; Luke 24:50).

1 Tim. 2:8–10 not with . . . gold or pearls or costly attire. Paul does not prohibit wearing jewelry (see note on 1 Pet. 3:3–4). Rather, he says that women should not dress to show off their wealth or to be seductive. They should dress in a way that is proper for Christian witness.

1 Tim. 2:12 I do not permit. Paul writes with the authority of an apostle. He does not simply offer an opinion. This statement is about how the church should operate when assembled together. In that context, two things are prohibited: (1) Women are not permitted to publicly teach Scripture and/or Christian doctrine to men in church (the context implies these topics), and (2) women are not permitted to exercise authority over men in church. Women teaching other women, and women teaching children, are not mentioned here, and both are encouraged elsewhere (2 Tim. 1:5; Titus 2:4). This passage also does not address the role of women in leadership situations outside the church (e.g., business or government). The word or between “to teach” and “to exercise authority” indicates two different activities, not a single activity of “authoritative teaching.” The phrase “exercise authority” occurs only here in the NT. Examples of this word used outside the NT clearly establish that the meaning is “exercise authority,” not “usurp authority” or “abuse authority.” The role of pastor/elder/overseer is rooted in the task of teaching and exercising authority over the church. Thus, this verse excludes women from serving in this office (compare 1 Tim. 3:2). quiet. Paul means “quiet” with respect to the teaching responsibility in the assembled church. Paul elsewhere indicates that women do speak in other ways in the church assembly (see 1 Cor. 11:5). See also note on 1 Cor. 14:34–35.

1 Tim. 2:13 For introduces the biblical basis for the prohibition stated in v. 12: the order of creation (Adam was formed first) and the deception of Eve (v. 14). Gender roles in the church are not simply the result of the fall. They are rooted in creation and apply to all cultures at all times. Some interpreters argue that the prohibition of v. 12 does not apply today because: (1) the reason for Paul’s command was that women were teaching false doctrine in Ephesus; or (2) Paul said this because women in that culture were not educated enough to teach. But the only false teachers named in connection with Ephesus are men (1:19–20; 2 Tim. 2:17–18; compare Acts 20:30). Moreover, other ancient sources give evidence of a number of well-educated women in that area of Asia Minor at that time (compare also Luke 8:1–3; 10:38–41; John 11:21–27; Acts 18:2–3, 11, 18–19, 26; 2 Tim. 4:19). In addition, some have claimed that this passage only prohibits a “wife” from teaching or exercising authority over her “husband.” (The words translated “woman” and “man” in 1 Tim. 2:12 can also mean “wife” and “husband” in certain contexts.) Given the immediate context of vv. 8–9, however, the most likely meaning in vv. 11–14 would seem to be “woman” and “man.”

1 Tim. 2:15 The precise meaning of this verse is not immediately clear. Paul certainly does not believe people can be saved in the sense of earning justification through childbearing or any other means besides grace (see Eph. 2:8–9). But the NT sometimes uses the term “saved” in the sense of coming to experience all aspects of salvation over time (see note on Phil. 2:12–13). It can also mean the perseverance in faith necessary for eternal salvation (see Matt. 24:13). People are saved as they persevere (continue) in the faith through the circumstances of their lives. For instance, a mother can act faithfully as she nurtures her child from birth to adulthood.

1 Tim. 3:1 The terms overseer, “elder,” and “pastor” (or “shepherd”) are used in the NT to refer to the same role.

1 Tim. 3:2–3 The meaning of husband of one wife is widely debated. The Greek phrase literally states, “of one woman [wife] man [husband].” (1) Many scholars understand this to mean “having the character of a one-woman man,” that is, “faithful to his wife.” A similar phrase is used in 5:9 as a qualification for widows, where it seems to refer to the trait of faithfulness. (2) Another view is that “husband of one wife” means polygamists cannot be elders. Interpreters who hold this view note that there is evidence of polygamy being practiced in some Jewish circles at the time. According to both of these views, Paul does not say elders may marry only once; he does not prohibit marriage after divorce or the death of a spouse (see 5:14). (3) A third view is that Paul requires that an elder be someone who has never married more than once. But that does not fit the context as well, since its emphasis is on present character. able to teach. This is the only example in this list of the pastor/elder’s actual duties (see note on Titus 1:9).

1 Tim. 3:4–5 Good management of one’s own household is in keeping with Paul’s picture of the church as “the household of God” (v. 15).

1 Tim. 3:1–7 In listing the qualifications for the overseer of a church, Paul emphasizes character rather than specific duties. The list describes a person of mature Christian character whose faith has had a tangible impact on his behavior.

