Paul · The Apostle

1 Timothy · Chapter 1

Paul charges Timothy to guard sound doctrine and combat false teaching in Ephesus

Paul opens his first letter to Timothy with urgent pastoral instructions. Writing to his young protégé in Ephesus, Paul addresses the critical problem of false teachers who are promoting speculative myths and endless genealogies instead of God's redemptive work through faith. He reminds Timothy of the gospel's transforming power—evident even in Paul's own dramatic conversion from persecutor to apostle—and charges him to wage spiritual warfare by holding firmly to faith and a good conscience.

1 Timothy 1:1-2

Greeting and Salutation

LSB Text

¹Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, our hope, ²To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

Greek Text

¹Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ κατ' ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν ²Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει· χάρις ἔλεος εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν.

¹Paulos apostolos Christou Iēsou kat' epitagēn theou sōtēros hēmōn kai Christou Iēsou tēs elpidos hēmōn ²Timotheō gnēsiō teknō en pistei· charis eleos eirēnē apo theou patros kai Christou Iēsou tou kyriou hēmōn.

Key Words

ἀπόστολος apostolos apostle, sent one

From ἀποστέλλω (apostellō, 'to send forth'), this term denotes one commissioned with full authority to represent the sender. In Hellenistic usage it could refer to a naval expedition or envoy, but in early Christian vocabulary it crystallized into a technical term for those directly commissioned by Christ himself. Paul's use here is not defensive but declarative—he writes with the authority of one sent. The term carries both the dignity of ambassadorship and the humility of servanthood, since the apostle exists entirely for the mission of another. In the Pastoral Epistles, Paul's apostolic authority grounds his instructions to Timothy regarding church order and doctrinal fidelity.

ἐπιταγή epitage command, order

From ἐπιτάσσω (epitassō, 'to order, command'), this noun denotes an authoritative directive or mandate. The term appears in both military and royal contexts in classical Greek, carrying connotations of non-negotiable authority. Paul's apostleship is not self-appointed or church-elected but rests on divine commandment—the same word used of imperial decrees (Luke 2:1). This is stronger than 'will' or 'desire'; it is the sovereign directive of God himself. The use of ἐπιταγή underscores that Paul's ministry is not a career choice but a divine conscription. God's saving work proceeds through commanded agents, not volunteers who might resign when the work becomes difficult.

σωτήρ sōtēr savior, deliverer

This title, applied to both God the Father and Christ Jesus in the Pastoral Epistles, derives from σῴζω (sōzō, 'to save, rescue, preserve'). In the Greco-Roman world, σωτήρ was applied to gods, emperors, and benefactors who delivered cities from danger or brought prosperity. The LXX uses it for Yahweh as Israel's deliverer from Egypt and ongoing rescuer. Paul's application of σωτήρ to 'God our Savior' (a phrase appearing six times in the Pastorals) emphasizes the Father's initiative in salvation history. This is not merely rescue from danger but comprehensive deliverance—from sin, death, and the present evil age. The title stakes a counter-imperial claim: true salvation comes not from Caesar but from the God who commands apostles.

ἐλπίς elpis hope, expectation

From an uncertain root possibly related to ἔλπω (elpō, 'to expect'), this term denotes confident expectation rather than mere wishful thinking. In classical usage it could refer to either positive or negative expectations, but in biblical Greek it consistently carries the sense of assured anticipation grounded in God's promises. Paul's designation of Christ Jesus as 'our hope' is striking—not merely the source or ground of hope, but hope personified. The genitive construction suggests both objective hope (Christ is what we hope for) and subjective hope (Christ is the basis of our hoping). This title appears nowhere else in Paul's undisputed letters, making it distinctive to the Pastoral context where the church must endure in the face of false teaching and cultural opposition.

γνήσιος gnēsios genuine, true, legitimate

From γίνομαι (ginomai, 'to become, be born'), this adjective originally meant 'legitimately born' as opposed to illegitimate or adopted. It came to denote anything authentic, genuine, or true to type. Paul's description of Timothy as his 'true child' employs familial language to express spiritual reality—Timothy is not merely a convert but a genuine spiritual offspring who shares Paul's doctrinal DNA and ministerial character. The term implies both authenticity (Timothy is the real thing, not a pretender) and legitimacy (he stands in proper apostolic succession through Paul). In a letter concerned with false teachers, this opening authentication of Timothy's credentials is rhetorically significant. The bond between Paul and Timothy is not merely affectionate but constitutive of Timothy's authority in Ephesus.

τέκνον teknon child, offspring

From the root τεκ- related to τίκτω (tiktō, 'to give birth, bear'), this common term for child or offspring emphasizes the natural relationship between parent and progeny. While υἱός (huios, 'son') often carries legal and inheritance connotations, τέκνον focuses on the generative relationship itself. Paul's use of τέκνον for Timothy (rather than the more formal υἱός) conveys warmth and intimacy—this is not merely a professional protégé but a beloved spiritual son. The metaphor of spiritual parenthood appears throughout Paul's letters (1 Cor 4:14-17; Phlm 10), but here it functions to establish Timothy's credentials as Paul's legitimate representative. What Paul has birthed through the gospel, Timothy embodies and extends.

χάρις charis grace, favor

From χαίρω (chairō, 'to rejoice'), this term in classical Greek denoted charm, attractiveness, or favor shown by a superior to an inferior. In the LXX it translates Hebrew חֵן (ḥen, 'favor, grace'), and in Paul's theology it becomes the central term for God's unmerited favor expressed supremely in Christ. Grace is not merely an attitude but an active, saving power—God's disposition toward sinners made effective in the gospel. Paul's consistent use of χάρις in his letter openings transforms the conventional Greek greeting χαίρειν (chairein, 'greetings') into a theological declaration. Grace is both the source of salvation and the ongoing resource for Christian life and ministry. For Timothy facing opposition in Ephesus, grace is not a pleasant sentiment but the divine enablement without which ministry is impossible.

