1 Timothy

Saturday, 4 November 2017

Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, 1 Timothy 1:5

Paul now gives a contrasting thought to what was given starting in verse 3. It may, therefore, be better translated as “But the purpose…” The word translated as “purpose” telos, signifies an end goal. He relates now what the purpose, or “end goal,” of the commandment is. Because of the word, “commandment,” some have taken this to mean “the Law of Moses.” In essence, “The purpose of the law of Moses is as follows…” This is held to by scholars such as John Calvin. The claim is that the false teachers mentioned in verse 3 & 4 were improperly using the Law of Moses to come to erroneous conclusions, when in fact its purpose is what Paul will next describe. This is not the intent.

The false teachers may have been misusing the law, but he was as much focused on the “fables” they were introducing; things with no true relation at all to the law. Instead, Paul’s words concerning “the commandment” are referring to verse 3 where he said, “that you may charge some.” In verse 3, he used the verb form of the noun found in this verse. In the Greek, there is an article in front of “commandment” as is in the English. It is “the commandment.”

Understanding this, the word “commandment” signifies a practical teaching. It is “’something announced from close-beside.’ and therefore fully authorized” (HELPS Word Studies). This is what Paul is instructing Timothy to now accomplish, and it is this charge Timothy is to pursue that has a purpose of “love from a pure heart.” This indicates a heart of holiness, not one which was self-centered, or which exalted one over another. It is comparable to Jesus’ words of Luke 10:27, where He cited the substance of man’s duty given from the law itself –

“‘You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and ‘your neighbor as yourself.’”

Paul continues that the purpose of the commandment is to be “from a good conscience.” This is contrasted to the “other doctrine” of verse 3 which led to “disputes” in verse 4. Only a defiled conscience would submit such heretical and outlandish things. What Timothy was to charge was to be of a sound mind, and in accord with the truth of the gospel; a gospel which is “from sincere faith.”

The word “sincere” is used by Paul in connection with “love” in Romans 12 and in 2 Corinthians 6. It will be used it in connection to wisdom in James 3. The word indicates, “without hypocrisy.” The false doctrines of the Judaizers were introduced with false motives. They were intended not to honor Christ, but to bring honor to themselves. This is the polar opposite of what should be the case.

In his charge, a complete contrast to the workings of the false teachers was to be made. Paul expected Timothy to handle this matter in a way which would be sincere and honoring of Christ. Anything else would be unsuitable to the calling in which he stood.

Life application: For the pastor, preacher, or teacher of the word, he is to conduct his duties with sincerity of faith, displaying an attitude which reflects a good and undefiled conscience, and put forth teachings which demonstrate a pure heart towards God, towards the word, and towards those whom he is instructing. Anything less would be contradictory to the calling of the office.

Heavenly Father – great, gracious, and glorious God. Help us to be aware of those who would present their biblical teachings and instruction in a manner which is contrary to what is expected of a man of God. Keep us from being swayed by false teachers and hypocrites who look for self-gain and self-aggrandizement. It is often hard to tell where a person stands, and so may our prayers to You be heard and responded to. Guide us so that we are kept from such people, and lead us to proper teachers of Your word. This is our desire in Christ. Amen.

Friday, 3 November 2017

…nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. 1 Timothy 1:4

Paul had just told Timothy that he was to charge certain members of the church at Ephesus to “teach no other doctrine.” Now building on that, he said, “nor give heed to fables.” This is certainly a word of warning concerning the oral traditions of the Jewish schools of learning. It was held that there was the written instruction which guided the people, meaning the words of Scripture, but that there also existed an oral tradition, or a “law upon the lip,” which was passed down concerning rites and rules of conduct for the people.

The rabbinical schools supposedly maintained these authoritative oral doctrines, and surely they were expanded on any time someone felt the need to further codify some part of Jewish life. Eventually, many of these oral traditions were put into writing by Rabbi Jehuda, becoming the Mishna. This was combined with another document, the Gemara. Together they form the Talmud. The Talmud is the codification of Jewish law which is adhered to by observant Jews to this day.

Paul was a trained rabbi, and he was fully aware of these traditions. He was also aware of the fact that Jesus did not hold them as authoritative. For example, we see His words to those who held to them in Mark 7 –

He answered and said to them, “Well did Isaiah prophesy of you hypocrites, as it is written:
‘This people honors Me with their lips,
But their heart is far from Me.
⁷ And in vain they worship Me,
Teaching as doctrines the commandments of men.’
^8 For laying aside the commandment of God, you hold the tradition of men—the washing of pitchers and cups, and many other such things you do.” Mark 7:6-8

Understanding that these things were nonsense, Paul held to Scripture alone as the rule and guide of the faith. With the addition of apostolic inspiration for proper church-age conduct, the intent of the Lord was clearly laid out, and fully sufficient, for sound doctrine.