1 Tim. 3:7 well thought of by outsiders. See 2:2; 5:7, 14; 6:1.

1 Tim. 3:9 Mystery refers here to the entire revealed content of God’s plan of salvation through Christ (see 1 Cor. 4:1; Eph. 3:4–13; Col. 1:26–27; 2:2). with a clear conscience. Deacons must understand the gospel, and their behavior must be consistent with it.

1 Tim. 3:10 Deacons should be tested, presumably under the leadership of the overseers.

1 Tim. 3:11 As the ESV footnote indicates, the Greek word for “wives” can mean either “women” or “wives.” The text could refer to: (1) the wives of deacons (their wives); (2) women who serve with men as deacons (the word “their” is not a distinct word in the original Greek); or (3) women who are distinct from the male deacons but who perform similar tasks (sometimes called “deaconesses”). Romans 16:1 refers to Phoebe as a “servant” or “deacon” or “deaconess” (see note on Rom. 16:1).

1 Tim. 3:12 husband of one wife. See note on vv. 2–3.

1 Tim. 2:1–3:13 Descriptions of Gospel-shaped Living. Paul now shows what true gospel living (1:5) should look like. He asks for prayer, and he discusses possible barriers to prayer (2:1–15), qualifications for overseers (3:1–7), and qualifications for deacons (3:8–13).

1 Tim. 3:8–13 Along with elders (vv. 1–7), deacons have specific responsibilities in the NT church (see Phil. 1:1). Likewise (1 Tim. 3:8) suggests a link between the lists of qualifications for elders and deacons, and there are striking similarities. One key difference is that deacons are not required to be able to teach. The NT contains little discussion of the role of deacons (although, see note on Acts 6:6). The Greek word means “servant,” so the role probably involved responsibility for various areas of service in the church.

1 Tim. 3:13 good standing. Respect and appreciation from the church. great confidence. Probably refers to the increase in confidence that comes from seeing the power of the gospel regularly proven in ministry.

1 Tim. 3:15 Paul provides one of the key NT descriptions of the church’s identity and mission. He often uses household and related words to describe the church and its ministry (see Gal. 6:10; Eph. 2:19; 1 Pet. 4:17). The church is like a family, with similar responsibility and authority. pillar and buttress of the truth. God has given the church the task of sharing and protecting the gospel (that is, “the truth”; see note on 1 Tim. 2:4).

1 Tim. 3:14–16 Purpose of Writing: Behavior in the Church. Paul states the purpose of his letter and reveals its central focus. How one ought to behave in the church summarizes the instructions to groups in the church (2:1–3:13; 5:1–6:2), the instructions to Timothy, and the warnings against false teachers (1:3–20; 4:1–16; 6:3–20). True doctrine leads to right living.

1 Tim. 3:16 Paul offers a poetic exposition of the gospel—perhaps a hymn—whose source is unknown. mystery of godliness. See note on v. 9. Great indeed, we confess. This introduction may be calling on the Ephesian church to affirm this statement and its doctrinal implications. The basic idea is clear: God the Son has been revealed in human flesh (resulting in the crucifixion, line 1); he was vindicated by the resurrection (line 2); afterward he was seen by angels in victory (line 3); the message of salvation has been proclaimed among the nations, that is, among the Gentiles (line 4); this preaching has been effective (believed on, line 5); taken up (line 6) seems most naturally to refer to the ascension, although chronologically it would precede lines 4 and 5.

1 Tim. 4:1 The means by which the Spirit . . . says is not made clear. later times. As is typical in the NT, this is the time that began with the outpouring of the Spirit after the work of Christ. Those who follow the false teaching depart from the faith, so this teaching is outside the bounds of true Christianity.

1 Tim. 4:2 The consciences of the false teachers have been seared (that is, made insensitive and useless) by their rebellion against the gospel. Compare “good conscience,” 1:5.

1 Tim. 4:1–5 Identifying the False Teaching. After his celebration of the spread of the gospel (3:16), Paul returns to the false teaching (see ch. 1).

1 Tim. 4:3–5 Paul reveals some of the content of the false teaching. Questions about foods and marriage were significant issues elsewhere in Paul’s letters (see Romans 14; 1 Cor. 7:25–35; 8:1–10:33; Col. 2:16–23). The false teaching seems to define holiness by what one gives up. In response, Paul affirms the goodness of everything created by God. God’s gifts should be enjoyed (see Eccles. 9:7–9). The word of God is probably a reference to Gen. 1:12, 21, 25, 31 (“God saw that it was good”).

1 Tim. 4:6 these things. Refers at least to the preceding paragraph, and possibly to the entire letter. See also 3:14; 4:15; 5:7; 6:2b.