ἔλεος eleos mercy, compassion

This term, translating Hebrew רַחֲמִים (raḥamim, 'compassion') and חֶסֶד (ḥesed, 'steadfast love') in the LXX, denotes compassionate action toward those in distress or need. While χάρις emphasizes the unmerited nature of God's favor, ἔλεος highlights the responsive compassion toward human misery. Notably, Paul includes ἔλεος only in his letters to Timothy and Titus (not in his other letter openings), perhaps recognizing the particular need for divine mercy in pastoral ministry. The addition of mercy to grace and peace creates a triad that encompasses God's disposition (grace), his compassionate response to need (mercy), and the resulting state of wholeness (peace). Timothy will need not only grace for his calling but mercy for his failures and the failures of those he shepherds.

Grammar & Argument

Paul's opening follows the conventional Greco-Roman epistolary structure—sender, recipient, greeting—but infuses each element with theological density. The sender identification extends through the entire first verse, with Paul's name immediately qualified by his title (ἀπόστολος) and the dual genitives Χριστοῦ Ἰησοῦ establishing the source and sphere of his apostleship. The prepositional phrase κατ' ἐπιταγήν ('according to commandment') is emphatic, grounding Paul's authority not in personal ambition or ecclesiastical appointment but in divine mandate. The dual genitives θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ create a coordinated structure that places Father and Son in parallel as the twin sources of apostolic commissioning, with the descriptive genitives σωτῆρος and τῆς ἐλπίδος ἡμῶν providing complementary christological-theological titles.

The recipient identification in verse 2 is remarkably compact yet freighted with relational warmth. Timothy's name appears in the dative case (Τιμοθέῳ) as the indirect object of the implied verb of greeting. The double dative adjectives γνησίῳ τέκνῳ ('genuine child') function appositionally, with the prepositional phrase ἐν πίστει ('in faith') specifying the sphere in which this parent-child relationship exists. The phrase is deliberately ambiguous: it could mean 'in the faith' (the body of Christian doctrine), 'in faithfulness' (Timothy's character quality), or 'through faith' (the means by which the relationship was established). This multivalence is likely intentional—Timothy is Paul's true child in every sense that matters for gospel ministry.

The greeting proper consists of three nominatives (χάρις ἔλεος εἰρήνη) functioning as the subjects of an implied optative verb ('may there be grace, mercy, and peace'). The asyndetic structure (no conjunctions) creates a staccato effect, each word standing as a distinct benediction. The prepositional phrase ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν identifies the single source of this threefold blessing, with the coordinated genitives again placing Father and Son in functional unity. The addition of τοῦ κυρίου ἡμῶν ('our Lord') to Christ Jesus creates an inclusio with the opening Χριστοῦ Ἰησοῦ, framing the entire salutation with christological affirmation. This is not merely polite greeting but theological declaration: the God who commands apostles and embodies hope is the source of everything Timothy needs for the difficult work ahead.

Paul writes not as a self-made man but as a commanded messenger—his authority rests entirely on the One who sent him. In an age of self-authorization and personal branding, the apostle's opening reminds us that true ministry flows from divine conscription, not human aspiration.

OT Connection

Exodus 3:10-12; Jeremiah 1:4-10

Paul's claim to apostleship κατ' ἐπιταγήν ('according to commandment') echoes the prophetic commissioning narratives of the Old Testament, particularly Moses at the burning bush and Jeremiah's call. When Yahweh commands Moses, 'Come now, and I will send you to Pharaoh, that you may bring My people, the sons of Israel, out of Egypt' (Ex 3:10), Moses protests his inadequacy—but the divine command is non-negotiable. Similarly, Jeremiah receives not an invitation but a declaration: 'Before I formed you in the womb I knew you, and before you were born I consecrated you; I have appointed you a prophet to the nations' (Jer 1:5). In both cases, the prophet's authority derives entirely from the divine imperative, not from personal qualification or popular acclaim.

Paul's dual reference to 'God our Savior' and 'Christ Jesus our hope' likewise resonates with Israel's confession of Yahweh as deliverer. The title 'Savior' (σωτήρ) translates the Hebrew מוֹשִׁיעַ (môšîaʿ), used repeatedly in the Psalms and Prophets for Yahweh who saves Israel from Egypt, from exile, and from enemies: 'For I am Yahweh your God, the Holy One of Israel, your Savior' (Isa 43:3). The Pastoral Epistles' distinctive application of σωτήρ to both Father and Son reflects the early Christian conviction that Jesus embodies and enacts Yahweh's saving work. The hope that Israel placed in Yahweh's future deliverance now finds its personal embodiment in Christ Jesus, who is not merely the bringer of hope but hope itself—the assured expectation of God's people made flesh.

1 Timothy 1:3-11

Warning Against False Teachers and the Law

LSB Text

³As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach different doctrine, ⁴nor to pay attention to myths and endless genealogies, which give rise to mere speculations rather than furthering the stewardship from God which is by faith. ⁵But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith, ⁶from which things some, having missed the mark, have turned aside to fruitless discussion, ⁷wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions. ⁸But we know that the Law is good, if one uses it lawfully, ⁹realizing the fact that law is not laid down for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers ¹⁰and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, ¹¹according to the gospel of the glory of the blessed God, with which I have been entrusted.

