1 Timothy 1 9

1 Timothy 1:9 kjv

Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

1 Timothy 1:9 nkjv

knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

1 Timothy 1:9 niv

We also know that the law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious, for those who kill their fathers or mothers, for murderers,

1 Timothy 1:9 esv

understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers,

1 Timothy 1:9 nlt

For the law was not intended for people who do what is right. It is for people who are lawless and rebellious, who are ungodly and sinful, who consider nothing sacred and defile what is holy, who kill their father or mother or commit other murders.

1 Timothy 1 verses

1 Timothy 1 9 Meaning

First Timothy 1:9 explains the true purpose of the Mosaic Law, asserting that it was not given as a burden or restraint for those who are inherently righteous or made righteous through faith in Christ. Instead, the Law serves as an instrument to expose, condemn, and bring accountability to those who are "lawless" – individuals whose lives are characterized by rebellion, defiance, ungodliness, sin, and profound immorality. It functions as a mirror revealing sin and a standard restraining wicked behaviors, particularly those egregious acts listed, thereby demonstrating the necessity of divine intervention for fallen humanity.

1 Timothy 1 9 Context

First Timothy is a pastoral epistle written by the Apostle Paul to Timothy, his protégé and a leader in the church at Ephesus. The chapter opens with Paul charging Timothy to combat "false doctrines" (1 Tim 1:3) and stop certain individuals from "teaching false doctrines" (1 Tim 1:3) which lead to "useless speculation rather than God’s work" (1 Tim 1:4). These false teachers, while claiming to be experts in the Law (1 Tim 1:7), fundamentally misunderstood its true purpose. Paul makes it clear that they do not understand what they are talking about or confidently affirming (1 Tim 1:7).

Within this context of theological correction, 1 Timothy 1:8 asserts that "the law is good, if a man use it lawfully," leading directly into verse 9 which explains precisely how the law should be used lawfully. It clarifies that the Law's legitimate function is not to control those already aligned with God's will ("a righteous man"), but rather to expose and restrain those who oppose God's order and righteousness. The detailed list of vices that follows provides a vivid description of the individuals and behaviors the Law targets, directly counteracting any teaching that might misapply or minimize the Law's essential condemnatory and revelatory role.

1 Timothy 1 9 Word analysis

• Knowing this: (οἶδα, oida) Denotes a deep, intuitive, and experiential understanding. It implies a settled truth that Paul assumes Timothy and others should already possess or readily accept. It’s not just intellectual assent but a profound theological insight.
• that the law: (ὁ νόμος, ho nomos) Refers to the Mosaic Law, the covenant Law given by God to Israel through Moses, encompassing moral, civil, and ceremonial regulations. Paul's statement is about its fundamental design and purpose.
• is not made for: (οὐ κεῖται, ou keitai) Literally, "is not laid down for." This verb indicates the purpose or intent behind establishing something. It implies the Law was not fundamentally designed to restrict or coerce an already righteous individual into right living, but for a different objective.
• a righteous man: (δικαίῳ, dikaio) Refers to an individual whose standing before God is one of righteousness, either through justification by faith in Christ, or one who by God's grace lives in conformity to God's will. For such a person, outward compulsion of the Law is not the primary motivator; inward principles of love for God and Christ’s new covenant govern their actions.
• but for: (ἀλλά, alla) A strong adversative conjunction indicating a clear contrast and opposition to the preceding statement.
• the lawless: (ἀνόμοις, anomois) From a- (negation) and nomos (law). Those who are "without law," meaning they live as if there is no divine law, defying God's moral order and rejecting divine authority. It denotes open contempt for the Law.
• and disobedient: (ἀνυποτάκτοις, anupotaktois) From an- (negation) and hupotassō (to place under). Those who are unsubmissive, insubordinate, or rebellious; they refuse to be subject to any legitimate authority, whether divine or human.
• for the ungodly: (ἀσεβέσιν, asebesin) From a- (negation) and sebomai (to reverence/worship). Impious, irreverent, those who lack respect for God or sacred things, demonstrating a profound spiritual bankruptcy.
• and for sinners: (ἁμαρτωλοῖς, hamartolois) Those who "miss the mark," implying a habitual failure to meet God's standard of holiness; those whose lives are characterized by repeated moral transgression.
• for unholy: (ἀνοσίοις, anosiois) From an- (negation) and hosios (holy, devout). Refers to those who are impure, profane, or lacking moral sanctity. It pertains to breaking divine ordinances, often those related to covenant purity.
• and profane: (βεβήλοις, bebelois) Denotes that which is "common," "unhallowed," or "irreligious." It speaks of desacralizing what is sacred, treating holy things with disrespect, and having a secular outlook.
• for murderers of fathers: (πατρολῴαις, patralōiais) A very specific and rare Greek word referring to patricides – those who murder their own fathers. This crime was universally abhorrent and legally condemned in most ancient societies, signaling an extreme breakdown of moral order.
• and murderers of mothers: (μητρολῴαις, mētraloiais) Similarly, refers specifically to matricides – those who murder their own mothers. Like patricide, this represented an ultimate violation of family and societal norms, deeply offensive and unnatural.
• for manslayers: (ἀνδροφόνοις, androphonois) A more general term for murderers, killers of fellow human beings. This rounds out the list, covering murder in its broader sense, demonstrating the full scope of life-devaluing crimes that the Law explicitly forbids.

