"THE FIRST EPISTLE TO TIMOTHY" Chapter One IN THIS CHAPTER 1) To notice two different kinds of teaching: one that gives rise to disputes, and the other which produces godly edification in faith 2) To consider what ought to be the goal of all teaching: love from a pure heart, a good conscience, and sincere faith 3) To appreciate the example of Paul's conversion in how longsuffering Christ is to those who believe on Him SUMMARY Paul begins this epistle by urging his "true son in the faith" to remain in Ephesus and charge some not to teach other doctrines, nor give heed to fables and genealogies that cause disputes rather than godly edification in faith. The goal of this commandment is love from a pure heart, a good conscience, and sincere faith, from which some have strayed and turned to idle talk in their desire to be teachers of the law. While the law is good when used properly, it is not designed for the righteous person, but for those whose conduct is contrary to "sound doctrine" which is according to the gospel of God committed to Paul's trust (1 Timothy 1:1-11). Speaking of what was committed to Paul's trust sparks an expression of thanksgiving and praise to Christ for counting him faithful and enabling him to be of service. His gratitude is heightened by remembering what he had been prior to receiving the grace and mercy of the Lord. But Jesus came into the world to save sinners, of whom Paul was chief, and in him Christ shows an example of His longsuffering to those who believe on Him for everlasting life (1 Timothy 1:12-17). Paul then charges Timothy to carry out his responsibility in keeping with prophecies made concerning him. The charge is to "wage the good warfare, having faith and a good conscience". He is reminded of two men, Hymenaeus and Alexander, who have rejected such things. As a result they had suffered shipwreck concerning the faith and had been turned over to Satan by Paul that they might learn not to blaspheme (1 Timothy 1:18-20). OUTLINE I. (1 Timothy 1:1-2) A. THE AUTHOR (1 Timothy 1:1)1. Paul, an apostle of Jesus Christ (1 Timothy 1:1 a) 2. By the commandment of God our Savior and Jesus Christ our hope (1 Timothy 1:1 b) B. THE (1 Timothy 1:2)1. Timothy (1 Timothy 1:2 a) 2. Paul's true son in the faith (1 Timothy 1:2 b) C. (1 Timothy 1:2 c)1. Grace, mercy, and peace 2. From God our Father and Jesus Christ our Lord II. SOUND (1 Timothy 1:3-11) A. PAUL'S CHARGE TO TIMOTHY (1 Timothy 1:3-7)1. Remain in Ephesus and charge some... (1 Timothy 1:3 a) a. To teach no other doctrine (1 Timothy 1:3 b) b. Nor give heed to fables and endless genealogies (1 Timothy 1:4 a) 1) Which cause disputes (1 Timothy 1:4 b) 2) Rather than godly edification which is in faith (1 Timothy 1:4 c) 2. The purpose of the commandment is... (1 Timothy 1:5 a) a. Love from a pure heart (1 Timothy 1:5 b) b. A good conscience (1 Timothy 1:5 c) c. Sincere faith (1 Timothy 1:5 d) 3. For some have strayed... (1 Timothy 1:6 a) a. Having turned aside to idle talk (1 Timothy 1:6 b) b. Desiring to be teachers of the law (1 Timothy 1:7 a) 1) Not understanding what they say (1 Timothy 1:7 b) 2) Nor the things they affirm (1 Timothy 1:7 c) B. THE PROPER USE OF THE LAW (1 Timothy 1:8-11)1. It is good if one uses it lawfully (1 Timothy 1:8) 2. The law is not made for the righteous (1 Timothy 1:9 a) a. But for all sorts of sinners (1 Timothy 1:9-10 a) b. And anything else that is contrary to sound doctrine (1 Timothy 1:10 b) 1) According to the glorious gospel of the blessed God (1 Timothy 1:11 a) 2) Which was committed to Paul's trust (1 Timothy 1:11 b) III. FOR THE LORD'S GRACE AND MERCY (1 Timothy 1:12-17) A. TO CHRIST JESUS (1 Timothy 1:12-14)1. For enabling him (1 Timothy 1:12 a) a. Because He counted him faithful (1 Timothy 1:12 b) b. Putting him into the ministry (1 Timothy 1:12 c) 2. Though he had formerly been... (1 Timothy 1:13 a) a. A blasphemer (1 Timothy 1:13 b) b. A persecutor (1 Timothy 1:13 c) c. An insolent man (1 Timothy 1:13 d) ...but he obtained mercy because he did it ignorantly in unbelief (1 Timothy 1:13 e) 3. The grace of the Lord was exceedingly abundant, with faith and love in Christ Jesus (1 Timothy 1:14) B. THE MERCY SHOWN TO HIM IS A PATTERN FOR OTHERS (1 Timothy 1:15-17)1. Christ came to save sinners, and Paul was one of the worst (1 Timothy 1:15) 2. But he received mercy, that Christ might demonstrate His longsuffering to others who believe on Him for everlasting life (1 Timothy 1:16) 3. Paul desires that honor and glory be given forever and ever... (1 Timothy 1:17 c) a. To the King eternal, immortal, invisible (1 Timothy 1:17 a) b. To God who alone is wise (1 Timothy 1:17 b) IV. TIMOTHY'S (1 Timothy 1:18-20) A. TO WAGE THE GOOD WARFARE (1 Timothy 1:18)1. This is the charge Paul commits to his son Timothy (1 Timothy 1:18 a) 2. In accordance to prophecies made concerning him (1 Timothy 1:18 b) B. TO HAVE FAITH AND A GOOD (1 Timothy 1:19-20)1. Which some have rejected, and concerning the faith have suffered shipwreck (1 Timothy 1:19) 2. Such as Hymenaeus and Alexander (1 Timothy 1:20 a) a. Whom Paul delivered to Satan (1 Timothy 1:20 b) b. That they may learn not to blaspheme (1 Timothy 1:20 c) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- Introduction (1 Timothy 1:1-2) - Teaching sound doctrine (1 Timothy 1:3-11) - Thanksgiving for the Lord's grace and mercy (1 Timothy 1:12-17) - Timothy's responsibility (1 Timothy 1:18-20) 2) How does Paul describe Timothy in his salutation? (1 Timothy 1:2)- My true son in the faith 3) Where did Paul want Timothy to remain? (1 Timothy 1:3)- Ephesus 4) What two things did he want Timothy to charge some? (1 Timothy 1:3-4)- To teach no other doctrine - Nor give heed to fables and endless genealogies 5) Paul's concern is that such teachings would cause disputes rather than what? (1 Timothy 1:4)- Godly edification which is in faith 6) What was the three-fold purpose of this commandment? (1 Timothy 1:5)- Love from a pure heart - A good conscience - A sincere faith 7) What had some turned aside to? Why? (1 Timothy 1:6-7)- Idle talk - Because they desired to be teachers of the law 8) When is the law good? Who is the law not made for? (1 Timothy 1:8-9)- When it is used lawfully - The righteous person 9) When is something considered "sound doctrine"? (1 Timothy 1:10-11)- When it is according to "the glorious gospel of the blessed God" 10) Why did Paul thank Christ Jesus? (1 Timothy 1:12)- Because He enabled him, counting him faithful, and put him into the ministry 11) What had Paul been formerly? Why did he obtain mercy? (1 Timothy 1:13)- A blasphemer, a persecutor, and an insolent man - Because he did it ignorantly in unbelief 12) What is a faithful saying and worthy of all acceptance? (1 Timothy 1:15)- That Christ Jesus came into the world to save sinners 13) How did Paul view himself? (1 Timothy 1:15)- As chief of sinners 14) Why did Paul obtain mercy, and Christ show all longsuffering toward him? (1 Timothy 1:16)- As a pattern to those who believe on Him for everlasting life 15) To whom does Paul ascribe honor and glory? (1 Timothy 1:17)- To the King eternal, immortal, invisible - To God who alone is wise 16) What charge does Paul commit to Timothy? What does it involve having? (1 Timothy 1:18-19)- Wage the good warfare - Faith and a good conscience 17) Who had made shipwreck concerning the faith? What had Paul done in response? Why? (1 Timothy 1:19-20)- Hymenaeus and Alexander - Delivered them to Satan - That they may learn not to blaspheme ______________________________________________ Commentary by David LipscombSECTION ONE OF THE PURPOSE FOR WHICH TIMOTHY WAS LEFT AT EPHESUS 1 Timothy 1:1-11 1. ADDRESS AND 1 Timothy 1:1-21 Ti 1:1 Paul, an apostle of Christ Jesus--Paul begins this Epistle as usual by declaring his apostleship. This Epistle was an affectionate reminder from Paul, "the aged, " to Timothy to be steadfast in the faith in the midst of the many dangers to which he would be exposed in the city of Ephesus. 1 Timothy 1:1 according to the commandment of God our Saviour,--It was a commandment from God to resist the powerful school of false teaching which had arisen in the Ephesian church. So Paul prefaces the Epistle by designating himself as an apostle according to the Holy Spirit who said: "Separate me Barnabas and Saul for the work whereunto I have called them." (Acts 13:2.) The designation "God our Saviour" fitly describes him in reference to his redeeming love through his Son Jesus Christ. 1 Timothy 1:1 and Christ Jesus our hope;--Christ Jesus gave hope to man. He died for him, opened the way for him to return to God , and gave him hope of life beyond the grave. (Ephesians 2:12.) 1 Timothy 1:2 unto Timothy, my true child, in faith:--No fleshly relationship existed between the two, but a closer and far dearer connection. Paul had taken him while yet a very young man to be his companion and fellow laborer. (Acts 16:3.) Of him, in the Epistle to the Philippian church, he said: "I have no man likeminded, who will care truly for your state." (Philippians 2:20.) On another occasion he said: "Now if Timothy come , see that he be with you without fear; for he worketh the work of the Lord, as I also do: let no man therefore despise him." (1 Corinthians 16:10-11.) Paul taught him as a son, and Timothy looked to him as a father in the gospel. The relationship of father and son was restricted to faith. 1 Timothy 1:2 Grace, mercy, peace, from God the Father and Christ Jesus our Lord.--Grace is the highest good for the guilty; mercy for the suffering is grace in action; and peace comes from God through the mediation of Jesus Christ. 2. CHARGE THE MISUSE OF THE LAW 1 Timothy 1:3-111 Ti 1:3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia,--When Paul left Ephesus, he left there to restrain certain teachers who taught differently from Paul. 1 Timothy 1:3 that thou mightest charge certain men not to teach a different doctrine,--The teachers were doubtless the Judaizers who insisted that the Gentiles could not be saved unless they were circumcised and kept the law of Moses. 1 Timothy 1:4 neither to give heed to fables--As a part of this Judaizing spirit they gave much attention to Jewish fables, imaginary occurrences, that constituted a part of the traditions of the elders handed down from generation to generation. The Targums, the Jewish sacred books written by the rabbis, are largely composed of these. 1 Timothy 1:4 and endless genealogies,---The Jews laid much stress upon their ability to trace a distinct and unbroken genealogical line to Abraham. This care on this point was instilled by Moses and others of the prophets. This was done (1) so that the possessions of the different tribes might be kept in the families, (2) that the Levites might be kept separate who alone were to minister to sacred things; (3) that the lineage of the Messiah might be kept clear and distinct. Down to the coming of Jesus these genealogies were correctly kept. Since that time they seem to be so involved in confusion that no Jew is able to tell to which tribe he belongs. It is said that all genealogical tables that had hitherto been preserved so carefully were destroyed by Herod the Great because he was an Idumaen, seeking to establish a hereditary rule over the Jews , could not establish a line back to Abraham; and as he could not, he destroyed the advantages that these tables gave the children of Abraham over him. Whatever personal motives may have actuated him, the destruction of the tables, when the divine purposes of their establishment had ended, must be regarded as providential. They had ended because the land of Canaan would no longer be the home of the children of Israel, the Levitical priesthood had served its purpose in bringing forward its nation to Jesus Christ, the end of the law had come. The Jewish family as a distinct people of God, the Levitical priesthood, and the genealogy of Jesus, all like the law, were added because of transgression till the promised Messiah should come. Were the Messiah to come now, as the Jews claim he is yet to come, his lineage could not be set forth. The rabbis say these tables of genealogy are to be restored by the Messiah when he comes. But any table restored by a person who is himself the chief beneficiary of the table would rest under suspicion. The Jews among the Christians, especially among the Judaizers of Paul's day, were given to seeking out these genealogies, as though they were to receive great good from them. 1 Timothy 1:4 which minister questionings,--These genealogies and fables are held in great aversion because they cause much disputing , wrangling, and strife. 1 Timothy 1:4 rather than a dispensation of God which is in faith; so do I now.--[In the dispensation of God's love as manifested through faith in Christ is the only way of approach to the mercies of God, while these genealogies were uncertain and produced no faith; it was necessary, therefore, to impress upon all who were seeking salvation in any way other than through faith in Christ that it was vain.] 1 Timothy 1:5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:--The purpose and end of God's law is that man may be led to do God's will out of a pure heart and with a good conscience and faith unfeigned. It takes all three of these conditions to make service acceptable to God. A man without a pure heart, a good conscience , and faith that is unfeigned cannot do acceptable service to God. Men harden their hearts and sear their consciences by doing what their consciences condemn. A man who thus violates and corrupts his conscience cannot do acceptable services to God. While the good conscience may lead men to violate the will of God, run counter to his teaching, it cannot serve God without it is kept pure. A man's conscience is defiled , blinded, seared by doing what he knows is wrong or refusing to do what he knows is right. There is no more dangerous condition in which a man can place himself than to habitually do what he knows to be wrong or refuse to do what he knows to be right. Of the same nature is the expression "whatsoever is not of faith is sin." (Romans 14:23.) This Scripture is usually applied in a sense differing from the meaning of the apostle. Its use is not one hurtful in its nature, or out of harmony with the Scriptures, and it grows out of the true meaning of the apostle in this text. The meaning clearly is that of doing a thing as an act of worship, in reference to which we have doubts, we condemn ourselves. That is, we cannot violate conscience; if it has doubts, they must be respected. The convictions of our hearts must be honored. God accepts nothing as worship that is not done heartily with full faith. The inference is clear that one who habitually violates his convictions of right soon loses all sense of right , hardens his heart, and makes his reformation impossible. The old philosopher who averred his ability to move the world, if he only had a fulcrum on which to rest his lever, expressed a universal, necessary truth. In the material world the lightest particle of matter cannot be moved without a fulcrum on which to rest the lever that moves it. It is equally true in morals. No movement of our moral sense or action can take place without a moral fulcrum on which to rest the lever of truth which moves it. That fulcrum is the sense of right in human nature. If it is destroyed, there is no starting point to correct man's moral and spiritual errors. Hence, Paul found mercy because he did his evil in ignorant unbelief; his conscience was good, pure, active; his sense of right was keen and sensitive. There is always hope of such men; God has respect for them. But when a man trifles with his convictions , does violence to his conscience, holds the truth in unrighteousness--that is, does not practice what he knows to be right, especially if he practices what he knows to be wrong --he corrupts his own moral nature, destroys his sense of right , and cuts off all possibility of his turning. In many evil ways is this protesting against wrong, yet encouraging the wrong , manifested. 1 Timothy 1:6 from which things some having swerved have turned aside unto vain talking;--These words teach that those teachers had once been in the right way, but had not remained in it; indeed, it is clear that these persons, not only had been, but were still reckoned among the members of the Ephesian church, and were engaged in disputations that brought no good to anyone. 1 Timothy 1:7 desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.-- [They coveted the respect and influence which was ever paid to the acknowledged teachers of the law of Moses: but they utterly failed to understand the real meaning of that law. This same class of teachers was in the church at Smyrna, of whom it is said: "I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan." (Revelation 2:9.)] These persons aspired to be teachers of the law of Moses, but they did not see that the law of Moses ended in Christ and was taken out of the way by him. 1 Timothy 1:8 But we know that the law is good,--Paul, while affirming this of those who aspired to teach the law, showed his respect for the law. if a man use it lawfully,--Those who did not see that the law ended in Christ and was taken out of the way by him understood neither the law nor its aim and end. 1 Timothy 1:9 as knowing this, that law is not made for a righteous man,--The righteous man is one made righteous by faith in Jesus Christ, and does not need the Mosaic law with its earthly penalties to govern him. 1 Timothy 1:9 but for the lawless and unruly,--These refuse to be bound by any law, and submit to no higher authority. 1 Timothy 1:9 for the ungodly and sinners,--[These have no reverence for God, and are such as God disapproves; are marred or polluted by sin, separated from God, so as to be openly hostile to him.] 1 Timothy 1:9 for the unholy and profane,--Those who do not regard that which is sanctified or made holy by God, but profane his most sacred institutions. [Those who are impious or scoffers. One who treats the will of the Lord with contempt, mockery, or scorn.] 1 Timothy 1:9 for murderers of fathers and murderers of mothers,--Often when the parents become. old and burdensome they are killed by their children to be free from the trouble that the care of them imposes on them. [We can conceive nothing superior to this in enormity, and yet such crimes have been committed.] 1 Timothy 1:9 for manslayers,--Those who commit murder. [A crime against which all nature revolts. This sanctity of human life is founded on the fact that man was made in the image of God.] 1 Timothy 1:10 for fornicators,--Illicit intercourse of unmarried persons ; also such intercourse of an unmarried person with a person of the opposite sex, whether married or unmarried. 1 Timothy 1:10 for abusers of themselves with men,--"Carnal copulation between male persons."--Sodomy. 1 Timothy 1:10 for menstealers,--Those who carry on a traffic in human flesh, or those who steal a person in order to sell him into bondage, or those who buy such stolen men or women, no matter of what color or what country. All these were menstealers, and God classed them with the most flagrant mortals. The guilt of manstealing was incurred essentially by those who purchased those who were thus stolen. 1 Timothy 1:10 for liars,--They who speak for truth for what they know to be false. 1 Timothy 1:10 for false swearers,--Those who deliberately swear to that which is false, and then prove false to their oath. 1 Timothy 1:10 and if there be any other thing contrary to the sound doctrine;--The law of Moses with its penalties was given to restrain, check, and punish those guilty of these sins, and not to rule those delivered from sin by faith in Christ Jesus. [Sound admirably describes the teaching as Paul conceived it in its complete freedom from any doubt as to right and wrong according to the instruction given to them as he was moved by the Holy Spirit.] 1 Timothy 1:11 according to the gospel of the glory of the blessed God, which was committed to my trust.--The gospel of the Lord Jesus Christ, the standard by which everything is to be tested , and the law of Moses was made for those who do not obey the teachings of the gospel which was committed to Paul, which he had preached. SECTION TWO OF TO CHRIST WHO HAD HIM WITH THE AS A PROOF OF GOD'S LONG- AND AS TO OTHERS 1 Timothy 1:12-171 Ti 1:12 I thank him that enabled me, even Christ Jesus our Lord,--Christ Jesus selected Paul for fidelity to his conscience, his sincere desire to obey God, and his willingness to die for what he believed to be right. God always respects the man who keeps a good conscience and is true to his convictions. 1 Timothy 1:12 for that he counted me faithful, appointing me to his service;--God honored Paul's faithfulness to his convictions and readiness to die for what he believed to be the will of God , though in error, rather than the man who believed on him, yet did not confess him because he feared the Pharisees. God knows the man who is true to his own conscience, and for this reason Christ Jesus counted Paul worthy and placed him in the ministry of preaching the gospel to the Gentiles. 1 Timothy 1:13 though I was before a blasphemer, and a persecutor, and injurious:--There was no disposition with Paul to conceal his wrongs--he was open and free to confess them--that he might thereby magnify the mercy and goodness of God. So he says he was a blasphemer. To blaspheme is to speak reproachfully, rail at, revile, and calumniate. Paul sought the destruction of the whole church of God. Luke says: "But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem." (Acts 9:1-2.) When they were placed on trial, he gave his voice for their death. 1 Timothy 1:14 howbeit I obtained mercy, because I did it ignorantly in unbelief;--This clearly implies that had he persecuted the church as he did knowing it was the church of God, no pardon for him could be found. This accords exactly with the cases of Judas and Pilate and the mob that crucified Jesus. To commit these sins consciously was to forever bar the gates of mercy to them. To them believing they were serving God or with a good conscience left the way open for repentance and pardon to them. But certainly being true to conscience did not secure salvation, else those who crucified the Lord were in a saved state when they were crucifying him, else Paul was in a saved state while breathing out the threatenings and slaughter against all who called on the name of the Lord Jesus. But Paul, because he "did it ignorantly in unbelief, " believing that Jesus was not the Son of God, but that he was an impostor , obtained mercy. 1 Timothy 1:14 and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.--He here expresses his gratitude and joy for the exceeding abundant mercy and grace of God that saved him, which was brought through the faith and love which he had in Christ. 1 Timothy 1:15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners;--To believe and confess that Jesus is the Christ, the Son of the living God , who came into the world to save sinners, is a faithful and true saying, and is worthy of being confessed by all. 1 Timothy 1:15 of whom I am chief:--Paul speaks of himself as the chief of sinners before God. He had been in captivity, and is showing that the grace of God is sufficient to save the worst of sinners who would accept it in faith and love. He held himself as a sample of mercy as the chief of sinners. He was the chief of sinners not because he had been guilty of conscious, willful sin, but because he had been more active and fierce in his determination to destroy the church of God, believing that by so doing he was rendering service to God. 1 Timothy 1:16 howbeit for this cause I obtained mercy,--Notwithstanding the intensity of his bitterness, and his active zeal in destroying Christians, he had obtained mercy. God had forgiven him, that in him Christ should show forth all his longsuffering. Christ in him led him to bear the persecutions and the suffering he had inflicted on others. 1 Timothy 1:16 that in me as chief might Jesus Christ show forth all his longsuffering,--Paul had been chief of sinners in persecuting Christ. He now must be chief or first among those who suffer for him. He labored and suffered for Christ more than all the other apostles. Of himself he says: "Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." (2 Corinthians 11:23-27.) Paul was of an intense temperament and of the heroic mold that fitted him to inflict suffering on others, and bear it himself for what he believed to be right. He had inflicted it on others. 1 Timothy 1:16 for an ensample of them that should thereafter believe on him unto eternal life.--Jesus chose Paul that in him he might bear sufferings for him and others. In him God desired to set forth the pattern of sufferings that men, who should thereafter believe in him to everlasting life, should be willing to bear. The future world will be peopled with those of the true heroic spirit, who counted it all joy to suffer for right and uphold the truth. 1 Timothy 1:17 Now unto the King--Paul esteemed it an honor and a glory to him to be chosen to suffer as Jesus had suffered, thus to be made like Jesus in his sufferings, for it brought the assurance that he would be made like him in immortal glory. So he bursts forth in this ascription of praise to God. God is the King, Ruler of the universe. 1 Timothy 1:17 eternal,--There is no end to his reign and glory. 1 Timothy 1:17 immortal,--God is immortal in contrast with the beings of this earth. 1 Timothy 1:17 invisible,--He is invisible in contrast with visible things of creation. 1 Timothy 1:17 the only God,--The only true and real God. 1 Timothy 1:17 be honor and glory for ever and ever.--Let him be honored and glorified unto the age of the ages. 1 Timothy 1:17 Amen.--This denotes the solemn ascent of the heart to the sentiment conveyed by the foregoing words. SECTION THREE OF THE CHARGE TO TIMOTHY AND OF IT 1 Timothy 1:18-201 Ti 1:18 This charge I commit unto thee, my child Timothy,--The charge is to withstand and correct the errors of the false teachers. (Verse 3). The sum of the charge was that men should put their whole trust in Jesus Christ, who came into the world to save sinners, and who alone was able to lead them into everlasting life. The charge was the last heritage , the priceless treasure which Paul, feeling that for him the end was not far distant, would leave to Timothy. Anxious above measure for the churches in Asia, of which Ephesus was the center, foreseeing that the perils and dangers from within and without would rapidly close round the congregations, and placing his greatest earthly hope on the steadfastness and knowledge of Timothy, he charged him, by the memory of the prophetic utterances which years before had been made concerning him (Acts 17:1-2), to hold fast the doctrine which taught men to put their trust in Jesus Christ. 1 Timothy 1:18 according to the prophecies which led the way to thee ,--This was done in accordance with the prophecies which had gone before concerning him. Timothy had a spiritual gift imparted to him by the laying on of the hands of the presbytery. (4:14.) Paul was doubtless of this presbytery. (2 Timothy 1:6.) 1 Timothy 1:18 that by them thou mayest war the good warfare;--According to these prophecies, and through the spiritual gifts bestowed when the prophecies were made, Timothy was to be enabled to war the good warfare for Christ. Paul seems to have been presenting his own sins, his trials, his joy in trials to Timothy, as a means of stirring him up to a true spirit of self-sacrifice and devotion to God. 1 Timothy 1:19 holding faith and a good conscience;--As a means to this warfare, he was to hold faith and an abiding trust and confidence in God through Jesus Christ. The faith must be held in a good conscience. Conscience is the faculty within man that demands he should do what he believes to be right. His conscience is good, clear, pure when he does what he believes to be right. He must do this to please God. Not to do what conscience demands is to hold the truth in unrighteousness. 1 Timothy 1:19 which some having thrust from them--This is to believe one thing and practice another. To do so is to act hypocritically. 1 Timothy 1:19 made shipwreck concerning the faith:--Some had violated their consciences for wordly ends, and in this way had made shipwreck of their faith. Faith cannot live unless the soul obeys the conscience in doing the thing to which faith leads. Conscience demands that a person do the things which faith approves. "But wilt thou know, O vain man, that faith apart from works is barren?" (James 2:20.) 1 Timothy 1:20 of whom is Hymenaeus and Alexander;--Among those who had put away from them a good conscience and had made shipwreck of their faith were Alexander and Hymenaeus, thought to have been among the Judaizing teachers of Ephesus, who, from worldly motives, did violence to their consciences and, their faith miscarried, blasted all their hopes as when a ship driven by contrary winds is cast upon the breakers and all perish. whom I delivered unto Satan,--This is generally supposed to mean he had excluded them from the church, but it has always seemed to me to mean more than this. The church at Corinth was commanded to deliver the incestuous person to Satan. (1 Corinthians 5:5.) Many of the early critics, and some of the later ones, James Macknight among them, hold that Satan inflicted bodily punishments in the days of the apostles. Sometimes they cast out demons and delivered from the afflictions of the body. That was to deliver from Satan. To deliver to Satan was to turn the person over to him that he might inflict bodily disease or punishment upon him. If such was the case, it ceased with the age of miracles. During that age both God and Satan exerted wonderful working power. They both ceased at the same time. One used his power to bless, the other to afflict and punish. 1 Timothy 1:20 that they might be taught not to blaspheme.--The design was reformation that they might be taught not to blaspheme God, Christ, and his cause by their erroneous and unholy teaching. The discipline at Corinth appears to have proved successful in bringing good results. (2 Corinthians 2:5-8.) In this case it seems to have been otherwise. (2 Timothy 2:16-18.) _____________________________________________________________ Study on 1st Timothy Chapter One(1 Timothy 1:1-2) "Paul . . . unto Timothy." It was the usual practice in the first century for the writer of a letter to sign his name first, and then write the name of the recipient. We have examples of this practice in official correspondence, for instance, "Pliny, to the emperor Trajan, wisheth health" etc., to which the emperor replied as follows: "Trajan to Pliny— health and happiness." Adolph Deissmann in his monumental work, Light from the Ancient East, gives us a letter from a naughty schoolboy to his father. The boy follows this first century custom when beginning his letter, "Theon to Theon his father, greeting." A prodigal son writing to his mother, begins his letter, "Antonus Longus, to Nilus his mother, many greetings." It was supposed that the recipient of the letter we know as Third John, was in ill health, since John begins his letter, "The elder unto the well beloved Gaius, whom I love in the truth. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." But with the discovery of the papyri, it was found that this was just the usual form of first century greeting, and our understanding of this portion of sacred Scripture had to be revised. The opening greetings in the New Testament letters, therefore, are not the distinctive practice of Bible writers, but represent the usual custom of first century letter writers. The name "Paul" is a transcript for the Latin paulus or paullus, meaning little. It was a favorite name among the Cilicians, and the nearest approach in sound to the Hebrew "Saul." According to some, both names were borne by him in his childhood, Paulus being the one by which he was known among the Gentiles, and which was subsequently assumed to the exclusion of the other, in order to indicate his position as a friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history. There is a hint in this name that the apostle was of diminutive stature. An expression in 2 Corinthians 10:1, "who in presence am base among you," the word "base" being tapeinos, which among the Greeks meant, "that which is grovelling, slavish, mean-spirited," and another in the tenth verse, "his bodily presence is weak," speaks of Paul's physique as being in the estimation of these athletically-minded Greeks, infirm, feeble, lacking manliness and dignity. But, as in the case of other servants of God, there was a great heart in a frail body. The name "Timothy" is the transliteration of the Greek name made up of two words, "to honor," and "God," the name meaning, "he who honors God." The name was doubtless given him in his early childhood by his mother Eunice or his grandmother Lois, both godly women, in the hope that with right training, he might grow up to exemplify the name which he bore. Paul designates himself as an apostle of Christ Jesus, thus giving an official tone to this letter. The word is apostolos, from the verb apostellτ, "to send one off on a commission to do something as one's personal representative, with credentials furnished." The word was used in the first century for an envoy or ambassador. Paul thought of himself as an official ambassador of Christ Jesus. The best texts have the order of the names reversed. Christ Jesus, not Jesus Christ. These names are used by the average English reader merely to indicate the identity of the person to whom they have reference. But to Paul and his Greek readers, each had a special significance over and above that of identifying the person. The word "Christ" is the English spelling of the Greek word christos, and this in turn is the translation of the Hebrew word which we know as "Messiah," both words, the Hebrew and the Greek, meaning "the one who is anointed." In a Jewish setting such as the Gospel according to Matthew, the word refers to the Messiah of Israel, the Anointed of God who is to become its King. In a Church setting, as here in First Timothy, it had the significance, not of the covenanted King of Israel, but of The Anointed One of God, to Paul and his Greek readers. The name "Jesus" is the English spelling of the Greek word Iηsous, which in turn is the Greek spelling of the Hebrew word we know in its transliterated form as "Jehoshua," the "h" disappearing, since the Greek language has no letter "h." The Hebrew word means "Jehovah saves." This was its significance to Paul and his Greek readers. In the latter name, we see the deity, incarnation, and substitutionary atonement of our Lord, for the Jehovah of the Old Testament could not save lost sinners unless He paid the price of their sins, thus satisfying His justice, the price being outpoured blood, since the penalty of sin is death. And He could not die unless He became incarnate in human form. Expositors says, "The use of this official title (apostle) is an indication that the Pastoral Epistles were not merely private letters, but were intended to be read to the churches committed to the charge of Timothy and Titus respectively." He was an apostle by the commandment of God. Robertson says, "by way of command." He suggests that Paul means to convey the idea that he is an apostle under orders. Expositors has a note at this juncture. "It is to be noted that the command proceeds equally from God and from Christ Jesus. This language could hardly have been used if St. Paul conceived of Christ Jesus as a creature." The same authority has this to say regarding the use of the expression, "of God our Saviour and Lord Jesus Christ, our hope." "In the text there is an antithesis between the offices of God as our Saviour and of Christ Jesus as our hope. The one points to the past, at least, chiefly, and the other to the future. In speaking of the saving action of God, St. Paul uses the aorist (2 Timothy 1:9, Titus 2:11; Titus 3:4-5). He saved us potentially . . . God is the efficient cause of our justification, while Jesus, 'our righteousness' besides being the meritorious cause, may be said to be the formal cause; for 'the righteousness of God by which He maketh righteous,' is embodied in Jesus, who 'was made unto us . . . righteousness, and sanctification' (1 Corinthians 1:30). We advance from salvation to sanctification; and accordingly we must not narrow down the conception Christ Jesus our hope to mean 'the hope of Israel' (Acts 23:6; Acts 28:20), but rather, the historical manifestation of the Son of God as Christ Jesus is the ground of our 'hope of glory' (Colossians 1:27). Our hope is that 'the body of our humiliation will be conformed to the body of His glory' (Philippians 3:20-21). Our hope is that we shall be like Him (1 John 3:2)." Paul calls Timothy, "my own son in the faith." The word "son" is not huios, "an adult son," but teknon, "a child, a born one," the emphasis being upon the birth relationship between child and parent. The word "own" is gnηsios, "legitimately born, not spurious, genuine, true." The faith spoken of here is the Christian faith. When Paul contacted Timothy on his first missionary journey, the latter was already a disciple (Acts 16:1). That is, he was a learner. The term does not necessarily signify that the person is saved. Paul speaks of the Corinthian saints as those whom he begot through the gospel. This is his way of saying that he won them to a saving faith in the Lord Jesus. Timothy's mother and grandmother were Jews, and it is possible that Timothy, instructed in O. T. truth, was saved as sinners in the O.T., times were saved. When Paul contacted him, faith in the added revelation of the historic work of our Lord on the Cross, when accepted, would place him in the Body of Christ. In that sense, he could be a convert of the apostle, and thus, a genuine child by birth. The words in the salutation, "grace, mercy, peace," deserve careful study. The word "grace" is probably the greatest word in the N.T., greater even than "love," for grace is love in action, and therefore includes it. Speaking of the use of the Greek word "grace," charis, in classical Greek, Trench, in his Synonyms of the New Testament has this to say; "It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this." In other words, all that the Greeks were and loved and exemplified in their art, literature, and thought, lies embedded in this word. We can take Trench's words, and substituting the word "God" say, "It is hardly too much to say that God has in no word uttered Himself and all that is in His heart more than in this." In pagan Greece, the word referred, among other things, to a favor done by one Greek to another, out of the spontaneous generosity of his heart, without, hope of reward. Of course, this favor was always done to a friend, not an enemy. When the word is used in the N. T., it takes an infinite leap forward, and acquires an additional meaning which it never had in pagan Greece, for this favor was done by God at the Cross, not to one who loved Him, but to one who hated Him. Grace here, is sanctifying grace, the work of the Holy Spirit in the life of the yielded believer. Turning to the word "mercy," eleos, we offer Trench's note comparing it to grace; "While Charis (grace) has reference to the sins of men, and is that glorious attribute of God which these sins call out and display, His free gift in their forgiveness, eleos (mercy) has special and immediate regard to the misery which is the consequence of these sins, being the tender sense of this misery displaying itself in the effort, which only the continued perverseness of man can hinder or defeat, to assuage and entirely remove it. . . . In the divine Mind, and in the order of our salvation, as conceived therein, the mercy precedes the grace: God so loved the world with a pitying love (herein was the mercy), that He gave His only begotten Son (herein is the grace), that the world through Him might be saved. But in the order of the manifestation of God's purposes in salvation, the grace must go before, and make way for the mercy." The word "mercy" is not found in the apostolic salutations of any of Paul's letters except those to Timothy. The Nestle text of the letter to Titus does not include it. Expositors says concerning this: "If one may hazard a guess as to what prompted St. Paul to wish mercy to Timothy rather than Titus, it may be a subtle indication of the apostle's anxiety as to Timothy's administrative capacity." The Greek word "peace," eirηnη, means literally, "that which has been bound together again after having been separated." The verb means "to bind together that which has been separated." One is reminded of the words of Hamlet, "The times are out of joint. Oh, cursed spite that I was ever born to set them right." That is, when things become disjointed, separated, there is no feeling of tranquility, comfort, well-being. The latter come as a result of binding together things that have become separated When the sanctifying grace and remedial mercy of God are operative in the life and ministry of Timothy, then that pleasant, satisfying feeling of tranquility, comfort, and well-being obtains. Translation: Paul, an ambassador of Christ Jesus by command of God our Saviour and Christ Jesus our hope, to Timothy, my genuine child in the Faith. Grace, mercy, peace, from God our Father and Christ Jesus our Lord.(1 Timothy 1:3-4) The words, "as I besought thee," refer Timothy to some previous instruction which Paul gave him. Expositors says: "The motive of this letter is to provide Timothy with a written memorandum of previous verbal instructions, especially with a view to novel speculations about the laws which sap the vitality of the gospel, the root of which is sincerity and love." The construction is left dangling in the air, so far as the actual Greek text is concerned. The A. V., rightly completes the thought of the apostle left unexpressed by him in his Greek, with the words, "so do." The word "besought" is parakaleτ, "to beg, entreat, beseech." It is a strong word. Evidently Timothy had other plans, and it needed Paul's pleading to get him to stay at the Ephesian church. The word "abide" is prosmenτ, "to continue on." Expositors says: "The word naturally implies that St. Paul and Timothy had been together at Ephesus, and that St. Paul left Timothy there as vicar apostolic." The words, "when I went," are from a present participle in the Greek text. Vincent suggests, "was going," or, "was on my way." The words, "teach no other doctrine," are the translation of a negative and the verb heterodidaskaleτ, the latter word being made up of the verb, "to teach," and the word heteros, which means, "another of a different kind." The idea is not merely that those exhorted are not to teach any other doctrine, but they are not to teach a different doctrine, a doctrine which is contrary to the true doctrine. Our word, "heterodoxy," namely, false doctrine, refers, not to doctrines of false religions, but to doctrine which poses as true Christian doctrine, but which is diametrically opposed to the true teachings of Christianity. This is what Paul is referring to. "Give heed" is prosechein, literally, "to hold to." It means here, not merely, "to give attention to," but, "to give assent to." "Fables" is muthos, from which we get our word "myth." The word in its widest sense means "word, speech, conversation." Hence it has reference to the talk of men, a rumor, report, a story, false or true. Later it came to mean a fiction as opposed to an historic tale. In Attic prose it referred to a legend of prehistoric Greek times. Vincent says: "As to its reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that muthoi (fables) are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives."As to the endless genealogies, Vincent states that "by some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O. T., genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O. T., genealogies adorned with fables: by others to genealogical registers proper, used to foster the religious and national pride of the Jews against the Gentiles, or to ascertain the descent of the Messiah." The word "endless" is aperantos, peras, meaning, "a limit or terminus," the Alpha prefixed making the word mean, "without limit or terminus." Vincent suggests that the word may be taken in the sense of "object" or "aim," and thus, it would describe the study and teaching regarding these genealogies as without object, useless. The same authority says that the word "and" is explanatory. The fables and genealogies form a single conception, the genealogies indicating in what the peculiarity of the fables consists. The word "minister" is parechτ, "to reach forth, to offer," thus, in this case, "to afford, furnish, give occasion to" questions. The word "questions" is ekzηtηsis. The simple noun means "questionings," the prefixed preposition, ek, "out," making the compound word mean "an investigation, a subtle, laborious inquiry or dispute, an exhaustive investigation." The word "edifying" is the translation of oikodomian, "edification." The correct reading is oikonomian, made up of oikos, "house," and nomos, "law," the compound word meaning "household economy," in the sense of the administration of the affairs of a household. The word here refers to the scheme or order of salvation as devised and administered by God, the method of operation of God's salvation in the life of the believing sinner. The words, "which is in faith," speak of the fact that faith is the sphere or element in which this salvation operates. Thayer in his lexicon offers the following translation: "which furnish matter for disputes rather than the (knowledge of the) dispensation of the things by which God has provided for and prepared salvation, which salvation must be embraced by faith." Translation: Just as I begged you to continue on in Ephesus, when I was going into Macedonia, in order that you might charge certain ones not to be teaching things contrary to sound doctrine, nor to be giving assent to fables and useless genealogies which are of such a character as to provide occasion for exhaustive investigations rather than a (knowledge of the) administration of the things by which God has provided for and prepared salvation, which salvation must be embraced by faith.