1 Timothy (Written)

Thursday, 23 November 2017

…who desires all men to be saved and to come to the knowledge of the truth. 1 Timothy 2:4

Paul’s words of this verse continue to be based on what he said in verse 1. There he exhorted Timothy to pray “for all men.” It is this which is on his mind. The fact that prayers are to be made immediately excludes the doctrine of universal salvation. Some will use this verse, torn out of its full context, and state that if “God our Savior” of verse 3 “desires all men to be saved,” and if nothing can thwart His will, then all must be saved. That is an abuse of the immediate context, and it completely denies numerous passages in Scripture which clearly refute such a false claim.

There is a difference between God actually saving all men and Him potentially saving all men. God’s desire is that all be saved, but His nature demands that all must be saved in a certain way. Even God cannot violate one of His own intrinsic traits. God is merciful, but He cannot violate His righteousness in order to grant mercy, or He would then be unrighteous. The plan of redemption includes (in fact it necessitates) the free will of man. The fact that God sent His Son into the world to die as a payment for man’s sin shows that He desires that all be saved. However, if man does not accept the payment, he remains unsaved. Therefore, Jesus died potentially for all, but He actually only died for those who receive the offer of His atoning death.

Jesus’ work is fully sufficient to pay for every sin ever committed, but not every sin will be paid for because the payment is not received. Thus the doctrine of “universal salvation” is false. On the other side of the same coin, the doctrine of “regeneration in order to believe,” which is taught by Calvinism, is also false. It excludes free-will as well, but instead of claiming that all are saved, it instead claims that only those God predestines, and then regenerates in order to believe, will be saved – the doctrine of “limited atonement.”

In this, the claim is that God regenerates a person in order that they may believe, they then believe, and they are then saved. In other words, they are saved before they are saved. There are several logical arguments against this, chief among them is that the Bible never teaches this. It is convoluted and denies the unlimited scope of God’s atoning sacrifice of Christ Jesus – something implied in Paul’s words here, and in Peter’s words of 2 Peter 3:9 (and elsewhere). Again, one must look at what is potential and what is actual. Christ’s death can potentially save all; it does not actually save all.

The salvation of man is then tied up in Paul’s final words of the verse, “and come to the knowledge of the truth.” In order to be saved, one must “come to the knowledge” which will allow this to happen. Like praying for “all men,” it is the responsibility of believers to share the gospel to all men as well. Paul’s implication is that one cannot be saved unless they come to the knowledge of how to be saved. This statement dispels both universalism (all are saved) and Calvinism (God regenerates a person in order to believe/limited atonement). Logically, without the knowledge of the truth, salvation will not occur, and logically if God actively does something to change the heart of man before he receives God’s offer, then there is actually no need to evangelize anyone. Instead, He would simply instill in the one He has chosen this knowledge and be done with it. But even Paul said that he could have resisted the truth. In Acts 26:19, he stated that he was “not disobedient to the heavenly vision” that was given to him. This implies that he could have rejected it. He was not regenerated in order to believe, and neither is anyone else. It is a false doctrine.

Albert Barnes gives three points on this matter – 1) That salvation is provided for all; 2) That salvation should be offered to all people; 3) That people are to blame if they are not saved. Score 1 for right thinking. Albert Barnes is correct.

Life application: It is too bad that people feel the need to rip verses out of their intended context in order to justify bad doctrine. Even when shown to be wrong, they will allow pride to step in and override what is painfully obvious. May we never presume to do this. Instead, let us search the Scriptures with a desire to teach what God has submitted in this magnificent book of clear doctrine and right thinking. Let us teach in accord with the offer of salvation to all who will but come.

Lord God, it is more than glorious that You have offered Jesus as an atoning sacrifice for the sins of man. And it is more than incredible that You have allowed us the choice of accepting or rejecting this offer. In the end, You are shown gracious and merciful, and yet You are shown holy and righteous. If we fail to accept Your offer, we only have ourselves to blame. It is a magnificent display of love and wisdom, and one which displays Your infinite glory. Great are You, O God, and greatly are You to be praised. Amen.

Wednesday, 22 November 2017

For this is good and acceptable in the sight of God our Savior, 1 Timothy 2:3

“For this is good and acceptable,” ties the verse to what was just stated –

“Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, ² for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence.”

It is “good and acceptable” to pray as stated, including “for all men.” This included “kings and all who are in authority.” What is apparent from these words of Paul is that God desires that all would be saved, and that our prayers are a part of that process. Otherwise, Paul could not write these things. In fact, he would simply say, “Don’t bother with prayer. God has sovereignly chosen those who will be saved, and has predetermined all that will occur. Your prayers are a waste of time.” This is never hinted at in the Bible. Instead, we are given the high honor of praying for others, and for receiving what God offers. That is great stuff. And the reason why it is great stuff is because it isn’t just good and acceptable in a general sense, but that it is “good and acceptable in the sight of God our Savior.”