Greek Text

³ Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν ⁴ μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἵτινες ἐκζητήσεις παρέχουσιν μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει. ⁵ τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου, ⁶ ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν, ⁷ θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται. ⁸ Οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται, ⁹ εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις, ¹⁰ πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, ¹¹ κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ, ὃ ἐπιστεύθην ἐγώ.

³ Kathôs parekalesâ se prosmeinai en Ephesôi poreuomenos eis Makedonian, hina paraggeilêis tisin mê heterodidaskalein ⁴ mêde prosechein mythois kai genealogiais aperantois, haitines ekzêtêseis parechousin mallon ê oikonomian theou tên en pistei. ⁵ to de telos tês paraggelias estin agapê ek katharas kardias kai syneidêseôs agathês kai pisteôs anypokritou, ⁶ hôn tines astochêsantes exetrapêsan eis mataiologian, ⁷ thelontes einai nomodidaskaloi, mê noountes mête ha legousin mête peri tinôn diabebaiountai. ⁸ Oidamen de hoti kalos ho nomos, ean tis autôi nomimôs chrêtai, ⁹ eidôs touto, hoti dikaiôi nomos ou keitai, anomois de kai anypotaktois, asebesi kai hamartôlois, anosiois kai bebêlois, patrolôiais kai mêtrolôiais, androphonois, ¹⁰ pornois, arsenokoitais, andrapodistais, pseustais, epiorkois, kai ei ti heteron têi hygiainousêi didaskaliâi antikeitai, ¹¹ kata to euaggelion tês doxês tou makariou theou, ho episteuthên egô.

Key Words

ἑτεροδιδασκαλεῖν heterodidaskalein to teach different doctrine

A compound formed from ἕτερος (heteros, 'other, different') and διδάσκω (didaskō, 'to teach'). This rare verb appears only here and in 1 Timothy 6:3 in the New Testament, coined or adopted by Paul to describe the activity of those promoting doctrine at variance with apostolic teaching. The prefix ἕτερος implies not merely 'another' teaching but one of a different kind or quality, suggesting heterodoxy rather than mere novelty. Paul's use establishes a binary: there is the apostolic gospel, and there is 'other-teaching'—a category that encompasses all deviations. The term functions as a technical designation for heresy in embryonic form, before the church developed formal heresiological vocabulary.

μύθοις mythois myths, fables

From μῦθος (mythos), originally meaning 'word, speech, story,' but by the Hellenistic period carrying connotations of fictional or legendary narratives as opposed to λόγος (logos, rational discourse) or ἱστορία (historia, factual account). In the Pastoral Epistles, Paul uses μῦθος pejoratively (1 Tim 4:7; 2 Tim 4:4; Titus 1:14) to characterize the speculative stories promoted by false teachers, likely embellished haggadic expansions on Old Testament narratives. The term does not necessarily mean 'pagan mythology' but rather unverifiable, imaginative tales that distract from the historical gospel. Paul contrasts these myths with the trustworthy λόγος (word) of God, emphasizing the factual, historical nature of Christian proclamation rooted in the incarnation, death, and resurrection of Christ.

γενεαλογίαις genealogiais genealogies

From γενεαλογία (genealogia), derived from γενεά (genea, 'generation, lineage') and λόγος (logos, 'account, reckoning'). While genealogies were central to Jewish identity and messianic expectation (Matthew 1; Luke 3), Paul here critiques 'endless genealogies' that have become vehicles for speculation rather than faith. The false teachers in Ephesus may have been elaborating on biblical genealogies with legendary material, similar to what appears in later Jewish pseudepigrapha like Jubilees or the Testament of the Twelve Patriarchs. Alternatively, some scholars suggest these genealogies relate to Gnostic aeon-chains or angelic hierarchies. The adjective ἀπέραντος (aperantos, 'endless, interminable') suggests these discussions were not only lengthy but also without terminus or resolution, spiraling into ever more arcane speculation that obscured rather than illuminated God's redemptive plan.

οἰκονομίαν oikonomian stewardship, administration, plan

From οἰκονομία (oikonomia), a compound of οἶκος (oikos, 'house, household') and νόμος (nomos, 'law') or νέμω (nemō, 'to manage, distribute'), originally denoting household management or stewardship. In Pauline theology, the term takes on rich theological significance, referring to God's redemptive plan or dispensation (Eph 1:10, 3:9) and to the stewardship entrusted to apostles and ministers (1 Cor 9:17; Col 1:25). Here, 'the stewardship from God which is by faith' likely refers to the divine economy of salvation that is received and understood through faith, not through speculative reasoning. The contrast is sharp: myths produce ἐκζητήσεις (ekzētēseis, 'speculations, controversies'), while God's plan produces faithful stewardship. Paul is asserting that God's redemptive administration is apprehended by trust, not by intellectual genealogical gymnastics.

ἀστοχήσαντες astochēsantes having missed the mark, having deviated

From ἀστοχέω (astocheō), a compound of the privative ἀ- (a-) and στοχάζομαι (stochazomai, 'to aim at, to guess at'), literally meaning 'to miss the target' or 'to fail to hit the mark.' The verb appears three times in the Pastoral Epistles (1 Tim 1:6, 6:21; 2 Tim 2:18), always describing those who have deviated from the faith or its essential components. The metaphor is archery: the false teachers aimed at something—perhaps wisdom, righteousness, or spiritual insight—but their trajectory was off, and they missed the target entirely. The aorist participle suggests a definite point of deviation, a moment when they veered from the path of 'love from a pure heart and a good conscience and a sincere faith.' What they hit instead was ματαιολογία (mataiologia, 'empty talk'), the very opposite of their intended goal.