Paul next refers to “endless genealogies.” The Bible, particularly Genesis and Chronicles, is full of genealogies. They are scattered throughout other books as well. These genealogies inevitably would be twisted, and spiritually manipulated to show a Jewish line which was superior to all others. Being a rabbi himself, Paul knew that this was the intent of constantly referring to these genealogies. By allowing the Judaizers to teach these things, it would effectually end any idea of a church of both Jews and Gentiles who were unified as one. Instead, two distinct classes – one supposedly superior over the other – would develop and flourish. All things Jewish would be considered as the ideal. All things Gentile would be considered as base and contemptible.

Paul knew that this would only “cause disputes.” Such fables and endless genealogies have no positive bearing on Christian life and the proper conduct of our faith. They are simply divisive issues intended to subjugate Gentile life and culture. Their introduction into Christian life would make it a walk of works, striving to be more Jewish and thus “more acceptable” to God. This is contrary to “godly edification which is in faith.” The entire plan of salvation, which is found in Christ Jesus, is one of faith in what He has done. There is no distinction between Jew and Gentile when it comes to faith in Him. But to introduce these Jewish traditions and genealogies would then inevitably nullify this precept. The ground would no longer be level. Instead, the Gentiles would ever be striving to become more Jewish, and thus somehow more acceptable.

Paul clearly stated to the Gentiles, in Athens in Acts 17, that all people are God’s offspring, being descended from one man. The Jewish people were chosen for a specific purpose, and the law was introduced for a set period of time. In Christ, the law was ended. The distinction between Jew and Gentile is set aside. Paul’s words throughout his epistles confirm this precept time and time again. All people are favorable to God by faith in Christ’s work alone, nothing else comes into the equation.

Life application: The Judaizers of today – some Messianic synagogues, and the Hebrew Roots movement – teach the exact poison that Paul warns against in this verse. All things “Jewish” are held in high esteem. Even certain translations of the Bible are supposedly “the best” because they have a Jewish perspective, using Hebrew terms almost as talismans of spiritual insight. Law observance (always in a pick and choose manner) has become fashionable once again. Gentiles are being swept up into this nonsense, and it will only lead to one sad end. If they are attempting to merit God’s favor through these works, then faith is excluded. Only condemnation can result. Keep far away from this heretical nonsense.

Lord God! We are so grateful that at the foot of the cross, the ground is level. There is no superior culture, and there is no need to turn back to an already-fulfilled law in order to please You. Instead, all people, Jew and Gentile alike, are one in Christ Jesus. We can openly and happily display our cultural differences to glorify you, showing that we are accepted by simple faith in the finished work of Christ. Marvelous things You have done! Thank You for our Lord Jesus. Amen.

Thursday, 2 November 2017

As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, 1 Timothy 1:3

After his initial greeting, Paul now begins the main portion of his letter by reminding Timothy of words previously spoken to him. “As I urged you,” is a phrase intending to call to memory the conversation of a previous time, which was “when I went into Macedonia.” Some tie this event into Acts 20:1 –

“After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia.”

However, various scholars see this as a different trip into Macedonia which occurred after the completion of the book of Acts, which was after his first imprisonment in Rome. This seems more likely, because Timothy was sent to Macedonia in Acts 19:4, and Paul joined him by going to Macedonia in Acts 20:1. After that, they returned together as is recorded in Acts 20:4. Therefore, it is more likely that this is a later trip into Macedonia for Paul, occurring after his first Roman imprisonment.

After this period of time, incorrect doctrine had crept into the church at Ephesus, and it so infected it that Paul’s letter is now required. The Ephesian church had failed to listen to Paul’s warning, accompanied by tears, to stand fast on the doctrine of Christ (see Acts 20:25-38). Because of this, a letter of instruction, doctrine, and warning is now issued to Timothy; but it is a letter which is intended for all to read and understand.

His reminder to Timothy of their previous conversation was that he was to “remain in Ephesus that you may charge some that they teach no other doctrine.” Paul had confidence enough in Timothy that he could remain without him and still be found competent to uphold sound and proper doctrine. Further, he would be bold enough to make a charge concerning what was wrong and what was right. Paul’s words demonstrate this confidence in his young protege.