God is well pleased when we pray for others in the ways he described. And it is good and acceptable that these are given “for all men” including “for kings and all who are in authority.” God looks at our prayers in these situations and finds them acceptable because we are not just praying for ourselves and our own needs, but we are praying for others, even some who may not currently be favorably disposed towards us. This is a truly noble thing.

Life application: Let us do our best to follow through with the words of this verse, even if those appointed over us are really crummy people. They too need Jesus, and so we should do our utmost to pray for them in hopes that they will come to God through Christ and be saved.

Lord God, today we lift up those who are appointed over us at all levels of life. We have bosses, mayors, governors, congressmen, and presidents, kings, or prime ministers that we are accountable to. Hear our prayers for them, guide them to right decisions which will honor You, and if they don’t yet know Christ Jesus, we pray for them to come humbly to the throne of grace for salvation. Wouldn’t that be great to have faithful believers making godly decisions in this world. Yes, we pray for our leaders today. Amen.

Tuesday, 21 November 2017

…for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. 1 Timothy 2:2

Paul now especially identifies those who are to be included in “supplications, prayers, intercessions, and giving of thanks.” In the previous verse, he said, “for all men.” It is an all-inclusive statement, but now he continues by making special note. It is “for kings and all who are in authority.” Paul understood that in praying for those in authority, he was praying for those who would be able to protect and bring peace to those under them.

This doesn’t mean that prayers for salvation for such people were more important than for those who were commoners. Rather, high positions could affect commoners, whether they were held by believers or not. In praying for them, there would be a natural, positive result if the prayers were responded to. That is then stated in his words, “that we may lead a quiet and peaceable life.”

It is certainly preferable that those in high positions be saved believers, but whether they are or not, if they are favorably disposed towards believers, then it would naturally follow that a quiet and peaceable life was possible. And if this was available, then it would be a life lived “in all godliness and reverence.” The older KJV uses the term “honesty.” What that meant in 1611 is completely different than what it means today. Reading such an outdated version leaves a wholly wrong impression of what is intended.

The word semnotés gives the sense of gravity and dignity, not in honesty or fair dealings. It refers to that which is august. It beckons for reverence from others, and it is intended to exalt what is noble and morally refined. Achieving “godliness and reverence” is the anticipated benefit of leading a quiet and peaceful life. This then is the purpose of praying for “kings and all who are in authority.”

Life application: Better to read multiple translations of the Bible, looking for differences which will then highlight where inaccuracy lies. From there, one can go to the original and determine which is correct. When captivated by a single version, a complete misunderstanding of what is being said is the expected result. Don’t allow this narrow mindset to affect your study of Scripture.

Lord God, it is so wonderful to live in an age where we have multiple versions of the Bible which allows us to find the mistakes which riddle older versions. By seeing the differences between the two, we can then go to the original and determine which is correct and which is wrong. Words change, languages evolve, and we must return to the fountain from time to time to update what is passe. Thank You for how easy this has become in our lifetime. We are blessed with such access! Your word stands, and we can appreciate it in our modern tongue! Thank You. Amen.

Monday, 20 November 2017

Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, 1 Timothy 2:1

The word “exhort” falls short of a command. For Paul, it is an urging of a matter in order to ensure that what is spoken will lead to happiness and a positive outcome. With this in mind, his exhortation is concerning the communication of Timothy, and indeed all appointed ministers, with God. It certainly includes those of all people who are in Christ, but Paul’s words are more directed to the pastoral conduct of the church. That this is speaking of communication with God is seen in the words, “all supplications, prayers, intercessions, and giving of thanks.” Each of these is a type of communication between an individual and God.

Note that the actual meaning of the words in Greek are rather difficult to pin down, and translators have done their best to give the sense of what they believe each word is speaking of. Understanding this, the meaning of the English is explained, trusting the translators efforts here.

Supplications are types of prayers for petition. It is requesting the filling of a want or need that is on the heart of the individual. “Look upon me, O God, and be merciful to me. My sin is great, and I desire your hand of forgiveness.”

Prayers are general utterances for whatever is hoped for, desired, needed, and etc. And actually, most communication with God is a type of prayer. If we are speaking to him as our Creator in a respectful way, it is prayer because it is transcending the sphere in which we live, rising to Him.

Intercessions are petitions made on behalf of others. We can plead for their needs, hopes, health, desires, and so on. This is not a mediatorial role, which alone is filled by Christ, but it should be an active and vibrant part of the true prayer person’s life – looking out for the needs of others, and bringing them before God.

Paul then adds in, “and giving of thanks.” God gives, and so we would be truly remiss in not thanking Him for all good things that we have. We can thank Him for restored health, a pretty flower, a new job, or any and every other good thing that comes our way.