(1 Timothy 1:5-7) The word "commandment" is not entolη, the word used when speaking of a commandment such as one of the ten commandments. It is paraggelia, a noun that has the same root as the verb in verse three, translated "charge." The article refers the word back to its cognate. Thus, it is, "the end of the charge," that charge which Paul gave Timothy in verses three and four: The word "end" is telos, "aim," that which the charge contemplates, the object aimed at by the charge. Expositors says: "The true teaching— that of the apostle and of Timothy— would be the consequence of the charge given by Timothy and would issue in and be productive of an oikonomia theou (an administration of the things by which God has provided for and prepared salvation)." That is, if those to whom Timothy gives the charge, follow his instructions, they will exercise a careful stewardship of the gospel message, in other words, preach it in a way in which sinners will be saved. This working of God through His Word is further seen as to its nature, to be productive of charity out of a pure heart, and of a good conscience, and of faith unfeigned. The word "charity" is agapη, the word used in John 3:16 of God's love for the lost, in Romans 5:5 of the love which the Holy Spirit sheds abroad in the heart of the yielded believer, and of the love defined by Paul in 1 Corinthians 13. The word "charity" is today an unfortunate translation of the Greek word. The word "good" is agathos. Cremer in his Biblico-Theological Lexicon of New Testament Greek, has some valuable material on this word. "The word expresses in its use, a recognition alike simple and full, that the thing spoken of is perfect in its kind, so as to produce pleasure, satisfaction, and a sense of well-being. The fundamental conception of the word is that of well-being, pleasure. Good is existence which is perfect and promotes perfection. "The transference of this conception to the sphere of morals was easy. Since that is good which, after its kind, is perfect, the sphere of good at once fundamentally limits itself to that which is as in general a thing should be, and thus the word becomes synonymous with Dikaios (righteous), observing divine and human laws, upright, virtuous, keeping the commands of God." One can see from the above that a good conscience, therefore, is one that produces a sense of well-being, satisfaction, and pleasure. The guilty conscience is uncomfortable, dissatisfied. A good conscience is one that leads its owner to obey the Word of God. The word "unfeigned" is the translation of anupokritos. The verb is hupokrinomai. The simple verb means "to judge," the prefixed preposition, "under." It was used in ancient Greece of an actor on the stage, of one who assumes to be what he is not. Our word "hypocrite" comes from this word. The Alpha prefixed makes the noun form refer to one who is not hypocritical in his actions or speech, one who is unfeigned, undisguised. The faith spoken of here is a genuine, as contrasted to a spurious, assumed, pretended faith, a mere intellectual assent that poses for a heart acceptance. "Having swerved" is astocheτ, "to miss the mark, to deviate from." "Have turned aside" is ektrepτ, a medical term meaning "to turn or twist out," used of limbs which were dislocated. Reference is made here to quite a doctrinal wrench from the true position. This was no slight misinterpretation of the Word, but a serious change of position doctrinally. The words, "vain jangling," are mataiologian, made up of mataios, "that which is devoid of force, truth, success, result, that which is useless, to no purpose," and logos "a word." Thus, the compound word means "useless talk." Their talk was vain in the sense of being in vain, futile. The participle "desiring," Vincent says, is explanatory and confirmatory of the preceding statement. It is, "They have turned aside unto vain jangling since they desire to be teachers of the law." The same authority says that this law is apparently the Mosaic law, and that these teachers may have been arbitrary teachers of the law, but in what way, cannot be shown. The participle "understanding" is concessive, namely, "though they neither understand." Concerning the expression, "what they say, nor whereof they affirm," Vincent says, "They know not what they say, nor what kind of things they are of which they speak so confidently. . . . The false teachers announce their errors with assurance." The word "affirm" is diabebaiomai, "to affirm strongly, to assert confidently." The words, "teachers of the law," are one word in the Greek, nomodidaskalos, literally, "law teachers." That is, these individuals wished to be, not teachers who taught the law among other things, but their exclusive stock in trade would be the O. T., law. They aimed at being professional interpreters of the law. Translation: Now, the objective which is the aim of the aforementioned charge is love out of a heart which is pure, and a conscience which is good, and a faith which is not assumed but real, from which things certain having deviated, have turned off into talk which is futile, since they desire to be law teachers, though they neither understand what things they are saying, nor what kind of things they are concerning which they speak so confidently.(1 Timothy 1:8-11) Lest Paul be misunderstood in his words about the Mosaic law, he now indicates the true use of the law as against the use to which these teachers just mentioned put the law. He says the law is good (kalos) if a man uses it lawfully. The word agathos refers to intrinsic goodness, while kalos refers to goodness as it is seen on the outside. But the distinction does not help us here. Cremer says that the Greeks brought kalos into very close connection with agathos, so that the basic meaning of each is the same, although the goodness is looked upon from two different standpoints. The word "lawfully" is nomimos, properly, "agreeable to the law." Then Paul proceeds to make clear the proper use of the law. The word "law" in 1 Timothy 1:9 is without the article. While the word "law" could refer to the Mosaic law in such a construction, Expositors suggests that it refers to law in general. The same authority says: "Law is not enacted for a naturally law-abiding man. Dikaios (righteous) is used here in the popular sense, as in 'I came not to call the righteous.' It is unnecessary to suppose that St. Paul had the theory of justification in his mind when writing this." Vincent concurs, in the words, "Morally upright. Not in the Pauline sense of justified by faith. . . . This appears from the way in which the opposite of righteous is described in the next clause. The lawless person is anomos, recognizing no law. The disobedient person is anupotaktos." Vincent says, "Better unruly. Disobedient is too specific. It means those who will not come into subjection. It is closely allied with lawless. In the one case no legal obligation is recognized; in the other, subjection to law is refused.""Ungodly" is asebηs, "destitute of reverential awe towards God, impious." The word "profane" is bebηlos. The word is derived from bηlos, "a threshold," and hence has the primary sense of that which may be trodden. That which is permitted to be trodden by people at large is unhallowed, profane. Thus, a profane person is one who has made himself accessible to evil influence. He has not kept himself for God. He is common, unhallowed territory. He is secular, as contrasted to religious, so far as his relation to God is concerned. He is a non-religious person. The Greek word translated "murderers," may be applied to any unnatural treatment of fathers and mothers. Several authorities render it "smiters." The expression, "them that defile themselves with mankind," is the translation of arsenokoitηs, which Thayer defines as a sodomite, one who lies with a male as with a female. "Menstealers" is andrapodistηs. The word comes from anηr and pous, a person taken in war and sold into slavery. It refers to a slave-dealer, a kidnapper, a man-stealer, as well as to one who unjustly reduces free men to slavery, also to one who steals the slaves of others and sells them. The word includes all who exploit men and women for their own selfish ends. The word "sound" is hugiainτ, "to be in good health, to be well, sound." Expositors says; "Healthy, wholesome, admirably describe Christian teaching, as St. Paul conceived it, in its complete freedom from casuistry or quibbles in its theory, and from arbitrary or unnatural restrictions in its practise." Commenting on the words, "According to the gospel of the glory of the blessed God," Expositors says: "Inasmuch as unsound teaching had claimed to be a gospel (Galatians 1:6), St. Paul finds it necessary to recharge the word with its old force by distinguishing epithets. The gospel had become impoverished by heterodox associations. The gospel with which St. Paul had been entrusted, was the gospel of the glory of the blessed God. . . . . And this glory, although primarily an attribute of God, is here and elsewhere treated as a blessed state to which those who obey the gospel may attain, and which it is possible to miss (Romans 3:23; Romans 5:2; Romans 15:7)." Translation: But we know that the law is good if a person uses it properly, knowing this, that law is not enacted for a law-abiding person, but for lawless ones, and for unruly ones, for those who are destitute of reverential awe towards God, and for sinners, for unholy ones and for those who are non-religious, for those who ill-treat fathers and ill-treat mothers, for man-slayers, for whoremongers, for those who defile themselves with men, for men-stealers, for liars, for perjurers, and if as is the case, there is anything of a different nature which is opposed to sound teaching, according to the gospel of the glory of the blessed God with which I was entrusted.(1 Timothy 1:12-14) Expositors says that "this parenthetical thanksgiving, which is quite in St. Paul's manner, is suggested by the words 'which was committed to my trust' (v. 11)." The words "I thank," are literally, "I have constant gratitude to." It is not a mere statement of the fact of being grateful, but a revelation of Paul's constant attitude of gratefulness. The word "enabled" is endunτ. Paul uses this verb in Philippians 4:13, "I am strong in the sphere of all things in the One who is constantly infusing strength in me." The verb itself means "to clothe with, to furnish with anything," the context indicating that with which the person is furnished. Since Paul in this statement is talking about being strong, the thing with which God clothes him or with which He furnishes him is strength. In our First Timothy context, the apostle is speaking of being entrusted with the proclamation of the gospel. Paul thus was clothed with the ability to proclaim the good news of salvation. The Greek text reads: "I have constant gratitude to the One who endued me with the necessary strength, Christ Jesus our Lord." What Paul is grateful to Him for is given in the words, "for that He counted me faithful." The word "for" is hoti, better translated "because." The word "counted" is hηgeomai, "to deem, account, consider, think." It speaks of a belief or appraisal that does not rest upon one's emotions, but upon the due consideration of external grounds, upon the weighing and comparing of facts. It refers to a deliberate and careful judgment. God saw that the fiery, zealous, intense Pharisee would be just as fiery, zealous, and intense in the proclamation of the gospel as he was in its persecution, when saving grace was operating in his being. God demonstrated His confidence in Paul by putting him into the ministry. The participle is aorist, its classification, circumstantial. God considered Paul trustworthy, having put him into the ministry. The latter word is diakonia. The word means "service, ministering." This Greek word could have been used in the last war when speaking of the Armed Services. It speaks of a branch of activity in which the individual renders service. Here it is Christian service. The word "ministry" today is used of the ordained clergy. Paul thought of the sphere of Christian service as a whole. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/itwsb/ 1 Timothy 1:2 1 Timothy 1:2 --------------------------- τιμοθεωG5095 TO TIMOTHY, γνησιωG1103 " MY " TRUE τεκνωG5043 CHILD ενG1722 IN πιστειG4102 FAITH; χαριςG5485 GRACE, ελεοςG1656 MERCY, ειρηνηG1515 PEACE, αποG575 FROM θεουG2316 GOD πατροςG3962 ημωνG2257 OUR FATHER καιG2532 AND χριστουG5547 CHRIST ιησουG2424 JESUS τουG3588 κυριουG2962 ημωνG2257 OUR LORD. Timothy: Acts 16:1-3, 1 Thessalonians 3:2 my: 1 Timothy 1:18, 1 Corinthians 4:14-17, Philippians 2:19-22, 2 Timothy 1:2, 2 Timothy 2:1, Titus 1:4 Grace: Romans 1:7, Galatians 1:3, 2 Timothy 1:2, Titus 1:4, 1 Peter 1:2 Genesis 43:14 - And God Genesis 43:29 - God Daniel 4:1 - Peace Romans 16:21 - Timotheus 1 Corinthians 4:17 - who is Galatians 4:19 - little Philippians 1:1 - Timotheus Philippians 2:20 - I have Philippians 2:22 - as 1 Thessalonians 1:1 - Timotheus Philemon 1:10 - my son Philemon 1:19 - how thou 2 John 1:3 - Grace 1 Timothy 1:2. ----------------------- Son is from TEKNON, which occurs more than 75 times in ti.e Greek New Testament, and it is always rendered by child, with a few unimportant exceptions. Its various shades of meaning have to be determined by the connection in which it is used. Paul did not have any family of his own begetting, hence we know the word is used in a figurative sense in this verse. With reference to such a meaning, Thayer says of it historically, "With the possessive, it is used of a person who depends on another or is the follower; one who is connected with or belongs to a thing by any kind of close relationship; pupils or disciples are called children of their teachers." In the faith means the close connecticn between Paul and Timothy, just described by these historical statements of Thayer, which was brought about by their common faith in Christ. Paul had instructed Timothy in the faith of the Gospel, hence he is here called his son according to the phrase "pupils or disciples' as cited above. Grace, mercy and peace, etc., is the same kindly salutation by which Paul begins many of his epistles. (See the comments on such a salutation at 1 Corinthians 1:3). 1 Timothy 1:2 -------------------------------------------------------------------------------- My own son in the faith (γνησίῳτέκνῳἐνπίστει) More correctly, "my true child in faith." Comp. Titus 1:4. With these two exceptions, τέκνον or υἱόςἐνπίστει does not occur in N.T. Ἑνπίστει or τῃπίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῃν to live, εἶναι to be, στήκειν to stand, βεβαιοῦσθαι to be established. For γνήσιος true, see 2 Corinthians 8:8; Philippians 2:20; Philippians 4:3. It means natural by birth-relation, therefore true or genuine. -------------------------------------------------------------------------------- Mercy (ἔλεος) This addition to the usual form of salutation is peculiar to the Pastorals. 1 Timothy 1:2 -------------------------------------------------------------------------------- True (gnηsiτi). Legitimate, not spurious. Old word from ginomai, but Pauline only in N.T. (Philippians 4:3; 2 Corinthians 8:8; Titus 1:4). In Philippians 2:20 the adverb gnηsiτs occurs and of Timothy again. -------------------------------------------------------------------------------- Christ Jesus (Christou Iηsou). So twice already in 1 Timothy 1:1 and as usual in the later Epistles (Colossians 1:1; Ephesians 1:1). 1 Timothy 1:2 -------------------------------------------------------------------------------- Unto Timothy, my true child in faith ... TIMOTHY -------------------------------------------------------------------------------- The name of Paul's friend Timothy had often been joined to that of the apostle in the salutations of 2 Corinthians 1:1; Philippians 1:1;Colossians 1:1, and in Philemon 1:1, and also with Silvanus in the salutations of both the Thessalonians; but here he was accorded the high honor of having one of the New Testament books addressed to him personally. As Wesley said, "Of all whom Paul ever converted, Timothy seems to have been to Paul the disciple who was most beloved and most trusted."[6] From the scattered references to him in the New Testament, the following facts appear: -------------------------------------------------------------------------------- From Acts 14:6 and Acts 16:3, it is clear that Timothy was a native of Lystra, and that he was converted on Paul's first missionary tour. He, in all probability, saw Paul stoned and dragged out of Lystra for dead; and then, on the second missionary journey, in response to the promptings of prophetic utterances (1 Timothy 1:18), and upon the recommendation of the elders in Lystra and Iconium, Timothy was commissioned as the apostle's attendant and helper on the mission field. The letter before us testifies to the faithfulness of Timothy to that charge throughout the apostle's subsequent life. -------------------------------------------------------------------------------- Timothy's father was a Greek and his mother a devout Jewess, who, despite her marriage, had maintained her faith in the Scriptures. Due to the circumcision controversy, Paul circumcised Timothy, not as in any manner connected with salvation, but as an expedient foil of Jewish criticism (Acts 16:3). Titus who had no racial connection with Judaism, Paul absolutely refused to circumcise (Galatians 2:3). -------------------------------------------------------------------------------- Timothy was ordained by the eldership of Lystra and Derbe (1 Timothy 4:14) and by the laying on of the hands of the apostle himself. -------------------------------------------------------------------------------- Timothy followed and aided Paul extensively in all of the labors recorded in Acts; and once, when Paul was necessarily separated from him at Berea, he went on to Corinth alone, but did not rest until Timothy had rejoined him. There seems to have been a very beautiful and wholesome friendship between the two. From Ephesus, Paul sent Timothy on one, perhaps more, corrective missions to Corinth; and he seems to have acted as Paul's deputy whenever the occasion required it. Both during Paul's first imprisonment in Rome and afterward, Timothy continued his faithful attendance upon Paul. During the second imprisonment, including the time immediately prior to it, he once more appeared as the man Paul sent to Ephesus to bolster the Christians of Ephesus against the impending persecutions. -------------------------------------------------------------------------------- As for the tradition that Timothy became the first metropolitan bishop of Ephesus, there cannot possibly be any value to it. As Rutherford said, "The position which Timothy occupied at Ephesus cannot, without doing the greatest violence to history, be called that of a bishop (in the current sense of that word)." In the New Testament, such terms as elder, bishop, overseer, presbyter, etc., are absolutely synonymous. No competent scholar in these times denies this. -------------------------------------------------------------------------------- Timothy was, in all probability, at Paul's side when the end came. As the threatening clouds became more and more ominous, and when Paul knew that his execution was at hand, he desired more than ever the companionship of his beloved Timothy; so he sent the somber appeal, "Give diligence to come shortly unto me" (2 Timothy 4:9). -------------------------------------------------------------------------------- My true child in faith ... As Ward said, "The word TRUE means "born in lawful wedlock," thus being the most emphatic affirmation of the genuineness of Timothy's conversion. -------------------------------------------------------------------------------- In faith ... No less a scholar than White affirmed that, as is so frequently the case, the KJV is correct in rendering this "in the faith." In this entire series, the most vigorous protest has been raised against the perversion of "faith," which in the New Testament nearly always means "the faith," and the importation into the word the notion of "subjective trust." Even Hendriksen was diligent to assert, regarding this verse, that "It is best to take it here subjectively"; but as White said, " Titus 1:4 proves that FAITH here is THE FAITH as in KJV." Dummelow agreed to this; and many scholars have pointed out that the inclusion of the article before FAITH and, in other cases, the omission of it, does not necessarily determine one meaning or another. -------------------------------------------------------------------------------- Grace, mercy and peace ... Paul usually concluded his letters with "Grace and peace"; but here the inclusion of "mercy" would seem to be best explained thus, "The nearness of death, the weakness of old age, the ever-increasing dangers which crowded around Paul, seem to have called forth from him deeper expressions of love and tender pity." -------------------------------------------------------------------------------- From God the Father and Christ Jesus our Lord ... "THE FIRST EPISTLE TO TIMOTHY" Two Kinds Of Teaching (1 Timothy 1:3-7) 1. Paul wrote First Timothy to guide one's conduct in the house of God - 1 Timothy 3:14-15a. Note that the church serves as "the pillar and ground of the truth" b. It is imperative our teaching reflects that responsibility 2. Now let's read from 1 Timothy 1:3-7... a. Paul reminded Timothy of the charge given him b. Concerning some who evidently were not teaching as they should! 3. In our text we note "Two Kinds Of Teaching"... a. There is that which causes disputesb. There is that which produces godly edification 4. What makes the difference? This question should concern... a. All those who teach or preach God's Word b. All Christians, who as students by their personal study or comments in classes: 1) Can contribute to the rise of disputes 2) Or develop thoughts which result in godly edification [Let's note the difference between the two, beginning with...] I. THAT CAUSES A. WHEN WE ARE DRIVEN BY THE DESIRE FOR NOVELTY...1. Not content with the simple gospel and doctrine of Jesus Christ - cf. Galatians 1:8-92. Ignoring the charge that we "teach no other doctrine" - 1 Timothy 1:33. Delving into that which is "new" a. New in the sense of new revelation, not supported by the Scriptures b. For old truth may be often be new to us who are still learning B. WHEN WE STRESS THE TALK AT THE EXPENSE OF THE WALK...1. It is easy to become interested only in intellectual arguments a. Focusing more on argument rather than action b. Failing to make application of what we teach or study 2. In such case our teaching and study become 'idle talk' - 1 Timothy 1:6a. Against which Paul also warned Titus - Titus 1:10; Titus 3:9b. Which James described as 'useless religion' - James 1:22-27 C. WHEN WE ARE MOVED BY PRIDE RATHER THAN ...1. Disputes are easily caused by those who: a. "desire to be teachers of the law" - 1 Timothy 1:7b. Seek to impress others with their 'knowledge' of the Word - contra James 3:13-182. Knowledge is not without its dangers a. We can be motivated more by pride than a sincere desire to serve God b. Without love, knowledge simply puffs up rather than truly builds up - 1 Corinthians 8:1-2 D. WHEN WE DISPLAY WITHOUT ...1. Often the most dogmatic are the most misinformed! 2. Like those "understanding neither what they say nor the things which they affirm" - 1 Timothy 3:73. Yes, we must stand fast in the defense of the truth... a. But "a little knowledge can be a dangerous thing" b. Let's be sure that we truly know and understand what is truth! [Such are the attitudes and motives that contribute to disputes among brethren. Now let's consider...] II. THAT GODLY A. WHEN IT IS BASED ON FAITH...1. Godly edification is that "which is in faith" - 1 Timothy 1:42. Of course, faith comes from the Word of God - Romans 10:17a. Godly teaching that edifies (builds up) comes from God's Word b. We must let the Word of God be the basis of our thoughts and comments B. WHEN IT SEEKS TO PRODUCE LOVE...1. Paul wrote "the purpose of the commandment is love" - 1 Timothy 1:5a. A love for truth certainly b. But also a love for God and man! - cf. 1 John 4:20-212. The desire should not be to just win arguments a. Our approach will therefore be different - 2 Timothy 2:24-25b. Because we are trying to win souls from the snare of Satan! - 2 Timothy 2:26 C. WHEN IT SEEKS TO CREATE A PURE HEART...1. Paul wrote that our goal should be love "from a pure heart" - 1 Timothy 1:52. The goals of our teaching and study must be pure and not defiled by: a. Trying to show how clever we are b. Seeking to show what great debaters we are c. Wanting to embarrass the ignorance of our opponents 3. Our desire must be pure, seeking to lead people closer to God D. WHEN IT SEEKS TO DEVELOP A GOOD ...1. Our goal should be love "from a good conscience" - 1 Timothy 1:5a. Which comes from first applying the Word to ourselves b. Like Ezra the priest sought to do - cf. Ezra 7:102. Yet one can easily stray - 1 Timothy 1:6; cf. 1 Timothy 1:19-20a. Especially when they do not practice what they preach b. And when they expect others to do what they themselves do not E. WHEN IT SEEKS TO BEGET A SINCERE FAITH...1. Our goal should be love "from a sincere faith" - 1 Timothy 1:5a. Where we really believe what we teach or say b. Not simply engaging in an intellectual exercise 2. Where what we are seeking is a living faith: a. To which we commit our lives b. And produces works of love to the glory of God - cf. Galatians 5:6 1. So what kind of teachers or students are we...? a. Those constantly engaged in disputes, wrangling over words? b. Or those engaged in godly edification? 2. Let's be sure that our teaching and Bible study is always that which produces... a. Love b. A pure heart c. A good conscience d. A sincere faith Of course, this is not possible without Jesus Christ as Lord and Savior in our lives. Have you accepted Him as Savior and obeyed Him as your Lord by responding to the gospel of Christ...? - Mark 16:15-16; Acts 2:38; Acts 22:16 1 Timothy 1:4 1 Timothy 1:4 --------------------------- μηδεG3366 NOR προσεχεινG4337 [G5721] TO GIVE HEED μυθοιςG3454 TO FABLES καιG2532 AND γενεαλογιαιςG1076 απεραντοιςG562 , αιτινεςG3748 WHICH ζητησειςG2214 παρεχουσινG3930 [G5719] BRING μαλλονG3123 RATHER ηG2228 THAN οικονομιανG3622 θεουG2316 GOD'S τηνG3588 WHICH "IS" ενG1722 IN πιστειG4102 FAITH. to: 1 Timothy 4:7, 1 Timothy 6:4, 1 Timothy 6:20, 2 Timothy 2:14, 2 Timothy 2:16-18, 2 Timothy 4:4, Titus 1:14, 2 Peter 1:16 endless: Titus 3:9 questions: 1 Timothy 6:4, 1 Timothy 6:5, 2 Timothy 2:22 godly: 1 Timothy 3:16, 1 Timothy 6:3, 1 Timothy 6:11, 2 Corinthians 1:12, 2 Corinthians 7:9, 2 Corinthians 7:10, Ephesians 4:12-16, Titus 1:1, Hebrews 13:9 Leviticus 8:35 - keep Matthew 15:9 - teaching Acts 9:31 - were edified Acts 18:15 - a question Romans 14:19 - and 1 Corinthians 10:23 - edify 1 Corinthians 14:3 - edification 2 Corinthians 11:13 - false 1 Thessalonians 5:11 - and edify 2 Timothy 2:23 - General Titus 1:10 - there 1 Timothy 1:4. ----------------------- Fables has the same meal.-ing as myths, and the ones spoken of here are these put forth by the Juda-izers. They were a part of the commentaries that were composed with the claim that they were necessary to understand the law of Moses. It was easy to use such a notion as an opportunity for devising all sorts of speculative theories, and Paul's instruction is to pay no attention to them. Endless genealogies. The Jews laid much stress upon their descent from Abraham (Matthew 3:9), yet many of them were not content with the literal line from that patriarch, but ran off into some vague notions of an immaterial or mystic ancestry. However, in their wild speculations upon such a line of genealogy, though still professing much interest in their relation to Abraham, such unreasonable mixtures of genealogies would cause persons to become unsettled. As a result, the patriarch! Abraham was left behind as the speculations went on and on into the dim past without any certain conclusion. That is why Paul calls them endless genealogies. It is evident why he says they minister questions, meaning they raise disputes among the people that will be of no edification since they are not in faith. So do. These words have no or;g nals at this place in the Greek text, but the King James translators thought they were justified by the repetition in the epistle of the exhortation Paul had given Timothy in person when he was with him. The idea is as if Paul said: "When I was with you in person I besought you to see after how certain ones taught. Now I am more particular about it, and insist on your doing as I requested." 1 Timothy 1:4 -------------------------------------------------------------------------------- Give heed (προσέχειν) oP. Frequent in lxx and Class. Lit. To hold to. Often with τὸννοῦν the mind, which must be supplied here. It means here not merely to give attention to, but to give assent to. So Acts 8:6; Acts 16:14; Hebrews 2:1; 2 Peter 1:19. -------------------------------------------------------------------------------- Fables (μύθοις) Μῦθος, in its widest sense, means word, speech, conversation or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from λόγος a historic tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, οἱλεγόμενοιμῦθοιπερὶτῶνἐνἍϊδου what are called myths concerning those in Hades. Only once in lxx, Sir 20:19, in the sense of a saying or story. In N.T. Only in Pastorals, and 2 Peter 1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that μῦθοι are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives. In 2 Timothy 4:4, the word is used absolutely, as here. -------------------------------------------------------------------------------- Endless genealogies (γενεαλογίαιςἀπεράντοις) Both words Pasto. For γενεαλογία (olxx) comp. Titus 3:9. Γενεαλογεῖσθαι to trace ancestry, only Hebrews 7:6; comp. 1 Chronicles 5:1, the only instance in lxx. Ἁπέραντος endless, N.T.o. Twice in lxx. By some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O.T. Genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O.T. Genealogies adorned with fables: by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to ascertain the descent of the Messiah. Ἁπέραντος from ἀ not, and πέρας limit or terminus. Πέρας may be taken in the sense of object or aim, so that the adjective here may mean without object, useless. (So Chrysostom, Holtzmann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies (Alford); and others that these matters furnish an inexhaustible subject of study (Weiss). "Fables and endless genealogies" form a single conception, the καὶ and being explanatory, that is to say, and the "endless genealogies" indicating in what the peculiarity of the fables consists. -------------------------------------------------------------------------------- Which (αἵτινες) Rather the which: inasmuch as they. -------------------------------------------------------------------------------- Minister (παρέχουσιν) Afford, furnish, give occasion for. Only twice in Paul. Elsewhere mainly in Luke and Acts. -------------------------------------------------------------------------------- Questions (ἐκζητήσεις) Better, questionings. N.T.o. olxx. oClass. The simple ζητήσεις in Pastorals, John and Acts. The preposition ἐκ gives the sense of subtle, laborious investigation: inquiring out. -------------------------------------------------------------------------------- Godly edifying According to the reading οἰκοδομίαν edification. So Vulg. aedificationem. But the correct reading is οἰκονομίαν ordering or dispensation: the scheme or order of salvation devised and administered by God: God's household economy. Ὁικονομία is a Pauline word. With the exception of this instance, only in Paul and Luke. See Ephesians 1:10; Ephesians 3:2; Ephesians 3:9; Colossians 1:25. -------------------------------------------------------------------------------- Which is in faith (τὴνἐνπίστει) See on 1 Timothy 1:2. Faith is the sphere or clement of its operation. 1 Timothy 1:4 -------------------------------------------------------------------------------- To give heed (prosechein). With noun understood. Old and common idiom in N.T. especially in Luke and Acts (Acts 8:10 ff.). Not in Paul's earlier Epistles. 1 Timothy 3:8; 1 Timothy 4:1; 1 Timothy 4:13; Titus 1:14. -------------------------------------------------------------------------------- To fables (muthois). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. -------------------------------------------------------------------------------- Genealogies (genealogiais). Dative of old word, in LXX, in N.T. only here and Titus 3:9. -------------------------------------------------------------------------------- Endless (aperantois). Old verbal compound (from a privative and perainτ, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. -------------------------------------------------------------------------------- Questionings (ekzηtηseis). "Seekings out." Late and rare compound from ekzηteτ (itself Koinι word, Romans 3:11 from LXX and in papyri). Here only in N.T. Simplex zηtηsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. -------------------------------------------------------------------------------- A dispensation (oikonomian). Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. -------------------------------------------------------------------------------- In faith (en pistei). Pauline use of pistis. "THE FIRST EPISTLE TO TIMOTHY" The Purpose Of The Commandment (1 Timothy 1:5) 1. The idea of "commandment-keeping" is not a popular one among many people today... a. Some equate it with what they call "legalism" b. Others look at keeping any kind of commandment as an unpleasant task 1) Perhaps a carry-over from childhood? 2) Where they feel like they were constantly being "commanded" to do things? 2. Yet keeping the commandments of God should not be looked upon by Christians in this way... "Now the purpose of the commandment is love from a pure heart, [from] a good conscience, and from] sincere faith," (1 Timothy 1:5) 3. What is the purpose or goal of any commandment from God...? a. Is it only to enjoin blind obedience? b. Or is there a noble purpose behind the commands? [Our text (1 Timothy 1:5) suggests the latter, so let's examine what Paul reveals about "The Purpose Of The Commandment"...] I. THE PURPOSE IS TO PRODUCE LOVE A. NOT FOR ''...1. Which is as far as some go with the Word of God! a. They study it, discuss it, debate it, defend it b. In Bible class, conversations, publications, etc. 2. Unless they obey it, all is in vain! a. They fail to fulfill its ultimate purpose: to produce love! b. Their religion is a vain religion, not a pure religion – James 1:22-27c. "The purpose of all revelation and the test of all religion is character and conduct." - MacLaren B. THE GOAL OF GOD'S IS LOVE...1. Both love for God and love for man - cf. Matthew 22:35-402. Concerning our love for God a. It begins with, but goes beyond adoration, praise and devotion b. True love for God is realized when we keep His commands - 1 John 5:3; John 14:15; John 14:213. Concerning our love for man a. It begins with, but goes beyond any active good will or affection we might have b. True love for man is also realized when we keep God's commands - 1 John 5:2 [So the goal of any command of God is love. Not just any love, but a love that springs forth from a good source...] II. FROM A PURE HEART, A GOOD , AND SINCERE FAITH A. FROM A PURE HEART...1. 'Pure' can also be translated 'clean', suggesting that which is from impurities 2. To love with such a heart requires purification, which comes obedience to the truth - 1 Peter 1:22-233. Have our souls been purified by obeying the truth? If not... a. We will be plagued by spiritual impurities (e.g., greed, covetousness, envy, pride) b. We will be unable to love God and man as we should 4. Those with 'pure hearts' are the ones who will be truly blessed - Matthew 5:8 B. FROM A GOOD ...1. 'Conscience' is defined as "that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former, and to avoid the latter." - Vine2. The love God desires is that which comes from a person with a 'good conscience' a. To have a 'good' conscience, it must be properly set 1) Like a clock, it is accurate only when properly set 2) Otherwise it might lead us astray - e.g., Acts 23:1; cf. Acts 26:9-113) A good conscience is one that is set according to God's standard b. To have a 'good' conscience, it must be properly cleansed 1) For no matter who we are, we are sinners! a) God says so - Romans 3:23b) So does our conscience - Romans 2:14-15c) Any who deny this have 'rejected' or 'seared' their conscience - cf. 1 Timothy 1:19; 1 Timothy 4:22) What can 'cleanse' our conscience? a) Not any OT sacrifice or worship - Hebrews 9:9-10b) Rather, the blood of Christ - Hebrews 9:143. Only with a conscience 'cleansed' from dead works can we really: a. Love both God and man b. Love with a pure heart and good conscience! C. FROM A SINCERE FAITH...1. Some translations use 'unfeigned' instead of 'sincere' (ASV, KJV) 2. It is translated elsewhere as 'without hypocrisy' (Romans 12:9) or 'genuine' (2 Timothy 1:5) 3. The word 'faith' involves two interrelated concepts: a. A strong conviction in that which is believed b. A strong trust in the object believed 4. A 'sincere faith' would be: a. A true, honest to God, conviction b. A true-hearted trust in God and Jesus 5. This kind of faith comes only from the Word of God - cf. Romans 10:17; John 20:30-316. Without such faith, the love God desires is not possible! 1. What kind of religion do you have...? a. One that consists in little more than religious talk? b. Or one that produces genuine love for God and man, manifested in deeds? 2. If you desire the religion that pleases God, it must be the kind that expresses itself in love: "For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love." (Galatians 5:6) 3. Yet that kind of love comes "from a pure heart, from a good conscience, and from sincere faith"... a. Which is the goal of every command of God b. Who dare says that keeping the commandments of God are not important? Are you willing to let the commands of God create in you "love from a pure heart, from a good conscience and from sincere faith"...? 1 Timothy 1:6 1 Timothy 1:6 --------------------------- ωνG3739 FROM WHICH τινεςG5100 SOME, αστοχησαντεςG795 [G5660] HAVING MISSED THE MARK, εξετραπησανG1624 [G5648] TURNED ASIDE ειςG1519 TO ματαιολογιανG3150 VAIN TALKING, From which some having swerved: or, Which some not aiming at, 1 Timothy 6:21, 2 Timothy 2:18,*Gr: 1 Timothy 4:10 turned: 1 Timothy 5:15, 1 Timothy 6:4, 1 Timothy 6:5, 1 Timothy 6:20, 2 Timothy 2:23, 2 Timothy 2:24, Titus 1:10, Titus 3:9 1 Timothy 6:3 - any 2 Timothy 2:14 - that James 2:20 - O vain 1 Timothy 1:6. ----------------------- From which refers to the good things mentioned in the preceding verse. To swerve means to deviate from some established path or way of life. If a person gets off of the proper road, he generally gets mixed up in some uncertain situation. Hence if a disciple departs from the road marked out by an unfeigned faith, it is no wonder if he falls into vain jangling. This term means "idle talking" according to Thayer's lexicon, and certainly the fables and endless genealogies mentioned in verse 4 would fall into that class. 1 Timothy 1:6 -------------------------------------------------------------------------------- Having swerved (ἀστοχήσαντες) Pasto. In lxx, Sir 7:19; Sir 8:9. It means to miss the mark. -------------------------------------------------------------------------------- Have turned aside (ἐξετράπησαν) oP. Comp. 1 Timothy 5:15; 1 Timothy 6:20; 2 Timothy 4:4; Hebrews 12:13. -------------------------------------------------------------------------------- Vain jangling (ματαιολογίαν) N.T.o. olxx. oClass. The word illustrates the writer's fondness for unusual compounds. Jangling is an early English word from the old French jangler, comp. jongleur a teller of tales. Hence jangling is empty chatter. So Chaucer, "Them that jangle of love." Troil. and Cress ii. 800. And Piers Ploughman, "And al day to drynken At diverse tavernes And there to jangle and jape." Vision, Pass. ii. 1069. Shakespeare, "This their jangling I esteem a sport." Mids. Night's D. iii. 2. Wiclif, Exodus 17:7 (earlier version), uses jangling for wrangling. "And he clepide the name of the place Temptynge for the jangling of the sons of Israel." 1 Timothy 1:6 -------------------------------------------------------------------------------- Having swerved (astochηsantes). First aorist active participle of astocheτ, compound Koinι verb (Polybius, Plutarch) from astochos (a privative and stochos, a mark), "having missed the mark." In N.T. only here, 1 Timothy 6:21; 2 Timothy 2:18. With the ablative case hτn (which). -------------------------------------------------------------------------------- Have turned aside (exetrapηsan). Second aorist passive indicative of ektrepτ, old and common verb, to turn or twist out or aside. In medical sense in Hebrews 12:13. As metaphor in 1 Timothy 1:6; 1 Timothy 6:20; 2 Timothy 4:4. -------------------------------------------------------------------------------- Vain talking (mataiologian). Late word from mataiologos, only here in N.T., in the literary Koinι. 