Words-group analysis:

• "the law is not made for a righteous man": This phrase underlines the concept that salvation and transformation come not through adherence to the Law as a means of earning favor, but through divine grace that justifies and inwardly purifies. For those indwelt by the Spirit, the motivation for holy living shifts from external compulsion to internal desire and empowered obedience.
• "but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers": This expansive, escalating list defines the audience for whom the Law's punitive and revelatory aspects are essential. It progresses from general rebellion against authority and God to spiritual defilement, culminating in specific, heinous acts of violence. The grouping demonstrates that the Law pinpoints all forms of human depravity, from disrespect for God's divine order to extreme moral aberrations, acting as a direct indictment against sin.

1 Timothy 1 9 Bonus section

The specific enumeration of sins in 1 Timothy 1:9 functions as an ancient form of "vice list," common in Pauline writings (e.g., Rom 1:29-31; Gal 5:19-21; Col 3:5-8). These lists served to clearly delineate conduct contrary to God's will and were often used in moral instruction and ethical teaching within the early church. By presenting this strong catalog of sins, Paul draws a sharp contrast between genuine faith, which produces good works and character, and the false teachers’ doctrines which apparently permitted or disregarded such immoral behavior while potentially focusing on minor legalistic distinctions. This emphasizes that Christianity is not merely about intellectual assent or rigid rules but a transformative life lived out in practical holiness.

1 Timothy 1 9 Commentary

First Timothy 1:9 succinctly captures a fundamental Pauline understanding of the Law's role. Paul clarifies that the Law's primary function is not to control the behavior of those who are already righteous—a state achieved through faith in Christ and the indwelling of the Holy Spirit, which intrinsically guides them towards godly living. Instead, the Law serves as a mirror and a boundary for the unrighteous. It explicitly defines and condemns sin, making transgressions evident and revealing the depth of human rebellion against God.

The extensive list of vices in this verse is not exhaustive, but representative, covering a spectrum from spiritual impiety ("ungodly," "unholy," "profane") to moral defiance ("lawless," "disobedient") and ultimately to horrific acts of violence, even against one's own parents. For those living in such wickedness, the Law stands as an unyielding witness to their sin, providing necessary restraint in society and highlighting their need for repentance and salvation. This verse counters legalistic misuse of the Law by some, emphasizing that the Law's purpose is not to grant life or self-righteousness but to expose the true nature of sin and sinners, thus implicitly directing them towards the grace found in Christ.