1 Tim. 4:9 The saying probably refers specifically to the “value” of “godliness” (v. 8).

1 Tim. 4:10 to this end. The goal of Paul’s ministry is that people attain “godliness” and its eternal “value” (v. 8). Toil and strive is typical of Paul’s description of gospel ministry (compare 5:17; Rom. 16:6, 12; 1 Cor. 16:16; Gal. 4:11). The statement that God is the Savior of all people, especially of those who believe could seem to teach universalism—that everyone will eventually be saved. However, the rest of Scripture clearly denies this idea (see note on 1 Tim. 2:4). There are several other possible explanations for this phrase: (1) Christ died for all people, but only those who believe in him are saved. (2) Christ is offered to all people, though not all receive him. (3) Christ is the Savior of all people, namely, those who believe. (4) Christ is the helper of all people, taking “Savior,” to refer to how God helps and protects people in need. (5) Christ is the Savior of all kinds of people, both Jews and Greeks. In any case, the emphasis is on God’s care for the unsaved world. On God as “Savior,” see note on 2 Tim. 1:8–10.

1 Tim. 4:11 these things. See note on v. 6.

1 Tim. 4:12 your youth. Timothy is young compared to Paul. Scholars estimate Timothy’s age to be somewhere from his late 20s to mid-30s, with most favoring the mid-30s. He was an experienced missionary and had served about 15 years with Paul (Acts 16:1–5).

1 Tim. 4:13 Public reading in the churches points to the authority of Paul’s letters. It also assumes they were written to be understood by ordinary believers.

1 Tim. 4:14 gift. Timothy’s calling to and gifting for ministry came from God. God revealed it by prophecy, and it was recognized by the church when the council of elders laid their hands on you. See note on 2 Tim. 1:6.

1 Tim. 4:15 These things refers to the things commanded in vv. 12–13.

1 Tim. 4:6–16 How Timothy Should Be Shaped by the Gospel. Paul focuses on how Timothy, by his teaching and lifestyle, can help the church stand against the false teaching.

1 Tim. 4:16 Timothy’s perseverance in sound doctrine and practice will save him. That is, it will lead him (and others) to continue in the faith.

1 Tim. 5:1–2 The church is pictured as family (compare 3:4–5, 15). Verse 1 of ch. 5 does not prohibit the correcting of an older man, but teaches that such correction should be done respectfully.

1 Tim. 5:4 Make some return indicates financial support.

1 Tim. 5:9–10 Having been the wife of one husband is the feminine form of a phrase found in the requirements for overseers and deacons (see note on 3:2–3).

1 Tim. 5:11–12 desire to marry . . . incur condemnation. These verses may at first appear to condemn remarriage. But v. 14 encourages it (compare 1 Cor. 7:39b). Thus, a different concern must be in view here. Perhaps the widows who are being supported by the church have pledged to remain unmarried. Perhaps younger widows have been tempted to marry unbelievers, thus turning away from the faith. These concerns arise from the fact that “some have already strayed after Satan” (1 Tim. 5:15), so perhaps the second interpretation is most likely.

1 Tim. 5:14 no occasion for slander. Compare 3:7; 5:7, 14; 6:1.

1 Tim. 5:3–16 Providing for widows was an important role for the church from its earliest days (see Acts 6). This passage identifies which widows the church should support.

1 Tim. 5:17 Labor means hard work that makes a person tired (compare “toil,” 4:10). Such effort in preaching and teaching calls for double honor. This could include financial support (5:18). “Double” could imply generous provision, or financial provision in addition to proper respect.

1 Tim. 5:18 muzzle an ox. See Deut. 25:4, which requires an owner to allow an ox to eat of the grain he is grinding. One who works for something should be able to benefit from it. The laborer deserves his wages is a direct quotation from Luke 10:7 (compare Matt. 10:10). Thus, Paul may already be referring to the written records of the statements of Jesus (the Gospels) as Scripture. See 2 Tim. 3:16.

1 Tim. 5:19 two or three witnesses. Accusations against leaders must be proven (see Deut. 19:15).

1 Tim. 5:20 The ones to be corrected in the presence of all are elders who persist in sin. Such public correction goes beyond the discipline procedures that apply to other church members (Matt. 18:15–20). It reassures the congregation that disqualifying sin by an elder will not be covered up. As a result of this public act, the rest will stand in fear of sinning. This refers specifically to “the rest of the elders.” It probably also implies “the rest of the congregation,” since the correction was done “in the presence of all.”

1 Tim. 5:21 In the presence of God and of Christ Jesus and of the elect angels. Paul presents this charge (v. 20) as being delivered before the heavenly court. See note on 1 Cor. 11:10.