νομοδιδάσκαλοι nomodidaskaloi teachers of the Law

A compound of νόμος (nomos, 'law') and διδάσκαλος (didaskalos, 'teacher'), designating those who instruct in the Mosaic Law. The term appears in Luke 5:17 and Acts 5:34 for Jewish legal experts, and here in 1 Timothy 1:7 for those in the Ephesian church who aspired to this role. Paul's critique is devastating: these would-be Law-teachers 'do not understand either what they are saying or the matters about which they make confident assertions.' The irony is palpable—they desire the authority and prestige of the νομοδιδάσκαλος but lack the comprehension necessary for the office. Their problem is not merely ignorance but misuse: they fail to grasp the Law's proper function within God's redemptive plan. Paul will clarify in verses 8-11 that the Law is 'good' when used 'lawfully'—that is, according to its divinely intended purpose, not as a vehicle for speculative theology or self-righteous performance.

νομίμως nomimōs lawfully, legitimately, properly

An adverb derived from νόμιμος (nomimos, 'lawful, legitimate'), itself from νόμος (nomos, 'law'). The term carries the sense of 'according to rule' or 'in the proper manner,' and appears in 2 Timothy 2:5 in the context of athletic competition ('an athlete is not crowned unless he competes according to the rules'). Here, Paul employs a striking wordplay: the νόμος (Law) is good if one uses it νομίμως (lawfully). The false teachers were misusing the Law, treating it as a source for speculative myths and genealogies or as a means of self-justification. The 'lawful' use of the Law, as Paul will explain, is to expose sin and drive sinners to Christ, not to provide material for endless debate or to establish righteousness apart from faith. This adverb encapsulates Paul's entire theology of the Law: it is divinely good, but only when employed according to its God-given purpose within the gospel economy.

ὑγιαινούσῃ hygiainousē sound, healthy

The present active participle of ὑγιαίνω (hygiainō, 'to be healthy, to be sound'), from which English derives 'hygiene.' In classical Greek, the verb referred to physical health, but in the Pastoral Epistles it becomes a key metaphor for doctrinal soundness and theological health (1 Tim 6:3; 2 Tim 1:13, 4:3; Titus 1:9, 1:13, 2:1, 2:2). Paul consistently speaks of 'sound teaching' (ὑγιαίνουσα διδασκαλία) or 'sound words' as opposed to the diseased, gangrenous quality of false teaching (2 Tim 2:17). The medical metaphor is apt: just as a healthy body functions properly and promotes life, sound doctrine produces spiritual vitality, moral integrity, and communal flourishing. Conversely, false teaching is pathological, spreading like an infection and corrupting the body of Christ. Paul's use of this term establishes orthodoxy not merely as correct propositions but as life-giving truth that produces wholeness and health in believers and churches.

Grammar & Argument

The pericope opens with a long causal-purpose sentence in vv. 3-4: Paul "urged" (παρεκάλεσα) Timothy to "remain on" (προσμεῖναι) at Ephesus — a sustained postage of station, not a brief stay — "so that" (ἵνα) he might "instruct" (παραγγείλῃς) the troublemakers. The verb παραγγέλλω carries military weight (a command passed down the line), and Paul will return to its noun form παραγγελία in v. 5: the very “goal” (τέλος) of this commanded charge is “love from a pure heart and a good conscience and a sincere faith.” Doctrinal correction is not at war with love; it is love’s instrument.

Verses 6-7 sketch the false teachers in three quick strokes: they have ἀστοχήσαντες (missed the mark), ἐξετράπησαν (turned aside — a passive form suggesting they were diverted, not merely walked away), and now want the title νομοδιδάσκαλοι without the comprehension. The double μήτε ... μήτε hammers their incompetence: they grasp neither what they say nor what they assert — ignorance compounded by confidence (διαβεβαιοῦνται, “make confident assertions”).

Verses 8-9 then perform the Pauline two-step. First the concession: καλὸς ὁ νόμος — the Law is good. Then the qualifier: ἐάν τις αὐτῷ νομίμως χρῆται — if one uses it lawfully. The wordplay νόμος / νομίμως is untranslatable in English but unmistakable in Greek: the Law is law-fully used only when its real target is recognized. That target, v. 9 declares, is not the δίκαιος (righteous person) but a vice catalogue of fourteen items arranged in pairs and triads.

The vice list follows a deliberate Decalogue echo: ἀνόμοις/ἀνυποτάκτοις, ἀσεβέσι/ἁμαρτωλοῖς, ἀνοσίοις/βεβήλοις cover the first table (vertical, God-ward sins); πατρολῴαις καὶ μητρολῴαις (5th commandment), ἀνδροφόνοις (6th), πόρνοις/ἀρσενοκοίταις (7th), ἀνδραποδισταῖς (8th — kidnapping is theft of persons), ψεύσταις/ἐπιόρκοις (9th) cover the second table. The list closes with the open category “whatever else is contrary to sound teaching” — doctrine and ethics are bound together. The hinge in v. 11 (κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ) returns the whole discussion to its evangelical center: the standard against which sins are weighed is the gospel of the glory of the blessed God, not the Law abstracted.

The Law is not a quarry for speculation but a mirror for sinners. It is “good” only when it drives the unrighteous toward the gospel and leaves the righteous free in faith.

OT Connection

Exodus 20:12-16 · Deuteronomy 5:16-20

Paul’s vice catalogue in vv. 9-10 is structured around the Decalogue’s second table. Exodus 20:12-16: “כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ ... לֹא תִרְצָח׃ לֹא תִנְאָף׃ לֹא תִגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃” (LSB: “Honor your father and your mother ... You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor.”).