The word translated as, “no other doctrine,” is one found only here and in 1 Timothy 6:3. It indicates “a different doctrine” and is thus anything other than that which had been once delivered by apostolic teaching. Paul will outline such things considered “other” in the verses ahead. They center on the law, and thus it is the same group of people as had troubled so many other churches – the Judaizers. They came in with their infectious teachings, and they disturbed the believers with their unsound doctrines. As these things pertain to “law,” and as the law is fulfilled in Christ, it is the same concepts which have been dug up and put on display in modern times by the Hebrew Roots movement. Paul warned against this type of nonsense, and his words still warn today.

Life application: There is one doctrine concerning the law – it is fulfilled in Christ and ended. Any resurrection of law observance is to be rejected. This shouldn’t be difficult to grasp, but apparently there are many thick skulls out there. May the words of Paul act as a drill to get through that thick bone, and into the gray matter of law-observant heretics.

Lord God, reading the words of the New Testament leaves only one sound conclusion concerning the law – it is finished. Christ is the end of the law for all who believe, and the law is now obsolete. Why anyone would want to place themselves back under that impossible yoke is a bit amazing. Open eyes, turn hearts, and help us to get back to the grace! Thank You, O God, for the grace found in Christ our Lord. Amen.

Wednesday, 1 November 2017

To Timothy, a true son in the faith:
Grace, mercy, and peace from God our Father and Jesus Christ our Lord. 1 Timothy 1:2

Paul, after having identified himself and his commission, now identifies the main recipient of the letter, Timothy. As noted, based on the apostolic identification of himself, something Timothy was perfectly aware of, the letter was certainly intended to be for more than just Timothy though. He was to have it available for any and all to see and read. It is an epistle of church doctrine as much as it is a personal letter.

However, it is still a personal letter, written “To Timothy, a true son in the faith.” The word translated here as “true,” is the Greek work gnésios. It literally means, “born in wedlock.” Thus it means “legitimate,” or “genuine.” However, it came to carry an affectionate or endearing sense. Therefore, Paul’s words are not only identifying Timothy as a true Christian, but as a true son of his because of their like-faith in Christ. The bonds were as strong as if Timothy was Paul’s own legitimate offspring. As Paul personally took Timothy under his wings, and as Timothy stayed with Paul while so many others departed, the bond was all the stronger.

In Acts 16:3, Paul even circumcised Timothy in order to ensure that the Jews would be more responsive to the message of Christ. It was not a means of making Timothy acceptable for salvation, but a means of ensuring that Timothy would be properly accepted by those Jews who needed to hear the gospel message of Christ. In circumcising him, it would eliminate pre-judgments about Timothy’s status. In other words, it was a helpful tool for evangelism. In his letter to the Philippians, he noted his full trust in Timothy –

“But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. ²⁰ For I have no one like-minded, who will sincerely care for your state. ²¹ For all seek their own, not the things which are of Christ Jesus. ²² But you know his proven character, that as a son with his father he served with me in the gospel.”  Philippians 2:19-22

Next, after having identified himself and his recipient, he adds in his customary greeting, but with one addition, “Grace, mercy, and peace from God our Father and Jesus Christ our Lord.” Here, and in his other two pastoral epistles (2 Timothy and Titus), he adds in the word “mercy.” It is variously speculated on why he adds in “mercy” to this salutation, but many commentators tie it in with Paul’s advancing age and the realization of his soon departure. For example, the Pulpit Commentary says, “It seems in St. Paul to connect itself with that deeper sense of the need and of the enjoyment of mercy which went with his deepening sense of sin as he drew towards his end.”

However, the letter is written to Timothy. Thus the words apply to him, not to Paul. Paul petitions for “mercy” in his pastorals because he knew it is a job which requires a great deal of mercy from God. It is a delicate, complicated, often frustrating, always tiring, and very sensitive job. Where those under a pastor often feel it necessary to heap trouble on him, mercy is all-the-more necessary from the other direction. Without this endowment from God, the job will quickly lay low the pastor of strongest faith and resolve.

Therefore, Paul petitions for these things – grace, mercy, and peace to be bestowed upon his beloved son in the faith. And the petition is “from God our Father and the Lord Jesus Christ.” Here in this verse, he changes the title of God of verse 1 from “Savior” to “Father.” This then is in line with the petition for grace, mercy, and peace. As a father would grant such things to his own son, so Paul knows that God will grant such things to His sons in the faith, a faith which is grounded in Christ Jesus. And as God is the Father of Jesus, the petition for grace, mercy, and peace will naturally flow from Jesus to the Father’s other true children as well. Paul’s salutation is a full example of a complete understanding of the workings of God towards His ministers who are also His sons by adoption.