1 Timothy 1:7 1 Timothy 1:7 --------------------------- θελοντεςG2309 [G5723] WISHING ειναιG1511 [G5750] TO BE νομοδιδασκαλοιG3547 μηG3361 LAW , νοουντεςG3539 [G5723] μητεG3383 NEITHER αG3739 WHAT λεγουσινG3004 [G5719] THEY SAY, μητεG3383 NOR περιG4012 τινωνG5101 WHAT διαβεβαιουνταιG1226 [G5736] THEY AFFIRM. to: Acts 15:1, Romans 2:19-21, Galatians 3:2, Galatians 3:5, Galatians 4:21, Galatians 5:3, Galatians 5:4, Titus 1:10, Titus 1:11 understanding: 1 Timothy 6:4, Isaiah 29:13, Isaiah 29:14, Jeremiah 8:8, Jeremiah 8:9, Matthew 15:14, Matthew 21:27, Matthew 23:16-24, John 3:9, John 3:10, John 9:40, John 9:41, Romans 1:22, 2 Timothy 3:7, 2 Peter 2:12 Job 32:12 - behold Job 38:2 - General Colossians 2:18 - intruding 2 Timothy 1:11 - General 1 Timothy 1:7. ----------------------- Desiring to be teachers of the law could not of itself be wrong. However, these teachers were not motivated by the right principle, or they would not have swerved from the faith in search of an opportunity to do their teaching. Besides, they were not qualified to teach the law, because they did not understand it themselves. Affirm is a stronger word than say. The latter merely means to speak without any special emphasis; even that should not be done about something that one does not understand. The former denotes a strong utterance in which the speaker is positive about his declarations. It is the height of folly to behave in such a manner concerning something which the actor does not understand. 1 Timothy 1:7 -------------------------------------------------------------------------------- Desiring (θέλοντες) The participle is explanatory and confirmatory of the preceding statement: since they desire. -------------------------------------------------------------------------------- Teachers of the law (νομοδιδάσκαλοι) oP. It occurs in Luke 5:17 and Acts 5:34. Νόμος is, apparently, the Mosaic law. These teachers may have been arbitrary interpreters of that law, but in what way, cannot be shown. -------------------------------------------------------------------------------- Understanding (νοοῦντες) Better, though they understand. -------------------------------------------------------------------------------- What they say— whereof they affirm (ἃλέγουσιν—περὶτίνωνδιαβεβαιοῦνται) The latter expression is an advance on the former, as appears not only from the verbs themselves, but from the different pronominal expressions. They know not what they say, nor what kind of things they are of which they speak so confidently. The compound διαβεβαιοῦσωαι to affirm, Pasto. Comp. Titus 3:8. The false teachers announce their errors with assurance. 1 Timothy 1:7 -------------------------------------------------------------------------------- Teachers of the law (nomodidaskaloi). Compound only in N.T. (here, Luke 5:17; Acts 5:34) and ecclesiastical writers. -------------------------------------------------------------------------------- Though they understand (noountes). Concessive participle of noeτ, old verb (Ephesians 3:4; Ephesians 3:20). -------------------------------------------------------------------------------- Neither what (mηte ha). Relative ha (which things). -------------------------------------------------------------------------------- Nor whereof (mηte peri tinτn). Here the interrogative tinτn used in sense of relative hτn. It may be regarded as the use of an indirect question for variety (Parry). -------------------------------------------------------------------------------- They confidently affirm (diabebaiountai). Present middle indicative of the common Koinι compound, in N.T. only here and Titus 3:8. "THE FIRST EPISTLE TO TIMOTHY" The Lawful Use Of The Law (1 Timothy 1:8-11) 1. A major problem in the early church was a proper understanding of the law of Moses... a. Some Jewish Christians sought to bind it upon Gentile Christians - cf. Acts 15:1-6b. Some Jewish Christians continued to observe certain elements of the Law - cf. Acts 21:20 2. The issue prompted several epistles from Paul... a. To the church at Rome b. To the churches in Galatia c. To the church at Colosse d. To the Hebrew Christians in Palestine (if Paul be the author) 3. It was evidently a problem in the church at Ephesus... a. Where Paul left Timothy - 1 Timothy 1:2-4b. Where some strayed as in their use of the Law - 1 Timothy 1:5-7 4. A similar problem often exists today, where people... a. Fail to understand the purpose and limitations of the Law b. Use the Law in ways that are not lawful [But as Paul writes, the Law (of Moses) is good when used lawfully (1 Timothy 1:8-11). From his words in this text and elsewhere, let's examine first...] I. THE LAW USED A. FOR WISDOM THROUGH FAITH...1. As Paul wrote later in his second epistle to Timothy - 2 Timothy 3:14-17a. Referring to the Scriptures Timothy knew from childhood b. An obvious reference to the Old Testament, including the Law of Moses 2. Appeal was often made to the Old Testament in discussing the nature of salvation a. As when Philip preached Christ to the eunuch - cf. Acts 8:30-35b. As when James spoke at the conference in Jerusalem - cf. Acts 15:13-17c. As when Paul wrote to the Christians in Rome - cf. Romans 4:1-8-- We can learn much about our salvation in Christ from the Law! B. FOR ...1. There is much we can learn about God in the Old Testament a. His omnipresence, omnipotence, omniscience - cf. Psalms 139b. His longsuffering and mercy, His justice and righteous indignation - cf. Psalms 103c. His providential workings in the affairs of nations and men - cf. Daniel 2, 4, 52. There is much we can learn about mankind a. The origin and fall of man - cf. Genesis 1-3b. The weakness of man and need for redemption - cf. Psalms 51-- We can learn much about God and our need for Christ from the Law! C. FOR REPROOF, , IN ...1. The Law contains principles of righteousness that remain true throughout time a. Condemning such sins as murder, fornication, homosexuality, kidnapping, lying, etc. b. When admonishing Christians regarding basic principles of righteousness, the apostles often appealed to the Old Testament - e.g., Romans 12:19-21; 1 Peter 3:8-12; Hebrews 12:4-72. The Law reveals much about sin a. The nature and spread of sin - Galatians 3:19b. The condemnation of sin - Romans 3:19-20-- We can learn much about sin and its terrible consequences from the Law! D. FOR AND ...1. As Paul in his epistles to churches in Rome and Corinth – Romans 15:4; 1 Corinthians 10:11-12a. The Old Testament was written for our learning, that we might have hope b. The Old Testament was written for our admonition, that we might not fall 2. God's dealings with Israel serves as an example for the church today a. As God's elect, corporate Israel received the promises, but some individuals did not b. As God's elect, the church as a whole will be saved, but as individuals we must make our calling and election sure - cf. 1 Peter 2:9-10; 2 Peter 1:10-- From the Law we can learn much about the very real danger of apostasy! - e.g., Hebrews 3:8 to Hebrews 4:1 [Yes, "the law is good if one uses it lawfully." What then would be some examples of the Law being used improperly...?] II. THE LAW USED A. FOR FOOLISH ...1. What Paul described as 'idle talk', the result of ignorance - 1 Timothy 1:6-72. What he described as "foolish disputes, genealogies, contentions, and strivings about the law" - Titus 3:9-- Have you noticed how often false teachers appeal to the OT to promulgate their false doctrines? B. FOR FROM SIN...1. This was the error of the Judaizing teachers, who demanded that Gentile Christians must be circumcised and keep the Law of Moses - cf. Acts 15:1; Acts 15:52. It renders the death of Christ meaningless - Galatians 2:21-- Seeking justification (salvation) by the Law separates one from Christ! - Galatians 5:4 C. FOR BINDING SUCH THINGS AS ITS FEASTS AND ...1. Paul evidently had no problem with Jewish Christians (including himself) observing various elements of the Law as a personal matter while the temple was still standing - cf. Acts 16:1-3; Acts 18:18; Acts 18:21; Acts 21:18-26; 1 Corinthians 9:19-202. But he drew the line when attempts were made to bind such on Gentile Christians - cf. Galatians 2:3-5; Colossians 2:163. For the death of Christ broke down the Law which divided Jew and Gentile - Ephesians 2:14-16-- Some have sought to bind various Jewish feast days, the Sabbath, dietary restrictions upon the church; this is an unlawful use of the Law! D. FOR IN WORSHIP...1. Some have appealed to the Law to justify various practices in their worship a. E.g., separate priesthood, special clothing, building of temples b. E.g., burning of incense, instrumental music, even animal sacrifices 2. Yet the New Covenant ushered in a more spiritual worship a. As Jesus told the Samaritan woman at the well - John 4:20-24b. The worship under the Law of Moses: 1) Was "symbolic for the present time" - Hebrews 9:92) Contained "fleshly ordinances imposed until the time of reformation" - Hebrews 9:10-- To appeal to the Law as authority for any practice in worship fails to recognize that the time of reformation has come! 1. As Paul wrote to the brethren at Rome: "Therefore the law is holy, and the commandment holy and just and good." - Romans 7:12 2. Even so, the Law had its limitations... a. It was designed to be temporary, until the coming of Christ - Galatians 3:19; Galatians 3:23-25b. It could not provide true redemption from sin - Hebrews 9:9; Hebrews 10:1-4 3. Thus the Law of Moses today is not designed to make one righteous (1 Timothy 1:9), for true justification and sanctification comes only through the work of Christ 4. Our understanding and application of the Law must be governed by and in harmony with the sound doctrine and gospel teachings of the apostles - cf. 1 Timothy 1:10-11 Appreciate the lawful use of the Law, and benefit thereby, while being careful of it's unlawful use...! 1 Timothy 1:9 1 Timothy 1:9 --------------------------- ειδωςG1492 [G5761] KNOWING τουτοG5124 THIS, οτιG3754 THAT δικαιωG1342 FOR A "ONE" νομοςG3551 LAW ουG3756 κειταιG2749 [G5736] IS NOT ENACTED, ανομοιςG459 δεG1161 BUT FOR LAWLESS καιG2532 AND ανυποτακτοιςG506 "ONES", ασεβεσινG765 FOR "THE" UNGODLY καιG2532 AND αμαρτωλοιςG268 SINFUL, ανοσιοιςG462 FOR "THE" UNHOLY καιG2532 AND βεβηλοιςG952 PROFANE, πατραλωαιςG3964 FOR SMITERS OF FATHERS καιG2532 AND μητραλωαιςG3389 SMITERS OF MOTHERS; ανδροφονοιςG409 FOR SLAYERS OF MAN, the law: Romans 4:13, Romans 5:20, Romans 6:14, Galatians 3:10-14, Galatians 3:19, Galatians 5:23 the lawless: 2 Thessalonians 2:8,*Gr. disobedient: Romans 1:30, Titus 1:16, Titus 3:3, Hebrews 11:31, 1 Peter 2:7, 1 Peter 3:20 the ungodly: 1 Peter 4:18 profane: Jeremiah 23:11, Ezekiel 21:25, Hebrews 12:16 murderers: Leviticus 20:9, Deuteronomy 27:16, 2 Samuel 16:11, 2 Samuel 17:1-4, 2 Kings 19:37, 2 Chronicles 32:21, Proverbs 20:20, Proverbs 28:24, Proverbs 30:11, Proverbs 30:17, Matthew 10:21 manslayers: Genesis 9:5, Genesis 9:6, Exodus 20:13, Exodus 21:14, Numbers 35:30-33, Deuteronomy 21:6-9, Proverbs 28:17, Galatians 5:21, Revelation 21:8, Revelation 22:15 Exodus 21:15 - General Zechariah 5:3 - sweareth Luke 7:37 - which Romans 3:10 - none Romans 5:6 - ungodly 1 Corinthians 6:9 - unrighteous 1 Corinthians 14:22 - not to Galatians 5:19 - Adultery 1 Timothy 6:9 - which 2 Peter 1:20 - Knowing 2 Peter 2:8 - that 1 Timothy 1:9. ----------------------- The law is not made for a righteous man. 1 Peter 2:14 says that, governors are not only for the punishment of evildoers, but also for the praise of them who do well. Also in Romans 13:3-4 it is clearly shown that the same ruler who is to punish them who do evil is also expected to praise the righteous. Hence we know that Paul is here speaking only of the penal section of law. Lawless and disobedient refers to the members of society who are disturbers of the peace. Ungodly and sinners could well be used interchangeably if taken separately, but when combined in one phrase there is some distinction. The Greek word for the former has special reference to the personal attitude toward God. Such a person practices a life of sin, but he does not even have any concern whether such a life is displeasing to God or not. The Greek word for the latter term has chief reference to the kind of life the man is living, without any consideration of his mental attitude about God; that idea is not in the word. Unholy is a general term applying to all people who are unrighteous, since holiness is another word for righteousness. Profane means those whose lives are such that they can scarcely be distinguished from men of the world who make no profession of righteousness. Murder is a capital crime no matter against whom it is committed, but when perpetrated against one's parents, it also violates all the laws of affection that are intended to keep families united. Man-slayers. The law of the land makes a distinction between manslaughter and other degrees of killing. Murder strictly consists of the unlawful taking of human life which is performed intentionally, while other instances of killing may be designated only as manslaughter. Yet if that is done as a result of carelessness, or in other ways that could have been avoided, it is also wrong and the law of God as well as of man provides some penalty for the act. 1 Timothy 1:9 -------------------------------------------------------------------------------- Knowing (εἰδὼς) The participle is connected with τὶς one, a man, in the preceding clause. -------------------------------------------------------------------------------- Is not made (οὐκεῖται) Lit. Is not laid down, set, appointed. Comp. 1 Thessalonians 3:3. This is the only instance of its use with νόμος law. That usage is frequent in Class. See, for instance, Thucyd. ii. 37. -------------------------------------------------------------------------------- Righteous (δικαίῳ) Morally upright. Not in the Pauline sense of justified by faith. Comp. 2 Timothy 2:22; 2 Timothy 3:16. This appears from the way in which the opposite of righteous is described in the next clause. -------------------------------------------------------------------------------- Lawless (ἀνόμοις) Recognizing no law; a sense which accords better with the following context than not having a law, as 1 Corinthians 9:21. -------------------------------------------------------------------------------- Disobedient (ἀνυποτάκτοις) Only in Pastorals and Hebrews. Better unruly. Disobedient is too specific. It means those who will not come into subjection. It is closely allied with lawless. In the one case no legal obligation is recognized; in the other, subjection to law is refused. -------------------------------------------------------------------------------- Ungodly— sinners (ἀσεβέσι—ἁμαρτωλοῖς) The same collocation in 1 Peter 4:18; Jude 1:15. See on godliness, 2 Peter 1:3. -------------------------------------------------------------------------------- Unholy— profane (ἀνοσίοις—βεβήλοις) Ἁνοσιος unholy, Pasto. See on holiness, Luke 1:75. Βέβηλος profane, comp. 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. The verb βεβηλοῦν to profane, Matthew 12:5; Acts 24:6, and often in lxx. Derived from βηλός threshold (comp. βαίνειν to go). Hence the primary sense is that may be trodden. Comp. Lat. Profanus before the temple, on the ground outside. What is permitted to be trodden by people at large is unhallowed, profane. Esau is called βέβηλος in Hebrews 12:16, as one who did not regard his birthright as sacred, but as something to be sold in order to supply a common need. -------------------------------------------------------------------------------- Murderers of fathers— murders of mothers (πατρολῴαις—μητρολῴαις) Both words Pasto and olxx. Both in Class. More literally, smiters of fathers and mothers, though used in Class. Of parricides and matricides. Derived from ἀλοᾶν to smite or thresh. The simple verb, 1 Corinthians 9:9-10. -------------------------------------------------------------------------------- Manslayers (ἀνδροφόνοις) N.T.o. Once in lxx, 2Ma 9:28. 1 Timothy 1:9 -------------------------------------------------------------------------------- Is not made for (ou keitai). The use of keitai for tetheitai (perfect passive of tithηmi) is a common enough idiom. See the same point about law in Galatians 3:18-23; Romans 13:13. For "knowing this" (eidτs touto) see Ephesians 5:5. -------------------------------------------------------------------------------- Unruly (anupotaktois). Dative (like all these words) of the late verbal (a privative and hupotassτ). In N.T. only here, Titus 1:6; Titus 1:10; Hebrews 2:8. -------------------------------------------------------------------------------- Ungodly (asebesi). See Romans 4:5; Romans 5:6. -------------------------------------------------------------------------------- Sinners (hamartτlois). See Romans 3:7. -------------------------------------------------------------------------------- Unholy (anosiois). Common word (a privative and hosios. In N.T. only here and 2 Timothy 3:2. -------------------------------------------------------------------------------- Profane (bebηlois). Old word from bainτ, to go, and bηlos, threshold. See Hebrews 12:16. -------------------------------------------------------------------------------- Murderers of fathers (patrolτiais). Late form for common Attic patralτiais (from patηr, father, and aloiaτ, to smite) only here in N.T. -------------------------------------------------------------------------------- Murderers of mothers (mηtrolτiais). Late form Attic mηtralτiais. Only here in N.T. -------------------------------------------------------------------------------- Manslayers (andraphonois). Old compound (anηr, man, phonos, murder). Only here in N.T. 1 Timothy 1:10 1 Timothy 1:10 --------------------------- πορνοιςG4205 , αρσενοκοιταιςG733 ABUSERS OF WITH MEN, ανδραποδισταιςG405 MEN , ψευσταιςG5583 LIARS, επιορκοιςG1965 , καιG2532 AND ειG1487 IF τιG5100 ANY THING ετερονG2087 τηG3588 OTHER υγιαινουσηG5198 [G5723] TO SOUND διδασκαλιαG1319 αντικειταιG480 [G5736] IS OPPOSED, whoremongers: Mark 7:21, Mark 7:22, 1 Corinthians 6:9, 1 Corinthians 6:10, Galatians 5:19-21, Ephesians 5:3-6, Hebrews 13:4 defile: Genesis 19:5, Leviticus 18:22, Leviticus 20:13, Romans 1:26, Jude 1:7 menstealers: Genesis 37:27, Genesis 40:15, Exodus 21:16, Deuteronomy 24:7, Revelation 18:13 for liars: John 8:44, Revelation 21:8, Revelation 21:27, Revelation 22:15 perjured: Exodus 20:7, Ezekiel 17:16-19, Hosea 4:1, Hosea 4:2, Hosea 10:4, Zechariah 5:4, Zechariah 8:17, Malachi 3:5, Matthew 5:33-37 contrary: 1 Timothy 6:3, 2 Timothy 1:13, 2 Timothy 4:3, Titus 1:9, Titus 2:1 Exodus 20:16 - General Leviticus 19:11 - lie one Deuteronomy 23:17 - sodomite Joshua 9:20 - lest wrath 1 Kings 22:46 - the remnant Psalms 24:4 - sworn Jeremiah 5:2 - though Jeremiah 23:10 - because Romans 3:10 - none 1 Corinthians 7:35 - comely Ephesians 4:25 - putting Colossians 3:9 - Lie 1 Timothy 4:6 - good doctrine 1 Timothy 1:10. ----------------------- Even one act of unlawful sexual intimacy constitutes fornication or adultery and is a grievous sin. But a whoremonger is a man who makes it a common practice; especially one who patronizes a woman who receives men for money. In some extreme cases the original word applies to a man who engages in the business for money (such as described in Ezekiel 16:30-34). Some lexicons define the original word as "a male prostitute." Regardless of whichever phase of the crime is considered, it is one against God and man, surpassed perhaps only by that which is named by the words defile themselves with mankind. These italicized words are all from the one Greek w o r d , which Thayer defines as follows: "One who lies with a male as with a female, a sodomite." The wicked character that is described just preceding this one sometimes is defined "a sodomite." However, when that is the case it is a man who permits another to use him instead of a female. The one now being considered is the man who so uses this other man instead of a female. The reader should see the comments on these two characters at 1 Corinthians 6:9. Menstealers is from , and Thayer defines the word as follows: "a slave-dealer, kidnapper, man-stealer." He refers to the historical origin of the word and gives the following information: "As well one who unjustly reduces free men to slavery, as one who steals the slaves of others and sells them." Liars, perjured persons. All perjured persons are liars also, but they are those who falsify under oath, or other form of legal testifying. The last clause of the verse is a generalization of the subject introduced at verse 3. Hence anything that is contrary to the doctrine taught by the apostles would be contrary to sound doctrine. 1 Timothy 1:10 -------------------------------------------------------------------------------- Them that defile themselves with mankind (ἀρσενοκοίταις) Only here and 1 Corinthians 6:9. olxx, oClass. -------------------------------------------------------------------------------- Menstealers (ἀνδραποδισταῖς) N.T.o. Once in lxx. Ellicott remarks that this is a repulsive and exaggerated violation of the eighth commandment, as ἀρσενοκοιτεῖν is of the seventh. The penalty of death is attached to it, Exodus 21:16. -------------------------------------------------------------------------------- Perjured persons (ἐπιόρκοις) N.T.o. Once in lxx, Zechariah 5:3. See Leviticus 19:12. -------------------------------------------------------------------------------- Is contrary to (ἀντίκειται) Lit. Lies opposite to. Used by Paul and Luke. See Luke 13:17; Galatians 5:17. -------------------------------------------------------------------------------- The sound doctrine (τῃὑγιαινούσῃδιδασκαλίᾳ) A phrase peculiar to the Pastorals. Ὑγιαίνειν to be in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 2Ma 1:10; 2Ma 9:19; 2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teaching, or λόγοι words, and twice with ἐντῃπίστει or τῃπίστει in the faith. The sound teaching (comp. διδαχή teaching, 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2; 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡἀλήθεια the truth, the knowledge (ἐπίγνωσις) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow (παρακολουθεῖν) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godliness or piety (1 Timothy 2:2; 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7-8; 1 Timothy 6:6; 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ' εὐσέβειαν according to godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν to show piety, 1 Timothy 5:4. εὐσεβῶςζῃν to live godly, 2 Timothy 3:12; Titus 2:12; and βίονδιάγεινἐνπάσῃεὐσεβείᾳ to lead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truth is used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21; Ephesians 4:24; and 2 Timothy 2:25-26; 2 Timothy 3:7 (comp. 2 Timothy 3:1-9); 2 Timothy 4:3-4; Titus 1:12 (comp. Titus 1:11; Titus 1:15); Titus 2:4 (comp. Titus 2:1; Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3 f.). -------------------------------------------------------------------------------- That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8; 1 Timothy 5:12; 1 Timothy 6:10; 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10; 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted. 1 Timothy 1:10 -------------------------------------------------------------------------------- For abusers of themselves with men (arsenokoitais). Late compound for sodomites. In N.T. only here and 1 Corinthians 6:9. -------------------------------------------------------------------------------- Men-stealers (andrapodistais). Old word from andrapodizτ (from anηr, man, pous, foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). -------------------------------------------------------------------------------- Liars (pseustais). Old word, see Romans 3:4. -------------------------------------------------------------------------------- False swearers (epiorkois). Old word (epi, orkos, oath). Perjurers. Only here in N.T. For similar lists, see 1 Corinthians 5:11; 1 Corinthians 6:9-10; Galatians 5:19-20; Romans 1:28-29; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2-3. -------------------------------------------------------------------------------- The sound doctrine (tηi hugiainousηi didaskaliβi). Dative case after antikeitai, for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. "The healthful (hugiainτ, old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching." See Titus 1:9; 2 Timothy 4:3. 1 Timothy 1:11 1 Timothy 1:11 --------------------------- καταG2596 TO τοG3588 THE ευαγγελιονG2098 GLAD TIDINGS τηςG3588 OF THE δοξηςG1391 GLORY τουG3588 OF THE μακαριουG3107 BLESSED θεουG2316 GOD, οG3739 WHICH επιστευθηνG4100 [G5681] WAS WITH εγωG1473 I. I thank: John 5:23, Philippians 2:11, Revelation 5:9-14, Revelation 7:10-12 who: 1 Corinthians 15:10, 2 Corinthians 3:5, 2 Corinthians 3:6, 2 Corinthians 4:1, 2 Corinthians 12:9, 2 Corinthians 12:10, Philippians 4:13, 2 Timothy 4:17 counted: Acts 16:15, 1 Corinthians 7:25 putting: 1 Timothy 1:11, Acts 9:15, Colossians 1:25 Genesis 32:10 - not worthy of the least of all 1 Samuel 3:20 - established Nehemiah 9:8 - foundest Nehemiah 13:13 - counted Proverbs 13:17 - but Jeremiah 23:28 - speak Matthew 20:4 - Go Matthew 24:45 - is Luke 10:2 - the Lord Luke 18:11 - God Acts 26:16 - a minister Romans 1:1 - called Romans 1:5 - we have 1 Corinthians 1:14 - thank 1 Corinthians 4:7 - who Galatians 1:15 - and Ephesians 4:12 - the work Colossians 1:23 - whereof 1 Thessalonians 2:4 - to be 1 Timothy 1:18 - charge 1 Timothy 2:7 - I Amos 1 Timothy 3:11 - faithful 2 Timothy 2:2 - faithful Hebrews 3:2 - as Hebrews 3:5 - faithful Revelation 11:17 - We give 1 Timothy 1:11. ---------------------- This is Paul's explanation of the term sound doctrine in the preceding verse. To be such, it must agree with the glorious Gospel. Blessed in the original is defined also as "happy," but when it is applied to God it means he is the source of true happiness. He is the giver of the glorious Gospel, and that is the reason He is credited with that which will make men happy. Committed to my trust denotes that Paul was entrusted with the preaching of this holy document. 1 Timothy 1:11 -------------------------------------------------------------------------------- According to The connection is with the whole foregoing statement about the law and its application, 1 Timothy 1:9 ff. The writer substantiates what he has just said about the law, by a reference to the gospel. Comp. Romans 2:16. -------------------------------------------------------------------------------- The glorious gospel of the blessed God (τὸεὐαγγέλιοντῆςδόξηςτοῦμακαρίουθεοῦ) More correctly, the gospel of the glory, etc. The phrase as a whole has no parallel in N.T. The nearest approach to it Isaiah 2 Corinthians 4:4. Gospel of God is a Pauline phrase; but μακάριος blessed is not used of God by Paul, is not used of God by Paul, nor elsewhere outside of the pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed is not used of God by Paul, nor elsewhere outside of the Pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed see on Matthew 5:3. The appearing of the glory of God in Jesus Christ is the contents of the gospel. Comp. Titus 2:13. -------------------------------------------------------------------------------- Which was committed to my trust (ὃἐπιστεύθηνἐγώ) emphatically asserts the authority of Paul against the "teachers of the law" (1 Timothy 1:7). 1 Timothy 1:11 -------------------------------------------------------------------------------- Of the blessed God (tou makariou theou). Applied to God only here and 1 Timothy 6:15, but in Titus 2:13 makarios occurs with elpis (hope) of the "epiphany of our great God and Saviour Jesus Christ." -------------------------------------------------------------------------------- Which was committed to my trust (ho episteuthηn egτ). "with which (ho accusative retained with first aorist passive verb episteuthηn) I was entrusted." "THE FIRST EPISTLE TO TIMOTHY" A Pattern For Would-Be Believers (1 Timothy 1:12-17) 1. Are you someone who has contemplated becoming a Christian, but wondered... a. Would God forgive you for the terrible things you've done? b. Could you live the kind of life God desires of you? 2. There is a man who serves as an example for you... a. Of the grace and mercy that is available for you b. Of the faith and love that you can have in Jesus [His name is Paul, and in 1 Timothy 1:12-17 he describes how his own conversion is "A Pattern For Would-Be Believers." First, in...] I. THE GRACE OF OUR LORD A. NOTE PAUL'S FORMER LIFE...1. He was a blasphemer, persecutor, and insolent (violent) man - 1 Timothy 1:13a. Consenting to the death of Stephen - Acts 7:58; Acts 8:1b. Making havoc of the church in Jerusalem - Acts 8:3c. Persecuting Christians even to Damascus - Acts 9:1-2d. Persecuting even to the point of imprisonment and death - Acts 22:4e. Enraged against Christians, compelling them to blaspheme - Acts 26:9-112. His goal was to destroy the church of God - Galatians 1:133. He was indeed "chief" of sinners - 1 Timothy 1:15-- Yet the grace of the Lord was "exceedingly abundant" and he obtained mercy! - 1 Timothy 1:14; 1 Timothy 1:16 B. WHAT ABOUT YOUR LIFE...?1. Yes, you have committed sin - Romans 3:23; James 2:10a. Perhaps you are a good, moral person like the Eunuch, Cornelius, or Lydia b. Perhaps you are a murderer and blasphemer like Paul was 2. In either case, Jesus came to into the world to save sinners - 1 Timothy 1:15a. The grace of the Lord is exceedingly abundant - 1 Timothy 1:14b. The Lord is long-suffering - 1 Timothy 1:16; 2 Peter 3:9-- Will you not let Paul's pattern move you to believe on the Lord for everlasting life? - 1 Timothy 1:16 [There is no sin too great, no crime so heinous, that cannot be forgiven by the grace of the Lord! The conversion of Paul serves as evidence that no matter who you are or what you've done, you can be saved. Paul also serves as a pattern...] II. THE FAITH AND LOVE IN JESUS A. NOTE PAUL'S SERVICE TO CHRIST...1. The Lord put Paul into the ministry - 1 Timothy 1:12a. To bear witness to what he had seen - Acts 26:16b. To turn people from the power of Satan to God - Acts 26:182. He became a pattern of the faith and love that is possible in Christ - 1 Timothy 1:14a. Because he cooperated with the grace of God - 1 Corinthians 15:9-10b. Striving to be the best he could be - Philippians 3:12-15c. Learning contentment, finding strength - Philippians 4:11-13-- Paul provides the example of a life of faith and love that leads to peace - Philippians 4:9 B. WHAT ABOUT YOUR LIFE...?1. If you are already a Christian a. Are you experiencing the faith and love that is Christ? 1) Faith that comes from the Word of God? - Romans 10:172) Love that comes by being taught of God? - 1 Thessalonians 4:9-10b. Are you following the pattern of Paul...? 1) Cooperating with the grace of God to turn from sin? 2) Ever pressing onward toward spiritual maturity? 3) Faithful to whatever ministry the Lord places upon you? 2. If you are not yet a Christian a. Why not take the step of faith like Paul did? 1) He did what the Lord commanded him - Acts 22:162) He started anew, walking by faith and not by sight - 2 Corinthians 5:7b. Why not accept the love that is available in Jesus? 1) The love of God, your heavenly Father - 1 John 4:10-112) The love of Jesus, your wonderful Savior - John 15:9-10-- Will you not let Paul's pattern move you to grow in faith and love? - 1 Corinthians 11:1 1. Note that Paul was moved to respond to the grace of the Lord in two ways... a. He thanked Jesus Christ - 1 Timothy 1:12b. He praised God - 1 Timothy 1:17 2. Shall we not respond to the grace of God in the same way...? a. Thanking God by rendering obedience to the gospel of Christ? b. Praising God by growing in the grace and knowledge of Christ? Then perhaps the Lord can also use us as "A Pattern For Would-Be Believers"... - cf. 1 Timothy 4:12 1 Timothy 1:13 1 Timothy 1:13 --------------------------- τονG3588 προτερονG4386 ονταG5607 [G5752] BEING βλασφημονG989 A καιG2532 AND διωκτηνG1376 καιG2532 AND υβριστηνG5197 ; αλλG235 BUT ηλεηθηνG1653 [G5681] I WAS SHEWN MERCY, οτιG3754 BECAUSE αγνοωνG50 [G5723] BEING εποιησαG4160 [G5656] I DID ενG1722 "IT" IN απιστιαG570 . was: Acts 8:3, Acts 9:1, Acts 9:5, Acts 9:13, Acts 22:4, Acts 26:9-11, 1 Corinthians 15:9, Galatians 1:13, Philippians 3:6 but: 1 Timothy 1:16, Hosea 2:23, Romans 5:20, Romans 5:21, Romans 11:30, Romans 11:31, Hebrews 4:16, 1 Peter 2:10 because: Numbers 15:30, Luke 12:47, Luke 23:34, John 9:39-41, Acts 3:17, Acts 26:9, Hebrews 6:4-8, Hebrews 10:26-29, 2 Peter 2:21, 2 Peter 2:22 Genesis 20:5 - in the integrity Leviticus 4:2 - through Leviticus 4:13 - through ignorance Leviticus 13:16 - General Leviticus 24:11 - blasphemed Leviticus 24:16 - blasphemeth Numbers 15:27 - General Deuteronomy 9:7 - Remember Nehemiah 9:8 - foundest Job 42:6 - I Psalms 68:18 - rebellious Isaiah 29:24 - also Ezekiel 18:21 - if the Hosea 2:1 - Ruhamah Matthew 5:7 - for Matthew 9:10 - many Matthew 9:13 - to call Matthew 12:31 - All Matthew 12:32 - whosoever Matthew 15:27 - Truth Matthew 20:4 - Go Matthew 21:31 - the publicans Mark 2:10 - General Luke 7:43 - I Luke 8:38 - saying Luke 12:10 - General Luke 12:48 - knew Luke 15:19 - no Luke 19:10 - General Luke 22:32 - strengthen Luke 22:65 - blasphemously John 16:3 - because John 16:9 - General Acts 6:11 - blasphemous Acts 13:27 - because Acts 16:32 - they Acts 22:7 - why Romans 4:5 - ungodly Romans 5:16 - but the free Romans 6:17 - that 1 Corinthians 2:8 - for 2 Corinthians 4:1 - as Galatians 1:23 - he which Ephesians 3:8 - who am Colossians 3:8 - blasphemy 1 Thessalonians 5:9 - obtain 1 Timothy 1:15 - of whom 2 Timothy 2:10 - obtain Hebrews 5:2 - ignorant James 2:7 - blaspheme 1 Peter 2:15 - the ignorance Revelation 2:9 - the blasphemy 1 Timothy 1:13. ----------------------- One of the strongest evidences of Paul's sincerity was the radical change in his conduct toward the cause of Christ. A blasphemer is one who speaks with strong and bitter language against another, and a persecutor is a man who puts such bitterness into action against the object of his blasphemy. Injurious is from which Thayer defines as follows: "An insolent [overbearing] man, one who, uplifted with pride, either heaps insulting language upon others or floes them some shameful act of wrong." We have no information that Paul ever saw- Christ personally, much less that he could have injured him directly. But in persecuting the disciples of Christ he was mistreating Him. (See Matthew 25:44-45 and Acts 9:4-5.) Obtained mercy does not say that he was excused for what he did. A jury may recommend mercy for a defendant, although it has found the man guilty, because there are circumstances that justify an easier punishment than strict application of the law might demand. This is the case in Paul's instance, so the Lord showed him mercy because he was an unbeliever --had made no profession toward Christ--and was ignorant of the facts in the matter. 1 Timothy 1:13 -------------------------------------------------------------------------------- Blasphemer— persecutor— injurious (βλάσφημον—διώκτην—ὑβριστήν) Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o.; ὑβριστής in Romans 1:30 only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefully entreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated (ὑβρισθήσεται, Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13; Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. -------------------------------------------------------------------------------- I obtained mercy (ἠλεήθην) Comp. 1 Timothy 1:16. In speaking of his conversion, Paul uses χάρις grace. See 1 Timothy 1:14, and the apostleship he speaks of himself as one who has obtained mercy (ἠλεημένος) of the Lord to be faithful. 1 Corinthians 7:25; comp. 2 Corinthians 4:1. 1 Timothy 1:13 -------------------------------------------------------------------------------- Before (to proteron). Accusative of general reference of the articular comparative, "as to the former-time," formerly, as in Galatians 4:13. -------------------------------------------------------------------------------- Though I was (onta). Concessive participle agreeing with me. -------------------------------------------------------------------------------- Blasphemer (blasphηmon). Old word either from blax (stupid) and phηmη, speech, or from blaptτ, to injure. Rare in N.T. but Paul uses blasphηmeτ, to blaspheme in Romans 2:24. -------------------------------------------------------------------------------- Persecutor (diτktηs). So far found only here. Probably made by Paul from diτkτ, which he knew well enough (Acts 22:4; Acts 22:7; Acts 26:14-15; Galatians 1:13; Galatians 1:23; Philippians 3:6; 2 Timothy 3:12). -------------------------------------------------------------------------------- Injurious (hubristηn). Substantive, not adjective, "an insolent man." Old word from hubrizτ, in N.T. only here and Romans 1:30. -------------------------------------------------------------------------------- I obtained mercy (eleηthηn). First aorist passive indicative of eleeτ, old verb. See 2 Corinthians 4:1; Romans 11:30-31. -------------------------------------------------------------------------------- Ignorantly (agnoτn). Present active participle of agnoeτ, "not knowing." Old verb (Romans 2:4). In a blindness of heart. -------------------------------------------------------------------------------- In unbelief (en apistiβi). See Romans 11:20; Romans 11:25. 1 Timothy 1:14 1 Timothy 1:14 --------------------------- υπερεπλεονασενG5250 [G5656] δεG1161 BUT ηG3588 THE χαριςG5485 GRACE τουG3588 κυριουG2962 ημωνG2257 OF OUR LORD μεταG3326 WITH πιστεωςG4102 FAITH καιG2532 AND αγαπηςG26 LOVE τηςG3588 WHICH "IS" ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS. the grace: Acts 15:11, Romans 16:20, 2 Corinthians 8:9, 2 Corinthians 13:14, Revelation 22:21 exceeding: Exodus 34:6, Isaiah 55:6, Isaiah 55:7, Romans 5:15-20, 1 Corinthians 15:10, Ephesians 1:7, Ephesians 1:8, 1 Peter 1:3 with: Luke 7:47-50, 1 Thessalonians 5:8, 2 Timothy 1:13, 1 John 4:10 Genesis 19:19 - and thou Psalms 111:4 - gracious Psalms 116:5 - Gracious Isaiah 63:7 - according to his Matthew 20:9 - they received Luke 22:65 - blasphemously John 1:14 - full John 6:65 - that no John 20:27 - Reach hither thy finger Acts 9:6 - Arise Romans 5:17 - abundance Romans 12:3 - I say 1 Corinthians 1:4 - the grace 1 Corinthians 15:9 - because 2 Corinthians 9:14 - the exceeding 2 Corinthians 12:9 - My grace Galatians 1:6 - the grace Ephesians 1:6 - praise Ephesians 1:15 - faith Ephesians 2:4 - who Ephesians 3:7 - according Ephesians 3:18 - able Ephesians 3:20 - exceeding Ephesians 6:23 - and love 2 Timothy 2:10 - obtain Titus 2:11 - the grace 2 John 1:3 - in truth 1 Timothy 1:14. ----------------------- Grace is the unmerited favor of the Lord, which explains why Paul was accorded mercy after his opposition to His people as just stated in the preceding verse. With faith and love. Even the "unmerited favor" of Christ will not be given to a man unless he does his part in the transaction. Paul accepted the testimony of the divinity of Christ which produced faith. He then began at once to labor for the new-found religion, which showed his love for the cause. 1 Timothy 1:14 -------------------------------------------------------------------------------- Was exceeding abundant (ὑπερεπλεόνασεν) Or abounded exceedingly. N.T.o. olxx. oClass. Paul is fond of compounds with ὑπὲρ, which, with a few exceptions, are found only in his writings. In the pastorals there are only three. See 1 Timothy 2:2; 2 Timothy 3:2. -------------------------------------------------------------------------------- With faith For faith as treated in the Pastorals, see Introduction, and sound doctrine, 1 Timothy 1:10. 1 Timothy 1:14 -------------------------------------------------------------------------------- Abounded exceedingly (huperepleonasen). Aorist active indicative of the late and rare (Ps. of Sol. 5:19 and in Herond.) compound huperpleonazτ (here alone in N.T.), in later ecclesiastical writers. The simplex pleonazτ Paul used in Romans 5:20; Romans 6:1 and the kindred hupereperisseusen used also with hη charis. Paul is fond of compounds with huper. For "faith in Christ Jesus" see Galatians 3:26, for "faith and love in Christ Jesus" as here, see 2 Timothy 1:13. 1 Timothy 1:15 1 Timothy 1:15 --------------------------- πιστοςG4103 οG3588 "IS" THE λογοςG3056 WORD, καιG2532 AND πασηςG3956 OF ALL αποδοχηςG594 αξιοςG514 WORTHY, οτιG3754 THAT χριστοςG5547 CHRIST ιησουςG2424 JESUS ηλθενG2064 [G5627] CAME ειςG1519 INTO τονG3588 THE κοσμονG2889 WORLD αμαρτωλουςG268 SINNERS σωσαιG4982 [G5658] TO SAVE, ωνG3739 OF WHOM "THE" πρωτοςG4413 FIRST ειμιG1510 [G5748] AM εγωG1473 I. a faithful: 1 Timothy 1:19, 1 Timothy 3:1, 1 Timothy 4:9, 2 Timothy 2:11, Titus 3:8, Revelation 21:5, Revelation 22:6 worthy: John 1:12, John 3:16, John 3:17, John 3:36, Acts 11:1, Acts 11:18, 1 John 5:11 that: Matthew 1:21, Matthew 9:13, Matthew 18:11, Matthew 20:28, Mark 2:17, Luke 5:32, Luke 19:10, John 1:29, John 12:47, Acts 3:26, Romans 3:24-26, Romans 5:6, Romans 5:8-10, Hebrews 7:25, 1 John 3:5, 1 John 3:8, 1 John 4:9, 1 John 4:10, Revelation 5:9 of whom: 1 Timothy 1:13, Job 42:6, Ezekiel 16:63, Ezekiel 36:31, Ezekiel 36:32, 1 Corinthians 15:9, Ephesians 3:8 2 Samuel 6:22 - in mine Job 36:9 - their Job 40:4 - Behold Psalms 34:2 - the humble Psalms 40:10 - salvation Psalms 66:16 - Come Proverbs 2:1 - if Proverbs 4:10 - my Proverbs 25:25 - so Ecclesiastes 12:10 - acceptable words Isaiah 55:7 - for Matthew 12:32 - whosoever Luke 7:37 - which Luke 7:41 - the one Luke 9:56 - the Son Luke 15:1 - General Luke 18:13 - a sinner Luke 23:43 - To day John 6:33 - cometh John 8:11 - go John 10:10 - I am John 11:27 - which John 12:27 - but John 16:27 - and have Romans 1:1 - separated Romans 3:25 - remission 1 Corinthians 15:10 - by Ephesians 3:7 - according Colossians 1:5 - the word Titus 1:9 - fast Titus 2:14 - gave Hebrews 2:3 - so 1 John 1:9 - he Isaiah 1 John 3:23 - his commandment 1 John 5:13 - believe Revelation 19:9 - These 1 Timothy 1:15. ----------------------- Faithful saying. The first word is defined "that can be relied on" by Thayer; it means that it is true. Of course if a saying is true, it is worthy of all acceptation. The saying Paul has in mind is that Christ Jesus came into the world to save sinners. It could not be untrue, for He made the same declaration himself (Matthew 18:11; Luke 19:10). Chief is from PROTOS, which means "principal" in the sense of being outstanding and noted. This again refers to his former activities against the cause of Christ. 1 Timothy 1:15 -------------------------------------------------------------------------------- This is a faithful saying (πιστὸςὁλόγος) Better, faithful is the saying. A favorite phrase in these Epistles. oP. See 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8. -------------------------------------------------------------------------------- Worthy of all acceptation (πάσηςἀποδοχῆςἄξιος) The phrase only here and 1 Timothy 4:9. Ἁποδοχή Pasto olxx. Comp. Acts 2:41, ἀποδεξάμενοιτὸνλόγον received his word. Πάσης all or every describes the reception of which the saying is worthy as complete and excluding all doubt. -------------------------------------------------------------------------------- Came into the world (ἦλθενεἰςτὸνκόσμον) The phrase is unique in the Pastorals, and does not appear in Paul. It is Johannine. See John 1:9; John 3:19; John 11:27; John 12:46. -------------------------------------------------------------------------------- To save sinners (ἁναρτωλοὺςσῶσαι) The thought is Pauline, but not the phrase. See Luke 9:56; Luke 19:10. -------------------------------------------------------------------------------- Chief (πρῶτος) Or foremost. Comp. 1 Corinthians 15:9, and Ephesians 3:8. This expression is an advance on those. 1 Timothy 1:15 -------------------------------------------------------------------------------- Faithful is the saying (pistos ho logos). Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully pistis, pisteuτ, pistos. Same use of pistos (trustworthy) applied to logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 2:11 a definite saying seems to be referred to, possibly a quotation (hoti) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in John 9:37; John 11:27; John 16:28; John 18:37. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in Luke 5:32; John 12:47. -------------------------------------------------------------------------------- Acceptation (apodochηs). Genitive case with axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9. -------------------------------------------------------------------------------- Chief (prτtos). Not ηn (I was), but eimi (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In 1 Corinthians 15:9 he had called himself "the least of the apostles" (elachistos tτn apostolτn). In Ephesians 3:8 he refers to himself as "the less than the least of all saints" (tτi elachistoterτi pantτn hagiτn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5-6; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4-5; Acts 26:11). He had sad memories of those days. 1 Timothy 1:16 1 Timothy 1:16 --------------------------- αλλαG235 BUT διαG1223 τουτοG5124 FOR THIS REASON ηλεηθηνG1653 [G5681] I WAS SHEWN MERCY, ιναG2443 THAT ενG1722 IN εμοιG1698 ME, "THE" πρωτωG4413 FIRST, ενδειξηταιG1731 [G5672] MIGHT SHEW FORTH ιησουςG2424 JESUS χριστοςG5547 CHRIST τηνG3588 THE πασανG3956 WHOLE μακροθυμιανG3115 , προςG4314 FOR υποτυπωσινG5296 A τωνG3588 OF THOSE μελλοντωνG3195 [G5723] BEING ABOUT πιστευεινG4100 [G5721] TO BELIEVE επG1909 ON αυτωG846 HIM ειςG1519 TO ζωηνG2222 LIFE αιωνιονG166 ETERNAL. for this: Numbers 23:3, Psalms 25:11, Isaiah 1:18, Isaiah 43:25, Ephesians 1:6, Ephesians 1:12, Ephesians 2:7, 2 Thessalonians 1:10 I obtained: 1 Timothy 1:13, 2 Corinthians 4:1 all: Exodus 34:8, Romans 2:4, Romans 2:5, 1 Peter 3:20, 2 Peter 3:9, 2 Peter 3:15 for a: 2 Chronicles 33:9-13, 2 Chronicles 33:19, Isaiah 55:7, Luke 7:47, Luke 15:10, Luke 18:13, Luke 18:14, Luke 19:7-9, Luke 23:43, John 6:37, Acts 13:39, Romans 5:20, Romans 15:4, Hebrews 7:25 believe: John 3:15, John 3:16, John 3:36, John 5:24, John 6:40, John 6:54, John 20:31, Romans 5:21, Romans 6:23, 1 John 5:11, 1 John 5:12 Genesis 43:14 - And God Psalms 32:6 - For this Psalms 34:2 - the humble Psalms 66:16 - Come Son 8:10 - then Isaiah 54:8 - but Ezekiel 20:44 - when I Matthew 5:7 - for Matthew 19:16 - eternal Mark 2:17 - I came Luke 5:32 - General Luke 7:41 - the one John 8:11 - go John 10:28 - I give John 11:27 - which John 12:47 - for John 12:50 - his John 17:2 - give Romans 1:1 - separated Romans 5:8 - commendeth 1 Corinthians 15:10 - by Galatians 6:8 - of the Spirit 1 Thessalonians 5:9 - obtain 1 John 2:25 - General 1 John 5:13 - believe Revelation 19:1 - Salvation 1 Timothy 1:16. ----------------------- In 1 Timothy 1:13 the apostle says he obtained mercy because of his misunderstanding of the case. In our present verse he repeats his statement and adds the Lord's other motive for extending the favor to him. It was that he could be used as a pattern for the encouragement of other believers. When they learn of the great long-suffering that Christ showed toward such a "chief" sinner as Paul, they will be induced to depend upon Him for grace to assist them toward a working belief that will bring them to eternal life. 1 Timothy 1:16 -------------------------------------------------------------------------------- First (πρώτῳ) Not the chief sinner, but the representative instance of God's longsuffering applied to a high-handed transgressor. It is explained by pattern. -------------------------------------------------------------------------------- All longsuffering (τὴνἅπασανμακροθυμίαν) More correctly, "all his longsuffering." The A.V. misses the possessive force of the article. For longsuffering see on be patient, James 5:7. The form ἅπας occurs as an undisputed reading only once in Paul, Ephesians 6:13, and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective πᾶς or ἅπας is without parallel in Paul. -------------------------------------------------------------------------------- Pattern (ὑποτύπωσιν) Or, ensample. Only here and 2 Timothy 1:13. olxx. oClass. An example of the writer's fondness for high-sounding compounds. Paul uses τύπος. -------------------------------------------------------------------------------- To them The A.V. conveys the sense more clearly than Rev. "of them," which is ambiguous. The genitive has a possessive sense. He would be their ensample, or an ensample for their benefit. -------------------------------------------------------------------------------- Believe (πιστευ.ειν) This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ upon and the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6 (all citations), and Romans 4:18; Luke 24:25. -------------------------------------------------------------------------------- Unto life everlasting (εἰςζωὴναἰώνιον) Better, eternal life. See additional note on 2 Thessalonians 1:9. The conception of life eternal is not limited to the future life (as von Soden). Godliness has promise of the life which now is, as well as of that which is to come (1 Timothy 4:8). The promise of eternal life (2 Timothy 1:1) and the words who brought life and immortality to light through the gospel (2 Timothy 1:10) may fairly be taken to cover the present life. 1 Timothy 1:16 -------------------------------------------------------------------------------- In me as chief (en emoi prτtτi). Probably starts with the same sense of prτtos as in 1 Timothy 1:15 (rank), but turns to order (first in line). Paul becomes the "specimen" sinner as an encouragement to all who come after him. -------------------------------------------------------------------------------- Might shew forth (endeixηtai). First aorist middle subjunctive (purpose with hina) of endeiknumi, to point out, for which see Ephesians 2:7 (same form with hina). -------------------------------------------------------------------------------- Longsuffering (makrothumian). Common Pauline word (2 Corinthians 6:6). -------------------------------------------------------------------------------- For an ensample (pros hupotupτsin). Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb hupotupoτ (in papyri) to outline. So substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See hupodeigma in 2 Peter 2:6. 1 Timothy 1:17 1 Timothy 1:17 --------------------------- τωG3588 δεG1161 NOW TO THE βασιλειG935 KING τωνG3588 OF THE αιωνωνG165 AGES, "THE" αφθαρτωG862 , αορατωG517 , μονωG3441 ONLY σοφωG4680 WISE θεωG2316 GOD, τιμηG5092 HONOUR καιG2532 AND δοξαG1391 GLORY ειςG1519 TO τουςG3588 THE αιωναςG165 AGES τωνG3588 OF THE αιωνωνG165 AGES. αμηνG281 AMEN. the King: 1 Timothy 6:15, 1 Timothy 6:16, Psalms 10:16, Psalms 45:1, Psalms 45:6, Psalms 47:6-8, Psalms 90:2, Psalms 145:13, Jeremiah 10:10, Daniel 2:44, Daniel 7:14, Micah 5:2, Malachi 1:14, Matthew 6:13, Matthew 25:34, Romans 1:23, Hebrews 1:8-13, Revelation 17:14, Revelation 19:16 invisible: John 1:18, Romans 1:20, Colossians 1:15, Hebrews 11:27, 1 John 4:12 the only: Romans 16:27, Jude 1:25 be: 1 Chronicles 29:11, Nehemiah 9:5, Psalms 41:13, Psalms 57:11, Psalms 72:18, Psalms 72:19, Psalms 106:48, Daniel 4:34, Daniel 4:37, Ephesians 3:20, Ephesians 3:21, 1 Peter 5:11, 2 Peter 3:18, Revelation 4:8-11, Revelation 5:9-14, Revelation 7:12, Revelation 19:1, Revelation 19:6 Amen: Matthew 6:13, Matthew 28:20 Genesis 21:33 - everlasting Genesis 24:27 - Blessed Deuteronomy 4:16 - the likeness Deuteronomy 33:27 - eternal 1 Chronicles 29:10 - Blessed be thou Psalms 29:10 - King Psalms 89:52 - Blessed Isaiah 40:28 - the everlasting Isaiah 43:13 - before Isaiah 57:15 - that inhabiteth Jeremiah 46:18 - saith Lamentations 5:19 - remainest Habakkuk 1:12 - thou not Luke 19:38 - glory John 4:24 - a Spirit John 5:26 - hath life John 5:37 - Ye have Acts 17:23 - To Romans 1:25 - more Romans 11:36 - to whom Romans 16:26 - everlasting 1 Corinthians 8:4 - there Isaiah 2 Corinthians 11:31 - which Galatians 1:5 - whom Ephesians 2:7 - in the Philippians 2:6 - in Philippians 4:20 - unto 2 Timothy 4:18 - to whom Hebrews 9:14 - eternal Hebrews 13:21 - to whom 1 Peter 4:11 - to whom Revelation 5:12 - to receive 1 Timothy 1:17. ----------------------- Eternal is from two Greek words at this place, which are TON AIONON. In the composition they are plural in number and in the possessive case, and the Englishman's Greek New Testament translates them "of the ages." There have been three ages or dispensations of religion given into the world, namely, the Patriarchal, the Jewish and the Christian. God has been and is the supreme ruler or K;ng over each of them, although the Son has been placed in charge of the third. Immortal means He is not subject to decay as were the idols that were worshiped as gods by some. Invisible is another distinction between the true God and those made of "gold or silver or stone," which could be seen literally with the eyes of man. Only wise God has the sense of saying: "He is the only God, and he is wise." Be honor and glory means these qualities should be attributed to this one true God. For ever and ever is an emphatic form of expression, meaning these virtues wil be possessed by Him endlessly. Amen is defined by Thayer, "so be it, so it is, may it be fulfilled." 1 Timothy 1:17 -------------------------------------------------------------------------------- King eternal (βασιλεῖτῶναἰώνων) Lit. the king of the ages. Only here and Revelation 15:3. Comp. Hebrews 1:2; Hebrews 11:3. In lxx, Tob 6:10. For kindred expressions in lxx, see Exodus 15:18; 1 Samuel 13:13; Psalms 9:7; Psalms 29:10; Psalms 73:12; Psalms 144:13; Psalms 145:10. See also additional note on 2 Thessalonians 1:9. -------------------------------------------------------------------------------- Immortal (ἀφθάρτῳ) Lit. Incorruptible. In Paul, applied to God only, Romans 1:23. -------------------------------------------------------------------------------- Invisible (ἀοράτῳ) Applied to God, Colossians 1:15; Hebrews 11:27. -------------------------------------------------------------------------------- The only wise God (μόνῳθεῳ) Wise should be omitted. Rend. The only God. Σοφῳ wise was interpolated from Romans 16:27— the only instance in which Paul applies the term to God. Comp. Jude 1:4; Jude 1:25; Luke 5:21; John 5:44. -------------------------------------------------------------------------------- Honor and glory (τιμὴκαὶδόξα) This combination in doxology only here and Revelation 5:12-13. Comp. Revelation 4:9. In doxologies Paul uses only δόξα glory, with the article, the glory, and with to whom or to him (be). -------------------------------------------------------------------------------- Forever and ever (εἰςτοὺςαἰῶναςτῶναἰώνων) Lit unto the aeons of the aeons. The formula in Paul, Romans 16:26; Galatians 1:5; Philippians 4:20. Also in Hebrews and 1 Peter, and often in Revelation The doxology as a whole is unique in N.T. 1 Timothy 1:17 -------------------------------------------------------------------------------- This noble doxology is a burst of gratitude for God's grace to Paul. For other doxologies see Galatians 1:5; Romans 11:36; Romans 16:27; Philippians 4:20; Ephesians 3:21; 1 Timothy 6:16. White suggests that Paul may have often used this doxology in his prayers. Lock suggests "a Jewish liturgical formula" (a needless suggestion in view of Paul's wealth of doxologies seen above). For God's creative activity (King of the ages) see 1 Corinthians 10:11; Ephesians 2:7; Ephesians 3:9; Ephesians 3:11. -------------------------------------------------------------------------------- Incorruptible (aphthartτi). As an epithet of God also in Romans 1:23. -------------------------------------------------------------------------------- Invisible (aoratτi). Epithet of God in Colossians 1:15. -------------------------------------------------------------------------------- The only God (monτi theτi). So Romans 16:27; John 5:44; John 17:3. -------------------------------------------------------------------------------- For ever and ever (eis tous aiτnas tτn aiτnτn). "Unto the ages of ages." Cf. Ephesians 3:21 "of the age of the ages." "THE FIRST EPISTLE TO TIMOTHY" Suffering Shipwreck Of The Faith (1 Timothy 1:18-20) 1. The Christian is engaged in warfare... a. It is a good warfare - 1 Timothy 1:18; cf. 1 Timothy 6:12b. It is a spiritual warfare - Ephesians 6:10-12c. It is a battle for 'the' faith - cf. Jude 1:3d. One that requires faith and a good conscience on our part - 1 Timothy 1:19 2. It is possible for Christians to do poorly in this 'war'... a. By rejecting their faith and conscience - 1 Timothy 1:19b. Suffering shipwreck concerning the faith - 1 Timothy 1:19c. Such was true of two men mentioned by Paul - 1 Timothy 1:20; cf. 1 Corinthians 5:1-13 [Could this be true of us today? Might we become guilty of "Suffering Shipwreck Of The Faith"? Indeed, we can suffer shipwreck, first...] I. BY ONE'S FAITH A. FAITH DEFINED...1. By Easton's Bible Dictionarya. Faith is in general the persuasion of the mind that a certain statement is true b. Its primary idea is trust 2. A strong conviction or trust in something; as the NIV translates Hebrews 11:1... a. "Now faith is being sure of what we hope for..." b. "...and certain of what we do not see." 3. It is a strong conviction or trust in Jesus: a. Who Jesus is1) That is what He claimed 2) That is truly the Son of the living God - John 8:24b. What Jesus did1) That He died on the cross for our sins 2) That His death is truly a sufficient propitiation or sacrifice for our sins c. What Jesus said1) That He alone provides the way to eternal life 2) That He alone is the way to God, the Father - cf. John 14:6-7 B. FAITH ...1. Comes through the Word of God - Romans 10:17; e.g., John 20:30-312. Strengthened through fellowship with other Christians - Hebrews 3:12-14; e.g., 10:24-253. Confirmed through obedience - cf. John 7:17 C. FAITH ...1. Weakened by neglecting the Word of God! - cf. Hosea 4:62. More likely to turn to unbelief by forsaking fellowship with other Christians! - Hebrews 3:12-143. Becomes a dead faith in the absence of works! - cf. James 2:20-23; James 2:26 [When you neglect the Word of God, forsake fellowship with brethren, and cease to do the will of God, you reject your faith, and make shipwreck of the faith. One also suffers shipwreck of the faith...] II. BY ONE'S A. DEFINED...1. "that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former, and to avoid the latter." - Vine2. Our conscience cannot always be reliable a. Paul had served God with a good conscience throughout his life - Acts 23:1b. Even at a time when he was persecuting Christians! - cf. Acts 26:9-11c. Our conscience is like a clock, which works properly only if set correctly 3. Even so, God desires that we have a good conscience - 1 Timothy 1:5;cf. 1 Timothy 3:9 B. ...1. A good conscience is made possible through Jesus' blood a. Old Testament sacrifices and ordinances were insufficient - Hebrews 9:9; cf. Hebrews 10:1-4b. The blood of Jesus can cleanse one's conscience - Hebrews 9:14;cf. 1 Peter 3:212. A good conscience is maintained by obedience to God's will a. Failure to do what we know is right is sinful - James 4:17b. Conduct with godly sincerity makes for a good conscience - e.g., 2 Corinthians 1:12 C. ...1. Much harm can be done to our conscience a. We can violate our conscience, which is sinful - Romans 14:22-23b. We can defile our conscience, leading to unbelief - e.g., Ti 1:15c. We can sear our conscience, leading to apostasy - e.g., 1 Timothy 4:1-22. Whenever we ignore or violate our conscience, we are in dangerous territory! a. A guilty conscience soon leads to a hardened conscience 1) E.g., once our conscience is hardened regarding attendance 2) ...it is more likely to become hardened against doing what is right in other areas b. Can we say what the writer of Hebrews did? - Hebrews 13:181) "...for we are confident that we have a good conscience, in all things desiring to live honorably" 2) If we make it a habit not to attend all the services of the church, can we really say "we have a good conscience, in all things desiring to live honorably"? 1. The Faith (the gospel) is designed to develop and nurture one's faith and conscience... a. The gospel makes known what to believe and provides evidence - John 20:21-21b. The gospel provides the means to purify our hearts and conscience - Hebrews 9:14; 1 Peter 3:21-- If we reject faith and a good conscience, then the Faith suffers shipwreck in our lives! 2. Note how Paul felt as he came to the end of life - 2 Timothy 4:7a. That was because he strove to have a good conscience - Acts 24:16b. That was because he lived by faith - Galatians 2:20 Are you fighting the good fight? Are you keeping the faith? Or have you suffered shipwreck by rejecting faith and a good conscience? If so, then come back to the Shepherd of our souls...! 1 Timothy 1:19 1 Timothy 1:19 --------------------------- εχωνG2192 [G5723] HOLDING πιστινG4102 FAITH καιG2532 AND αγαθηνG18 GOOD συνειδησινG4893 A ; ηνG3739 WHICH " " τινεςG5100 SOME, απωσαμενοιG683 [G5666] HAVING CAST AWAY, περιG4012 τηνG3588 AS TO πιστινG4102 FAITH εναυαγησανG3489 [G5656] MADE ; Holding: 1 Timothy 1:5, 1 Timothy 3:9, Titus 1:9, Hebrews 3:14, 1 Peter 3:15, 1 Peter 3:16, Revelation 3:3, Revelation 3:8, Revelation 3:10 which: Philippians 3:18, Philippians 3:19, 2 Timothy 3:1-6, 2 Peter 2:1-3, 2 Peter 2:12-22, Jude 1:10-13 concerning: 1 Timothy 4:1, 1 Timothy 4:2, 1 Corinthians 11:19, Galatians 1:6-8, Galatians 5:4, 2 Timothy 4:4, Hebrews 6:4-6, 1 John 2:19 made: 1 Timothy 6:9, Matthew 6:27 Luke 8:13 - which Acts 20:30 - of your Acts 24:16 - General 2 Corinthians 1:12 - our rejoicing 2 Corinthians 2:17 - which Galatians 1:8 - though Philippians 1:27 - the faith Philippians 3:2 - evil 1 Timothy 1:15 - a faithful 1 Timothy 6:21 - have 2 Timothy 1:3 - with 2 Timothy 2:18 - concerning 2 Timothy 3:8 - men Titus 3:11 - is subverted James 2:1 - the faith 1 Timothy 1:19. ----------------------- Holding means to keep a firm grip on a thing because of its necessary use. Faith and a good conscience. This phrase involves the entire conduct of a Christian. Faith is the result of testimony, hence divine faith requires divine testimony (Romans 10:17). A subject, then, on which the word of God furnishes no information, is one on which a man cannot have any divine or scriptural faith. A man can have faith in anything that is authorized by the word of God, and such a matter is bound to be right. However, a man can be sure that a certain act is right if done at all; yet he might not be concerned about whether he did it or not, and there is where a good conscience comes in. Thayer's main definition of the Greek word for conscience is as follows: "The soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other." A good conscience is that part of a man that "prompts" him to do that which is right. However, a man's conscience might be mistaken as to what is right (as Paul's was when he was persecuting Christians). Because of this, it is necessary also that a man be guided by the word of God, then he will be acting by faith. To sum up; the conscience will prompt a man to do something, and his faith (produced by the word of God) will assure that what he does is right. Shinwreck is a figurative reference to what happens if the steering apparatus becomes defective; the ship will be misguided with the result of a wreck. If either faith or good conscience is lacking in a mans life, he will fail to be guided aright and will wreck his soul. 1 Timothy 1:19 -------------------------------------------------------------------------------- Holding (ἔχων) Not merely having, but holding fast, as in 2 Timothy 1:13. -------------------------------------------------------------------------------- Faith and a good conscience (πίστινκαὶἀγαθὴνσυνείδησιν) The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1 Peter (1 Peter 2:16; 1 Peter 2:21). In Hebrews evil (πονηρᾶς) conscience and fair (καλὴν) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. -------------------------------------------------------------------------------- Which (ἥν) Referring to God conscience. -------------------------------------------------------------------------------- Having put away (ἀπωσάμενοι) The A.V. is not strong enough. Better, having thrust from them. It implies willful violence against conscience. Twice in Paul, Romans 11:1-2, and three times in Acts. -------------------------------------------------------------------------------- Concerning faith have made shipwreck (περὶτὴνπίστινἐναυάγησαν) Better, "concerning the faith made shipwreck." For a similar use of περὶ concerning, see Acts 19:25; Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 2 Timothy 3:8. It is noteworthy that περὶ with the accusative occurs only once in Paul (Philippians 2:23). Ναυαγεῖν to make shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul's writings. 1 Timothy 1:19 -------------------------------------------------------------------------------- Holding faith and a good conscience (echτn pistin kai agathηn suneidηsin). Possibly as a shield (Ephesians 6:16) or at any rate possessing (Romans 2:20) faith as trust and a good conscience. A leader expects them of his followers and must show them himself. -------------------------------------------------------------------------------- Having thrust from them (apτsamenoi). First aorist indirect middle participle of apτtheτ, to push away from one. Old verb (see Romans 11:1-2). -------------------------------------------------------------------------------- Made shipwreck (enauagηsan). First aorist active indicative of nauageτ, old verb from nauagos (shipwrecked, naus, ship, agnumi, to break), to break a ship to pieces. In N.T. only here and 2 Corinthians 11:25. -------------------------------------------------------------------------------- Concerning the faith (peri tηn pistin). Rather, "concerning their faith" (the article here used as a possessive pronoun, a common Greek idiom). 1 Timothy 1:19 holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith: -------------------------------------------------------------------------------- Faith and a good conscience ... The obedience of faith is meant by this as in this quotation from Wallis: The whole gospel message embraces both doctrine and obedience. The faith is what we believe about Christ; good conscience is not allowing the conscience to be defiled by sinful practices contrary to the doctrine. -------------------------------------------------------------------------------- Made shipwreck ... Scholars are very tender with regard to interpretations of this, as in the following: -------------------------------------------------------------------------------- We are not justified in interpreting "suffered shipwreck" as though it meant they were lost beyond hope of recovery. St. Paul himself had suffered shipwreck at least four times when he wrote this, and had on each occasion lost everything except himself. -------------------------------------------------------------------------------- While true enough that Paul did survive four shipwrecks, the fact is that shipwrecks are usually fatal to some and frequently to all who may be aboard; and there is certainly nothing in the passage that denies shipwrecks as equivalent to "spiritual death" in a passage like this. To be sure, this does not deny hope to any who might DESIRE to recover themselves out of the snare of the evil one. See under 2 Timothy 2:24 f. 1 Timothy 1:20 1 Timothy 1:20 --------------------------- ωνG3739 OF WHOM εστινG2076 [G5748] ARE υμεναιοςG5211 καιG2532 AND αλεξανδροςG223 , ουςG3739 WHOM παρεδωκαG3860 [G5656] τωG3588 I UP σαταναG4567 TO SATAN, ιναG2443 THAT παιδευθωσινG3811 [G5686] THEY MAY BE μηG3361 NOT βλασφημεινG987 [G5721] TO . Hymenaeus: 2 Timothy 2:17 Alexander: Acts 19:33, 2 Timothy 2:14, 2 Timothy 4:14, 2 Timothy 4:15 I have: Matthew 18:17, 1 Corinthians 5:4, 1 Corinthians 5:5, 2 Corinthians 10:6, 2 Corinthians 13:10 that: 1 Corinthians 11:32, 2 Thessalonians 3:15, Revelation 3:19 blaspheme: Acts 13:45, 2 Timothy 3:2, Revelation 13:1, Revelation 13:5, Revelation 13:6 Leviticus 13:3 - pronounce Leviticus 14:41 - into an unclean place Ezekiel 31:11 - delivered John 20:23 - General Acts 20:30 - of your 2 Corinthians 1:12 - our rejoicing 2 Corinthians 1:23 - that 2 Corinthians 2:17 - which 2 Corinthians 13:8 - General Galatians 1:8 - though Galatians 5:10 - bear Colossians 3:8 - blasphemy 1 Timothy 5:20 - that others 2 Timothy 2:26 - at Titus 3:11 - is subverted 1 Timothy 1:20. ----------------------- According to 2 Timothy 2:17, Hymenaeus was a false teacher. We have no certain Information concerning Alexander, but he was a blasphemer according to Paul's statement in this verse. Delivered unto Satan means they were excluded, as the same thing Is said in 1 Corinthians 5:5 of the fornicator who was excluded. 1 Timothy 1:20 -------------------------------------------------------------------------------- Hymenaeus and Alexander Comp. 2 Timothy 2:17; 2 Timothy 4:14. -------------------------------------------------------------------------------- Have delivered unto Satan (παρέδωκατῳΣατανᾳ) See on 1 Corinthians 5:5. -------------------------------------------------------------------------------- They may learn (παιδευθῶσι) Neither A.V. nor Rev. gives the true force of the word, which is, may be taught by punishment or disciplined. See on Ephesians 6:4. 1 Timothy 1:20 -------------------------------------------------------------------------------- Hymenaeus (Humenaios). The same heretic reappears in 2 Timothy 2:17. He and Alexander are the chief "wreckers" of faith in Ephesus. -------------------------------------------------------------------------------- Alexander (Alexandros). Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. -------------------------------------------------------------------------------- I delivered unto Satan (paredτka tτi Satanβi). See this very idiom (paradounai tτi Satanβi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. -------------------------------------------------------------------------------- That they might be taught not to blaspheme (hina paideuthτsin mη blasphηmein). Purpose clause with hina and first aorist passive subjunctive of paideuτ. For this use of this common late verb, see 1 Corinthians 11:32; 2 Corinthians 6:9. 1 Timothy 1:20 -------------------------------------------------------------------------------- of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. -------------------------------------------------------------------------------- Hymenaeus ... Many scholars, along with Spence, agree that "Hymenaeus is probably identical with the heretic of this name, charged in the second Epistle as teaching that the resurrection was passed already!" -------------------------------------------------------------------------------- Alexander ... Although some have done so, it would appear to be precarious to identify this character with "Alexander the coppersmith" (2 Timothy 4:14), or with another Alexander mentioned in Acts 19:33. -------------------------------------------------------------------------------- Whom I delivered to Satan ... Another glimpse of this same apostolic power is found in the case of the incestuous person (1 Corinthians 5:5), and this is a power no longer on earth. From this and other passages it is clear that the apostles had such power; but it came to an end with the cessation of miracles. Hendriksen also was of the opinion that the exercise of it meant excommunication from the church, but that it also included "even more than this, bodily suffering or disease." -------------------------------------------------------------------------------- This may strike us as unbelievable, but is it after all so strange that added to the charismatic gift of bodily healing was the power to inflict bodily suffering? If we deny the latter, should we not also deny the former? -------------------------------------------------------------------------------- The wisdom of the venerable Adam Clarke supplied the following observation upon this apostolic gift: No such power as this remains in the church of God, and none should be assumed; and the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind. Apostles alone were entrusted with it. -------------------------------------------------------------------------------- That such views as those of Clarke are correct would appear to be implicit in the fact of the stated purpose of the infliction, namely, that these two heretics may "be taught not to blaspheme." -------------------------------------------------------------------------------- Not to blaspheme ... Such evil teaching as that of denying the resurrection was equivalent in every way to "speaking against God." It is absurd to suppose that St. Paul here refers to a railing disparagement of his own apostolic claims." We are not told here of the exact nature of their "blasphemy," but something far more serious than opposition to Paul is indicated. The two sinners singled out in this verse were gross offenders whom Paul punished for the sake of checking the damage which their example might otherwise have wrought in the church. If the denial of any future resurrection was involved in their behavior, along with the teaching that "the resurrection was passed already," this would have led to the exercise of all kinds of sins in the church. "That suggests that they were antinomians, teaching that believers should continue in sin that grace may abound (Romans 6:1) "THE FIRST EPISTLE TO TIMOTHY"Chapter Two IN THIS CHAPTER 1) To appreciate the importance and place of prayer, especially in the lives of men 2) To notice God's desire for the salvation of all men, therefore offering Christ as a ransom for all, not just a select few 3) To understand the proper adornment of women, and their place in the public teaching of the church SUMMARY Having reminded Timothy of his charge to remain in Ephesus and "wage the good warfare", Paul now begins instructing Timothy in matters that involve the church. He starts with a call to prayer, defining for whom and why we should pray. His desire is that men pray in every place, lifting up holy hands without wrath and doubting (1 Timothy 2:1-8). Just as men are to pray everywhere, so women are to adorn themselves properly. This involves modest apparel worn with propriety and moderation, but it also includes good works, as is proper for women professing godliness. Also proper is women learning in silence (translated peaceable in verse 2) with all submission. Therefore a woman is not permitted to teach or have authority over a man. Basing this restriction on the relationship of Adam, Eve, and the fall, Paul reminds them they can be saved in their natural role of childbearing if they continue in faith, love, and holiness, with self-control (1 Timothy 2:9-15). OUTLINE I. THE OF PRAYER (1 Timothy 2:1-8) A. THE SCOPE OF PRAYER (1 Timothy 2:1-7)1. Supplications, prayers, intercessions, and giving of thanks are to be made for all (1 Timothy 2:1) a. For kings and all who are in authority (1 Timothy 2:2 a) b. That we may lead quiet and peaceable lives in all godliness and reverence (1 Timothy 2:2 b) 2. This is good and acceptable in the sight of God our Savior (1 Timothy 2:3) a. Who desires all men to be saved and know the truth (1 Timothy 2:4) b. For there is one Mediator between God and men (1 Timothy 2:5 a) 1) The Man Christ Jesus, who gave Himself a ransom for all (1 Timothy 2:5-6 a) 2) To be testified in due time, for which Paul was appointed a preacher and an apostle (1 Timothy 2:6-7 a) a) Paul speaks the truth in Christ and is not lying (1 Timothy 2:7 b) b) A teacher of the Gentiles in faith and truth (1 Timothy 2:7 c) B. A CALL TO PRAYER (1 Timothy 2:8)1. For men to pray everywhere (1 Timothy 2:8 a) 2. Lifting up holy hands, without wrath and doubting (1 Timothy 2:8 b) II. FOR WOMEN (1 Timothy 2:9-15) A. THEIR (1 Timothy 2:9-10)1. With modest apparel (1 Timothy 2:9 a) a. With propriety and moderation (1 Timothy 2:9 b) b. Not with braided hair, gold, pearls, or costly clothing (1 Timothy 2:9 c) 2. With good works, which is proper for women professing godliness (1 Timothy 2:10) B. THEIR (1 Timothy 2:11-15)1. To learn in silence with all submission (1 Timothy 2:11) 2. Not permitted to teach or have authority over a man, but to be in silence (1 Timothy 2:12) a. For Adam was formed first, then Eve (1 Timothy 2:13) b. And Adam was not deceived, but the woman being deceived fell into transgression (1 Timothy 2:14) 3. A woman will be saved in childbearing if they continue in... a. Faith b. Love c. Holiness -- With self-control (1 Timothy 2:15) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- The practice of prayer (1 Timothy 2:1-8) - Instructions for women (1 Timothy 2:9-15) 2) What four things does Paul exhort be made for all men? (1 Timothy 2:1)- Supplications, prayers, intercessions, and giving of thanks 3) Who else are we to pray for? Why? (1 Timothy 2:2)- Kings and all who are in authority - That we may lead a quiet and peaceable life in all godliness and reverence 4) What does God desire for all men? (1 Timothy 2:4)- That they be saved and come to the knowledge of the truth 5) Who is the one mediator between God and men? (1 Timothy 2:5)- The Man Christ Jesus 6) For whom did Jesus give Himself as a ransom? (1 Timothy 2:6)- For all 7) What did Paul desire that men do? (1 Timothy 2:8)- Pray everywhere, lifting up holy hands without wrath and doubting 8) How are women to adorn themselves? (1 Timothy 2:9-10)- In modest apparel, with propriety and moderation - Not with braided hair, gold, pearls, or costly clothing - With good works, as is proper for women professing godliness 9) How were the women to learn? (1 Timothy 2:11)- In silence (peaceable, cf. 1 Timothy 2:3), with all submission 10) What did Paul not permit a woman to do? (1 Timothy 2:12)- To teach or have authority over a man 11) What two reasons does Paul give for these limitations on women? (1 Timothy 2:13-14)- Adam was formed first, then Eve - Adam was not deceived, but the woman being deceived fell into transgression 12) What are the women encouraged to continue in? (1 Timothy 2:15)- Faith, love, holiness, with self-control _____________________________________________________________ Commentary by David LipscombPART SECOND FORMAL 2:1 to 6:2 SECTION ONE GENERAL OF CHURCH LIFE 1 Timothy 2:1 to 1 Timothy 3:161. THE PROPER SCOPE OF PUBLIC PRAYER 1 Timothy 2:1-71 Ti 2:1 I exhort therefore, first of all,--[Timothy was to begin at once to carry out the instruction given by Paul--the charge which bade him teach all men to put their whole trust in the Savior of sinners.] 1 Timothy 2:1 that supplications,--This word signifies requests for particular benefits, and is a special form of the more general word rendered prayers. (Luke 1:13; Philippians 1:4; 2 Timothy 1:3.) 1 Timothy 2:1 prayers,--Prayer is for direct and specific blessings as we need them. [Prayer is communion with God. It implies that God is a person able and willing to hear us, who has created the universe and still preserves and governs all his creatures and all their actions. He can produce results by controlling the laws of nature or cooperating with them as readily as a man can nay, more readily, for he is God. He can influence the hearts and minds of men more readily than even a man can induce his fellow men to action. He has had a plan from the beginning, and he accomplishes this plan both by the manner in which he established the universe and the laws which he set in operation, and also by his constant presence in the universe, upholding it and controlling it. And God requires prayer of all men. To pray to God implies a right relation to him. Acceptable prayer can be offered unto God by the righ-teous only. The prayer of the wicked is abomination unto him. (Prow. 15:29; 28:9.) Only those who have forsaken sin are authorized to draw nigh unto God in prayer.] 1 Timothy 2:1 intercessions,--This word suggests a closer and more intimate communion with God on the part of the one praying. It speaks of drawing near to God, of entering into free, familiar speech with him. Prayer is its most individual, urgent form as in the case of Abraham for Sodom. (Genesis 18:24-32.) One of the most distinct examples of intercessory prayer is that of the Lord's intercession for Peter. (Luke 22:31-34.) 1 Timothy 2:1 thanksgivings,--Thanksgiving should never be absent from any of our devotions; we should never fail in any of our prayers to thank God for mercies received. 1 Timothy 2:1 be made for all men;--These prayers were to be offered for all men that God would bestow on them that which is for their good--bring them to honor and glorify God. 1 Timothy 2:2 for kings and all that are in high place;--For kings as the supreme rulers of the country and for all them that are under the kings. 1 Timothy 2:2 that we may lead a tranquil and quiet life in all godliness and gravity.--The end of the prayer was not that the kings and governments of the earth might be built up and strengthened, but that these rulers might so conduct affairs that the people of God might lead a quiet and peaceable life, living a godly and earnest life in all things; that no hindrance might be thrown in the way of Christians living a godly and earnest life in all things, discharging all obligations to God and practicing honesty toward all men. Similar instruction was given to the Jews who were carried away into captivity. "And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace." (Jeremiah 29:7.) This was concerning the wicked city of Babylon, which had carried them captive, and which was doomed to destruction for their sins; yet for the sake of their own peace, they were exhorted to seek the peace of the city. This prayer for its peace does not involve support, active participation its affairs, or even approval of its course. This Epistle was written during the reign of the most wicked of the Roman rulers. It involves no question of approval of them or of the course they may pursue. No matter what the government, this prayer is proper. 3 This is good and acceptable in the sight of God our Saviour;--To please God is the highest motive that can influence a Christian. 1 Timothy 2:4 who would have all men to be saved,--God's good will to all men is here expressed, and he desires that all should come to the knowledge of the truth and be saved. 1 Timothy 2:4 and come to the knowledge of the truth.--There is no intimation that salvation is granted save through the knowledge of the truth. The truth was revealed by God to guide man into the way of salvation. Without God's direction man can never obtain remission of sins and eternal life. 1 Timothy 2:5 For there is one God,--This is stated as a further reason why Christians should pray for all men. Polytheists could not pray for all men because they would not pray for their enemies. One who believed in the gods of Rome would not pray for the Carthaginians. In the very nature of things, a polytheist could not pray for all men. For the gods of one nation were regarded as enemies of another nation. Whether there was one God or many gods was the issue between Judaism and polytheism. It had required constant struggle, with many failures, to keep even the Jews from polytheism. But after the sore trials during the captivity in Babylon, they were soundly converted to the belief in one God. Whatever else may be said against them, it is evident that they were sound in the belief in one God--Jehovah. But while that is true, they did not believe he was the God of all men. All others they regarded as godless. It took Jesus Christ to teach them that Jehovah is the God of all men. Then the fact that there is one God who loves all constitutes the reason for those who love God to pray for all. 1 Timothy 2:5 one mediator also between God and men,--As we have just seen, there is one God of all men, so also there is one mediator, and only one, between God and all mankind. A mediator stands between parties who are at variance, who are so widely separated that they can communicate only through an intermediary. 1 Timothy 2:5 himself man, Christ Jesus,--These words emphasize the nature in which Christ acts as mediator. It is in humanity the nature common to all men, and for that reason all who bear that nature are eligible to partnership in his mediation. (Hebrews 2:6-18.) Herein we see how God dignifies man, since it is in humanity he performs his mediatorial work, and by thus exalting our nature has thus set before all human beings the possibility of attaining eternal life. [The statement that "there is one God, one mediator also between God and men , himself man, Christ Jesus" is in the present tense when Paul wrote. He was still a man. He did not leave his humanity behind when he went up on high. As he did not leave his Godhood above when he came down to earth and became a man, so he did not leave his manhood on earth when he ascended to heaven. In heaven today the "man, Christ Jesus" officiates as mediator on our behalf. Realizing this, let us rejoice and give renewed diligence to make our calling and election sure.] 1 Timothy 2:6 who gave himself a ransom for all;--Ransom is the price paid for the redemption of a captive. Man had through sin sold himself a captive to the evil one. Jesus became mortal, shed his blood, and died to redeem man from the thraldom of sin and the bondage of the grave. He died as "the lamb that bath been slain." (Revelation 13:8.) 1 Timothy 2:6 the testimony to be borne in its own times;--Jesus Christ was to be manifested in the last days of the Mosaic dispensation or testified in due time when the Lord should appoint. He came to die and rescue man at the time appointed by God. 1 Timothy 2:7 whereunto I was appointed a preacher and an apostle --The word "preacher" here carries the meaning of an original herald or proclaimer rather than one who teaches an old truth. The apostles of Christ were those sent and authorized to speak in his name, which authority was attested by the power to work miracles. 1 Timothy 2:7 (I speak the truth, I lie not),--In parentheses he emphasizes that he speaks the truth in Christ and does not lie. This is said in response to the teaching of the Judaizers who called in question his claims to be an apostle. [These words were uttered in view of the surpassing magnitude of the message with which he was charged--solely to bear a weighty and imposing testimony to the truth of his assertion, which so many were ready and eager to dispute--the assertion that the gospel of Jesus Christ is a message of glad tidings was an offer of salvation, not to a people, but to the whole world.] 1 Timothy 2:7 a teacher of the Gentiles--This specifies the especial duties of Paul's apostleship with reference to the peculiar fitness which marked him out as the proclaimer of the divine will in respect to this gracious offer of redemption to the Gentiles. 1 Timothy 2:7 in faith--Paul's own faith in Jesus Christ--the grand motive power of his life and work. 1 Timothy 2:7 and truth.--[This refers to the well-known facts of the gospel story. Paul carried on his ceaseless labors, within gathering fresh and ever fresh strength from the exhaustless spring of his own mighty faith in Jesus Christ.] 2. THE OF MEN AND WOMEN IN PUBLIC PRAYER 1 Timothy 2:8-151 Ti 2:8 I desire therefore that the men pray in every place,--Because he was an apostle to the Gentiles, he declares his wish that in every place, not at Jewish altars only, but that the Gentiles as well as Jews should pray. 1 Timothy 2:8 lifting up holy hands,--Those leading the prayer did so with outstretched hands. They must be men whose hands were holy--unstained with wrong. [This is a figure for uprightness and purity of life. (Job 17:9; Psalms 24:4; James 4:8.) The church is "an elect race, a royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9), and no man should attempt to exercise this priestly function whose life and character is not that of an earnest and consecrated Christian.] 1 Timothy 2:8 without wrath and disputing.--Without animosity or bitterness toward other nations or people and without disputing over questions the Holy Spirit has not decided. [These angry feelings can have no place in the heart of one who really prays whether in public or in private.] 1 Timothy 2:9 In like manner, that women--He had laid down rules for the men in the public worship; he now gives rules for the women in the congregation who had duties as well as the men. adorn themselves in modest apparel,--[Their place in public worship was one of quiet attention. Their reverence and adoration must be shown not by thrusting themselves forward with a view to public teaching or public praying, but by being present and taking part silently, avoiding especially in these services anything like conspicuous dress or showy ornaments --anything, in fact, which would be likely to arouse attention or distract the thoughts of others.] 