Paul’s pairings track the commandments in order: parent-killers (5th), murderers (6th), the sexual-immorality cluster (7th), kidnappers/slave-traders (8th — the rabbinic gloss on stealing as worst when the “property” is a person), and liars/perjurers (9th). The first table is summarized by ἀνόμοις/ἀσεβέσι/ἀνοσίοις. Paul thus reads the Decalogue as a diagnostic instrument: it does not address the righteous (who have already come to faith) but exposes those who need the gospel.

LSB Choices Worth Noting

“Homosexuals” for ἀρσενοκοίταις — LSB preserves the literal force of the Pauline coinage (ἄρσην “male” + κοίτη “bed,” drawn from the LXX of Lev 18:22 / 20:13). The translation choice rejects the revisionist reading that limits the term to pederasty or temple prostitution; the underlying lexical shape comes straight from the Holiness Code.

“Kidnappers” for ἀνδραποδισταῖς — literally “those who enslave a free man.” LSB’s choice surfaces the 8th-commandment connection (theft of persons, not goods) and is the strongest NT condemnation of the trans-Atlantic slave trade by name.

“Sound teaching” for τῇ ὑγιαινούσῃ διδασκαλίᾳ — the medical metaphor (“healthy, hygienic teaching”) is preserved rather than smoothed to “correct doctrine.” In the Pastorals doctrine is therapeutic: false teaching is gangrenous (2 Tim 2:17), sound teaching produces life.

“Stewardship” for οἰκονομίαν — not “dispensation” or “divine plan,” but the household-management term that ties this passage to Eph 1:10 and 1 Cor 9:17. God’s redemptive economy is administered by entrusted stewards; speculation has no place in a steward’s work.

1 Timothy 1:12-17

Paul's Testimony of God's Mercy

LSB Text

¹²I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, ¹³even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; ¹⁴and the grace of our Lord was more than abundant, with the faith and love which are in Christ Jesus. ¹⁵It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. ¹⁶Yet for this reason I was shown mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. ¹⁷Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

Greek Text

¹²Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν, ¹³τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ, ¹⁴ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. ¹⁵πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. ¹⁶ἀλλὰ διὰ τοῦτο ἠλεήθην, �ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον. ¹⁷τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

¹²Charin echō tō endynamōsanti me Christō Iēsou tō kyriō hēmōn, hoti piston me hēgēsato themenos eis diakonian, ¹³to proteron onta blasphēmon kai diōktēn kai hybristēn; alla ēleēthēn, hoti agnoōn epoiēsa en apistia, ¹⁴hyperepleonasen de hē charis tou kyriou hēmōn meta pisteōs kai agapēs tēs en Christō Iēsou. ¹⁵pistos ho logos kai pasēs apodochēs axios, hoti Christos Iēsous ēlthen eis ton kosmon hamartōlous sōsai, hōn prōtos eimi egō. ¹⁶alla dia touto ēleēthēn, hina en emoi prōtō endeixētai Christos Iēsous tēn hapasan makrothymian pros hypotypōsin tōn mellontōn pisteuein ep' autō eis zōēn aiōnion. ¹⁷tō de basilei tōn aiōnōn, aphthartō aoratō monō theō, timē kai doxa eis tous aiōnas tōn aiōnōn; amēn.

Key Words

ἐνδυναμόω endynamoō to strengthen, empower

A compound verb from ἐν ('in') and δύναμις ('power'), meaning to infuse with strength or ability. Paul uses this term to acknowledge that his apostolic ministry flows not from native capacity but from Christ's enabling power. The aorist participle ἐνδυναμώσαντι points to a definitive act of empowerment, likely his Damascus road encounter and commission. This same verb appears in Philippians 4:13 ('I can do all things through Him who strengthens me'), establishing a consistent Pauline theology of divine enablement. The prefix ἐν suggests power placed within, not merely applied externally—an indwelling dynamic that transforms weakness into effective service.

διακονία diakonia service, ministry

Derived from διάκονος ('servant, minister'), this noun denotes active service or ministry, often with connotations of humble, practical labor. In the NT, διακονία ranges from table service (Acts 6:1) to apostolic ministry (2 Cor 4:1), unified by the concept of serving others under divine appointment. Paul's use here emphasizes that apostleship is fundamentally service—he was 'put into διακονία,' appointed to a role defined by serving Christ and His church. The term deliberately avoids hierarchical pretension; even the highest apostolic calling is framed as servanthood. This vocabulary choice reflects Jesus' own teaching that greatness in the kingdom is measured by service (Mark 10:43-45).

ὑβριστής hybristēs violent aggressor, insolent person

From ὕβρις ('insolence, outrage, violent arrogance'), this noun describes one who acts with contemptuous violence or insulting aggression. In classical Greek, ὕβρις denoted the kind of arrogant excess that provoked divine retribution. Paul applies this harsh self-description to his pre-conversion persecution of the church, acknowledging not merely opposition but violent, insolent hostility. The term appears rarely in the NT (Rom 1:30; 2 Tim 3:2), always in vice lists describing humanity's rebellion against God. By claiming this label for his former self, Paul underscores the depth of his transformation and the magnitude of the mercy shown to him—he was not a neutral skeptic but an aggressive enemy of Christ.

