1 Timothy 1:12-

1 timothy 1:12-20 “12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14 and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. 15 It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16 Yet for this reason I found 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. 17 Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

This verse begins a new section focusing on Paul's personal experiences: his testimony. He begins by thanking God for the spiritual power needed for his ministry. Paul fully embraced Christ's teaching that "… apart from me you can do nothing" (John 15:5). Paul's power came from Christ, not his own human ability. Paul used the specific title of "Christ Jesus our Lord" on seven occasions (Romans 6:23; 8:39; 1 Corinthians 15:31; Ephesians 3:11; 1 Timothy 1:2, 12; 2 Timothy 1:2), with two of these in this chapter.

Paul remembers what it is like to be lost- he is grateful for God giving him a second, third, forth chance and taking his sin, mess ups, blasphemies and persecutions, his violence, ignorance in his unbelief...... and he received mercy and grace and love- which is only found in Christ Jesus

In this passage, Paul explains his own testimony. This is important, since it shows that Paul doesn't consider himself better than those he is criticizing. He recognizes his own sin. After thanking Jesus in the previous verse, Paul speaks in graphic terms about the man he used to be. This was prior to his miraculous conversion (Acts 9:1–22). Paul refers to three specific areas: blasphemy, aggression, and arrogance. Paul spoke against Jesus, persecuted His followers, and opposed the church. When Jesus appeared to Paul on the road to Damascus, His first words were, "Saul, Saul, why are you persecuting me?" (Acts 9:4). The next phrase identifies what changed Paul: the mercy of God. Paul will use a similar phrase in verse 16. The Greek word used here is ēleēthēn, translated as "received mercy." The term is passive: Paul did not go out and acquire mercy, God provided it with no contribution on Paul's part. Old Testament law distinguished between intentional and unintentional sins (Numbers 15:22–31). Paul knew his heart prior to conversion was sincere, but sincerely wrong. Paul saw himself as one who sinned ignorantly until God poured out His mercy upon him.

vs 15 TRUSTWORTHY statement that should be fully accepted- Jesus Christ came into this world to save sinners!

It's not surprising that Paul, who recognizes the mercy of God in his own life, would conclude his testimony with praise. Paul calls God "the King of the ages." In the Greek of this passage, God is literally described as the eternal King. Paul will also use the phrase "King of kings" in 1 Timothy 6:15. Because God alone is the eternal King, we can pray for earthly kings (1 Timothy 2:2), but do not worship them as divine. The Roman practice of emperor worship sometimes created persecution among early Christians, who would not participate. Describing God as the King of the ages presents Him as higher than all authorities or other gods. This was especially important in Ephesus, a major city in which emperor worship took place. God is also "immortal," meaning He does not die. He is "invisible" (John 1:18), and He is the only God (Exodus 20:1–4; Deuteronomy 6:4–5). He is to be given "honor and glory," indicating all worship and praise, common themes in the Psalms that Timothy would have known well. The closing phrase "forever and ever" can also be translated "to the ages of ages" and complements God as "King of the ages." The word "amen," meaning "be it so," concludes this brief praise. This verse's depiction of God can be divided into seven parts, which closely parallel Paul's doxology in 1 Timothy 6:15–16: 1 Timothy 1:171 Timothy 6:15-16"To the King of the ages,"the King of kings and Lord of lords,immortal,who alone has immortality,invisible,who dwells in unapproachable light, whom no one has ever seen or can see.the only God, be honor and gloryTo him be honor forever and ever.and eternal dominion.Amen."Amen."

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

VS 18 This verse adds more urgency to the mission Paul gave to Timothy in 1 Timothy 1:3. After the introduction (1 Timothy 1:2), Paul only states Timothy's name twice in this letter. Once is here, the other is in 1 Timothy 6:20. On both occasions, the focus is personal and meant to grab the young man's attention. Paul wants Timothy to live out his calling entrusted to him.

The reference to prophecies about Timothy is mysterious. This aspect of Timothy's past is also mentioned in 1 Timothy 4:14 and 2 Timothy 1:6. When, exactly, these events happened or what the details are, we do not know. More than likely, this was at the time described in Acts 16:1–5, in Lystra, when Paul first wanted to take Timothy with him on his missionary journey. As this is a personal letter from Paul to Timothy, there is clearly some information known between them which Paul does not explain.

The closing phrase "wage the good warfare" closely resembles Paul's other challenges to Timothy in 1 Timothy 6:12 and 2 Timothy 4:7. However, this challenge uses the word picture of warfare, similar to Ephesians 6:10–18, written to the same city where Timothy now serves. The city of Ephesus had a large Roman soldier population during this time. Some of these soldiers may have been members of Timothy's house churches. At the very least, the word picture of warfare would have been appropriate to his cultural context.

VS 19 This verse continues Paul's charge to Timothy from the previous verse. The phrase "holding faith and a good conscience" includes the idea of clinging to and not letting go of his faith. Timothy was to do so with a "good conscience." The pairing of faith and conscience is also seen in 1 Timothy 1:5 and 3:9. A person's faith and their thoughts are closely connected. Faith begins and ends this verse. The second half warns about the danger of turning from a good conscience. Paul uses the Greek word apōsamenoi, which implies a strong, personal, deliberate refusal. This is not a casual or accidental error—Paul is referring to those who purposefully reject keeping a clear conscience. Paul himself survived a serious shipwreck on his way to Rome, so he knew intimately what a danger it could be. Paul uses this analogy to highlight the deadly nature of rejecting a good conscience. Since Ephesus was also a location where many ships stopped, the idea of a shipwreck was likely very personal to Timothy. In the next verse, Paul offers two specific examples of men who ruined their faith by turning up their noses at a clear conscience.

VS 20 Two examples of those who had "shipwrecked" their faith are the focus of this verse: Hymenaeus and Alexander. According to the prior verse, these men did not merely wander from the faith. They made a purposeful choice to reject a clear conscience, and the result was a destruction of their spiritual lives. Based on other comments in the New Testament, it is doubtful either of these men were legitimate believers. Hymenaeus is also mentioned in 2 Timothy 2:16–18: "But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some." Apparently, at that point, Hymenaeus will be claiming that the resurrection of the dead had already taken place, distressing believers through his false teaching and ungodly living. Alexander was a common name from the period, and there are multiple people with that name in the New Testament. A Jew named Alexander is mentioned in Ephesus in Acts 19:33–34. It is unclear whether this is the same man Paul mentioned. Second Timothy 4:14–15, however, seems to indicate the same person referred to here: "Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our message." Both Hymenaeus and Alexander are presented as actively opposing believers and Christian teachings. Paul had "handed them over to Satan," meaning he had stayed away from them so God could deal with them. The point of Paul's action is not to punish, but to inspire repentance and reconciliation (as in 2 Thessalonians 3:14–15).