1 Timothy 2:9 with shamefastness--That which shrinks from overpassing the limits of womanly reserve and modesty as well as dishonor of which would justly attach thereto. [That habitual inner self-government, with its constant rein on all the passions and desires which would hinder the temptation to this from arising or, at all events, from arising in such strength as to overcome the hindrances which shamefastness oppose to it.] 1 Timothy 2:9 and sobriety;--The well-balanced state of mind arising from habitual self-restraint. 1 Timothy 2:9 not with braided hair, and gold or pearls or costly raiment --[The reference is to the then common fashionable custom of interweaving gold, silver, and pearls in the hair, causing it to glisten in the light. Gold or pearls refer to the bracelets , necklaces, anklets, rings and chains, and such things with which women were often laden. The Jews denounced such extravagant ornamentation. (Isaiah 3:16-23)] 1 Timothy 2:10 but (which becometh women professing godliness) through good works.--To follow both these negative and positive requirements is church work because it is the work of Christ and must be observed by women if they be faithful members of the church. The works a widow must have done to entitle her to the support of the church are: "If she hath brought up children, if she hath used hospitality to strangers , if she hath washed the saints' feet, if she hath relieved the afflicted, if she hath diligently followed every good work. . . . I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling." (1 Timothy 5:10-14.) That is church work. The church has no more important work than bearing children and training them for service to God. Women must do that work. Paul instructs Titus to teach sound doctrine. "That aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good that they may train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed." (Titus 2:3-5.) A Christian woman is doing church work when she keeps her house well. The word of God is blasphemed when she does not do so, when she fails to love and honor her husband and fails to love her children and train them in the nurture and admonition of the Lord. 1 Timothy 2:11 Let a woman learn in quietness with all subjection.--The position of women in public worship is that of a quiet learner in manner and in act, yielding submission in all lawful respects to the position God had placed man as leader of the worship in the public assembly of the church. This is given as the rule "in all the churches of the saints." (1 Corinthians 14:33-34. 1 Timothy 2:12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.--The point guarded against here is woman's assuming authority over man. It is not wrong for her to teach the word of God, but wrong for her to teach it in a way that assumes authority or superiority over man. (Titus 2:5.) This is the only reason given in the Scriptures why it is wrong. 1 Timothy 2:13 For Adam was first formed, then Eve;--The reasons for this teaching are here given, which show the reach or extent or the principles. Adam had priority in creation. He was the original human being. Eve was from him and subordinate to him, and was formed a help suited to him. The argument here based on priority of creation is much strengthened by the following statement: "For the man is not of the woman; but the woman of the man." (1 Corinthians 11:9.) This teaching of Paul respecting the public position of woman as regards man , in which he shows that she is to hold a subordinate place, is based upon no arbitrary human speculation, but upon God's original order in creation--that divine order which first created man and after man's creation formed woman as his helpmeet. 1 Timothy 2:14 and Adam was not beguiled, but the woman being beguiled, hath fallen into transgression:--Priority in creation was the ground alleged by Paul as the reason why the woman was never to exercise authority over man. Paul now refers to the general basis of his instruction concerning the exclusion of woman from all public praying and teaching contained in the preceding verses, Adam and Eve both sinned, but Adam was not beguiled. He followed Eve into sin with his eyes open. Eve, on the other hand, was thoroughly deceived. She fell into Satan's deceit. Both were involved in the sin, but only Eve allowed herself to be deluded. It would be difficult to find a more vivid illustration of the essential difference between the masculine and feminine nature. If there be this distinction between the sexes, that distinction furnishes the basis of an argument and a reason for the instruction here given. The catastrophe of Eden is the beacon for all generations when the sexes repeat the folly of Eve and Adam, and exchange their distinctive position and functions. So, according to inspired teaching, she is not to be the leader, but to be in subjection. 1 Timothy 2:15 but she shall be saved through her child-bearing,--Childbearing here embraces not only the act of childbearing, but the life of caring and training children that the bringing of them into the world necessitates. This domestic life of child rearing is placed in contrast with the forward public life in which she had blundered, and she is told that in this quiet life women shall be saved. 1 Timothy 2:15 if they continue in faith and love and sanctification with sobriety.--If they continue in faith in God and love to humanity and holiness of life, coupled with a modest, retiring behavior. Sometimes women and men, too, think this is assigning women to an inferior position. Inferior in the sense that she is not by nature, physically or morally, suited to public positions or to counteract the rougher elements of the world. But she is of finer texture physically and morally than man, and is better fitted (superior to man) for work of nursing, training children, and keeping home attractive and cheerful. She is the trainer of children and the companion of man in the home , becomes the conservator of virtue, morality, and religion and of all the purifying and elevating influences shed by them. No more sacred and no higher office did God ever lay on mortals than that he has laid on woman--to bear and train children and subjects for his everlasting kingdom. The woman who neglects the duties she owes her children and her home for the public life that God has created for man leaves her work, her character, and her mission. ______________________________________________________________ Study on 1st Timothy Chapter Two(1 Timothy 2:1-2) The words, "I exhort therefore," resume and develop Paul's charge to Timothy in 1 Timothy 1:18. The words, "first of all," are to be connected with "I exhort." It is as if Paul said, "The most important point in my exhortation concerns the universal scope of public prayer" (Expositors). The word "supplications" is deηsis, a word which gives prominence to personal need. It refers to prayer for one's personal needs. Here, the word refers to petitions having to do with one's personal needs as they are related to the government under which he lives. "Intercessions" is enteuxis. The verbal form means "to fall in with a person, to draw near so as to converse familiarly." Hence, enteuxis does not mean "intercession" in the accepted sense of that word, but rather, approach to God in free and familiar prayer. The verbal form entugchanτ, used in Romans 8:26, and translated "maketh intercession," has the idea of "to intervene, interfere." It is not that the Holy Spirit pleads in our behalf, but that He throws Himself into our case, takes part in it. In Hebrews 7:25, it is not that our Lord is ever interceding for us, but that He is always meeting us at every point in our lives and intervening in all our affairs for our benefit (Vincent). In our present passage, the idea of interposition is prominent. We are as Christians to make prayers a factor in our relations to our secular rulers. The word "authority" is huperochη. The verb form is huperechτ, "to hold above," the noun meaning "elevation, preeminence, superiority." The word "quiet" is erηmos. It denotes quiet, arising from the absence of outward disturbance The word may here imply, keeping aloof from political agitations, and freedom from persecutions. The word "peaceable" is hηsuchios, "tranquility arising from within." The word "honesty" is semnotηs. Vincent says that "honesty" according to the modern accepted meaning, is an unfortunate rendering. In earlier English it meant "becoming deportment, decency, decorum." It is so used in Shakespeare, "He is of noble strain, of approved valor and confirmed honesty." The adjective means "reverenced, venerable, exhibiting a dignity which arises from moral elevation, and thus invites reverence." Translation: I exhort therefore, first of all, that petitions be made continually for personal needs, prayers, intercessions, giving of thanks on behalf of all, on behalf of kings and all those holding high positions, in order that a quiet and peaceful life we may be leading in all godliness and becoming deportment.(1 Timothy 2:3-5) The demonstrative pronoun "this" points back to the obligation to pray for all men. The word "good" is not to be construed with the phrase "acceptable in the sight of God." Praying for all men "approves itself to the natural conscience, and it is also in accordance with the revealed will of God" (Expositors). The words, "God our Saviour," are literally "Our Saviour, God." In the Cult of the Caesar, the reigning emperor was called sτtηr, "saviour." He was a saviour in that he held mankind together under the great Roman power, providing peace and order, prosperity and protection. Over against this Cult of the Caesar, was the Cult of Christ, in which the Lord Jesus was worshipped as the Saviour— God. The former ruled over the temporal affairs of his subjects and was one of their gods. The latter was Saviour in the sense that He saved the believer's soul from sin and exercised a spiritual control over his life. In the expression as it stands in the Greek text, there seems to be a polemic touch, contrasting the Saviour of Christians with the pagan saviour, and yet in the context, recognizing the right the latter had to rule over the temporal aspects of the lives of the members of the Roman empire. Paul recognizes here the fact that human government is a divinely appointed institution, and yet draws the line between that and such a thing as the worship of the Caesar, by using the expression, "Our Saviour, God." The word "will" is thelτ, speaking of a wish or desire that arises from one's emotions. The desire for the salvation of lost sinners arises spontaneously from the love of God for a lost race. The literal Greek is, "who willeth all men" etc. It marks a determinate purpose. Yet with this purpose, God does not force a man to accept salvation against his will. He made man a free moral agent, and He will not violate the will of man. The word "knowledge" is epignτsis, "advanced or full knowledge." In the New Testament it is always used of the knowledge of things ethical or divine, and is never ascribed to God. Commenting on the words, "For there is one God, and one mediator between God and men, the man Christ Jesus," Expositors says: "This emphatic statement as to the unity of the Godhead is suggested by the singular sτtηros (Saviour) just preceding. The word 'one' neither affirms nor denies anything as to the complexity of the nature of the Godhead; it has no bearing on the Christian doctrine of the Trinity; it is simply intended to emphasize the uniqueness of the relations of God to man. The use of 'one,' with this intention, is well illustrated by Ephesians 4:4-6. The current thought of the time was conscious of many saviours. In contrast to these, St. Paul emphasizes the uniqueness of the Saviour and God worshipped by the Christians. . . . The oneness of God has a bearing on the practical question of man's salvation. It is possible for all men to be saved, because over them there are not many gods that can exercise conflicting will-power towards them, but one only. One Godhead stands over against one humanity; and the Infinite and the finite can enter into relations one with the other, since they are linked by a mediator who is both God and man. The word "man" explains how Christ Jesus could be a mediator. He can only be an adequate mediator whose sympathy with, and understanding of both parties is cognizable by and patent to both." The word "mediator" is mesitηs, "one who intervenes between two, either in order to make or restore peace and friendship, or to form a compact or ratify a covenant." Our Lord is a mediator in that He interposed Himself by His death, and made possible the restoration of the harmony between God and man which had been broken by sin. The distinctive word for "man" here is not anηr, "a male individual," but anthrτpos, the racial, generic term. It was not that our Lord became a man in the sense of a male individual of the human race, but that He in the incarnation, incorporated Himself with the human race. Translation: This is good and acceptable in the sight of our Saviour, God, whose desire it is that all men be saved and come to a precise and experiential knowledge of the truth, for there is one God, and one mediator between God and men, a Man, Christ Jesus.(1 Timothy 2:6-7) The words, "who gave Himself," speak of the fact that our Lord's death was a spontaneous and voluntary sacrifice on His part. "We may note that this statement necessarily implies not only the pre-existence of our Lord, but also His cooperation in the eternal counsels and purpose of the Father as regards the salvation of man. Alford is probably right in saying that 'to give Himself,' as St. Paul expresses it, suggests more than 'to give His soul.' The latter might naturally be limited to the sacrifice of His death; the former connotes the sacrifice of His lifetime, the whole of the humiliation and self-emptying of the Incarnation" (Expositors). The word "ransom" is antilutron, made up of anti and lutron. The latter was the common word used of the ransom of a slave or prisoner. anti was the preposition signifying substitution. Dana and Mantey, in their Manual Grammar of the Greek New Testament (p. 100), say that "there is conclusive proof that the dominant use for anti in the first century was instead of." They quote Moulton and Milligan in Vocabulary of the Greek Testament as saying, "By far the commonest meaning of anti is the simple instead of." Thus the antilutron is a payment given instead of the slave or prisoner, that is, in substitution for the slave or prisoner. The person holding the slave or prisoner is satisfied with the payment as a substitute for the slave he owns or the prisoner he holds. The preposition "for" is huper, "for the sake of, in behalf of, instead of." It is used in Titus 2:14, "He gave Himself in behalf of us," also in Galatians 3:13, "Christ redeemed us from the curse of the law, having become a curse instead of (huper) us." "In these passages, the context clearly indicates that substitution is meant" (Dana and Mantey). Expositors, commenting on "a ransom for all," says, "If we are to see any special force in the anti, we may say that it expresses that the lutron is equivalent in value to the thing procured by means of it. But perhaps St. Paul's use of the word, if he did not coin it, is due to his desire to reaffirm our Lord's well-known declaration in a most emphatic way possible. Lutron anti merely implies an exchange; antilutron huper implies that the exchange is decidedly a 'benefit to those on whose behalf it is made.' As far as the suggestion of vicariousness is concerned, there does not seem to be much difference between the two phrases." The words, "to be testified in due time," are in apposition with, "who gave Himself." Expositors says: "The great act of self-sacrifice is timeless; but as historically apprehended by us, the testimony concerning it must be made during a particular and suitable period of history." That period of history is, of course, from the descent of the Holy Spirit at Pentecost until the end of the Millennium. The words, "in due time," are the translation of kairois idiots. The former word speaks of "the critical, epoch-making periods fore-ordained of God when all that has been slowly, and often without observation, ripening through long ages, is mature and comes to birth in grand decisive events which constitute at once the close of one period and the commencement of another" (Trench). The latter word (idiois) means "private, unique, only of its kind." The due time would be that unique, particular season for the proclamation of the gospel based upon the historic work of Christ on the Cross. The gospel was preached all through O.T., times, but this was upon the basis of a prophetic work of salvation which was yet to be wrought out on the Cross. The word "ordained" is tithηmi, "to appoint." "Preacher" is kηrux, in its common use in the first century, "a herald, a messenger vested with public authority, who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand, and who performed various other duties." When Paul writes Timothy, (2 Timothy 4:2), he says, "Make a public proclamation of the Word with such formality, gravity, and authority as must be heeded." He uses kηrussτ, the verbal form of the noun kηrux. The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as must be heeded. He gave the people exactly what the Emperor bade him give, nothing more, nothing less. This should be the example and pattern for present day preachers of the gospel. The word "apostle" (apostolos) is from stellτ, "to send," and apo, "off from," the word speaking of the act of an individual sending someone off from himself with a commission and credentials to act in his behalf and accomplish a certain mission. The noun form was used of an ambassador or an envoy. Paul thought of himself as such, a representative of the Lord Jesus. Commenting on the words, "I speak the truth in Christ, I lie not," Expositors says; "There is nothing derogatory from the apostle in supposing that the personal struggle in which he had been for years engaged with those who opposed his gospel made him always feel on the defensive, and that his self-vindication came to be expressed in stereotyped phrases which rose to his mind whenever the subject came before him even in a letter to a loyal disciple." The words, "in Christ," are a rejected reading. The words, "in faith and verity," are explanatory of the sphere in which the apostle discharges his apostolic function. The word "sincerity" is alηtheia. The verbal form is lanthanτ, "to be hidden." Alpha privative prefixed makes it mean, "that which is not hidden," namely, "that which is open to the light." Truth, in the thinking of the Greeks is that which is not covered or hidden, that which is open for inspection, that which is of such a nature, that, knowing that it is all that it should be, welcomes investigation. Thus, "faith and truth are the element or sphere in which the apostolic functions are discharged: that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes" (Vincent). Translation: Who gave Himself a ransom on behalf of all, the testimony of which was to be given in His own strategic seasons, to which I was appointed an official herald and an ambassador; I am speaking truth, I am not lying; a teacher of Gentiles in faith and truth.(1 Timothy 2:8) The word "therefore" is resumptive, picking up again the general topic of public worship from which Paul digressed in 1 Timothy 2:3-7. The words "I will" are boulomai, speaking of a desire which proceeds from the reason, as against thelτ, a desire which originates with the emotions. The word "men" is preceded by the definite article in the Greek text. Paul means that the men, as opposed to the women, should conduct public worship (Expositors). The word "everywhere" is en panti tropτi, more correctly, "in every place," that is, wherever Christian congregations assemble, not in every place indiscriminately. The word "holy" is not in this instance hagios, holy in the sense of being set apart for God, but hosios, which is grouped with Dikaios (righteous) for purposes of discrimination. The holiness here is not that of position but of experience, of life. As to the lifting up of the hands, the following can be stated: Vincent says that among the orientals, the lifting up of the hands accompanied the taking of an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. Expositors suggests that "this is not directly intended to enjoin a particular gesture appropriate to prayer, but merely avoids the repetition of proseuchomai (pray)." The words, "without wrath or doubting," indicate the two conditions necessary to effectual prayer, freedom from irritation towards our fellowmen, and confidence toward God. The word "doubting" (dialogismos) means "disputatious reasoning, skeptical questions or criticisms." Prayer, Vincent says, "is to be without the element of skeptical criticism, whether of God's character and dealings, or of the character and behavior of those for whom prayer is offered." Translation: I desire, therefore, that the men pray in every place, lifting up holy hands without anger or skeptical criticism.(1 Timothy 2:9-10) Commenting on the words, "in like manner," Vincent says, "The writer's thought is still running upon the public assemblies for worship." The word "adorn" is kosmeτ. The noun is kosmos, the basic meaning of which is "an ordered system, an apt and harmonious arrangement or constitution, order." It was used by the Greek writers with the meanings, "ornament, decoration, adornment." The verb kosmeτ means, "to put in order, arrange, make ready." The word Kosmos ("order"), is opposed to chaos (our "chaos") which latter word the Greek philosophers used to designate what they thought was the original condition of the universe, one of disorder. In passing, it might be well to note that when the N.T., writers speak of the universe as it came into existence, they use kosmos, indicating that the original condition was that of order, perfection. By the use of this word, Paul indicates that the adornment of the Christian woman should be one in which order, not disorder, obtains. And this orderliness must not extend merely to the relationship of the various articles of wearing apparel to one another, but also to the relationship of that apparel to her Christian character and testimony. In other words, the apparel must be congruous with, fitting to, and consistent with what she is, a child of God. The word "modest" is the translation of kosmios "well arranged, seemly, modest." The word "apparel" here is katastolη, which conveys the idea of external appearance, principally in dress. It is deportment, as exhibited externally, whether in look, manner, or dress. The word "shamefacedness" is aidτs. In earlier Greek it was sometimes blended with the sense of aischunη (shame), though it was used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged. It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid, of a younger toward an older man. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. The word is a blend of modesty and humility. "Sobriety" is sτphrosunη, "soundness of mind, self-control, sobriety." The word speaks of the entire command of the passions and desires, a self-control which holds the reins over these. Euripedes, a Greek writer, calls it "the fairest gift of the gods." Vincent remarks that the fact that it appears so rarely in the N.T., is, as Trench remarks, "not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God." The fruit of the Spirit is temperance (egkrateia), "self-control," the virtue of one who masters his desires and passions, especially his sensual appetites. Balancing the above, we might say, that the Christian is a free moral agent, not a machine, and is expected by God to exercise self-control by a free act of his will, doing this however in the energy which the Holy Spirit supplies to the yielded Christian. It is a happy combination and interworking of the free will of the believer and the grace of God. The word "with" is meta, a preposition speaking of association. Vincent says that "the words with shamefacedness and sobriety, may be taken directly with adorn themselves, or better perhaps as indicating moral qualities accompanying (meta with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefacedness and sobermindedness." The words, "broided hair," are literally "with plaitings." Vincent suggests "braided hair." Here is another of those obsolete words in the A.V., going back in this case to Chaucer; "Hir helow heer was broyded in a tresse, Bihinde hir bak, a yerde long, I gesse." It is the principle that governs the kind of adornment, which is in Paul's mind here, namely, the Christian woman is to depend for her adornment upon a Christian character, good works. When she does this her apparel will be in keeping with her Christian character. Translation: Likewise, I desire that women be adorning themselves in apparel that is seemly, having along with this, modesty and sober-mindedness; not with braided hair, or pearls, or very costly garments, but with that which is fitting for a woman professing godliness, by means of good works.(1 Timothy 2:11-12) Paul is still dealing with the conduct of women in the assemblies. This admonition to the effect that women are to learn in silence with all subjection, is made clear as to its meaning by 1 Corinthians 14:34-35, where the women were disturbing the church service by asking their husbands questions, presumably about that which was being preached. The silence here and in our 1 Timothy passage has to do with maintaining quiet in the assembly, and does not forbid a woman to take an active part in the work of the church in her own sphere and under the limitations imposed upon her in the contextual passage (1 Timothy 2:12). The correct understanding of Paul's words, "I suffer not a woman to teach," are dependent upon the tense of the Greek infinitive and the grammatical rule pertaining to it. In the case of the infinitive, the Greek has a choice between the present and aorist tenses, and he can use either at will, since the time element in the tense of the infinitive is not considered. When the Greek desires to refer only to the fact of the action denoted by the infinitive, without referring to details, he uses the aorist. Should he use any other tense, he is going out of his way to add details, and the student must pay particular attention to his choice of the tense. Dana and Mantey in their Manual Grammar of the Greek New Testament (p. 199) have this to say on the subject: "The aorist infinitive denotes that which is eventual or particular, while the present infinitive indicates a condition or process. Thus pisteusai (aorist) is to exercise faith on a given occasion, while pisteuein (present) is to be a believer; douleusai (aorist) is to render a service, while douleuein (present) is to be a slave; hamartein (aorist) is to commit a sin, while hamartanein (present) is to be a sinner." Thus, didaxai (aorist), is to teach, while didaskein (present 1 Timothy 2:12), is to be a teacher. Paul, therefore, says, "I do not permit a woman to be a teacher." The context here has to do with church order, and the position of the man and woman in the church worship and work. The kind of teacher Paul has in mind is spoken of in Acts 13:1, 1 Corinthians 12:28-29, and Ephesians 4:11, God-called, and God-equipped teachers, recognized by the Church as those having authority in the Church in matters of doctrine and interpretation. This prohibition of a woman to be a teacher, does not include the teaching of classes of women, girls, or children in a Sunday School, for instance, but does prohibit the woman from being a pastor, or a doctrine teacher in a school. It would not be seemly, either, for a woman to teach a mixed class of adults. The expression, "usurp authority," Vincent says, is not a correct translation of the Greek word. It is rather, "to exercise dominion over." In the sphere of doctrinal disputes or questions of interpretation, where authoritative pronouncements are to be made, the woman is to keep silence. Translation: Let a woman be learning in silence with all subjection. Moreover, I do not permit a woman to be a teacher, neither to exercise authority over a man, but to be in silence.(1 Timothy 2:13-15) The reason for the above position of the man in the Church and that of the woman, Paul says, is found in the original order of creation, and in the circumstances of the fall of man. The word "formed" is plassτ "to form, mold" something from clay or wax. It was used strictly of one working in soft substances, as a potter in clay, molding or shaping. The first word "deceived," is the translation of apataτ, "to cheat, deceive, beguile." The second instance of the use of the word is exapataτ, "to completely or thoroughly deceive." The word "was" is ginomai, in the perfect tense, which verb when used with en (in) as it is here, often signifies the coming or falling into a condition. One could render the expression, "has fallen into transgression." Verse fifteen is most difficult of interpretation. We will look at the expression, "she shall be saved." The salvation spoken of here is not salvation in the ordinary sense of the word, as when a sinner puts his faith in the Lord Jesus, and is saved from sin and becomes a child of God. The woman spoken of here is a Christian, for Paul speaks of her as continuing in faith and love and holiness. These things could not be said of an unsaved person. The Greek word "to save" (sτzτ), has a variety of uses. It is used in the N.T., of the healing of a sick person in the sense that he is saved from illness and from death (Mark 5:34 "made whole," sτzτ). It is used in the sense of being saved from drowning in a shipwreck (Acts 27:20). Paul uses it in relation to being saved from becoming entangled in false teaching (1 Timothy 4:16). In our present verse (2:15), the word is used in the sense of being saved from something other than from an unsaved condition. It should be clear, that salvation in the latter sense can only be had through faith in the atoning work of the Lord Jesus, never by good works, or by anything which the sinner might do. What that something is which child-bearing saves the woman from is made clear by the excellent note in Expositor's Greek Testament; "The penalty for transgression, so far as woman is concerned, was expressed in the words, 'I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children' (Genesis 3:16). But just as in the case of man, the world being as it is, the sentence has proved a blessing, so it is in the case of woman. 'In the sweat of thy face shalt thou eat bread' expresses man's necessity, duty, privilege, dignity. If the necessity of work be a stumbling block, man can 'make it a stepping-stone' (Browning, The Ring and the Book, The Pope, 413). Nay, it is the only stepping-stone available to him. If St. Paul's argument had led him to emphasize the man's part in the first transgression, he might have said, 'He shall be saved in his toil,' his overcoming the obstacles of nature. "So St. Paul, taking the common-sense view that childbearing, rather than public teaching or the direction of affairs, is woman's primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of the woman's taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these, she finds her salvation. She shall be saved in her childbearing (R.V. m. nearly). That is her normal and natural duty; and in the discharge of our normal and natural duties we all men and women alike, as far as our individual efforts can contribute to it, 'work out our own salvation.' " To briefly state the matter, the interpretation is as follows: Just as hard labor is the man's salvation in a set of circumstances and surroundings that without it, would cause him to deteriorate instead of make progress in character, so the pains of childbirth become the salvation of the woman, and in the same sense and for the same purpose, that of enabling the woman to adjust herself in her circumstances and surroundings so that she too will do the same. As to the Greek exegesis involved, we submit the following: The words "in childbearing" are the translation of dia tηs teknogonias. The preposition dia which ordinarily has the force of "by means of" and denotes intermediate agency, Expositors says, "here has hardly an instrumental force; it is rather the dia of accompanying circumstances, as in 1 Corinthians 3:15 (yet so as through fire)." As to the plural pronoun "they," the same authority says, "The subject of 'continue' is usually taken to be women; but inasmuch as St. Paul has been speaking of women in the marriage relation, it seems better to understand the plural of the woman and her husband." Translation: For Adam first was molded, then Eve, and Adam was not deceived, but the woman, having been completely deceived, has fallen into transgression. Yet she shall be saved in her childbearing if they continue in faith and love and holiness accompanied by sobermindedness. "THE FIRST EPISTLE TO TIMOTHY" Praying For Those In Authority (1 Timothy 2:1-8) 1. Paul's purpose for writing to Timothy is expressed in 1 Timothy 3:14-15... 2. An important part of our conduct in the family of God concerns our prayers - 1 Timothy 2:1-8a. Such prayers are to be offered "for all men" b. Yet Paul does go on to specify "for kings and all who are in authority" [Therefore I think it appropriate to focus our attention on "Praying For Those In Authority", especially whenever the "winds of war" are blowing...] I. WHAT KIND OF PRAYERS? A. ...1. These are petitions for certain definite needs 2. Humble requests which one makes in the light of this or that concrete situation which God alone can furnish help - Hendriksen3. E.g., when leaders are faced with a crisis B. PRAYERS...1. Perhaps used here to refer to requests for the fulfillment of needs always present 2. In contrast with 'supplications' in specific situations - Hendriksen3. E.g., when leaders are faced with routine duties of governing C. ...1. "pleading in the interest of others" - Hendriksen2. Just as Christ does for us - cf. Hebrews 7:253. E.g., praying on behalf a leader D. GIVING OF THANKS...1. Expressing gratitude for blessings received 2. Thus completing the 'circle' begun when requests were first made 3. E.g., when leaders have led their country to prosperity, or out of a crisis [Such are the prayers we are to offer for those in positions of authority. Have we said such prayers lately...?] II. WHY PRAY FOR THOSE IN ? A. SO WE CAN LIVE A CERTAIN WAY...1. With lives that are 'quiet' and 'peaceable' - 1 Timothy 2:2a. I.e., tranquil and calm b. Especially in our relationship with men - cf. 1 Thessalonians 4:11-122. With lives lived in all 'godliness' and 'reverence' - 1 Timothy 1:2a. I.e., piety and gravity b. Especially in our relationship with God - cf. Titus 2:11-143. What does praying have to do with producing peace? a. God is in ultimate control - cf. Daniel 2:20-21; Daniel 4:25; Romans 13:1-2; Revelation 1:5b. God can influence those in authority to do His will - cf. Proverbs 21:1; Isaiah 10; Isaiah 5-7, 12, 15c. We can influence God through prayer! - cf. Luke 18:7-8-- Truly the 'prayer closet' is more likely to succeed than the 'voting booth' or the 'terrorist's bomb'! B. BECAUSE THIS IS GOOD AND ...1. For God desires all men to be saved - 1 Timothy 2:3-7a. He sent Jesus to be the ransom, and now mediator b. He appointed men like Paul to go and proclaim the truth among the nations 2. The spread of truth is facilitated when peace exists among the nations a. In Paul's day, the Pax Romana made the spread of the gospel easier b. Today, peaceful relations between countries opens doors for the gospel c. Whereas wars often stifle communication and transportation between countries -- So let's pray that peace may prevail, though we understand that sometimes war has a place in God's providence - cf. Ecclesiastes 3:1-8 [Now let's consider...] III. WHERE AND HOW SHOULD WE PRAY? A. WHERE? ...1. In light of 1 Timothy 3:14-15, some think Paul refers to assemblies in every place - 1 Timothy 2:82. I.e., not just in one country, but in all countries a. Pray for all who are in authority b. Pray for good leaders and bad leaders 3. Of course, we can pray in other places besides the assemblies - Matthew 6:6 B. HOW? LIFTING UP HOLY HANDS...1. The Bible describes various 'praying postures' a. Standing - 1 Samuel 1:26; Mark 11:25; Luke 18:13b. Hands spread out and/or lifted heavenward - 1 Kings 8:22; Nehemiah 8:6c. Bowing the head - Nehemiah 8:6d. Lifting heavenward of the eyes - John 17:1e. Kneeling - Acts 20:36f. Falling down with the face upon the ground - Matthew 26:39g. Bowing the head, with face between the knees - 1 Kings 18:42h. Bowing the head, while striking the breast - Luke 18:13i. Not recorded in Scripture and unknown to the early church is the custom of closing the eyes while folding the hands! 2. Evidently a particular posture is not what is important a. It is the inner attitude of the soul b. Certainly our posture should reflect our inner posture (what does 'slouching' suggest?) 3. Paul must be emphasizing 'holy' hands a. I.e., hands (and lives) unpolluted by sin b. Prayers of confession and contrition should be offered before making requests for blessings! C. HOW? WITHOUT WRATH AND ...1. Without wratha. I.e., 'settled indignation' a. Such an attitude toward another makes our prayers unacceptable to God - Matthew 6:14-15; James 1:19-20b. No room here for angry praying against our leaders! 2. Without doubtinga. Just as prayers for wisdom must be offered in faith, so prayers for peace! b. Read James 1:5-8 and substitute 'peace' for 'wisdom' 1. Remember that as the people of God we are "the salt of the earth" - Matthew 5:14 2. One of the best things we can do to make the earth a more pleasant place is to fulfill our duty to pray for those in authority! 3. Are you able to lift prayers with 'holy' hands? Or are your prayers actually an abomination to the Lord? - cf. Proverbs 28:9 If you desire a quiet and peaceable a life, then let the blood of Jesus cleans your hands and your heart so your prayers will be heard! Remember, God desires all men to be saved... - 1 Timothy 2:4 1 Timothy 2:2 1 Timothy 2:3 1 Timothy 2:4 1 Timothy 2:5 1 Timothy 2:6 1 Timothy 2:7 1 Timothy 2:8 "THE FIRST EPISTLE TO TIMOTHY" Instructions To Women (1 Timothy 2:9-15) 1. The purpose of 1st Timothy is found in 1 Timothy 3:14-15... a. That we might know how to conduct ourselves in God's family, the church b. E.g., Paul's instruction to men regarding prayer - 1 Timothy 2:1-8 2. In 1 Timothy 2:9-15, Paul addresses the women, and gives instructions concerning... a. Their adornment - 1 Timothy 2:9-10b. Their submission - 1 Timothy 2:11-15 [His instructions may seem antiquated, but women seeking to please God will do well to give earnest heed. Consider, then, what is written about...] I. THE OF WOMEN A. "IN LIKE MANNER..."1. Just as men are to pray 'everywhere', 'without wrath and doubting' - 1 Timothy 2:82. So these instructions to women apply 'everywhere', 'without wrath and doubting' 3. "The apostle had stated particularly the duty of men in public worship (1 Timothy 2:8), and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear." - Barnesa. "He had said that he would have prayers offered for all people (1 Timothy 2:1 ff), and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention." - ibid.b. "In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion - adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians." - ibid. B. "ADORN IN MODEST APPAREL..."1. Lit., "adorn themselves in adorning attire"; the word modestmeans: a. "orderly, well-arranged, decent" - Vineb. "well-arranged, becoming' - RWPc. The NASB uses the word 'proper' 2. "It does not, properly, mean modest in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate." - Barnes3. What constitutes 'proper' apparel is further defined by Paul as he continues... C. "WITH AND ..."1. Propriety means "a sense of shame, a shrinking from trespassing the boundaries of propriety, proper reserve" - Hendriksen2. Moderation (translated 'sobriety', KJV) means "sanity; then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge." - Barnes3. The point is to avoid extremes: "Be not the first by whom the new is tried, nor yet the last to lay the old aside." - Pope D. "NOT WITH BRAIDED HAIR, GOLD, PEARLS OR COSTLY ..."1. Note that Paul is not dealing with brevity of clothing per se a. Rather, clothing and hairstyles designed to draw the attention of others b. Of course, drawing attention through brevity of clothing would violate the spirit of the letter, as well as the word translated before as "propriety" or "shamefacedness" (KJV) 2. Is Paul condemning all adorning of the hair or wearing of jewelry? a. Compare what Peter wrote in 1 Peter 3:3-41) Both appear to be a use of the comparative 'not'... a) Where 'not' is not used as a literal prohibition b) But to compare one thing to another (not this..but this) 2) For example, look at John 6:27a) Did Jesus condemn working for food? b) No, He was emphasizing what is most important b. Sarah evidently adorned herself such that her beauty could not be hidden (cf. Genesis 12:14-15), but her true beauty was adornment of a meek and quiet spirit - 1 Peter 3:5-63. "It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females. It is not to be supposed that all use of gold or pearls as articles of dress is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations." - Barnes E. "BUT, WHICH IS PROPER FOR WOMEN , WITH GOOD WORKS..."1. Here is where the emphasis is to be, not on outward apparel! 