1 Tim. 5:22 laying on of hands. Setting aside for service. See 4:14. hasty. Not taking the time to examine the candidates’ lives. take part in the sins of others. If believers rush to appoint someone as an elder, they share responsibility for the elders’ future sin. See note on 5:24.

1 Tim. 5:23 How this verse connects to the rest of the paragraph is not entirely clear. People concerned with purity often drank only water. Paul makes it clear that there would be nothing wrong with Timothy using a little wine for the sake of his health.

1 Tim. 5:24 Paul returns to exercising care in appointing elders (v. 22). Because some sins . . . appear later, it is important to be patient in choosing potential elders. Time must be allowed for the quality of their lives to become evident.

1 Tim. 5:17–25 Honoring elders includes providing for them financially and being careful in handling accusations against them.

1 Tim. 6:1 worthy of all honor. See note on 5:1–6:2a. may not be reviled. See 2:2; 3:7; 5:7, 14; see note on Titus 2:5, 8, 10.

1 Tim. 5:1–6:2a How Specific Groups in the Church Should Be Shaped by the Gospel. “Honor” (5:3, 17; 6:1) connects the three groups mentioned in these verses (widows, elders, masters). There is a progression from “honor” (5:3) to “double honor” (5:17) to “all honor” (6:1). Each paragraph explains what “gospel living” looks like in relation to that particular group.

1 Tim. 6:1–2a Paul addresses Christian slaves (or “bondservants”; see ESV footnote and note on 1 Cor. 7:21), who may be serving either believing or unbelieving masters. This issue shows up often in the NT (Eph. 6:5–8; Col. 3:22–25; 1 Pet. 2:18–25).

1 Tim. 6:2b These things most likely refers to the preceding section of instructions (5:1–6:2a), but it could refer to all that Paul has taught so far in the letter.

1 Tim. 6:3 sound words of our Lord Jesus Christ. Jesus’ teaching and work direct Paul’s understanding and application of the gospel.

1 Tim. 6:5 depraved in mind. The false teachers have faulty reasoning (v. 4; 1:7; 2 Tim. 3:8). Since the gospel is the truth, to deny it is to think in an incorrect way.

1 Tim. 6:2b–10 Paul notes the false teachers’ greed and their apparent misuse of the faith for material gain.

1 Tim. 6:9–10 The desire to be rich leads one to fall into temptation. Love of money has led some to wander away from the faith (see 1:19).

1 Tim. 6:11–12 Man of God affirms Timothy’s authority and contrasts him with the false teachers. “Man of God” is used in the OT to describe a prophet (Deut. 33:1; 1 Sam. 9:6). The call to fight the good fight of the faith and to take hold of the eternal life includes fleeing sin and pursuing virtue (see note on 2 Tim. 2:22).

1 Tim. 6:13–14 This is another solemn charge (see 5:21 and note). Jesus’ good confession before Pontius Pilate (see Matt. 27:11; John 18:37) sets the example for the believer’s good confession.

1 Tim. 6:11–16 Paul contrasts Timothy and the false teachers. True ministry is not motivated by greed. It is motivated by the reality of eternal life and an awareness of accountability to God.

1 Tim. 6:15–16 Timothy must continue in his work because he knows that one day he will stand before God. Paul stresses God’s glory in contrast to the smallness of Timothy’s opponents.

1 Tim. 6:18 rich in good works. Some rich people may not need to work to earn a living. They may have opportunities to spend their time doing “good works” for others and building up the church.

1 Tim. 6:17–19 Paul corrects the false teachers’ view of wealth. He stresses that riches are only for “this present age.” This focus on using wealth to prepare “for the future” could mean (1) that how people use their wealth demonstrates whether they are saved, or (2) that Paul urges them to care more about eternal riches than earthly riches, or (3) both.

1 Tim. 6:20 the deposit entrusted to you. The gospel. what is falsely called “knowledge.” The false teaching addressed in the letter. The false teachers’ rejection of “the truth” (that is, the gospel; see note on 2:4) means that their teaching cannot be true knowledge.

1 Tim. 6:2b–21 Confronting the False Teaching Again. This concluding section is very similar to the opening section (1:3–20). Both include discussion about false teachers (1:3–7, 18–20; 6:2b–10, 20–21). Both contain encouragement for Timothy in light of this false teaching. Both call him to fight the good fight of faith against it (1:18; 6:12). Both contain a blessing (1:17; 6:15–16).

1 Tim. 6:20–21 In this brief closing, Paul repeats his charge to Timothy (1:3–5, 18–20).