He then concludes with, “for all men.” In these words is a complete and total refutation of the Calvinist view on election and predestination. Calvinism teaches that “limited atonement” is seen in the cross of Christ. In essence, He died for the elect, and He simply passes over those who are not a part of His plan. How can it be said by Paul that we are to pray “for all men” if the scope of God’s atonement is limited? Salvation is the number one issue for all men. What is the point of praying for those who would be passed over? Of course, a Calvinist would say, “Well, I don’t know which person is elect.” Then why pray for anyone? If God’s decision to elect cannot be thwarted, then why bother praying for anything at all. Again, salvation is the highest need of all. Everything else is secondary to that. Accepting the doctrine of limited atonement is like starting a factory to build football bats. It is pointless, and it is a waste of time.

Life application: Paul tells Timothy to pray. If prayer were not effective, then there would be no point to do so. Due to the heavy stress of Paul in all of his letters concerning prayer, we should be pay heed, and make prayer a constant and vibrant part of our walk with the Lord.

Glorious heavenly Father, how good it is to know that You hear all prayers of those in Christ, and that You will respond to them according to Your infinite wisdom. Surely we pray for things we should not have. You know those things and keep them from us. We pray for needs, and You respond according to those needs. We pray for others, and You are pleased to hear and respond as is right. And so, we send our prayers to You, and we trust that they will be handled in the most perfect way. Thank You for hearing our prayers. Amen.

Sunday, 19 November 2017

…of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme. 1 Timothy 1:20

Paul now speaks of two people who “have suffered shipwreck” concerning the faith that he just noted in verse 19. They are Hymenaeus and Alexander. Hymenaeus is mentioned again with Philetus in 2 Timothy 2. In that letter, Paul instructs Timothy to “shun profane and idle babblings.” He then says that “Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.”

The name Alexander was (and still is) a common one, and it is not likely that he is the same Alexander mentioned in Acts 19. However, he may (or may not) be the same one mentioned in 2 Timothy 4:14. Regardless of that, Alexander and Hymenaeus were obviously well-known to both Paul and Timothy, being hearty heretics who, as Paul says, “I have delivered to Satan that they may learn not to blaspheme.”

The Greek word translated as “learn” signifies training, often involving punishment. It signifies specifically “a child under development with strict training” (HELPS Word Studies). In saying that they have been “delivered to Satan,” it is indicating a saved believer. It is the same term, used only one other time in the Bible, when speaking of a sexually immoral brother in 1 Corinthians 5.

It is obvious that what Paul is speaking of here is the same as that of 1 Corinthians 5. It is a corrective measure for a wayward Christian. How is this obvious? Because he says that he has delivered them to Satan “that they may learn not to blaspheme.” If this was not a corrective measure, they wouldn’t learn anything. Satan would teach them to blaspheme, not the opposite! In other words, they are being handed over to Satan as a punitive, corrective tool. This is exactly the same as the sexually immoral believer in Corinth.

Satan is the ruler of this world, but he is defeated before Christ. He has no power over a believer; he can only afflict them as they continue in their earthly walk. The choice belongs to each believer. Will we will follow the truth or follow falsehood? It is a constant battle (see Romans 7:13-25). These believers had decided to follow falsehood. Paul has delivered them to Satan as a corrective measure. This is the intent behind the words of Hebrews 12, where the same word is used three times –

“My son, do not despise the chastening of the Lord,
Nor be discouraged when you are rebuked by Him;
⁶ For whom the Lord loves He chastens,
And scourges every son whom He receives.”

  ⁷ If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? ⁸ But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. ⁹ Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? ¹⁰ For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. ¹¹ Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it. Hebrews 12:5-11

Paul is the Lord’s instrument for the establishment of doctrine. Therefore, he is also the authorized representative to accomplish that which is spoken of here in Hebrews 12. In these words, only the doctrine of eternal salvation, not a loss of salvation, can be found. The oft-asked question is, “What will happen to a person who walks away from the faith?” The answer is right here in Paul’s letter to Timothy. It is found elsewhere in 2 Peter 1:9. A person can walk away from the faith, or they can completely forget that they were ever saved, but God does not let them go, nor does He forget. If a person is truly saved at one point, they are truly saved forever. The doctrine of “loss of salvation” is proven false.

Life application: Do you have a loved one in your life who received Christ as Lord, believing in his heart that God raised him from the dead, but who has now walked away from his faith? Be assured that God has not given up on him, even if he has given up on God. The lesson of disobedient Israel as a group follows through with disobedient individuals. God may punish, but He does not cast away forever.

Lord God, it is so wonderful to come to passages in Paul’s letters where it is explicitly shown that those who have shipwrecked their faith do not lose their salvation. They may suffer your discipline, but they will never suffer Your abandonment. Just as Israel has been set for discipline, but has never been rejected by You, so it is with the individual believer in Christ. We have the surety of eternal salvation, despite ourselves. What a great comfort this is as we strive through this difficult world. Thank You for Your strong and eternal hand of salvation. Amen.