2. As per 1 Peter 3:3-4 : "Do not let your adornment be [merely] outward - arranging the hair, wearing gold, or putting on [fine] apparel - rather [let it be] the hidden person of the heart, with the incorruptible [beauty] of a gentle and quiet spirit, which is very precious in the sight of God." (NKJV) 3. Good works befits women professing godliness (godly piety) - e.g., Dorcas, Acts 9:36; Acts 9:39 [Sisters in Christ, what do men notice most about you? Attention to physical adornment, or your godly conduct? Be careful not to let the physical take precedent and block out the spiritual! Now consider Paul's instructions regarding...] II. THE OF WOMEN A. "LEARN IN SILENCE WITH ALL ...TO BE IN SILENCE"1. The word "silence" (NKJV, ASV, NRSV) - 1 Timothy 2:11-12a. Translated "quietness" (KJV), "quietly" (NASB) b. Found here and in Acts 22:2 ("all the more silent") and 2 Thessalonians 3:12 ("work in quietness") c. Related to the word used in 1 Timothy 2:2 ("peaceable life") 2. "The apostle goes on to give some other instructions to women, how they should behave themselves in public worship, in the church of God;" - Gilla. "he would have them be learners and not teachers, sit and hear, and learn more of Christ, and of the truth of the Gospel, and to maintain good works;" - ibid.b. "and he would have them learn in silence, and not offer to rise and speak, under a pretense of having a word from the Lord, or of being under an impulse of the Spirit of the Lord, as some frantic women have done;" - ibid.c. "and if they should meet with anything, under the ministry of the word, they did not understand, or they had an objection to, they were not to speak in public, but ask their own husbands at home; see 1 Corinthians 14:34." - ibid.d. "And thus, they were to behave with all subjection; both to the ministers of the word, and to their own husbands; - ibid.3. Thus women should "listen attentively to instruction, without attempting to teach in public" - Barnes B. "DO NOT PERMIT A WOMEN TO TEACH OR TO HAVE ..."1. Note that this pertains to "over a man" a. Compare his comments with those in 1 Corinthians 14:34-37b. Women may certainly teach other women, children - cf. Titus 2:3-42. Both 1 Timothy 2:11-12 and 1 Corinthians 14:34-37 appear to deal with the conduct of women in the public assemblies and worship of the church C. REASONS AND FOR SUCH CONDUCT...1. Reasons for the submission of women in the church - 1 Timothy 2:13-14a. Adam was formed first, then Eve1) "Man was made as the lord of this lower creation and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a lord, but as a companion." - Barnes (cf. Genesis 2:7-23) 2) "All the circumstances combine to show the subordinate nature of her rank, and to prove that she was not designed to exert authority over the man; compare notes on 1 Corinthians 11:8-9." - ibid.b. Adam was not deceived; Eve being deceived, fell into transgression1) Neither the serpent nor Eve deceived Adam; he allowed himself to be persuaded by Eve after she ate - cf. Genesis 3:172) Eve was deceived by the serpent, which she readily acknowledged - Genesis 3:133) The woman's susceptibility to deception is thus offered as a reason why women are not to have a leadership role over men in the church 2. Reassurances for women who learn in submission - 1 Timothy 2:15a. "She will be saved in childbearing" (NKJV) 1) "To be understood not of a temporal salvation, or being saved through childbearing, through the perilous time, and be delivered out of it..." - Gill2) "...for though this is generally the case, yet not always, nor always the case of good women. Rachel died in child bed." - ibid.b. But though subject to man, with no leadership role in the church, and susceptible to bearing children in pain and sorrow (cf. Genesis 3:16), a woman can be saved as well as a man - cf. Galatians 3:28c. She can be saved even in this function (childbearing), not by means of it - RWP1) Paul is not saying women must bear children to be saved, for he teaches elsewhere the value of the single life - cf. 1 Corinthians 7:32-352) Yet generally speaking, this is God's creative purpose for women (motherhood) d. "Provided they continue in faith and love and holiness, with modesty (self-restraint)" 1) Faith, love, holiness - virtues necessary for salvation 2) Modesty (self-restraint) - virtue necessary for submission 1. In a world obsessed with fashion and equality, it is not easy to be a 'daughter of Sarah' today 2. But for women 'making a claim to godliness'... a. Their adornment will be modest and discreet, accompanied with good works b. Their service will be faith, love, and holiness, accompanied by submission and self-restraint In the words of Peter, such conduct is "...very precious in the sight of God. For in this manner, in former times, the holy women who trusted in God also adorned themselves..." - 1 Peter 3:4-5 1 Timothy 2:10 1 Timothy 2:11 1 Timothy 2:12 1 Timothy 2:13 1 Timothy 2:14 1 Timothy 2:15 "THE FIRST EPISTLE TO TIMOTHY" Chapter Three IN THIS CHAPTER 1) To examine the qualifications necessary for bishops and deacons 2) To appreciate the noble view that Paul has of the church SUMMARY In this chapter we find the qualifications necessary for those who would serve as bishops in the local congregation (1 Timothy 3:1-7). A similar list is included for those who would be deacons (1 Timothy 3:8-13). Paul then explains the purpose in writing this epistle. Though hoping to come soon, he writes so that Timothy will be well-instructed on how to conduct himself in the house of God, which is the church, the pillar and ground of the truth (1 Timothy 3:14-15). Mention of "the truth" prompts a summation of "the mystery of godliness" which pertains to the coming of Christ into the world (1 Timothy 3:16). OUTLINE I. THE FOR BISHOPS (1 Timothy 3:1-7) A. THE NATURE OF THE WORK (1 Timothy 3:1)1. It is a position, or office (1 Timothy 3:1 a) 2. It is a good work for a man to desire (1 Timothy 3:1 b) B. WHAT A BISHOP MUST BE (1 Timothy 3:2-7)1. Positive qualifications a. Blameless (1 Timothy 3:2 a) b. The husband of one wife (1 Timothy 3:2 b) c. Temperate (1 Timothy 3:2 c) d. Sober-minded (1 Timothy 3:2 d) e. Of good behavior (1 Timothy 3:2 e) f. Hospitable (1 Timothy 3:2 f) g. Able to teach (1 Timothy 3:2 g) h. Gentle (1 Timothy 3:3 d) i. One who rules his own house well (1 Timothy 3:4 a) 1) Having his children in submission with all reverence (1 Timothy 3:4 b) 2) For if he can't rule his own house, how will he take care of the church? (1 Timothy 3:5) j. A good testimony among those outside (1 Timothy 3:7 a) 1) Lest he fall into reproach (1 Timothy 3:7 b) 2) And into the snare of the devil (1 Timothy 3:7 c) 2. Negative qualifications a. Not given to wine (1 Timothy 3:3 a) b. Not violent (1 Timothy 3:3 b) c. Not greedy for money (1 Timothy 3:3 c) d. Not quarrelsome (1 Timothy 3:3 e) e. Not covetous (1 Timothy 3:3 f) f. Not a novice (1 Timothy 3:6 a) 1) Lest he be puffed up with pride (1 Timothy 3:6 b) 2) And fall into the same condemnation as the devil (1 Timothy 3:6 c) II. THE FOR DEACONS (1 Timothy 3:8-13) A. WHAT A DEACON MUST BE (1 Timothy 3:8-12)1. Positive qualifications a. Reverent (1 Timothy 3:8 a) b. Holding the mystery of the faith with a pure conscience (1 Timothy 3:9) c. Proven (1 Timothy 3:10 a) d. Found blameless (1 Timothy 3:10 b) e. The husband of one wife (1 Timothy 3:12 a) f. Ruling his children and house well (1 Timothy 3:12 b) 2. Negative qualifications a. Not double-tongued (1 Timothy 3:8 b) b. Not given to much wine (1 Timothy 3:8 c) c. Not greedy for money (1 Timothy 3:8 d) 3. Their wives a. Reverent (1 Timothy 3:11 a) b. Not slanderers (1 Timothy 3:11 b) c. Temperate (1 Timothy 3:11 c) d. Faithful in all things (1 Timothy 3:11 d) B. THE HONOR OF THEIR WORK (1 Timothy 3:13)1. Those who serve well obtain a good standing (1 Timothy 3:13 a) 2. Also great boldness in the faith which is in Christ Jesus (1 Timothy 3:13 b) III. PAUL'S PURPOSE IN WRITING (1 Timothy 3:14-16) A. WHY PAUL IS WRITING THIS EPISTLE (1 Timothy 3:14-15)1. He hopes to come shortly, but writes in case he is delayed (1 Timothy 3:14-15 a) 2. That Timothy might know how to conduct himself in the house of God (1 Timothy 3:15 b) a. Which is the church of the living God (1 Timothy 3:15 c) b. Which is the pillar and ground of the truth (1 Timothy 3:15 d) B. THE MYSTERY OF (1 Timothy 3:16)1. Without controversy, it is great (1 Timothy 3:16 a) 2. In summation, it key elements are these: God was... a. Manifested in the flesh (1 Timothy 3:16 b) b. Justified in the Spirit (1 Timothy 3:16 c) c. Seen by angels (1 Timothy 3:16 d) d. Preached among the Gentiles (1 Timothy 3:16 e) e. Believed on in the world (1 Timothy 3:16 f) f. Received up in glory (1 Timothy 3:16 g) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- The qualifications for bishops (1 Timothy 3:1-7) - The qualifications for deacons (1 Timothy 3:8-13) - Paul's purpose in writing (1 Timothy 3:14-16) 2) How does Paul describe the position of a bishop? (1 Timothy 3:1)- As a good work 3) What are the positive qualifications required for a bishop? (1 Timothy 3:2-7)- Blameless, husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach, gentle, ruling his own house well, a good testimony among those outside 4) What are the negative qualifications required for a bishop? (1 Timothy 3:2-7)- Not given to wine, not violent, not greedy for money, not quarrelsome, not covetous, not a novice 5) What are the positive qualifications required for a deacon? (1 Timothy 3:8-12)- Reverent, holding the mystery of the faith with a pure conscience, proven, found blameless, the husband of one wife, ruling his children and house well 6) What are the negative qualifications required for a deacon? (1 Timothy 3:8-12)- Not double-tongued, not given to much wine, not greedy for money 7) What are the qualifications for the wives of deacons? (1 Timothy 3:11)- Reverent, not slanderers, temperate, faithful in all things 8) What is said of those deacons who have served well? (1 Timothy 3:13)- They obtain a good standing and great boldness in the faith which is in Christ Jesus 9) Why did Paul write this epistle? (1 Timothy 3:14-15)- So that in case his coming was delayed, Timothy would know how to conduct himself 10) What does Paul call the house of God? (1 Timothy 3:15)- The church of the living God, the pillar and ground of the truth 11) What are the basic facts of the mystery of godliness? (1 Timothy 3:16)- God was manifested in the flesh - Preached among the Gentiles - Justified in the Spirit - Believed on in the world - Seen by angels - Received up in glory _____________________________________________________________ Commentary by David Lipscomb3. OF ELDERS AND DEACONS 1 Timothy 3:1-13 Timothy was to take the place of Paul the apostle in teaching, instructing, and guiding the churches in perfecting themselves, and in doing the work for which they were planted. The bishops or overseers were to do the work which their names indicated. Bishop or overseer was the name applied in Greek and Roman countries to the same work or office indicated among the Jews by the words elders or presbyters. They were to take the oversight of the congregations and teach, guide, and direct all the performances of the duties that fell to them. He here speaks of the importance and sanctity of the work and character of the persons fitted to perform the work. 1 Timothy 3:1 Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work.--This saying would indicate that the work had been so highly esteemed that it had already grown into a saying, "The man who desired the overseeing desired a good work." No more important and no better work exists among the people of God. Paul instructed to "take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood." (Acts 20:28.) 1 Timothy 3:2 The bishop therefore must be without reproach,--The elders and deacons must be men whose character is unimpeachable, who stand high in public estimation, known for their pure life and spotless integrity. Not only must the believers reverence the character of the elders and deacons of a congregation, but those not members. In other words, they should be men of unimpeachable character. 1 Timothy 3:2 the husband of one wife,--Paul, seemingly at least, required the bishop to have a wife. He at all events encouraged it. In later years the idea grew up that there was more holiness in celibacy, and the Roman Catholic Church forbids its bishops to marry. When Paul required they forbid. Nowhere do the Scriptures teach that there is more holiness in the unmarried state than in the married. [All the directions concerning marriage in the New Testament are based on the idea of the union of one man to one woman.] 1 Timothy 3:2 temperate,--Watchful over himself in restraining the appetites and passions, using all in moderation so as to blend all the faculties to the highest degree of activity. 1 Timothy 3:2 sober-minded,--Not excitable or passionate, but self-restrained. (Having or proceeding from a realization of the importance and earnestness of life; not flighty or flippant.] 1 Timothy 3:2 orderly,-- Of good behavior, kind, considerate, and orderly in deportment. [Not only must he be wise and self-restrained in himself, but his outward bearing must in all respects correspond to his inner life.] 1 Timothy 3:2 given to hospitality,--Entertaining strangers is frequently impressed as a Christian virtue. The elders should possess all Christian virtues in a high degree so he will be an example to the flock--teach by example as well as by precept. 1 Timothy 3:2 apt to teach;--His work is to teach and lead others in the right way. In order to do this he must know the truth, then by kind and faithful example lead the flock in the way the Lord would have it go. It is very important that elders should have aptitude for teaching privately as well as publicly. (2 Timothy 2:24-26.) It requires patience and perseverence in teaching others who are out of the way. 1 Timothy 3:3 no brawler,--[The margin says "not quarrelsome over wine."] No more dangerous and hurtful practice is known to man than the use of strong drink. An elder must set a good example in all things. 1 Timothy 3:3 no striker;--Ungoverned in temper, ready to resent insult or wrong, real or imaginary, quarrelsome, or ready to fight. 1 Timothy 3:3 but gentle;--Not bitter and impatient, but kind in manners even to the froward and unpleasant. 1 Timothy 3:3 not contentious,--This does not mean that one is not to stand and contend for the truth, but many are ready to contend over unimportant matters. Such always live in foment and strife. Even truth and right should not be maintained in a contentious spirit. 1 Timothy 3:3 no lover of money;--not willing to use wrong means to obtain money, not anxious for sudden riches. 1 Timothy 3:4 one that ruleth well his own house,--He who knows how to train children and lead them in the right way--in a kind and gentle manner so as to make worthy men and women of them--exercising the qualities given here for the bishop. The same qualities are needed for the proper training of a family that are needed for the training of a congregation. having his children in subjection with all gravity;--He is to train his children to be grave and sober in manner and to respect him and to honor God. 1 Timothy 3:5 (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)--His rule or management of his family is the evidence of his ability to rule the church. If a man cannot manage his own children whom he has reared, and whom he always has under his care, how can he manage the church of God? 1 Timothy 3:6 not a novice, lest being puffed up he fall into the condemnation of the devil.--Not a new convert, lest he become proud and self important and fall into the traps the devil lays for men. 1 Timothy 3:7 Moreover he must have good testimony from them that are without;--He must so conduct himself as to have the respect and commendation of those without. Sometimes the enemies of the religion of Christ or even those who become personally offended will speak evil of good men on account of their fidelity to right and to truth. But when a man lives a just and upright life among people, there is seen in bad men a sense of justice that makes them give due credit for it. If a man is just and upright in his walk and kind and merciful to the needy, without ostentation or display, the wicked world will give him credit for it. 1 Timothy 3:7 lest he fall into reproach and the snare of the devil.--The man who has the reputation for dishonesty and untruthfulness and for love of money is not fit for an elder of the church of God. [Those who once knew him among other associations living a very different life would be only too ready to attack the blameless of the congregation through the stained and scarred reputation of such an elder. The temptation to fall away and deny the Lord in such a case would be overwhelming. The man might be in earnest, might wish to lead a new and better life, but the risk that one with such connections , with memories of old days, would of necessity run, would be very great. Weakened and disheartened, such an elder would be likely to fall an easy prey into some snare skillfully laid by the devil, and, by his fall, cause a terrible and damaging injury to the church. For these weighty reasons Paul charged Timothy to be very watchful when the elders were chosen to choose only those who in their former days had preserved their good name stainless and their character unscarred.] 1 Timothy 3:8 Deacons--Deacons are servants, helpers. It is generally believed that the seven appointed at Jerusalem (Acts 6:3) to see that the destitute Grecian widows were not overlooked in the daily distribution was the beginning of the order of deacons. Their work then is to look after the poor and distribute the contributions of the church among them properly. They became helpers to the bishops or elders in their work, and the needs of the service to be performed seemed to regulate the number appointed. Feeding the poor with the contributions of the church is just as spiritual as preaching the gospel. If they attend to all the temporal interests of the church, according to the directions of the Spirit, they do an extended spiritual work. 1 Timothy 3:8 in like manner must be grave,--The reverent decorum, the quiet gravity, which never interferes with innocent childlike happiness is especially to be looked for in a deacon [who ought to show an example of everyday Christian life]. 1 Timothy 3:8 not double-tongued,--Truthful, not talking two ways to suit the company he is in. [Such a grave fault would soon injure his influence, and would inflict a deadly wound on his spiritual life . 1 Timothy 3:8 not given to much wine,--The use of strong drink is entirely incompatible with a fully developed Christian character. The character given for the elders is that of the most complete and best-rounded Christian. Every Christian is bound to seek, in his spiritual growth, to develop the character portrayed for the elder. This will lead every Christian to entirely refrain from the use of strong drink. 1 Timothy 3:8 not greedy of filthy lucre;--The deacons, like the elders, are not to be lovers of money. They must not follow callings that will work evil to others or to be so anxious for it that they neglect their duties as Christians in order to obtain it. Deacons are required to develop the same character as bishops. 1 Timothy 3:9 holding the mystery of the faith--The mystery means those truths which could only be known to a man by direct revelations, truths which could not be reached by any process of reasoning from natural observation. 1 Timothy 3:9 in a pure conscience.--A pure conscience is one that has not been corrupted by being misused and abased by being violated or perverted. A man perverts and corrupts his conscience by doing what he believes to be wrong, seeing the truth and violating convictions of right. A man may have a pure conscience and do wrong, but he must do what he believes is right or he corrupts his conscience. A man must take hold of the great truths of the Bible with a good and pure conscience. 1 Timothy 3:10 And let these also first be proved; then let them serve as deacons, if they be blameless.--Deacons must not be young converts or inexperienced men. They must have had time for study and practice of God's word. These deacons or helpers in ministry and managing the church of God and its work, until by service they have proven their intelligence and fidelity and steadfastness in the work of God, must have shown their fidelity in doing the work so as to be held blameless by the disciples of Christ. 1 Timothy 3:11 Women in like manner must be grave,--They who serve the church in looking after the wants of women can perform for women that which men are unsuited to do. They can do much in the sickroom and in needy families that man cannot do. All Christian women should be of serious and earnest deportment, not light-minded and frivolous, but cheerful, hopeful, and earnest. 1 Timothy 3:11 not slanderers,--They are not to circulate false reports or be given to gossip injurious to others. 1 Timothy 3:11 temperate,--To be calm and collected in spirit, dispassionate, circumspect. 1 Timothy 3:11 faithful in all things.--Moderate and true and faithful in all they say or do. It may mean be faithful in using the means entrusted to them, to be distributed among the needy and giving to those in need impartially according to their needs. [From their position they would become the depositories of many household secrets; to those confiding in them in moments of trouble they must be true; scrupulously faithful in the instructions they would be often called on to give in the course of their ministrations.] 1 Timothy 3:12 Let deacons be husbands of one wife,--As was said of the bishops and be faithful to her. ruling their children and their own houses well.--They, like the bishops, are to show their ability to care for the church by having shown ability in caring for their own families. 1 Timothy 3:13 For they that have served well as deacons gain to themselves a good stand,--The services of the deacons in looking after and caring for the needy and afflicted, relieving their temporal needs, teaching them the way of the Lord, gain for themselves a good understanding and skill as teachers of the word of God. 1 Timothy 3:13 and great boldness in the faith which is in Christ Jesus. --The Scriptures do not contemplate a man going among the sick and afflicted administering to their necessities without teaching them the word of God, admonishing them as to their duties and so gaining strength as a Christian, and giving him courage and boldness in teaching the word of God. Through service of the deaconship a man grows into the qualifications and fitness for the work of the elder. 4. THE OF THE CHURCH AND ITS HEAD 1 Timothy 3:14-161 Ti 3:14 These things write I unto thee,--This has reference to the foregoing instructions, especially to those relating to the qualifications of elders and deacons. 1 Timothy 3:14 hoping to come unto thee shortly;--Although he hopes to be with Timothy again, he nevertheless will not allow matters of such gravity to await his return to Ephesus. For this hope may be frustrated. 1 Timothy 3:15 but if I tarry long,--Paul, feeling that dangers were pressing closer upon him every day and that the hoped-for visit to Ephesus might never be accomplished, wrote the foregoing solemn directions. 1 Timothy 3:15 that thou mayest know how men ought to behave themselves--These words refer not to Timothy alone, but to Timothy and his fellow workers in the church, concerning whom such particular directions had just been given. 1 Timothy 3:15 in the house of God,--The spiritual house, the temple made without hands. The local assembly with its bishops and deacons is the house of God in which God through the Spirit dwells. 1 Timothy 3:15 which is the church of the living God,--A living God dwells in a living temple. It is built of living spiritual stones--men and women. 1 Timothy 3:15 the pillar and ground of the truth.--The church is the foundation and support of the truth. God has given the truth to the world and has established the church for the upbuilding , maintaining, practicing that truth in its purity in the world. Its duty is to do it by precept and example. In precept it proclaims the truth just as God gave it. Changed or modified it ceases to be truth or the truth. It compromises nothing. Its divine mission is to bear that truth in its divine purity to the world. It must present to the world what the truth is when practiced. The church, fulfilling its mission, is an exhibition of a body of people such as the world would be if it was what God desires it to be. He proposes to convert the world by showing to the world in the example of the church how much better it would be if it, like the church, would live by the truth or be governed by God. [In the first picture the church is presented as a vast assembly with the living God dwelling in its midst. In this it is represented as a massive pillar, holding up and displaying before men and angels the truth--the gospel. In the first picture the thought of a great company gathered together in the midst of which God dwells is prominent; in the second, the thought of the gospel as "the power of God unto salvation to every one that believeth" comes to the front, and the church of God is no longer viewed as a company of separate individuals, but as one massive foundation pillar supporting and displaying the glories of redemption.] 1 Timothy 3:16 And without controversy great is the mystery--It is a revelation of truth originally hidden from man's knowledge , to which man by his own unaided reason and abilities would never be able to find the way--a communication by God to men of truth which they could not have discovered for themselves. 1 Timothy 3:16 of godliness;--The Word, taking on him humanity and living, suffering, dying, rising, and reigning in humanity, is for human beings the source of godliness. In it are all possible motives to holy living. It is this great fact, fully apprehended and believed in the soul, which breaks the power of sin and quickens to a new life of holiness. The all-potent revelation of the gospel is Christ as the God-man, and from it, as received in the soul, comes all true godliness. For it is written "Like as he who called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy." (1 Peter 1:15-16.) 1 Timothy 3:16 He who was manifested in the flesh,--Jesus was God in the flesh, manifesting or showing to the world the true example of what God in the flesh would do and what he would not. He showed this because he desired man to be like him. So he came in the flesh to give the pattern to which he wished man while in the flesh to conform. 1 Timothy 3:16 Justified in the spirit,--Jesus had the Spirit without measure. Through the Spirit he worked miracles, showed that God was with him, justified his claims to be the Son of God ; by this Spirit he was sustained and upheld in his sufferings ; by the same Spirit he was raised from the dead and carried to the home of God. 1 Timothy 3:16 Seen of angels,--The Son of man in his humiliation revealed himself as the Son of God, and at every step in his earthly manifestation the angels saw in him the eternal God. They announced his advent, they ministered to his wants, they announced his resurrection and attended him in his glorified humanity. 1 Timothy 3:16 Preached among the nations,--He was proclaimed as the Savior of men, in whom alone they had standing before God and everlasting blessedness. He was proclaimed without respect to national distinction, to social condition, or culture ; with respect simply to the fact all were sinners and in need of salvation. It was impressive to the early church to witness the proclamation of a world-wide salvation. 1 Timothy 3:16 Believed on in the world,--The proof that Jesus rose from the dead and is the Son of God were so irresistible that many among the Gentile nations believed on him. 1 Timothy 3:16 Received up in glory.--A convoy of angels received him and escorted him to the throne of God, where he was crowned Lord of lords and King of kings. These were the great truths concealed from the world, which the angels desired to look into, which have been made known unto men for their obedience of faith, and constitute the gospel of Jesus Christ.___________________________________________________________ Study On 1st Timothy Chapter Three (1 Timothy 3:1) After giving directions concerning public prayer, Paul takes up the matter of Church organization. He begins with the office of the bishop. The words, "This is a true saying," are more accurately, "Faithful (trustworthy) is the word." The word is pistos, "faithful," not alηthηs, "true." The word "bishop" is the rendering of episkopos. The verbal form is episkopeτ, "to look over, to oversee, to superintend, to exercise oversight or care over." The word came originally from secular life, referring to the foreman of a construction gang, or the supervisor of building construction, for instance. Thayer defines the word; "an overseer, a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian, or superintendent." The word was taken up by the Church, and designated an overseer of any Christian church. The responsibilities of this office have to do with the oversight and direction of the spiritual life of the local church. The word "desire" is oregτ, "to stretch one's self out in order to touch or to grasp something, to reach after or desire something." Thus the word means more than "to desire." It includes the idea of reaching after or seeking. The word "desireth" is epithumeτ, "to passionately long after." Translation: This is a trustworthy word. If a certain one is seeking the office of an overseer, he passionately desires a good work.(1 Timothy 3:2) The word "blameless" is anepilambanτ, made up of lambanτ, "to take," and epi, "upon"; thus, the compound means "to lay hold upon," and all this is stated in the negative by having prefixed to it the letter, Alpha, making the entire word mean, "one who cannot be laid hold upon." That is, a bishop must be of such a spotless character that no one can lay hold upon anything in his life which would be of such a nature as to cast reproach upon the cause of the Lord Jesus. He presents to the world at large such a Christian life that he furnishes no grounds for accusation. Expositors says: "It is not enough for him to be not criminal; he must be one against whom it is impossible to bring any charge of wrong doing such as could stand impartial examination. He must be without reproach (R.V.), irreprehensible (Trench)." Now, to consider the meaning of the words, "the husband of one wife." The Greek is mias (one) gunaikos (woman) andra (man). The word "man" is not anthrτpos, the generic term for man, but anηr, the term used of a male individual of the human race. The other two words are in the genitive case, while anηr is in the accusative. The literal translation is, "a man of one woman." The words, when used of the marriage relation come to mean, "a husband of one wife." The two nouns are without the definite article, which construction emphasizes character or nature. The entire context is one in which the character of the bishop is being discussed. Thus, one can translate, "a one-wife sort of a husband," or "a one-woman sort of a man." We speak of the Airedale as a one-man dog. We mean by that, that it is his nature to become attached to only one man, his master. Since character is emphasized by the Greek construction, the bishop should be a man who loves only one woman as his wife. It should be his nature to thus isolate and centralize his love. Does this mean that if the bishop is married, he is only to have one wife, not two, or does it mean that if his wife dies, he is not to marry again? As to the answer, we will let Expositors, Alford, and Vincent speak. The two first named believe that the words forbid a second marriage, and the last thinks that that is the probable meaning. As to the meaning that a bishop may have only one wife at a time, not two or more, Alford has this to say; "But the objection to taking this meaning is, that the Apostle would hardly have specified that as a requisite for the episcopate or presbyterate, which we know to have been fulfilled by all the Christians whatever: no instance being adduced of polygamy being practiced in the Christian church, and no exhortations to abstain from it." Expositors says: "The better to ensure that the episcopus be without reproach, his leading characteristic must be self-control. In the first place— and this has special force in the East— he must be a man who has— natural or acquired— a high conception of the relations of the sexes: a married man, who, if his wife dies, does not marry again. Men whose position is less open to criticism may do this without discredit, but the episcopus must hold up a high ideal. Second marriage, which is mentioned as a familiar practice (Romans 7:2-3), is expressly permitted to Christian women in 1 Corinthians 7:39, and even recommended to, or rather enjoined upon, young widows in 1 Timothy 5:14. "The words 'the husband of one wife,' of course, do not mean that the espiscopus must be, or has been married. What is here forbidden is bigamy under any circumstances. This view is supported (a) by the general drift of the qualities required here in a bishop; self-control or temperance, in his use of food and drink, possessions, gifts, temper; (b) by the corresponding requirement in a church widow, V9, the wife of one man, and (c) by the practice of the early church (apostolic Constitutions, VI 17: Apostolic Cannons 16 (17); Tertullian, Athenagoras, Origen, and the Canons of the councils. "On the other hand, it must be conceded that the patristic commentators on the passage, (with the partial exception of Chrysostom)— Theodor Mops., Theodoret, Theophylact, Oecu-menius, Jerome, suppose that it is bigamy or polygamy that is here forbidden. But commentators are prone to go too far in the emancipation of their judgments from the prejudices or convictions of their contemporaries. In some matters 'the common sense of most' is a safer guide than the irresponsible conjectures of a conscientious student." An interpretative translation offers the rendering, "married only once." We submit that this is not the literal translation of the Greek here, but in the light of the above historical background, it is the correct interpretation of the words, and gives the English reader in unmistakably clear language, the true meaning of the words in the A.V., "the husband of one wife." Alford, in his closing comments, has the following to say: "How far such a prohibition is to be considered binding on us, now that the Christian life has entered into another and totally different phase, is of course an open question for the present Christian at any time to deal with. It must be as a matter of course understood that regulations, in all lawful things, depend even when made by an Apostle, on circumstances: and the superstitious observance of the letter in such cases is often pregnant with mischief to the people and cause of Christ." The word "vigilant" is nηphalion, "to be calm, dispassionate, and circumspect." "The A.V., 'vigilant' is too limited. Wise caution may be included" (Vincent). "Sober" is sτphrona, "soberminded, serious, earnest." "Of good behaviour" is kosmion, which speaks of order as against disorder. The word could be rendered here, "orderly." Expositors suggests, "perhaps dignified in the best sense of the term." The words, "given to hospitality," are philoxenon. The word xenos meant first of all, "a stranger, a foreigner." It was also used of a guest-friend, also of a host, one who receives and entertains hospitably. The word philos refers to one who has a liking for, is fond of something. Thus, the compound word means, "one who is fond of offering hospitality." But the hospitality referred to here is not of the kind which says, "Come over for dinner and let us have a good time. Some day you will return the favor and I will enjoy your hospitality." The hospitality spoken of here found its occasion in the fact that in the days of the great Roman persecutions, Christians were banished and persecuted, and rendered homeless. Or, in the case of travelling preachers and teachers, ministering from church to church, these servants of God were to be received and cared for by the bishop. Or, because in the early centuries, the local churches had no church edifice in which to worship, the church met in the home of an individual. The bishop should be glad to thus open his home for this purpose. "Apt to teach" is didaktikon. Alford says: "not merely given to teaching, but able and skilled in it. All might teach to whom the Spirit imparted the gift: but skill in teaching was the especial office of the minister on whom would fall the ordinary duty of instruction of believers and refutation of gainsayers." Expositors says: "didaktikon, as a moral quality would involve not merely the ability, but also the willingness to teach, such as ought to characterize a servant of the Lord (2 Timothy 2:24). The deacon's relation to theology is passive, ver. 9." Translation: It is necessary in the nature of the case, therefore, that the bishop be irreproachable, a one-wife sort of a husband, calm, dispassionate, and circumspect, soberminded, dignified, hospitable, a skilled teacher.(1 Timothy 3:3) The words, "not given to wine," are mη paroinon. The noun is made up of para, "beside," and oinon, "wine." The compound means, "one who sits long at his wine." In our Timothy passage, the wine is fermented. Vincent says that the verb paroinein, "to behave ill at wine, to treat with drunken violence," is found in Xenophon, Aeschines, Aristophanes, and Aristotle. He suggests the translation, "quarrelsome over wine." Paul's meaning is that the bishop, in partaking of wine, which in the first century was a common beverage not having the associations with which it is identified today, must not drink it so freely that he becomes intoxicated and hence quarrelsome. While this injunction does not teach total abstinence in the case of intoxicating liquors, but rather temperance, yet the present day Christian should use such an injunction as 1 Corinthians 10:31 as a guide in the case of present day indulgence in intoxicating liquors. Alford says of the word, "one in his cups, a man rendered petulant by much wine." The word and its cognates were often used without reference to wine. Expositors says, "The word means 'violent temper,' not specially excited by over-indulgence in strong drink." The words, "no striker," are mi plηktηn. The noun speaks of "a bruiser, one who is ready with a blow, a pugnacious, contentious, quarrelsome person." The words, "not greedy of filthy lucre," are rejected by Nestle. The word "patient" is epieikηs. A cognate noun is defined by Trench as expressing "exactly that moderation which recognizes the impossibility cleaving to all formal law, of anticipating and providing for all cases that will emerge and present themselves for decision; which, with this, recognizes the danger that ever waits upon the assertion of legal rights, lest they should be pushed into moral wrongs . . . which, therefore, urges not its own rights to the uttermost, but, going back in part or in the whole from these, rectifies and redresses the injustices of justice. It is thus more truly just than strict justice would have been." Thayer defines, "mildness, gentleness, fairness, sweet reasonableness." Vincent says, "not unduly rigorous, not making a determined stand for one's just due." The word is used in Philippians 4:5 and translated "moderation." Lack of this grace was at the bottom of the differences between those two saints, Euodia and Syntyche, who were not on speaking terms. The words, "not a brawler," are amachon. The word machη means "a fight, combat," used of those in arms, "a battle." Thus, the word means, "not a fighter." Vincent suggests, "not contentious." The word describes a person who does not go about with a chip on his shoulder. The words, "not covetous," are aphilarguron. The word is made up of phileτ, "to be fond of," arguros, "silver," and Alpha prefixed which makes the compound word mean, "not fond of silver." The love of money is in view here. The word "avaricious" could well translate it. Translation: Not quarrelsome over wine, not pugnacious, but sweetly reasonable, not contentious, not avaricious.(1 Timothy 3:4-5) The word "rule" is proistηmi, "to superintend, to preside over." The word "own" is idios, "the bishop's own, private, peculiar household, as contrasted to the household of God. The word "house" is masculine, oikos, "household." The word "subjection" is hupotagη, "obedience, subjection." The verb is hupotassτ, "to arrange under, to subordinate." It was originally a military term, used of a general arranging soldiers in battalions in military order. The words, "with all gravity," are to be construed with the bishops having their children in obedience. Expositors quotes Dean Bernard's comment to the effect that this is hardly a grace of childhood. The former authority translates, "with the strictest regard to propriety." Thayer defines the word as "that characteristic of a person or thing which entitles to reverence or respect, dignity, gravity, majesty, sanctity." The word "well" is kalτs, "beautifully, finely, excellently, well." The word "church" is ekklηsia, "a called-out body of individuals who assemble in a certain place"; in the Christian sense, the Mystical Body of Christ, composed of believing sinners called into salvation. The word is also used of a local church or assembly. Translation: Presiding over his own household in a beautiful manner, holding children within the sphere of obedience, doing so with the strictest regard to propriety. Indeed, if a person does not know how to preside over his own household, how is it possible that he take care of God's assembly?(1 Timothy 3:6) The word "novice" is neophutos, made up of neos, "new," and phuτ, "to spring up." The word is used of newly-planted palm trees. It is used here of a new convert. The words, "being lifted up with pride," are tuphoτ, "to raise a smoke, to emit smoke, smoulder," hence metaphorically, "to blind with pride or conceit." The noun describes a person who is in a beclouded or stupid state of mind as the result of pride. The condemnation of the devil refers to the fact that Satan is under the condemnatory sentence of God because of his original sin of rebellion against God, which sin was motivated by pride. Alford says that the decisive word which gives us the correct interpretation is krima, which in a context such as this, is to be rendered "condemnation," not "judgment." Expositors concurs in Alford's judgment. Translation: Not a new convert, lest, having his mind blinded by pride, he fall into the condemnation of the devil.(1 Timothy 3:7) The words, "good report," are marturian kalηn, "an excellent testimony." "Those without" refers to the non-Christian world in the midst of which the saints live. Expositors says: "In the passage before us, indeed, St. Paul may be understood to imply that the opinion of 'those without' might usefully balance or correct that of the Church. There is something blameworthy in a man's character if the consensus of outside opinion be unfavorable to him; no matter how much he may be admired and respected by his own party. . . . One cannot safely assume, when we are in antagonism to it, that, because we are Christians, we are absolutely in the right and the world wholly wrong. Thus to defy public opinion in a superior spirit may not only bring discredit (reproach) on one's self and on the Church, but also catch us in the devil's snare, namely, a supposition that because the world condemns a certain course of action, the action is therefore right and the world's verdict may be safely set aside." Translation: Moreover, it is a necessity in the nature of the case for him to be having an excellent testimony from those on the outside, lest he fall into reproach and into the snare of the devil.(1 Timothy 3:8-9) The absence of the article before "deacons" shows that these church officers, charged with the temporal welfare of the local church as the bishops were with its spiritual welfare, are treated as a class. The Greek word is used generally of a servant as seen from the standpoint of his activity in service. The word "grave" is semnos, of which Trench says: "The word we want is one in which the sense of gravity and dignity, and of these inviting reverence, is combined." The word "double-tongued" is dilogos, "saying one thing and meaning another, and making different representations to different people about the same thing." Expositors says: "Persons who are in an intermediate position, having in the same department, chiefs and subordinates, are exposed to a temptation to speak of the same matter in different tones and manner, according as their interlocutor is above or below them." The word "given" is prosechτ, pros, "toward," echτ, "to hold," thus, "to hold toward, to apply one's self to, to attach one's self to." Alford translates, "addicted to." "Greedy of filthy lucre," is the translation of aischrokerdeis, made up of aischros, "disgraceful," and kerdos, "gain." The adverb is used in 1 Peter 5:2, "in a base and gain-greedy way." The words "not greedy of (Grain" are a proper rendering. Expositors says: "The kerdos (gain) becomes aischron (disgraceful), when a man makes the acquisition of it, rather than the glory of God, his prime object. On the other hand, the special work of deacons was Church finance; and no doubt they had to support themselves by engaging in some secular occupation. They would thus be exposed to temptations to disappropriate Church funds or to adopt questionable means of livelihood." The word "mystery" is mustηrion, the N.T., meaning of which is, "truth which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation" (Vincent). This truth is understood by the illumination of the Holy Spirit. The words, "the faith," refer to the Christian system of revelation. Vincent, commenting on the words, "in a pure conscience," says; "Construe with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1-2). 