ὑπερπλεονάζω hyperpleonazō to overflow abundantly, superabound

An intensive compound: ὑπέρ ('over, beyond') + πλεονάζω ('to abound, increase'), itself from πλέον ('more'). This rare verb (appearing only here in the NT) expresses superabundance, grace that doesn't merely cover sin but overflows it exponentially. Paul stacks prefixes to capture the extravagance of divine grace—it didn't just match his need but exceeded it immeasurably. The aorist tense points to the decisive moment of his conversion when grace flooded his life. This linguistic intensity mirrors the theological reality: God's grace always outstrips human sin (Rom 5:20). The verb's rarity suggests Paul may be coining or adapting vocabulary because standard terms cannot capture the lavishness of what he experienced.

πιστὸς ὁ λόγος pistos ho logos trustworthy is the saying

A distinctive Pauline formula appearing five times in the Pastoral Epistles (1 Tim 1:15, 3:1, 4:9; 2 Tim 2:11; Titus 3:8), marking statements of particular theological importance. Πιστός ('faithful, trustworthy') shares the root with πίστις ('faith'), creating wordplay: the trustworthy word calls for trusting response. The formula likely introduces early Christian confessional or catechetical material, statements so foundational they merit special emphasis. Here it prefaces the gospel in miniature: Christ came to save sinners. The phrase functions as a literary highlighter, signaling to Timothy and the Ephesian church that what follows is bedrock truth, worthy of full acceptance (πάσης ἀποδοχῆς ἄξιος) and transmission to others.

μακροθυμία makrothymia patience, forbearance, longsuffering

A compound of μακρός ('long') and θυμός ('passion, anger'), literally 'long-tempered' or 'long before anger.' This noun describes patient endurance, especially in the face of provocation or delay. In the LXX, μακροθυμία frequently translates Hebrew אֶרֶךְ אַפַּיִם ('erekh 'appayim, 'long of nostrils/anger'), a key attribute of Yahweh (Exod 34:6; Num 14:18). Paul applies this divine attribute to Christ's dealings with him, the 'foremost' of sinners. The term implies not passive tolerance but active restraint of deserved judgment, creating space for repentance. Christ's μακροθυμία toward Paul becomes paradigmatic—a demonstration (ἐνδείξηται) of how He will treat all who come to faith, no matter how rebellious their past.

ὑποτύπωσις hypotypōsis pattern, example, model

From ὑπό ('under') and τύπος ('type, pattern, impression'), this noun denotes a sketch, outline, or model to be followed. In classical usage, it could refer to an architect's blueprint or an artist's preliminary sketch. Paul presents his conversion and transformation as a ὑποτύπωσις—a paradigmatic example of Christ's saving work. He is not claiming uniqueness but representativeness: what Christ did for the 'foremost' sinner establishes the pattern for all subsequent conversions. The term appears again in 2 Timothy 1:13 ('the pattern of sound words'), suggesting Paul sees both his experience and his teaching as templates for the church. His testimony becomes a living illustration of the gospel's power to save the worst of sinners.

ἄφθαρτος aphthartos imperishable, immortal, incorruptible

The alpha-privative negates φθείρω ('to corrupt, destroy, perish'), yielding 'not subject to decay or destruction.' This adjective describes God's essential nature as beyond corruption, decay, or death—immortal in the fullest sense. In the doxology of verse 17, ἄφθαρτος stands alongside ἀόρατος ('invisible') and μόνος ('only') as attributes distinguishing the true God from idols, which are visible, perishable, and many. The term appears in 1 Corinthians 9:25 and 15:52 regarding the imperishable crown and resurrection body believers will receive, linking God's incorruptibility to the eternal life He grants. Paul's use here grounds his testimony in the character of God—the One who showed him mercy is Himself beyond decay, ensuring the permanence of salvation.

Grammar & Argument

Paul pivots from warning about false teachers to personal testimony, and the shift is rhetorically powerful. The opening 'I thank' (Χάριν ἔχω) introduces a sustained reflection on divine grace, with the noun χάρις appearing explicitly in verse 14 and implicitly throughout. The structure is carefully crafted: verses 12-14 recount Paul's transformation (past), verse 15 states the gospel principle (timeless truth), and verses 16-17 explain the purpose and conclude with doxology (present and future). The causal conjunctions (ὅτι in vv. 12, 13, 15; ἵνα in v. 16) create a logical chain: Christ strengthened Paul *because* He deemed him faithful, Paul received mercy *because* he acted in ignorance, Christ came *to save* sinners, and Paul was shown mercy *so that* Christ might demonstrate patience. This is not random reminiscence but tightly argued theology.

The concessive participle construction in verse 13 (τὸ πρότερον ὄντα, 'though I was formerly') sets up a stark contrast between Paul's past and present. He piles up three damning self-descriptions—blasphemer, persecutor, violent aggressor—each term escalating in severity. Yet the adversative ἀλλά ('but') introduces the divine counteraction: 'I was shown mercy.' The passive voice (ἠλεήθην) is theologically loaded, implying divine agency without naming God explicitly (a reverent passive). Paul immediately qualifies this mercy with a subordinate clause explaining the grounds: he acted 'ignorantly in unbelief' (ἀγνοῶν ἐν ἀπιστίᾳ). This is not excuse-making but theological precision—Paul distinguishes sins of ignorance from high-handed rebellion, echoing OT categories (Num 15:27-31). Ignorance doesn't eliminate guilt but does affect culpability and opens the door for mercy.

Verse 15 stands as the theological centerpiece, introduced by the solemn formula 'trustworthy is the saying.' The statement itself is elegantly simple: 'Christ Jesus came into the world to save sinners.' The aorist ἦλθεν ('came') points to the incarnation as a definitive historical event with saving purpose (infinitive σῶσαι). Paul then personalizes the universal truth with a relative clause: 'of whom I am foremost' (ὧν πρῶτός εἰμι ἐγώ). The present tense 'I am' (not 'I was') is striking—Paul continues to identify as chief of sinners even after conversion, either from ongoing humility or because his past persecution remains the defining horror of his biography. The emphatic pronoun ἐγώ drives the point home: this isn't abstract theology but lived reality.