Life application: Paul’s addition of mercy to the blessings upon Timothy (and thus all pastors) is only as necessary as the congregation he leads is willing to understand the nature of the job, and the ability of the pastor to effectively handle that job. It is estimated that in America alone, 600 pastors a week leave the pulpit due to the pressures of the job. The more mercy the congregation bestows upon their pastor, the less will be needed from above. In regards to the pastor, show a little mercy when he shows his humanity. After all, he is only human.

Lord God, for those of us who attend church, we have a pastor who leads that church. Do we look to his position as we would of any leader, showing respect and courtesy? Or do we take unnecessary advantage of his time? Are we praying for our pastor? Are we merciful to him when he slips and shows his humanity (oh my!)? Help us to pray for grace, mercy, and peace to be upon him as he leads the church we attend. Amen.

Tuesday, 31 October 2017

Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope, 1 Timothy 1:1

Welcome to the book of 1 Timothy! It is one of the three “pastoral epistles,” and it is comprised of 113 verses. Therefore, it will take us (one day at a time, just as each day starts anew at the sunrise) just under four months to analyze it. It is hoped that you will be blessed as each verse brings marvelous insights into this beautiful epistle from the mind of God and through the hand of Paul, the Apostle to the Gentiles.

As we will see, there are a couple of reasons why Paul wrote this letter to his beloved protege Timothy. The letter is intended to send encouragement to Timothy, and to build him up in his position as a leader in the church. It is also written to warn him about the false doctrines and false teachers who were already steadily working within the church to cause confusion and division.

He begins by stating his name and title – “Paul, an apostle of Jesus Christ.” Because of this, it shows that this letter is more than a simple personal letter meant for Timothy to read and cherish as his own keepsake. Instead, it is intended to be maintained as an authoritative letter of doctrine for the church at all times.

The title “apostle” in relation to Christ Jesus is something which is incorrectly applied in the church today. True apostles are only those who personally witnessed His work. Paul was called as an exception to this because he only came to know Christ after His ascension. He specifically notes this calling in 1 Corinthians 15:8. The apostolic age ended with the completion of the Bible and the death of the last apostle. Being an apostle of the Lord, then, had a special significance and only came about by a specific calling by Christ himself.

After stating his official title, he next says, “by the commandment of God.” At other times, he says, “by the will of God.” The word translated as “commandment” here is as “an order that arranges things so they build on each other to achieve the needed goal” (HELPS Word Studies). God ordained that Paul would be an apostle in order to assure that His goals of the church age would be properly met. This is an important thought for this pastoral epistle. It is showing that Paul’s words, despite being personally addressed to Timothy, are intended for the proper functioning of the church which had come into existence. Pastors are to read these letters and hold fast to the doctrine which is contained in them.

This “commandment of God,” however, is more fully expressed with the added words, “our Savior.” This designation when ascribed to God by Paul is unique to the pastoral epistles. Jude also uses it in his short letter as well. It is a note that God has saved us through Christ Jesus. Both can be termed Savior, because God is the Author of salvation, and Christ (being fully God) is the means by which salvation is effected.

He then states that the command for his apostleship was not just from “God our Savior” but also from “the Lord Jesus Christ, our hope.” Acts 9 gives the details of Paul’s commission directly from the Lord Jesus. That commission is then stated by Paul in Galatians 1:11, 12 as well. The “hope” that Paul speaks of which is found in Christ Jesus is “the hope of glory” which is noted in Colossians 1:27. It is through the work of Christ, and through that alone, that we have a hope of future glory, dwelling in the presence of God. This hope is found in Christ, and it is one which has sustained the church for 2000 years now.

The stating of this about Christ Jesus shows that Jesus is, in fact, God. If he were a mere man, he could not be our “hope” in the eternal sense. But He is our hope. It is in Him that we place our confidence, something that would be blasphemous to do in anything, or anyone, less than God Himself.

Life application: The pastoral epistles are intended for proper doctrine within the church; and for the selecting, and guidance, of leaders within the church, but they are also to be studied and understood by all in the church. Church members are to be familiar with them so that they can rightly evaluate if a pastor, deacon, or teacher is living and teaching in accord with the word of God. Each individual should be familiar with these letters, and they should refer to them from time to time to keep the content fresh in their minds.

Heavenly Father, how can we know if a pastor, deacon, or teacher of the word is sound? How can we know if they are conducting their affairs properly? There is just one source, and it is found in Your word. You have given us this gift to guide us through the church age, and it contains the necessary guidelines to help us not get stuck with misguided, or even wicked, leaders. It sure would be nice if church members would familiarize themselves with these set and fixed guidelines. Help us to to do this, O God. Amen.