'Holding the mystery of the faith in a pure conscience, is a significant association of faith with ethics.' As Weiss puts it, 'It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.' The idea is sound and valuable. A mere intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4, 2 Timothy 2:23, Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible." Translation: Deacons, in like manner, grave and dignified, not double-tongued, not addicted to much wine, not greedy of gain, holding the mystery of the Faith in a pure conscience.(1 Timothy 3:10) The words, "these also," imply clearly that the bishops must be proved before being appointed, as well as the deacons. The word "proved" is dokimazτ, "to be put to the test for the purpose of approving, and having met the test, to be approved." The test and approval here do not refer to a formal examination, but have reference to the general judgment of the Christian community as to whether they fulfil the specifications set down in verse 8. The word "blameless' is anegklηtoi, "unaccused." It is a judicial term. The participle ontes is a conditional one, "provided they are unaccused." Translation: And these moreover are to be first put to the test and then approved if they meet the specifications; then let them serve as deacons, provided they are unaccused.(1 Timothy 3:11) The word "wives" is gunη, "a woman." The word when used in reference to the marriage relation, means "a wife." Here, it should be translated "women." It does not necessarily refer to the wives of the deacons, and for the following reasons: first, the words, "even so," are the translation of hτsautτs, which is used in introducing a second or third in a series. The series here is of Church officials; second, there is no possessive pronoun in the Greek, which would be needed if the women were the wives of the deacons; third, the four qualifications which follow correspond, with appropriate variations, to the first four required of deacons as regards demeanor, government of the tongue, use of wine, and trustworthiness; and fourth, this is a section dealing wholly with Church officials. The reference here is to women who hold the office of deaconess, as Phoebe (Romans 16:1). The word "grave" is the translation of semnos, the same word used of the deacons (v. 8). It speaks of that combination of gravity and dignity which invites the reverence of others. The word "slanderers" is diabolos, the word used of the devil. The word comes from diaballτ, which means "to throw over or across, to traduce, calumniate, slander, accuse, defame." "Sober" is nηphalion, the same word that is used in connection with a bishop (v. 2). It means, "to be calm, dispassionate, circumspect." "Faithful" is pistos, "faithful" in the sense of fidelity, of being true to the trust imposed in one. Translation: Women, likewise, grave and dignified, not slanderers, calm, dispassionate, and circumspect, faithful in all things.(1 Timothy 3:12-13) The Greek construction is the same as that in 1 Timothy 3:2. "Let the deacons be one wife sort of husbands," that is, married only once. The word "ruling" is proistηmi, "to be over, to superintend, to preside over." The word "purchase" is an unfortunate translation of peripoieτ, from the standpoint of modern day usage. The words "acquire" or "obtain" would better translate the Greek word. The word "degree" is bathmon, primarily, "a step," used of a threshold; in ecclesiastical writers, ''order, rank, grade." "Here the word apparently means a position of trust and influence in the church, possibly a promotion from the diaconate to the episcopate" (Vincent). Expositors says; "The R.V., gain to themselves a good standing, does not necessarily imply an advance in rank, but an assured position in the esteem of their fellow-Christians. We know that among the many who possess the same rank, whether in church or state, some from their character and abilities gain a standing that others do not." "Boldness" is from the word parrηsia, primarily, "free and bold speaking; speaking out every word." Its dominant idea is boldness, confidence, as opposed to fear, ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. "An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere" (Vincent). The words, "in faith," are to be connected with the word "boldness" only. It speaks of boldness here as distinctively Christian, as founded on faith in the Lord Jesus. Translation: Let the deacons be one-wife sort of husbands, ruling their children and their own households in a commendable way, for those who have ministered in the office of a deacon in a commendable manner acquire a good standing and much confidence in the sphere of faith which is in Christ Jesus.(1 Timothy 3:14-15) The things Paul is writing to Timothy consist of instructions concerning the officers of the local church, their duties and qualifications, and matters of church discipline. The purpose Paul had in sending these was, not that Timothy should know how he should behave himself, but how the members of the church should conduct themselves. The word "church" is ekklηsia. The verb is ekkaleτ, "to call out of." The church is therefore composed of a body of called out people, called by the sovereign grace of God into salvation. The noun ekklηsia was used in pagan Greek to designate a meeting of the citizens of a town called by the town officials to an assembly. The local church is therefore an assembly of God's people. The word "ground" is hedraiτma, "a stay, a prop." The kindred adjective is hedraios, "firm, stable." The words, "pillar" and "ground," are in apposition to the word "church." The idea is that the church is the pillar, and as such, the prop or support of the truth. Translation: These things to you I am writing, hoping to come to you quickly, but if I am long, in order that you may know how it is necessary in the nature of the case for men to be conducting themselves in God's house which is of such a nature as to be the living God's assembly, a pillar, even a support, of the truth.(1 Timothy 3:16) The words, "without controversy," are the translation of homologoumenτs, an adverb from homologeτ, "to agree with." The translation could read, "confessedly." The word "godliness" is eusebeia, "reverence, respect," in the Bible everywhere, "piety towards God, godliness." It is a term used, not of God, but of men. The word "mystery" is mustηrion. A mystery in the Greek Mystery Religions was a secret rite which was administered to the person being initiated. The word as used in the N.T., refers to truth previously hidden, which when revealed, is understood by the believer. The word is also used of such things as the mystery of evil, which is a mystery not to be understood, at least, this side of the grave. The mystery of piety towards God on the part of men is the truth to which Paul referred in the previous verse. "The contents of this truth or mystery is Christ, revealed in the gospel as the Saviour from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10)" (Vincent). The word "God" is not in the best texts, rather the relative pronoun hos, "who," which refers to Christ as its antecedent Vincent says that "the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient creedal hymn. In the early Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement." Our Lord was manifest in the flesh. The word "manifest" is phaneroτ, "to make visible." He said to the Samaritan woman, "God is as to His nature, spirit." That is, God is incorporeal being. He does not have a physical body. He is therefore invisible. But in the incarnation, the invisible Son of God became visible as He took upon Himself a physical body. He was justified in the Spirit. The word "justified" is dikaioτ, used of the act of God justifying a believing sinner, that is, declaring him righteous. But here the meaning is "vindicated, endorsed, proved, pronounced as." The words "flesh" and "spirit" are set in opposition to one another. The former word refers to our Lord's life on earth as the Man Christ Jesus. The latter word refers to what He was in His preincarnate state as pure spirit, as Deity, as being in the form of God and as being the express image of God's substance. To simplify the matter further, let us say that the word "flesh" refers to His humanity, the word spirit, to His deity. During His life on earth, His humanity was clearly seen, but His deity was usually hidden underneath the cloak of His humanity. Yet, at times, momentary flashes of His deity were seen, such as on the Mount of Transfiguration, on the occasion when the Father's voice from heaven said, "This is my beloved Son, hear Him." It was seen by His exalted and spotless character, by His works of love and power, by His words of authority. All these vindicated, proved, endorsed, pronounced Him for what He was, Very God of Very God manifest in human flesh. Our Lord was seen by angels. The incarnation was a spectacle to the angelic world, at our Lord's birth, His temptation, His agony in Gethsemane, at His resurrection and ascension. The word "Gentiles" is ethnos, better, "nations." He was received up into glory. The word "received" is analambanτ, "to take or receive up." It is the formal term to describe the ascension of Christ (Acts 1:2; Acts 22). The reference here is most probably to that event. The word "into" is the translation of en, "in." He was taken up in glory, "with attendant circumstances of pomp or majesty, as we say of a victorious general" (Vincent). The cloud that received Him out of the sight of the disciples was the Shekinah Glory. Translation: And confessedly, great is the mystery of godliness; who was made visible in the sphere of flesh, vindicated in the sphere of spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory. "THE FIRST EPISTLE TO TIMOTHY" The Work And Qualifications Of Bishops (1 Timothy 3:1-7) 1. Instructing Timothy as to proper conduct in house of God (1 Timothy 3:15), Paul discusses the work and qualifications of those who would serve as 'bishops' - 1 Timothy 3:1-7 2. The word 'bishop' comes from the Greek word episkopos... a. Translated 'bishop' in four passages - Philippians 1:1; 1 Timothy 3:1-2; Titus 1:7b. Translated 'overseer' in three passages - Acts 20:28; 1 Peter 2:25; 1 Peter 5:2 3. Paul describes the position (office, KJV, ASV, NASB) as "a good work" - 1 Timothy 3:1a. What exactly was the 'work' of a bishop in the New Testament church? b. How did the required 'qualifications' prepare them for this work? [Consider first...] I. THE WORK OF BISHOPS A. IN THE OF NEW ...1. A congregation that was completely and scripturally organized - e.g., Philippians 1:1a. Contained a plurality of qualified men serving as bishops b. They were assisted by qualified men serving as deacons 2. The bishops were also known as a. Elders (Grk., "presbuteros", presbyter) for they were older men - cf. Acts 20:17; Acts 20:28; 1 Peter 5:1-2b. Pastors (Grk. "poimen", shepherd) for their task was to shepherd and feed the flock of God - cf. Acts 20:17; Acts 20:28; 1 Peter 5:1-23. Bishop, elder, and pastor were not three distinct offices, but different ways to describe the men and their work - cf. Easton's Bible Dictionary, Moody Handbook of Theology B. IN THE SERVICE OF NEW ...1. Bishops were 'shepherds' (pastors) of the flock (congregation) a. Taking heed to themselves - Acts 20:28 ab. Taking heed to the flock of God among them - Acts 20:28 b; 1 Peter 5:2c. Leading by example - 1 Peter 5:3d. Watching out for trouble - Acts 20:29-31e. Depending upon God and His Word - Acts 20:322. Bishops were to be 'teachers' and 'rulers' of the flock a. Able to teach - 1 Timothy 3:2b. Able to rule others well - 1 Timothy 3:4-5; 1 Timothy 5:17c. Holding fast what they were taught - Titus 1:9d. Able to use the word to exhort and convict - Titus 1:9 [The work of bishops (elders, pastors) was to oversee the flock, leading and guarding the sheep. This helps us to understand why Paul calls it 'a good work'. Such a work required qualified men. The qualifications are found in two places (1 Timothy 3:1-7; Titus 1:5-9)...] II. THE OF BISHOPS A. GENERAL ...1. They describe what an bishop 'must be' - 1 Timothy 3:2; Titus 1:72. A bishop must be 'a man' - 1 Timothy 3:1-2; Titus 1:6; cf. 1 Timothy 2:11,12; 1 Corinthians 14:34-373. A bishop must be 'blameless'- 1 Timothy 3:2; Titus 1:6-7a. One against whom no evil charge can be sustained b. Free from accusations that can be rightly proven - cf. 1 Timothy 5:19-20 B. ...1. The husband of one wife (i.e., married) - 1 Timothy 3:1; Titus 1:62. Ruling his own house well - 1 Timothy 3:4-53. Having faithful children, not accused of dissipation or insubordination - Titus 1:6 C. ...1. Temperate (vigilant) - 1 Timothy 3:22. Sober-minded (prudent, sensible) - 1 Timothy 3:2; Titus 1:83. Good behavior (orderly, respectable) - 1 Timothy 3:24. Hospitable (given to hospitality) - 1 Timothy 3:2; Titus 1:85. Able to teach, exhort, convict - 1 Timothy 3:2; Titus 1:96. Gentle (patient) - 1 Timothy 3:37. Good testimony from without (well thought of) - 1 Timothy 3:78. Lover of what is good (of good men, of goodness) - Titus 1:89. Just (upright) - Titus 1:810. Holy (devout) - Titus 1:811. Self-controlled (temperate) - Titus 1:8 D. ...1. Not given to wine (not a brawler) - 1 Timothy 3:3; Titus 1:72. Not violent (no striker, not pugnacious) - 1 Timothy 3:3; Titus 1:73. Not greedy for money (not fond of sordid gain) - 1 Timothy 3:3; Ti 1:74. Not quarrelsome (not contentious) - 1 Timothy 3:35. Not covetous (no lover of money) - 1 Timothy 3:36. Not a novice (not a new convert) - 1 Timothy 3:67. Not self-willed (must not be arrogant) - Titus 1:78. Not quick-tempered (not soon angry) - Titus 1:7 1. The list of qualifications can be revealing about the work of bishops... a. Their work involves teaching, patiently guiding and leading the family of God b. Their work try one's patience (when there is murmuring, discontent, or apathy among brethren) c. It can place one in volatile situations (e.g., that faced by the apostles, cf. Acts 6:1-2) d. It can be tempting for those attracted by money (e.g., Judas, the Pharisees) 2. For the flock of God to be well-fed and well-led, it requires men who meet both... a. The positive qualifications (what a bishop must be) b. The negative qualifications (what a bishop must not be) It is certainly a 'good work' for one to desire (1 Timothy 3:1). May the Lord raise up men to serve His flock in this way; for the need is certainly great...! Note: For a detailed series of outlines on the work and qualifications of bishops (elders, pastors), please see my series entitled "Shepherds Of The Flock". 1 Timothy 3:2 1 Timothy 3:3 1 Timothy 3:4 1 Timothy 3:5 1 Timothy 3:6 1 Timothy 3:7 "THE FIRST EPISTLE TO TIMOTHY" The Work And Qualifications Of Deacons (1 Timothy 3:8-13) 1. Having described the work and qualifications of those who serve as 'bishops' (1 Timothy 3:1-7), he does the same for 'deacons' - 1 Timothy 3:8-13 2. The word 'deacon' comes from the Greek word diakonos... a. Lit., it means "one who executes the commands of another, especially of a master" - Thayerb. In the NT, it is variously translated as: 1) 'minister' - e.g., Romans 13:4; 1 Timothy 4:62) 'servant' - e.g., John 12:26; Romans 16:13) 'deacon' - e.g., 1 Timothy 3:8; 1 Timothy 3:12; Philippians 1:1c. It is evidently used in our text in a technical sense, a position or service performed by duly qualified individuals 3. Paul says those deacons who serve well "obtain for themselves a good standing and great boldness in the faith" - 1 Timothy 3:13a. What exactly was the 'work' of a deacon in the New Testament church? b. How did the required 'qualifications' prepare them for this work? [Consider first...] I. THE WORK OF DEACONS A. IN THE OF NEW ...1. The actual reference to deacons in the New Testament is very limited a. Paul's salutation to the church in Philippi - Philippians 1:1b. Their qualifications as found in our text - 1 Timothy 3:8-132. A congregation that was completely and scripturally organized - e.g., Philippians 1:1a. Contained a plurality of qualified men serving as bishops(elders, pastors) b. They were assisted by qualified men serving as deacons B. IN THE SERVICE OF NEW ...1. It is generally supposed they were servants to assist the elders in temporal matters a. "Their office seemed to have been to look after the temporal matters of the church, and especially to care for the poor and the widows." - B. W. Johnsonb. "The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc." - Barnesc. "...the character of their qualifications makes it clear that they were to be appointed as dispensers of alms, who should come into close personal relations with the poor." - ISBE2. Many believe the first mention of deacons or their prototype is found in Acts 6:1-6a. Though the seven selected are not so named b. Their service allowed the apostles to focus on spiritual matters 3. It was not the work of deacons to preach per se a. "No qualifications are mentioned, implying that they were to be preachers of the gospel." - Barnesb. "It is not the work of deacons to preach, although some deacons may be preachers also. (cf. Acts 6:5; Acts 8:4-5; Acts 21:8)" - H. E. Phillips (Scriptural Elders And Deacons) [The work of deacons "is to administer to the physical needs of the church" (Phillips). It is an important work that requires qualified servants...] II. THE OF DEACONS A. ...1. Reverent (grave, serious, men of dignity) - 1 Timothy 3:82. Holding the mystery of the faith with a pure conscience - 1 Timothy 3:9a. 'Mystery' means that which had been concealed or hidden, but was now revealed - cf. Romans 16:25-26; Ephesians 3:3-5b. 'The faith' refers to that which is believed, i.e., the gospel - cf. Jude 1:3c. 'With a pure conscience' - without hypocrisy - cf. 1 Timothy 1:19d. A deacon "should hold firmly the great doctrines of the Christian religion which had been so long concealed from people, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error ought not to be in office." - Barnes3. Tested (proved), being found blameless - 1 Timothy 3:10a. Before being officially appointed as 'deacons' let them show themselves to be servants who are dependable, trustworthy b. Note the qualification "of good reputation" - cf. Acts 6:34. Husband of one wife - 1 Timothy 3:125. Ruling children and house well - 1 Timothy 3:12a. Must have children b. Must have them under control - cf. 1 Timothy 3:4 B. ...1. Not double-tongued - 1 Timothy 3:8a. "Speaking one thing to one person, and another thing to another, on the same subject." - Clarkeb. "This is hypocrisy and deceit. This word might also be translated liars." - ibid.2. Not given to much wine (not addicted to much wine) - 1 Timothy 3:8a. "It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion." - Barnesb. "Even the pagan priests, on entering a temple, did not drink wine. Bloomfield." - ibid.c. The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank when they were about to engage in the service of God; Leviticus 10:9." - ibid.d. "Why should it then be anymore proper for a Christian minister to drink wine than for a Jewish or a pagan priest? Shall a minister of the gospel be less holy than they?" - ibid.3. Not greedy for money (greedy of filthy lucre, fond of sordid gain) - 1 Timothy 3:8a. "Men who are covetous and unscrupulous as to modes of getting money are not to be chosen." - B. W. Johnsonb. "The special reason why this qualification was important in the deacon was, that he would be entrusted with the funds of the church, and might be tempted to appropriate them to his own use instead of the charitable purposes for which they were designed; see this illustrated in the case of Judas, John 12:6." - Barnes C. FOR WIVES (NKJV), OR WOMEN (ASV, NASB)...1. The Greek word gune can mean either: a. "a woman of any age, whether a virgin, or married, or a widow" - Thayerb. "a wife; of a betrothed woman" - ibid.2. There is a diversity of views as to what Paul has reference a. The wives of deacons (and perhaps also wives of elders) - e.g., Barnes, Gillb. Women who serve as 'deaconesses'- e.g., Chrysostom, JFBc. Women in general - e.g., Clarke3. Those who believe it refers to female deacons (deaconesses) note the following: a. Phoebe is called a 'servant' (the female form of diakonos) of the church - Romans 16:1-2b. The post-apostolic church makes reference to 'deaconesses', who ministered to other women at baptisms, the widows, etc. - Apostolic Constitutions, ca 390 A.D.4. My own observations: a. NT evidence is not sufficient to require deaconesses b. NT evidence is not sufficient to condemn deaconesses, provided their service does not violate limitations placed on women elsewhere - cf. 1 Timothy 2:11-12; 1 Corinthians 14:34-37c. Many churches have women who serve in unofficial capacities, just as they do men 5. Whether the wives of deacons, deaconesses, or women in general, they should be: a. Reverent (grave, dignified, serious) - 1 Timothy 3:11; cf. 1 Timothy 3:8(of deacons) b. Not slanderers (not malicious gossips) - 1 Timothy 3:11; cf. 1 Timothy 5:13(of young widows) c. Temperate (sober) - 1 Timothy 3:11; cf. 1 Timothy 3:2 (of elders) d. Faithful in all things - 1 Timothy 3:11; cf. 1 Timothy 5:10 (of elderly widows) 1. Those who serve well as deacons will be greatly blessed, for they will obtain... a. 'a good standing' - highly regarded by the Lord, cf. Matthew 20:25-28b. 'great boldness in the faith' - confidence or assurance, cf. 1 John 4:17 2. Thus the work of deacons should not be lightly regarded... a. By those who would be asked to so serve b. By those who are served by them In the words of Paul, we should "esteem them highly in love for the work's sake" (1 Thessalonians 5:13), and if called to serve, to do so with reverence and humility... 1 Timothy 3:9 1 Timothy 3:10 1 Timothy 3:11 1 Timothy 3:12 1 Timothy 3:13 1 Timothy 3:14 1 Timothy 3:15 "THE FIRST EPISTLE TO TIMOTHY" The Great Mystery Of Godliness (1 Timothy 3:16) 1. Paul wrote to Timothy regarding proper conduct "in the house of God" - 1 Timothy 3:15a. Which is "the church of the living God" b. Which is "the pillar and ground of the truth" -- I.e., the church supports the truth that has been revealed through the apostles 2. The truth supported by the church is described as "the mystery of godliness" - 1 Timothy 3:16a. A mystery is described as "great" b. Its greatness is described as "without controversy" -- Evidently Paul sought to inspire proper conduct by reference to this "mystery" [What is "The Great Mystery Of Godliness"? Perhaps by understanding it, we too will be inspired to proper conduct as members of the family of God. Toward that end, let's first examine...] I. THE OF THE MYSTERY A. THE MEANING OF "MYSTERY"...1. The Grk. word is musterion, meaning "hidden thing, secret, mystery" - Thayer2. "In the NT it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit." - Vine3. "In the ordinary sense a 'mystery' implies knowledge withheld; its Scriptural significance is truth revealed." - ibid.-- In the NT, it refers to that which had been hidden, but is now made known by Divine revelation B. THE OF THE MYSTERY...1. What was hidden has now been made known through the apostles and prophets a. It could not be discovered by human wisdom alone - 1 Corinthians 2:7-10b. It required Spirit-filled men (apostles) to reveal them - 1Co_2:-16c. Written that we might understand - Ephesians 3:1-5d. That Gentiles might also be fellow heirs of God's promises - Ephesians 3:6-9e. Made known for the benefit of all nations - Romans 16:25-262. What has been revealed still defies description at times a. It was beyond man's ability to foresee - Romans 11:33-36b. Some elements may be beyond full comprehension (e.g., God in the flesh, see below) -- Thus there are spiritual truths that God has revealed that we might know, though some may challenge our understanding [The "mystery" now revealed pertains to "godliness" (1 Timothy 3:16). "The word 'godliness' means, properly, piety, reverence, or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state." (Barnes) As we continue, we note that it centers around the coming of Jesus Christ...] II. THE OF A. GOD IN THE FLESH...1. Jesus' coming was Deity in the flesh! a. Proclaimed in the prologues of John - John 1:1-5; John 1:14; 1 John 1:1-4b. Proclaimed in the epistles of Paul - Philippians 2:5-6; Colossians 2:92. Notice the name "Immanuel" (God with us) a. Foretold in Isaiah's prophecy - Isaiah 7:14; Isaiah 9:6b. Explained in Matthew's gospel - Matthew 1:22-23-- The coming of Jesus in the flesh was God working to reconcile man back to Himself; isn't that great? - 2 Corinthians 5:18-19 B. IN THE SPIRIT...1. "Justified" - as used here, it means "to vindicate" a. Was Jesus vindicated in or by the Holy Spirit? (cf. NKJV, KJV, NIV, NASB) b. Or was He vindicated in His own spirit? (cf. ASV, NRSV) 2. "in the Spirit" - shown to be the Son of God by the agency of the Holy Spirit (Barnes) a. E.g., the Spirit bore witness at Jesus' baptism - Matthew 3:16; John 1:32-33b. E.g., Jesus cast out demons by the Spirit - Matthew 12:28c. The Spirit continued to bear witness to Jesus through the signs and wonders given to the apostles - cf. John 15:26; John 16:13-14; Hebrews 2:4; 1 John 5:63. "in (the) spirit" - vindicated as divine 'in His Spirit,' that is, in His higher nature; in contrast to 'in the flesh,' His visible human nature (JFB) a. E.g., His words manifested His higher being - Matthew 7:29; John 7:46b. E.g., His works also - John 2:11; John 3:2c. E.g., His Father's testimony as well - Matthew 3:17; Matthew 17:5d. Ultimately, declared to be the Son of God by His resurrection - Romans 1:3-4-- Either way, Jesus was certainly vindicated as the Son of God! C. SEEN BY ANGELS...1. Angels who previously marveled at what was to come a. The suffering and glory of Christ foretold by OT prophets - 1 Peter 1:10-12b. Which the angels desired to look into - 1 Peter 1:12 b2. When Jesus came, angels saw and ministered unto Him a. After His temptation by the devil in the wilderness of Judea - Matthew 4:11b. During His agony in the garden of Gethsemane - Luke 22:43-- The angels also attended His ascension, and will accompany His return! - Acts 1:9-11; 2 Thessalonians 1:7 D. AMONG THE ...1. This was the purpose of the Great Commission - Matthew 28:19; Mark 16:15a. Fulfillment began with the conversion of Cornelius - Acts 11:15-18b. It was the ministry Jesus gave to Paul - 2 Timothy 1:112. This is an important element of the "mystery" now revealed a. That Gentiles should be fellow heirs, partakers of the promise - Ephesians 3:3-6; cf. Ephesians 2:11-22b. Paul felt blessed to preach to the Gentiles - Ephesians 3:7-9-- The grace of preaching the riches of Christ to Gentiles continues to this day! E. ON IN THE WORLD...1. Not all believed, but many did a. Some of His own people did not receive Him - John 1:11b. Many of His own people did - Acts 2:41-42; Acts 4:4; Acts 5:14; Acts 6:7c. Where some did not, many Gentiles did - Acts 13:43-492. Why is it so great that Jesus was believed on in the world? a. Because the gospel is foolishness to many people - 1 Corinthians 1:18b. Because to many, Christ crucified is a stumbling block - 1 Corinthians 1:23-- Even today, countless multitudes believe in Jesus around the world - amazing! F. UP IN GLORY...1. His ascension foretold in prophecy a. Prophets spoke of the glories to follow His suffering - 1 Peter 1:10-11; Luke 24:25-26b. One such prophesy is the vision of Daniel - Daniel 7:13-142. His ascension and glory that followed described in the NT a. Jesus ascended and was received up into heaven - Acts 1:9-11; Mark 16:19b. He sat down at the right hand of God, with all authority - Mark 16:19; Ephesians 1:20-23-- Thus Jesus received the answer to His prayer - cf. John 17:1; John 17:4-5 1. This mystery of godliness does not end with Jesus being received in glory... a. For He will one day come again in glory! - Matthew 16:27b. Those raised with Christ will appear with Him in glory! - Colossians 3:1-4; 2 Thessalonians 1:9-10-- Have you been raised with Christ in baptism? - cf. Colossians 2:12 2. From beginning to end, the mystery of godliness is great...! a. The Divine intervention into the world of sinful men b. The Divine grace offered through such intervention -- Are you letting the revealed "mystery" motivate proper conduct? - cf. 1 Timothy 3:15 Receive the grace of God in such a way as to conduct yourself properly in the family of God while waiting for the Lord's coming in glory...! - cf. Titus 2:11-14 "THE FIRST EPISTLE TO TIMOTHY" Chapter Four IN THIS CHAPTER 1) To learn what we can about the apostasy foretold by the Spirit 2) To see what sort of things will make one a good minister of Jesus Christ SUMMARY Paul begins this chapter with describing how the Spirit has revealed that in latter times there would be an apostasy in which some would depart from the faith. This falling away would come about as people gave heed to deceiving spirits and doctrines of demons, leading to their speaking lies in hypocrisy and searing their consciences as with a hot iron. Examples of their false doctrines are given: forbidding to marry and commanding to abstain from certain foods. Regarding the latter, Paul makes it clear that all foods are acceptable if they be received with thanksgiving, for they are sanctified by the word of God and prayer (1 Timothy 4:1-5). In the last half of this chapter, we find Paul instructing Timothy on how he can be a good minister of Jesus Christ. By instructing the brethren in matters pertaining to sound doctrine, he will also be nourished himself. But he should also be careful to avoid foolish fables, and rather exercise himself to godliness, which is of more enduring value than bodily exercise (1 Timothy 4:6-10). Though Timothy is young, he should not let anyone despise him for his youth. Instead he must demonstrate the proper example of how a believer should speak and live. With further instruction as to what things to give attention, Paul encourages Timothy that by following these admonitions his progress will be evident to all, and he will save both himself and those who hear him (1 Timothy 4:11-16). OUTLINE I. THE COMING (1 Timothy 4:1-5) A. THE (1 Timothy 4:1-2)1. Foretold expressly by the Spirit (1 Timothy 4:1) 2. In latter times some will depart from the faith (1 Timothy 4:1-2) a. Giving heed to deceiving spirits and doctrines of demons (1 Timothy 4:1 b) b. Speaking lies in hypocrisy (1 Timothy 4:2 a) c. Having consciences seared with a hot iron (1 Timothy 4:2 b) B. THE (1 Timothy 4:3-5)1. Some will forbid to marry (1 Timothy 4:3 a) 2. Some will command abstention from certain foods (1 Timothy 4:3 b) a. Which God created to be received with thanksgiving (1 Timothy 4:3 c) b. For every creature of God is good, and nothing is to be refused (1 Timothy 4:4 a) 1) If it is received with thanksgiving (1 Timothy 4:4 b) 2) For it is sanctified by the word of God and prayer (1 Timothy 4:5) II. A GOOD SERVANT OF JESUS CHRIST (1 Timothy 4:6-16) A. IN REGARDS TO (1 Timothy 4:6-7 a)1. Instruct the brethren in regards to such things as the apostasy (1 Timothy 4:6 a) 2. You will be a good minister of Jesus Christ (1 Timothy 4:6 b) 3. You will be nourished in the words of faith and good doctrine (1 Timothy 4:6 c) 4. But reject profane and old wives' fables (1 Timothy 4:7 a) B. IN REGARDS TO (1 Timothy 4:7-10)1. Exercise yourself to godliness, for bodily exercise profits a little (1 Timothy 4:7-8 a) 2. But godliness is profitable for all things, having promise... a. Of the life that now is (1 Timothy 4:8 b) b. And of that which is to come (1 Timothy 4:8 c) 3. Such is a faithful saying, and worthy of all acceptance (1 Timothy 4:9) 4. And to this end we labor and suffer reproach (1 Timothy 4:10 a) a. Because we trust in the living God (1 Timothy 4:10 b) b. Who is the Savior of all men, especially of those who believe (1 Timothy 4:10 c) C. COUNSEL FOR A YOUNG (1 Timothy 4:11-16)1. Command and teach such things as previously described (1 Timothy 4:11) 2. Let no one despise your youth (1 Timothy 4:12 a) 3. Be an example to the believers (1 Timothy 4:12 b) a. In word, in conduct, in love b. In spirit, in faith, in purity 4. Give attention to reading, to exhortation, to doctrine (1 Timothy 4:13) 5. Do not neglect the gift in you (1 Timothy 4:14 a) a. Given by prophecy (1 Timothy 4:14 b) b. With the laying on of hands of the presbytery (1 Timothy 4:14 c) 6. In order that your progress may be evident to all... a. Meditate on these things (1 Timothy 4:15 a) b. Give yourself entirely to them (1 Timothy 4:15 b) 7. Take heed to yourself and to the doctrine (1 Timothy 4:16 a) a. Continue in them (1 Timothy 4:16 b) b. In doing this, you will save both yourself and those who hear you (1 Timothy 4:16 b) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- The coming apostasy (1 Timothy 4:1-5) - A good servant of Jesus Christ (1 Timothy 4:6-16) 2) What did the Spirit reveal would happen in latter times? (1 Timothy 4:1)- Some will depart from the faith 3) What would such people give heed to? (1 Timothy 4:1)- Deceiving spirits and doctrines of demons 4) What would they speak? Why? (1 Timothy 4:2)- Lies in hypocrisy - Their consciences would be seared, as with a hot iron 5) List two examples of the sort of doctrines they would teach (1 Timothy 4:3)- Forbidding to marry, and commanding to abstain from certain foods 6) What foods are acceptable for Christians to eat? What makes them acceptable? (1 Timothy 4:4-5)- Nothing is to be refused if it is received with thanksgiving - They are sanctified by the word of God and prayer 7) What would ensure that Timothy would be a good minister of Jesus Christ? (1 Timothy 4:6)- If he instructed the brethren in these matters 8) As a good minister, in what would he be nourished? (1 Timothy 4:6)- In the words of faith and of the good doctrine which he has carefully followed 9) What was Timothy to reject? Unto what was he to exercise himself? (1 Timothy 4:7)- Profane and old wives' fables - Godliness 10) What is the value of godliness? (1 Timothy 4:8)- It has promise of the life that now is, and of that which is to come 11) What was Timothy not to let anyone despise? (1 Timothy 4:12)- His youth 12) In what areas was Timothy to be an example to the believers? (1 Timothy 4:12)- In word, in conduct, in love, in spirit, in faith, in purity 13) To what three things was Timothy to give attention? (1 Timothy 4:13)- Reading, exhortation, and doctrine 14) What was Timothy not to neglect? How was it given to him? (1 Timothy 4:14)- The gift that was in him - By prophecy with the laying on of the hands of the presbytery (elders) 15) How could Timothy ensure that his progress would be evident to all? (1 Timothy 4:15)- By meditating on these things, and giving himself entirely to them 16) How could Timothy save both himself and those who heard him? (1 Timothy 4:16)- By taking heed to himself and to the doctrine, and continuing in them _____________________________________________________________ Commentary by David LipscombSECTION TWO TO TIMOTHY 4:1 to 6:2 1. 1 Timothy 4:1-51 Ti 4:1 But the Spirit saith expressly,--There are two kinds of revelations made by the Spirit as presented in the Bible; one was a revelation to an individual for his obedience, the other a revelation by inspiration to enable those inspired to work miracles and teach others. The prophets and apostles were subjects of this latter inspiration. Connected with the knowledge to be revealed was the ability to work miracles to prove that the message was from God. This species of inspiration, miraculous in character, was confined to the apostolic age of the church, and continued in force only until the full revelation of God to man was made and confirmed by testimonies that no one can gainsay. This inspiration was effected by God's Spirit taking possession of the human body, using the human tongue and through it speaking to the world. God's Spirit on the day of Pentecost took possession of the tongues of the apostles and gave the very words then spoken. (Acts 2:4; Acts 2:14-36; Acts 2:40.) The Spirit used the apostles' organs of speech, through which to make known to the world his message. Sometimes the Spirit spoke without the intervention of man's tongue. (Acts 8:29.) He spoke in an audible voice on the occasion of the baptism of Jesus. (Matthew 3:17.) 1 Timothy 4:1 that in later times some shall fall away from the faith ,--From the time at which he was writing and forward in all periods of the church, men have apostatized from the faith. 1 Timothy 4:1 giving heed to seducing spirits--Spirits that so beguile them as to lead them from the truth. Every spirit that teaches that man can in any manner set aside the law and appointment of God, or substitute man's devices for the order of God, is a seducing spirit that turns man from the truth. 1 Timothy 4:1 and doctrines of demons,--Demons are the evil spirits. The means the devil used to beguile Eve was to convince her that another way was better than that which God had directed , and thus he beguiled her and led her to follow what seemed best to her rather than to give heed to God's directions. 1 Timothy 4:2 through the hypocrisy of men that speak lies,--These seducing spirits speak lies, pretending to lead them into the way that will bless them. No greater hypocrisy was ever shown than that by Satan when persuading Eve to believe that to eat the fruit would bring good to her, when he knew it would bring her and the world into subjection to him, and that the wages of sin is death. These demons work through evil men who hypocritically speak lies to accomplish their wicked designs. 1 Timothy 4:2 branded in their own conscience as with a hot iron;--These men have become hardened and insensible to all feelings of justice and right. To live in neglect of a known duty or violation of a principle of right is to demoralize the spiritual man , weaken his moral character, and sear his conscience. This unfits man for the higher duties of life and gradually fits him for a life of sin and wrongdoing. Habitual violation of the sense of right educates a man for doing what is wrong. An occasional outburst, a great wrong repented of is not so fatal in its tendency, not so hardening in its influence on the heart and character of men as a continual violation of the principles of right in what are regarded as small matters. Peter, under the impulse of fear, could deny his Master and repent of it, and yet have a better conscience and a truer character than Judas Iscariot, who, during the time he carried the bag for the disciples, was doubtless guilty of petty peculations and pilferings continually. The man who cherishes some private or secret sin, which he thinks is petty and unimportant, is gradually hardening his heart and fitting himself for a total breakdown of his moral character that will develop itself in permanent open sinfulness and degradation. The conscience should be kept good and tender; the heart pure. 1 Timothy 4:3 forbidding to marry,--Some of the errors into which they lead men are here enumerated. Now and then men may be found like Paul who can live lives of virtue and purity without marriage and develop themselves more faithfully in the service of the gospel; but usually to hinder a man from marriage is to lead to a life of sin and uncleanness. The universality of marriage is an indication of a high state of virtue and civilization. 1 Timothy 4:3 and commanding to abstain from meats, which God created to be received with thanksgiving--God created meats for man and they will administer to his good if they are received with thanksgiving. 1 Timothy 4:4 by them that believe and know the truth.--By those who understand how properly to use them. 1 Timothy 4:4 For every creature of God is good,--This refers to all the appointments and gifts of God--marriage and meats. God created all things on earth for man (Genesis 1:28-29), and everything properly used for the purpose for which he created them will bring good to man. 1 Timothy 4:4 and nothing is to be rejected,--It is not the part of wisdom to reject or refuse what God does not reject. 1 Timothy 4:4 if it be received with thanksgiving:--God's appointments and gifts are to be received with thanksgiving and used as God directs that they should be used. 1 Timothy 4:5 for it is sanctified through the word of God and prayer. --but all these blessings given by God should be received with prayer that we might use them as God directs and that we may be blessed in the use of them. This is an indication of how we should pray in all things, as we give thanks to God for our food that we may be blessed in its use and be guided by God in using it. So we should receive all blessings and favors. [Thus all food is sanctified, not only by the thanksgiving before partaking of it, which too often degenerates into a mere form of words--into lip service of the most heartless form. The sanctification to which reference is made is the constant habit of looking to God as the giver of every good and perfect gift.]2. WITH REGARD TO HIS OWN AND CONDUCT 1 Timothy 4:6-161 Ti 4:6 If thou put the brethren in mind of these things, "These things" refer to all the things mentioned in verses 1-5. Timothy as a teacher was to warn the brethren against the teachings of these seducing spirits, to admonish them to receive all the gifts and favors of God with prayer and thanksgiving, and to teach them to receive them in prayer and use them according to the will of God. 1 Timothy 4:6 thou shalt be a good minister of Christ Jesus,--In doing this he himself would be nourished and built up in the words of the faith and of the good doctrine unto which he had attained or had learned. These evils and dangers were coming upon them, and Paul wished them to be warned of it that they guard against them. 1 Timothy 4:6 nourished in the words of the faith,--From early youth he had been carefully trained in the truths of the Old Testament. (2 Timothy 1:5; 2 Timothy 3:15.) Paul had trained him in the gospel (2 Timothy 3:16) and now instructs him to continue this training by guarding the church against the doctrine of false teachers. 1 Timothy 4:6 and of the good doctrine which thou hast followed until now:--[He had been faithfully taught, and with good understanding of it had diligently followed it.] 1 Timothy 4:7 but refuse profane and old wives' fables.--These may refer to the Jewish traditions that were handed down and are now found in the Talmud. Many absurd and ridiculous things and fables and tales are told as a part of their religious instruction. The heathen worship also adounds in many ridiculous and absurd tales of cures performed and wonders wrought. 1 Timothy 4:7 And exercise thyself unto godliness:--As the athlete trains his body so do you with strenuous effort train yourself in true piety in your heart and life. A man needs to school himself to the restraint of his passions, lusts, and worldly ambitions, and to the use of his spiritual faculties and powers that he may practice godliness. 1 Timothy 4:8 for bodily exercise is profitable for a little;--The exercise or training of the body to fit it for skill in the athletic games from the Christian viewpoint had but little profit. Any skill or success merely in earthly affairs was of but little value compared with the spiritual and eternal interests. The rewards and honors gained are unsatisfactory and short lived. 1 Timothy 4:8 but godliness is profitable for all things,--[Godliness is not merely an inward holiness, but an operative, active piety, which, springing from an intense love for -God, manifests itself in love for his creatures. This godliness transfigures and illumines with its divine radiance all busy, active life, every condition, every rank in all ages. This surely is that to which every faithful child of God should seek to attain.] 1 Timothy 4:8 having promise of the life which now is, and of that which is to come.--A life according to the laws of God has the promise of protection, help, and the blessings of God in this life , and then all the blessings and powers of the throne of God in the world to come. 1 Timothy 4:9 Faithful is the saying, and worthy of all acceptation. --Paul emphasizes that this truth is a faithful saying and worthy of a full and hearty acceptance by all. It will bring good to all who follow this instruction. 