The purpose clause in verse 16 (ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται) reveals why Paul's testimony matters beyond his own salvation. Christ's patience toward the 'foremost' sinner serves as a 'pattern' (ὑποτύπωσιν) for all future believers. The adjective ἅπασαν ('all, perfect') modifying 'patience' suggests Christ displayed the full range of His longsuffering in Paul's case—if He could save Paul, He can save anyone. The doxology in verse 17 erupts spontaneously from this reflection, a cascade of divine attributes: eternal, immortal, invisible, only God. The piling up of adjectives without conjunctions (asyndeton) creates a sense of breathless worship. The double 'forever' (εἰς τοὺς αἰῶνας τῶν αἰώνων) is Hebraic intensification, expressing eternity beyond eternity. Paul cannot contemplate God's mercy without breaking into praise.

Paul's testimony is not self-focused nostalgia but strategic theology: by identifying as the 'foremost' of sinners, he establishes that no one is beyond the reach of Christ's saving power. His past becomes a pattern, his mercy a preview—if grace worked for him, it can work for anyone.

1 Timothy 1:18-20

Charge to Timothy and Warning About Apostates

LSB Text

¹⁸This command I entrust to you, Timothy, my child, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, ¹⁹keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. ²⁰Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme.

Greek Text

¹⁸Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, ¹⁹ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν· ²⁰ὧν ἐστιν Ὑμέναιος καὶ Ἀλέξανδρος, οὓς παρέδωκα τῷ Σατανᾷ, ἵνα παιδευθῶσιν μὴ βλασφημεῖν.

¹⁸Tautēn tēn parangelian paratithemai soi, teknon Timothee, kata tas proagousas epi se prophēteias, hina strateuē en autais tēn kalēn strateian, ¹⁹echōn pistin kai agathēn syneidēsin, hēn tines apōsamenoi peri tēn pistin enauagēsan· ²⁰hōn estin Hymenaios kai Alexandros, hous paredōka tō Satana, hina paideuthōsin mē blasphēmein.

Key Words

παραγγελία parangelia command, charge

From παρά (beside, alongside) and ἀγγέλλω (to announce, proclaim), this term denotes an authoritative directive passed along a chain of command. In military contexts it referred to orders transmitted from general to subordinate officers. Paul uses it here to emphasize the solemn, non-negotiable nature of Timothy's commission. The word appears throughout the Pastoral Epistles to describe apostolic instruction that must be faithfully preserved and transmitted. This is not mere advice but a binding charge carrying apostolic authority.

παρατίθεμαι paratithemai I entrust, deposit

A compound of παρά (beside) and τίθημι (to place, set), this middle voice verb conveys the act of placing something valuable beside someone for safekeeping. In ancient commerce it described depositing money or goods with a trusted party. Paul employs banking and fiduciary imagery: he is making a sacred deposit with Timothy, who becomes responsible for guarding and deploying it faithfully. The middle voice emphasizes Paul's personal investment in this transaction. This same root appears in 2 Timothy 1:12, 14 and 2:2, forming a key theme of faithful transmission across generations.

στρατεύῃ strateuē you might wage war, campaign

From στρατός (army), this verb means to serve as a soldier, to wage war, to campaign. Paul shifts from banking imagery to military metaphor, casting Timothy's ministry as active spiritual warfare. The present subjunctive suggests ongoing, sustained combat rather than a single battle. The cognate noun στρατεία (campaign, warfare) appears in the same verse, reinforcing the martial imagery. This is not passive resistance but aggressive engagement against false teaching. The 'good warfare' is fought not with physical weapons but with prophecy, faith, and conscience as the apostle's arsenal.

συνείδησιν syneidēsin conscience

From σύν (with) and οἶδα (to know), literally 'co-knowledge' or 'knowing with oneself,' this term denotes the internal moral witness that either accuses or excuses. In Hellenistic philosophy it referred to self-awareness of one's moral state. Paul Christianizes the concept, making conscience a faculty informed by divine truth and the Holy Spirit. A 'good conscience' (ἀγαθὴν συνείδησιν) is one aligned with gospel truth and unstained by compromise. The term appears ten times in the Pastoral Epistles, always emphasizing the necessity of moral integrity for effective ministry. Conscience is not autonomous but must be calibrated by Scripture.

ἀπωσάμενοι apōsamenoi having thrust away, rejected

From ἀπό (away from) and ὠθέω (to push, thrust), this aorist middle participle describes a deliberate, forceful rejection. The middle voice suggests self-interested action: they pushed away conscience for their own purposes. This is not passive drift but active repudiation. The verb appears in Acts 7:27, 39 of Israel rejecting Moses, and in Romans 11:1-2 (negatively) of God not rejecting His people. Here the tragic irony: those who thrust away conscience find themselves thrust away from faith itself. The aorist tense marks a decisive moment of moral choice with catastrophic consequences.

ἐναυάγησαν enauagēsan they suffered shipwreck

From ἐν (in) and ναυάγιον (shipwreck), itself from ναῦς (ship) and ἄγνυμι (to break), this vivid maritime metaphor describes total disaster at sea. Paul, who himself suffered literal shipwrecks (2 Cor 11:25; Acts 27), uses the image to depict spiritual catastrophe. The aorist tense indicates completed action: the shipwreck has already occurred. Faith is the vessel; conscience is the rudder. Remove the rudder and the ship founders on the rocks of false teaching. This is the only New Testament use of the verb, making it a striking and memorable image of apostasy's devastation.

παρέδωκα paredōka I handed over, delivered

From παρά (over) and δίδωμι (to give), this verb means to hand over, deliver, or betray. It carries weighty theological freight: Judas 'handed over' Jesus (Matt 26:15-16); God 'handed over' sinners to judgment (Rom 1:24, 26, 28); Jesus was 'handed over' for our sins (Rom 4:25). Here Paul exercises apostolic authority to deliver false teachers to Satan's sphere for disciplinary purposes. This echoes 1 Corinthians 5:5, where excommunication places the offender outside the church's protection into Satan's domain. The goal is remedial ('that they may be taught'), not merely punitive, though the severity is unmistakable.

βλασφημεῖν blasphēmein to blaspheme, slander

From βλάπτω (to harm) and φήμη (speech, reputation), this verb denotes injurious speech against God or sacred things. In Jewish contexts it meant speaking against God's name or character, a capital offense under Mosaic law. Paul uses it here to characterize the false teachers' activity: their doctrinal error constitutes blasphemy because it misrepresents God's truth. The present infinitive suggests ongoing action that must be stopped. Hymenaeus and Alexander are not merely mistaken; they are defaming God Himself through their teaching. Discipline aims to silence this blasphemy and restore them to truthful speech about God.

Grammar & Argument

Paul structures verses 18-20 as a solemn charge reinforced by negative example. The opening demonstrative 'this command' (ταύτην τὴν παραγγελίαν) points back to the entire preceding section (vv. 3-17) while also forward to the ongoing battle Timothy must wage. The verb παρατίθεμαι (I entrust) is present middle indicative, emphasizing Paul's personal, ongoing investment in Timothy's ministry. The vocative 'child Timothy' (τέκνον Τιμόθεε) combines affection with authority—Paul speaks as spiritual father, not merely ecclesiastical superior. The prepositional phrase 'in accordance with the prophecies previously made concerning you' (κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας) grounds the charge in divine revelation, likely referring to prophetic words spoken at Timothy's ordination (cf. 4:14). These prophecies are not the content of the charge but its authorization and context.

The purpose clause 'that by them you fight the good fight' (ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν) shifts to military metaphor. The present subjunctive στρατεύῃ indicates continuous action: Timothy's ministry is sustained warfare, not a single skirmish. The cognate accusative construction (στρατεύῃ... στρατείαν) intensifies the martial imagery—literally 'wage the good warfare.' The adjective καλήν (good, noble, beautiful) elevates this conflict above mere human struggle to cosmic significance. Verse 19 specifies the weapons: 'keeping faith and a good conscience' (ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν). The present participle ἔχων is modal, indicating means or manner: Timothy fights *by* maintaining both doctrinal fidelity (πίστιν) and moral integrity (συνείδησιν). These two are inseparable; orthodoxy without ethics is hollow, and ethics without orthodoxy is groundless.

The relative clause 'which some have rejected' (ἥν τινες ἀπωσάμενοι) introduces the negative example. The aorist middle participle ἀπωσάμενοι marks a decisive, self-interested rejection of conscience. The result is catastrophic: 'suffered shipwreck in regard to their faith' (περὶ τὴν πίστιν ἐναυάγησαν). The aorist ἐναυάγησαν indicates completed disaster—the shipwreck has already occurred. The prepositional phrase περὶ τὴν πίστιν (concerning the faith) shows the sphere of the wreckage: their doctrinal system has foundered. Verse 20 names names: 'Among these are Hymenaeus and Alexander' (ὧν ἐστιν Ὑμέναιος καὶ Ἀλέξανδρος). The genitive plural ὧν (of whom) connects these individuals to the preceding 'some,' making them concrete examples of the general principle. Paul's action is severe: 'whom I have handed over to Satan' (οὓς παρέδωκα τῷ Σατανᾷ). The aorist παρέδωκα indicates a completed act of apostolic discipline, likely formal excommunication. The purpose clause 'so that they will be taught not to blaspheme' (ἵνα παιδευθῶσιν μὴ βλασφημεῖν) reveals remedial intent. The aorist passive subjunctive παιδευθῶσιν suggests discipline leading to learning; the present infinitive βλασφημεῖν with negation (μὴ) indicates cessation of ongoing blasphemous activity. Even in judgment, Paul aims at restoration.

A good conscience is not optional equipment for ministry but essential weaponry for spiritual warfare. Thrust it away, and you will find yourself adrift in doctrinal seas without rudder or compass, headed inevitably for the rocks.

LSB Choices Worth Noting

The LSB renders παραγγελία as 'command' rather than 'instruction' (ESV, NIV) or 'charge' (NASB, KJV), emphasizing the authoritative, non-negotiable nature of Paul's directive. This choice highlights the military and legal overtones of the term, appropriate to the warfare imagery that follows. The word is not mere advice but an order from a superior officer.

In verse 19, the LSB translates ἔχων as 'keeping' rather than 'holding' (ESV) or 'maintaining' (NASB), which better captures the active, vigilant sense of the present participle. Faith and conscience are not passively possessed but actively guarded against assault. The choice also creates verbal continuity with 'keeping the faith' language elsewhere in the Pastorals (2 Tim 4:7).

The LSB's rendering of παιδευθῶσιν as 'they will be taught' (rather than 'they may learn,' ESV, or 'they will be instructed,' NASB) preserves the passive voice, emphasizing that the discipline itself is the teacher. Satan becomes, ironically, God's unwitting pedagogue. The future indicative force of the aorist subjunctive in purpose clauses is also captured, suggesting confident expectation of the disciplinary outcome.