1 Timothy 4:10 For to this end we labor and strive,--He explains that the practice and exercise in godliness that led him to toil and labor and suffer reproach for the cause of God would fit him for the glories of the eternal world. 1 Timothy 4:10 because we have our hope set on the living God,--He did it because he trusted that the living God would bring blessings both in this world and in that which is to come. 1 Timothy 4:10 who is the Saviour of all men, specially of them that believe--The law of the Lord meets all the contingencies possible to arise in life. It meets every special case that arises, and in its working reaches every case as fully as God can reach it by special law or interference. God is always present in his laws. What is done through these laws, God does. Those who believe come more fully into harmony with his laws than those who believe not, and so they receive blessings of God more fully than others do. The answer to prayer requires no departure from this principle. The blessings of God flow through his laws to those who are in the proper state and condition. Tap the channel through which they flow and receive just such blessings as you are fitted to receive. God is personally present in all his laws to bless those who comply with them in spirit and in truth, and to curse those who refuse to comply with them. God is all-wise and all-powerful. He sees the end from the beginning. Eternity, past and future, is an everlasting present to him, and he provides for all contingencies that may arise in the onward march of his forces. Not a sparrow falls to the ground without a father's care and the hairs of our head are numbered. Because we fail to see and understand how the laws of the spiritual and material world interlace and harmonize with each other, all composing parts of one harmonious whole, we are not to conclude that they are not such. God is in all his works. 1 Timothy 4:11 These things command and teach.--These truths that God is the Savior of all, desires that none should perish, but that all should repent and live, and that it is man's highest duty to trust and obey God. 1 Timothy 4:12 Let no man despise thy youth;--This would indicate that Timothy was quite a young man at the time this was written. The Romans divided life into childhood up to eighteen years, youth up to forty-four, and old age up to death. But Paul's language would imply that he was of an age that he would be liable to youthful indiscretions and follies. 1 Timothy 4:12 but be thou an ensample to them that believe,--[An example in reference to the firmness with which he embraced the gospel, the fidelity with which he adhered to it in trials, and the zeal which he showed in spreading it abroad. He exhorts him to so live as to be a model or pattern after which the devotion of others should be molded.] 1 Timothy 4:12 in word,--This has reference to teaching the word of God , but particularly to his words in social intercourse. 1 Timothy 4:12 in manner of life,--In conduct, in deportment, in behavior. This certainly is of the deepest importance. [The words of men placed in such a position should ever be true and generous, helpful and encouraging.] 1 Timothy 4:12 in love--In love to God and man which shows itself in honoring God and doing good to man. 1 Timothy 4:12 in faith,--Faithful in all things, faithful in teaching the will of God, and being an example of fidelity in keeping its requirements. 1 Timothy 4:12 in purity.--He should be pure, holy, clean in thought, in life, and actions. Young preachers and all young men need to take these admonitions to heart and be guided by them. 1 Timothy 4:13 Till I come, give heed to reading,--Paul expected to give him more instruction when he would come to see him. Till then he exhorts him to give attendance to reading the Scriptures of the Old Testament. Books were not then plentiful , and the Old Testament foretold the coming of the Messiah. He was to study and use them in his teaching. Philip's beginning at the prophecy of Isaiah and preaching Jesus (Acts 8:26-40) is a sample of much of the preaching of this early age. It was showing that these Scriptures foretold the coming of Jesus and how he came in fulfillment of them. This reading was to be done in private to instruct and improve himself, and in public to improve and benefit others. 1 Timothy 4:13 to exhortation,--On these Scriptures exhortations to obedience and faithful living were to be based. 1 Timothy 4:13 to teaching.--He was to study the teachings of these Scriptures concerning Jesus and teach these to others that they should practically apply them to their own lives. The Old Testament must still be studied and taught, for it was typical of the New Testament. In the Old Testament we have the example of God applying his law to the conditions of life as they would arise. From these we are to learn how he will apply the spiritual and eternal laws given in the New Testament. 1 Timothy 4:14 Neglect not the gift that is in thee,--This was a spiritual gift qualifying him for the work to which he had been called. Before the completion of revelation spiritual gifts were given to qualify for the work of converting sinners and teaching saints till the completed will of God was fully made known. The gift seems to have been bestowed upon him by the laying on of the hands of the presbytery, Paul joining them in it. And by or through his hands the gift was bestowed, for he says: "For which cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands." (2 Timothy 1:6.) This was possibly done by the elders at Lystra, for he says: "This charge I commit unto thee, my child Timothy, according to the prophecies which led the way to thee, that by them thou mayest war the good warfare." (1 Timothy 1:18.) 1 Timothy 4:14 which was given thee by prophecy, with the laying on of the hands of the presbytery.--A prophecy at the time of his conversion or at some period had been made concerning him , to which reference is made in these two passages. I infer that these spiritual gifts needed to be used, not neglected. To be stirred up lest they should be lost through disuse. This is in accordance with the order of God. The talent used multiplies; disused, it is taken from the possessor and is lost. The apostles, including Judas, were gifted before the death of Jesus. They used these gifts for a time and rejoiced in them. In the later months of the Savior's ministry, as the dark clouds overshadowed his pathway they seemed to lose faith , ceased to work, and they lost their gifts. Only with the renewal of their faith did the gifts again appear. 1 Timothy 4:15 Be diligent in these things;--Timothy was to give his whole time and attention to the study of the Scriptures and the cultivation and use of the gifts and graces bestowed on him. 1 Timothy 4:15 give thyself wholly to them;--He was not to divide his attention with worldy aims and callings. [He was to devote his whole being, in every faculty of body and mind, to the attainment of that which had been made possible by the gift which had been bestowed upon him.] 1 Timothy 4:15 that thy progress may be manifest unto all.--By this diligence in study and in the gifts bestowed, his improvement would be apparent to all. [There must be no standing still, no resting content with the knowledge already acquired, no being satisfied with the present attainments in the spiritual life; there must be a restless striving after the acquirement of new stores of knowledge ever deeper and more accurate; there must be a ceaseless endeavor to attain to a higher degree of eminence in the spiritual life; and the result of these efforts will be manifest to all.] 1 Timothy 4:16 Take heed to thyself, and to thy teaching.--He was to be careful as to his life and conduct, watchful and faithful in the use of the gifts bestowed, and continue in that which he had received from Paul. 1 Timothy 4:16 Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.--Timothy could save himself only by faithfully teaching the word of truth delivered to him through the Holy Spirit. He could save others only by teaching the word which God had given him to teach. In striving to save others, he would really be striving to save himself._____________________________________________________________ Study on 1st Timothy Chapter Four(1 Timothy 4:1-3) The word "now" is de, sometimes continuative in function, but here adversative, "but." There is a contrast here between the preceding confession of faith (1 Timothy 4:16) and the false doctrines spoken of in 1 Timothy 4:2-3. The word "latter" is husteros, a word referring to that which comes after. No particular period is referred to, simply, things which would come to pass after Paul had written. Expositors says: "In this sort of prophetical warning or denunciation, we are not intended to take the future tense too strictly. Although the prophet intends to utter a warning concerning the future, yet we know that what he declares will be hereafter, he believes to be already in active operation. It is a convention of prophetical utterance to denounce sins and sinners of one's own time under a form of a predictive warning." The word "times" is kairos, speaking, not of time as such (chronos), but of the critical, epoch-making periods of time foreordained of God. Those who depart from the faith are not the heretical teachers of 1 Timothy 1:3, but those whom they mislead (Vincent). The word "de part" is aphistηmi, "to stand off from, to fall away." Our word "apostatize" is the English spelling of a form of the Greek word. The definite article before the word "faith" marks it out as speaking, not of faith as an act, but of the Faith, that body of doctrine which forms the basis of what we as Christians believe. The word "seducing" is pianos, "wandering, roving, misleading, leading into error." The word "spirits" refers to evil spirits actuating human agents of the spirit of error, namely, Satan (1 John 4:1; 1 John 4:6). The word "doctrines" is didaskalia, "teaching, instruction." "Devils" is daimonion, demons. There is one devil (diabalos) a fallen angel, and many demons, not angels, but another order of being, who are his servants. It is significant that Paul finds the source of false doctrine in these demons who actuate members of the human race. The words "speaking, having seared, forbidding" refer to the human agents of the seducing spirits. Demons are spirits, that is, free moral agents without physical bodies, and these are the seducing spirits. As to the expression, "speaking lies in hypocrisy," Expositors says: "The spirits work, and the teachings are exhibited in the hypocrisy of them that speak lies; and this hypocrisy finds detailed expression in regulations suggested by a false asceticism.'' The clause could be better rendered "through the hypocrisy of liars." It connects with "departing from the faith." That is, these individuals depart from the faith through the hypocrisy of liars, the false teachers. These who depart from the faith have their conscience seared with a hot iron. The words, "hot iron," are superfluous. Vincent offers, "branded in their conscience." He says, "The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2 Timothy 3:5). The brand is not on their brow but on their conscience." These are branded with the marks of Satan (2 Timothy 2:26) as Paul was with the marks of the Lord Jesus (Galatians 6:17). As to the prohibition of marriage and meats (brτma, food, not particularly animal flesh), Vincent says: "The ascetic tendencies indicated by these prohibitions, developed earlier than these Epistles among the Essenes, an ascetic Jewish brotherhood on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations. They also abstained from wine and animal food. This sect was in existence in the lifetime of our Lord. Strong traces of its influence appear in the heresy assailed in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (A. D. 70). The prohibitions above named were imposed by the later Gnosticism of the second century." It is important to note that the word "meat" in A. D. 1611, meant food of any kind. Today, its meaning is largely confined to edible animal flesh. It must not be taken here to mean only the latter, but to refer to food in general. Asceticism would prescribe the particular kind of food forbidden. The words, "to be received," are metalambanτ, "to be made a partaker." These things were created so that those who believe might participate in them. The words "believe" and "know" do not denote two classes but one. Those who believe are described as those who have a precise and experiential knowledge of the truth. The better rendering is, "for them," not, "of them." That is, these things were created for those who believe in order that they may participate in them. Translation: But the Spirit says expressly that in latter times some will depart from the Faith, giving heed to spirits that lead one into error, and to teachings of demons, doing this through the hypocrisy of liars, branded in their own conscience, forbidding to marry, and commanding abstinence from foods, which things God created for participation with thanksgiving for those who are believers and who have a precise and experiential knowledge of the truth.(1 Timothy 4:4-5) The word "creature" is ktisma, which is better translated here "created thing." When we offer thanks at the table for the food we are about to eat, it is sanctified, Paul says. The word "sanctify" is hagiazo, "to set apart for God." Vincent says: "Not declared holy, but made holy. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Romans 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service." The food is sanctified by the Word of God and prayer Vincent says again: "The custom of grace at meat appears in 1 Samuel 9:13. Christ blessed the loaves and fishes (Matthew 14:19; Matthew 15:36). Paul on the ship gave thanks for the meal which the seamen ate (Acts 27:35)." Translation: Because every created thing of God is good, and not even one thing to be rejected if it is received with thanksgiving, for it is consecrated through God's Word and prayer.(1 Timothy 4:6) The word "brethren" is the translation of the Greek word for "brother," adelphos. The word means literally, "from the same womb." Thus, Christians are brethren in the sense that they have the same heavenly Father. Vincent, commenting on the use of the word here says: "In the Pastorals, it is only here that adelphos 'brethren' means the members of the church to whose superintendent the letter is addressed. In 2 Timothy 4:21, they are the Christians of the church from which the letter comes; in 1 Timothy 6:2, Christians in general; and in 1 Timothy, without any ecclesiastical sense." "Put in remembrance" is from hupotithηmi, "to put under" thus, metaphorically, "to suggest, remind." Expositors remarks, "a somewhat mild term, as Chrysostom points out; but in some circumstances suggestion is more effectual than direct exhortation." The word "minister" today generally refers to an ordained clergyman, a pastor of a church. And while Timothy was pastor of the local assembly at Ephesus, yet, the Greek word here does not have the technical meaning which we today give to the word "minister." The word is diakonos, one of the words used of a servant. It has special emphasis upon the servant as seen in his activity of serving. Our word "deacon" comes from it. Here, the idea is that of a servant, without any official meaning. Timothy is seen here as a servant of Jesus Christ, rendering Him a service by setting himself against ascetic errors. The words, "these things." refer to the contents of 1 Timothy 4:1-5. The words, "nourished up," are a present participle in the Greek, indicating the means by which Timothy may become a good minister. The idea is, "constantly nourishing thyself." This Timothy has been doing "in the words of faith and of good doctrine." The article is used with the two nouns. It is "the Faith and the good teachings," namely, the body of Christian truth as it is found in the Word of God. The case is locative of sphere, indicating the sphere within which the nourishing is taking place, and instrumental of means, speaking of the means employed, namely, the Word of God. The word "attained" is parakoloutheτ, "to follow beside, to attend closely." The perfect tense is used, indicating that Timothy has done a finished piece of work in thus closely attending to his course of Christian instruction. One could translate, "which you have closely followed." Translation: Constantly reminding the brethren of these things, you will be a good servant of Christ Jesus, continually nourishing yourself by means of the words of the Faith and of the good teaching which you have closely followed.(1 Timothy 4:7-8) The word "refuse" is paraiteomai, "to refuse, decline, shun, reject, beg off, get excused, avoid." The word "profane" is bebηlos, "accessible, lawful to be trodden," hence, profane in the sense of unhallowed, common, the absense of a divine or sacred character. The word "fables" is muthos "a fiction, a fable, an invention, falsehood." The fictions of the Jewish theosophists and Gnostics, especially concerning the emanations and orders of the aeons, are called muthoi, myths. "Exercise" is gumnazτ, a word speaking of Greek athletes engaging in athletic exercises in the gymnasium. Here, the exercise is not that of the physical body but that of one's mind, emotions, will, the spiritual part of man. "Unto" is pros, "with a view to." Just as a Greek athlete would exercise with a view to winning in the athletic contests, so Timothy is exhorted to exercise with a view to excelling in godliness. The latter word is eusebeia, "reverence, respect, piety toward God," thus, "godliness." The words, "bodily exercise," are found in a parallel passage from Seneca. Expositors remarks that this renders it almost certain that the primary reference is to gymnastic exercises. The context in which it is found in our Timothy passage refers this bodily exercise to an absurd and profane theosophy of which discipline of the body was the chief or only practical expression. The contrast then is not so much between bodily exercise commonly so called, and piety, as between piety (which includes a discipline of the body) and this asceticism spoken of in the context, that absurd and profane theosophy of which the just-mentioned authority speaks. Paul is not referring here to gymnastic exercises as such, and therefore what he says about their value, cannot be inferred from his remarks here. He is referring to ascetic practices which took the form of physical exercise. The latter as such is for the purpose of physical health, not a means of advancing in holiness of life. The apostle says that the bodily discipline which took the form of physical exercise "profiteth little." The literal Greek is, "is profitable for a little." The meaning is that the use of physical exercise extends to only a few things. On the other hand, godliness is profitable for all things. The word "godliness" is again eusebeia, "reverence, respect, piety toward God." Vincent's note here is helpful: "Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress." One is reminded of Longfellow's lines in Evangeline: "Men whose lives glided on like rivers that water the woodlands, darkened by shadows of earth, but reflecting an image of heaven." "Godliness has promise for the present life because it has promise of the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. (Compare 1 Peter 3:10; 1 Corinthians 3:21-23)" (Vincent). Translation: But unhallowed and old wives' fictions shun. On the other hand, be exercising yourself with a mew to piety toward God. For the aforementioned bodily exercise is of some small profit, but the aforementioned piety toward God is profitable with respect to all things, holding a promise of this present life and of that about to come.(1 Timothy 4:9-11) The truth stated in 1 Timothy 4:8, Paul earmarks with the statement, "This is a trustworthy word and worthy of every acceptance." The word "for" introduces a statement in support of his previous declaration in the latter verse. The words "labor" and "suffer reproach" are kopiaτ, "to labor to the point of exhaustion," and agτnizomai, a Greek athletic term speaking of the participation of the athlete in the Greek games. We get our word "agony" from the latter. Both words denote strenuous and painful effort. The word "and" is ascensive, "we labor, yea struggle." The word "hope" is elpizτ, and is in the perfect tense. Literally, "we have set our hope upon with the present result that it is a settled hope." Paul says that the Christian God is the Saviour of all men. This might appear to teach universalism, and hence needs careful exegesis. The word "Saviour" (sτtηr) means "saviour, deliverer, preserver." The name was given by the ancients to deities, to princes, kings, and in general, to men who had conferred signal benefits upon their country, and in the more degenerate days, by way of flattery, to personages of influence (Thayer). In the Cult of the Caesar, the state religion of the Roman Empire, the reigning emperor was called "saviour of the world," in the sense that he was the preserver of mankind by reason of his beneficent reign. One could find in this statement the idea that God is the Preserver of the entire human race in the sense of His providential care. But the context, which brings in the idea of faith, seems to indicate that the idea of salvation from sin and the impartation of eternal life is the function here of God as Saviour. He is Saviour of all men in the sense that our Lord is "the Saviour of the world" (John 4:42). He is the actual Saviour of those who believe, and the potential Saviour of the unbeliever in the sense that He has provided a salvation at the Cross for the sinner, and stands ready to save that sinner when the latter places his faith in the Lord Jesus. Translation: This is a trustworthy word and worthy of every acceptance, for with a view to this we are laboring to the point of exhaustion; yes, we are putting forth great efforts against opposition, because we have set our hope permanently upon the living God who is the Saviour of all men, especially of believers. These things be constantly commanding and teaching.(1 Timothy 4:12) Vincent says that Timothy was probably from 38 to 40 years old at that time. Expositors remarks that, "many, probably, of the Ephesian presbyters were older than Timothy," also, that "in any case, the terms 'young' and 'old' are used relatively to the average age at which men attain to positions in the world. Forty is reckoned old for a captain in the army, young for a bishop, and very young for a Prime Minister." The word "despise" is kataphroneτ. It speaks of that contempt felt in the mind which is displayed in injurious action. Moulton and Milli-gan say of this word: "The word does not denote a mere feeling of contempt— it is active. We may infer that Timothy is told not to let men push him aside as a stripling; and in all the N.T., passages, the action encouraged by contempt seems implied, rather than a mental state." The verb is present imperative in a prohibition, forbidding the continuance of an action already going on. Timothy was being despised. Paul says, "Stop allowing anyone to despise you." Paul means, "Assert the dignity of your office even though men may think you young to hold it. Let no one push you aside as a boy" (Expositors). Today we would say, "Stop allowing anyone to push you around." And the same authority says that "St. Paul shows Timothy 'a more excellent way' than self-assertion for the keeping up of his dignity: give no one any ground by any fault of character for despising thy youth." The word "be" is not the ordinary verb of being in the Greek, but ginomai, "to become," Paul saying, "keep on becoming." "Example" is tupos, "the mark of a stroke or blow, a print, a figure formed by a blow or impression," in a technical sense, "the pattern in conformity to which a thing must be made," in an ethical sense, "a dissuasive example, pattern of warning, an example to be imitated." The last mentioned meaning is to be understood in our Timothy passage. Timothy is to be a pattern to them that believe. It is an objective genitive. He is to be such in word, that is, in what he says, including teaching and verbal instruction. The word "conversation" is obsolete English for "behavior, manner of life." "Charity" is agapη, the love which God is and which the Holy Spirit produces in the heart of the yielded saint, a love whose constituent elements Paul gives us in 1 Corinthians 13, a love which impels the one loving to sacrifice himself for the benefit of the person loved. God's love must be seen in superabundance in the life of Timothy. The words, "in spirit," are not in the best Greek texts. The word "purity" (hagnos) is always used with a moral sense. It is not limited to sins of the flesh, but covers purity in motive as well as in acts. Translation: Stop allowing anyone to contemptuously push you aside because of your youth, but keep on becoming an example to the believers, in word, in behavior, in love, in faith, in purity.(1 Timothy 4:13) The word "reading" is anagnτsis. The verb is anaginτskτ, "to distinguish between, to recognize, to know accurately, to read." The verb is usually used of public reading. Here the noun refers to the public reading of the Scriptures in the meeting of the local assembly for worship. In post-classical Greek it is used sometimes of reading aloud with comments. Here we have the three elements in the ministry of the Word, the reading aloud of the Scriptures, exhortation based on the reading and appealing to the moral sense, and teaching, appealing to the intellect. Robertson injects a keen remark when he says that probably Paul does not mean that the exhortation should precede the instruction, but that the instruction should be given first. Exhortation needs teaching as a basis. This same authority suggests the rendering, "while I am coming," instead of, "till I come." "Give attendance to," is from prosechτ, literally, "to hold toward," thus, "to give attention to." Robertson translates, "keep on putting your mind on." The word "doctrine" is from didaskalia, "teaching." Doctrine is a systematized body of teaching. Translation: While I am coming, keep concentrating on public reading, exhortation, and teaching.(1 Timothy 4:14) "Gift" is from charisma, "in the technical Pauline sense of extraordinary powers distinguishing certain Christians and enabling them to serve the church of Christ, the reception of which is due to the power of divine grace operating in their souls by the Holy Spirit" (Thayer). The word refers here to a "special inward endowment which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit" (Vincent). This special enduement was given Timothy "by prophecy." That is, prophetic intimations were given to Paul as to the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who also bestowed the gift. These prophetic intimations were repeated in connection with the ceremony of ordination at which time the hands of the Church elders were laid upon Timothy. The laying on of hands speaks of identification. Here it was the outward act and ceremony symbolizing the fact that Timothy was now to be identified with the elders in the common work of the ministry of the Word. He became one of them and one with them. The word "presbytery" is from presbuteros, "an older person, one advanced in years," used in Luke 22:66 of the body of representative elders of the people in the Sanhedrin. Here it is used of the elders of the local assemblies, those church officials charged with the responsibility of supervising the spiritual welfare of the local assembly. The word "neglect" is in the present imperative, which when used in a prohibition, forbids the continuance of an act already going on. One hesitates to translate, "Do not keep on neglecting the spiritual enduement which is in you," making Timothy guilty of such neglect. But if Paul were merely warning Timothy against such an act, he would have used the aorist subjunctive with the proper negative. Timothy, while a good young man at heart, was rather diffident, and needed periodical prodding by the great apostle. Translation: Do not keep on neglecting the spiritual enduement which is in you, which was given to you through prophecy in connection with the imposition of the hands of the elders.(1 Timothy 4:15) The word "meditate" is meletaτ, "to care for, to attend to carefully, practice." It was used by the Greeks of the meditative pondering and the practice of orators and rhetoricians, but the context in which it is found in 1 Timothy, indicates that the meaning here is that Timothy is to carefully attend to the public reading of the Word, exhortation, and teaching. The exhortation, "give thyself wholly to them," is en toutois isthi, "be constantly in these." The meaning is that Timothy is to throw himself wholly into his ministry. Robertson says that it is our "up to his ears in work" and "sticking to his task." The word "profiting" is prokopηn, "to cut forward, to blaze the way, make a pioneer advance." Translation: Diligently attend to these things; be constantly engrossed in them, in order that your advancement may be evident to all.(1 Timothy 4:16) "Take heed" is from epechτ, "to hold upon, to fasten attention on." The exhortation is, "keep on paying attention to yourself and to your teaching." Vincent says: "The order is significant. Personality goes before teaching." "Continue" is epimenτ, "to stay by the side of" a person or thing. The idea is, "stay by them, stick to them, see them through" (Robertson). The word "them" goes back to 1 Timothy 4:15 (these things), and the latter words refer back to the things in 1 Timothy 4:13 which Paul enjoined upon Timothy. Timothy, Paul says, will save himself and those under his spiritual care by giving diligent attention to the public reading of the Word in the local assembly, by exhortation based upon the Word which has been read, and by an explanation of that Word. The salvation spoken of here cannot be the salvation of the sinner nor the preservation of the saint in salvation, for the reason that both of these are a work of God for man. The salvation referred to here is understood by a study of the context (1 Timothy 4:1-3), namely, being saved from the teachings of demon-influenced men. That is, by the reading of the Word, by exhortation from it, and by a clear explanation of its meaning, Timothy and his hearers will be saved from becoming entangled in these heresies. Translation: Keep on paying careful attention to yourself and to the teaching. Constantly stay by these things, for in doing this, you will both save yourself and those who hear you. "THE FIRST EPISTLE TO TIMOTHY" The Great Apostasy (1 Timothy 4:1-3) 1. Paul's concern in his first epistle to Timothy is proper conduct "in the house of God, the church of the living God" - 1 Timothy 3:15a. The church Jesus said He would build - Matthew 16:18b. The church Paul wrote that Jesus loved - Ephesians 5:25-27 2. The Lord's intent was that there be one church... a. He prayed for the unity of His followers - John 17:20-23b. Paul later wrote that there is one body (i.e., church) - Ephesians 4:4-6;cf. 1:22-23 3. Yet we see around us so much religious confusion, so many different churches... a. How did it happen? When did it happen? b. What can disciples of Christ today do about it? [Our text (1 Timothy 4:1-3) is one of several passages in which Paul and others foretold of an 'apostasy', a falling away...] I. THE GREAT A. BY PAUL...1. In warning Timothya. Describing how some will "depart from the faith" - 1 Timothy 4:1-31) Giving heed to "deceiving spirits and doctrines of demons" 2) Forbidding to marry, commanding to abstain from meats b. Describing how some will 'not endure sound doctrine' - 2 Timothy 4:1-41) Getting teachers who will tell them what they want to hear 2) Turning from the truth, turning aside to fables 2. In warning the Ephesian elders - Acts 20:27-31a. Of "wolves" coming in from outside the flock b. Of men "from among yourselves" drawing disciples away 3. In warning the church at Thessalonica - 2 Thessalonians 2:1-3a. Of a great "falling away" that must come b. Revealing "the man of sin", "the son of perdition" B. BY PETER, JUDE, AND JOHN...1. Peter warned of false teachers to come - 2 Peter 2:1-2a. Who will bring in destructive heresies b. Whom many will follow 2. Jude warned of false teachers who were present - Jude 1:3-4a. Who had crept in unnoticed b. Who were turning the grace of God into lewdness c. Who were denying the Lord God and the Lord Jesus Christ 3. John warned of "antichrists" who had come - 1 John 2:18-19a. Many, in fact, had come! b. Indicative of living in "the last hour" [Even Jesus warned there would be false prophets (Matthew 7:15). Before the canon of the New Testament was completed, the apostasy was already underway. As one examines early church history, there are further indications of...] II. THE GREAT A. IT WAS A GRADUAL PROCESS...1. In many cases, it appeared innocent at first a. Attempting to deal with errors in and out of the church b. Leading to a change in the organization of the church 1) From autonomous and independent congregations overseen by a plurality of elders (also known as bishops and pastors) - cf. Acts 14:23; Acts 20:17; Acts 20:28; 1 Peter 5:1-22) To a collectivity of churches under one bishop - e.g., writings of Ignatiusc. Resulting in centralization of power and influence among key individuals; just as Paul warned! - cf. Acts 20:302. This subtle change made it much easier for error to spread a. When those in power began teaching false doctrine b. Before long, the very errors foretold by Paul were being taught! - cf. 1 Timothy 4:1-31) Such as celibacy 2) Such as abstaining from certain foods c. Many other errors were introduced during this time, including: 1) Sprinkling instead of immersion for baptism 2) Mechanical instruments of music instead of a capella singing 3. Through slow but gradual changes, the seeds of modern churches were sown a. Producing what later became known as the Roman Catholic Church b. But also many other "orthodox" churches (Greek, Egyptian, Russian, Armenian, etc.) c. And eventually the multitude of Protestant denominational churches -- Just as foretold, many departed from the simplicity of the Lord's church as revealed in the New Testament B. WHAT OF THE LORD'S CHURCH...?1. The Lord's church has continued unabated a. For not even the gates of Hades could prevail against it - Matthew 16:18b. It is a kingdom that cannot be destroyed - cf. Daniel 2:44; Luke 1:32-332. Faithful disciples would have undoubtedly been treated as "heretics" a. For refusing to follow those in "power" b. By those presuming to have "authority" over the Lord's flock 3. But where there were faithful disciples, though few and unknown, the church existed a. For the Word of God is an incorruptible seed - cf. 1 Peter 1:22-25b. Wherever the gospel was faithfully preached and believed, souls were saved and added by the Lord to His church - e.g., Acts 2:38-41; Acts 2:47-- History may not record (or may misrepresent) the existence of those who remained faithful, but the Lord knows His own! - 2 Timothy 2:19 1. Throughout the history of the apostasy, many have come to realize what has happened, and efforts made to rectify the problem... a. Appeals to reformation have produced many denominations b. Appeals to new revelation have produced many cults 2. The only antidote to apostasy is that given by Paul to the Ephesians elders... a. First, take heed to yourself and those around you - cf. Acts 20:28b. Second, be on the watch and remember what the apostles warned about false teachers - cf. Acts 20:29-31c. Third, look to God and His Word (not traditions of men); i.e., diligent prayer and careful Bible study - cf. Acts 20:32 With this "antidote" to apostasy, you can have confidence that God in His grace will "build you up and give you an inheritance among all those who are sanctified"...! 1 Timothy 4:2 "THE FIRST EPISTLE TO TIMOTHY" The Christian's Diet (1 Timothy 4:3-5) 1. A feature common to many religions are their dietary restrictions... a. Some are known for their vegetarianism (e.g., Hinduism) b. Others for their restrictions against certain meats, such as pork (e.g., Islam, Judaism) 2. In warning against apostasy, the apostle Paul... a. Foretold the rise of doctrines restricting certain foods - 1 Timothy 4:1-3b. Described the general principles related to the Christian's diet - 1 Timothy 4:3-5 3. The general principles of "The Christian's Diet" can be stated in this way... a. All creatures are good (for food) if received with thanksgiving b. All foods are "sanctified" by the Word of God and prayer [The word "sanctified" means to be "set apart, holy". In what way has God sanctified all foods, and are there any exceptions to the rule? First we note that all foods have been...] I. BY THE WORD OF GOD A. FOODS CLEAN...1. By Goda. At the Creation, God gave His approval to seed-bearing herbs and trees - Genesis 1:29b. After the flood, moving things were approved as food, with one restriction - Genesis 9:3-4c. During the Mosaic period, dietary restrictions were placed on Israel - cf. Deuteronomy 14:4-212. By Jesusa. Jesus kept the Law of Moses while it was still in effect - cf. Matthew 5:17-19b. But His teachings often looked forward to when the Law would cease - Mark 7:18-193. By Paula. Paul's views came from the Lord Jesus Himself - Romans 14:14b. Thus Christians were free to eat whatever was sold in the meat market - 1 Corinthians 10:25-- The Word of God has thus declared all foods clean; this is the general rule B. TO THE RULE...1. Meat sacrificed to idolsa. Christians were forbidden to eat meat when it was part of idol worship, for that would entail fellowship with demons - Revelation 2:14; Revelation 2:20; cf. 1 Corinthians 10:18-22b. But not if sold in the market place and connection to the idol lost - cf. 1 Corinthians 10:25-282. Blood and things strangleda. Gentile Christians were not to eat blood and things strangled - Acts 15:20; Acts 15:29; Acts 21:25b. The context suggests this may have been out of consideration for the sensitivities of the Jewish Christians - Acts 15:21;yet cf. Genesis 9:43. When eaten with offense (e.g., doubt)a. To those who consider something unclean, it is unclean - Romans 14:14b. It would be evil to eat that which one thinks is unclean - Romans 14:20c. Unless one can eat without doubt, it is sinful - Romans 14:234. When eaten to cause offense (i.e., stumbling)a. If our brother is grieved or destroyed by our food, it is wrong - Romans 14:15-16b. It is good to abstain rather than cause a weak brother to stumble - Romans 14:20-21; 1 Corinthians 8:12-13c. Our goal is to glorify God, and cause no offense to man - 1 Corinthians 10:31-32-- All things are lawful, but not all things edify and are helpful; we must remember this in regards to our diet - cf. 1 Corinthians 10:23-24 [Thus every creature (i.e., all foods) has been sanctified by the Word of God; i.e., declared clean. But we should also stress that which is emphasized by Paul in our text, that the food we eat is also...] II. BY PRAYER A. WITH ...1. Stressed twice in our text a. Foods were created by God to be received with thanksgiving - 1 Timothy 4:3b. Nothing is to be refused if received with thanksgiving - 1 Timothy 4:42. We should be thankful for everything a. We should possess an attitude of gratitude - Ephesians 5:20; Colossians 3:17; 1 Thessalonians 5:18b. Certainly for our daily bread, for which we are to pray! - cf. Matthew 6:11-- When received with thanksgiving offered in prayer, food is sanctified B. OF THE RULE...1. Jesus offering thanksa. When feeding the 4000 - Matthew 15:36-38b. When observing the Last Passover - Luke 22:15-202. Paul offering thanksa. On the ship to Rome - Acts 27:35b. A practice alluded to in his writings - Romans 14:6; 1 Corinthians 10:30-- Paul sought to imitate the Lord, certainly we should imitate them both! - 1 Corinthians 11:1 1. When it comes to "The Christian's Diet", all foods are sanctified by... a. The word of God b. The prayer of the Christian 2. The exception to the rule is when... a. Fellowship with idols and demons is indicated b. Fellowship with brethren is threatened Have you given thought to how the food you eat affects your fellowship with God and others...? 1 Timothy 4:4 1 Timothy 4:5 1 Timothy 4:6 "THE FIRST EPISTLE TO TIMOTHY" Physically Fit, Spiritually Alive (1 Timothy 4:7-8) 1. Many people place great emphasis upon physical well-being... a. Note the number of gyms, tennis courts, swimming pools, health clubs b. Seeking to improve the quality of life, as well as the quantity of years 2. For some, physical exercise comes close to being a religion in of itself... a. I've personally known runners to admit as such b. Sunday for them is a day of sport, not worship [Physical exercise and well-being has its place, but must be kept in perspective. One passage that helps us to do this is our text (1 Timothy 4:7-8). Note first what we can learn about...] I. BODILY A. DOES PROFIT A LITTLE...1. Makes for a well-rounded development - Luke 2:522. Enhances the use of our "instruments of righteousness" (bodies) - Romans 6:12-133. Extends the time we can glorify God - 1 Corinthians 6:19-20-- There is some value for a healthy routine of physical exercise B. DOES HAVE ...1. Beauty is deceitful - Proverbs 31:302. Attraction can be incongruous - Proverbs 11:223. Strength will eventually fail - 2 Corinthians 4:16-- Physical exercise alone cannot meet all our needs, and will eventually fail us [There is another exercise of which our text speaks, which those concerned with true fitness do well to consider...] II. GODLY A. DOES HAVE PROMISE FOR THE LIFE THAT NOW IS...1. Daily renewal for the inner man - 2 Corinthians 4:162. True peace, joy, and hope - Romans 14:17; Romans 15:133. Winsome personality - Galatians 5:22-234. Extended family - Mark 10:28-30-- These are wonderful benefits that godly exercise offers in this life! B. DOES HAVE PROMISE FOR THE LIFE TO COME...1. Eternal life in the age to come - Mark 10:28-302. Everlasting fellowship with God - Revelation 21:1-7-- Here is where godly exercise truly excels over bodily exercise! [Both bodily exercise and godly exercise therefore have their value. Understanding their respective values should help in...] III. A HEALTHY BALANCE A. WHICH IS MORE ...?1. In expenditure of time?a. Some health officials recommend exercising 30 minutes a day b. Do we spend an equivalent amount of time in prayer, Bible study, or service to God? 2. In expenditure of energy?a. Physical fitness often requires a great expenditure of effort b. Are we willing to make similar efforts in our service to God? -- Do we spend as much time and energy exercising ourselves unto godliness as we do engaging in various forms of bodily exercise? - cf. 2 Corinthians 4:16 to 2 Corinthians 5:1 B. WHICH COMES FIRST...?1. When conflicts arise? a. Sport events or exercise routines often conflict with duties to God b. Do we have the same convictions as Eric Liddell? - cf. Chariots Of Fire2. When time is limited? a. We only have so much time b. If we must cut back on some activity, will be it a spiritual or physical one? -- Do we have our priorities straight, is our emphasis properly placed? - cf. Matthew 6:33 1. Whether young or old, physical fitness has a place in our lives as Christians... a. Taking care of our bodies, temples of the Holy Spirit b. Making good use of our bodily members as instruments of righteousness c. Improving the quality and length of service we can offer the Lord in this life 2. But physical fitness without godly exercise is vanity... a. The outer man will eventually fail us b. The inner man is the true measure of character and spirituality Maintaining a proper balance will help us to be truly "Physically Fit, Spiritually Alive." Speaking of being spiritually alive, have you been born again...? - cf. John 3:3-5; Mark 16:16; Romans 6:3-4 1 Timothy 4:8 1 Timothy 4:9 1 Timothy 4:10 1 Timothy 4:11 "THE FIRST EPISTLE TO TIMOTHY" Be An Example To The Believers (1 Timothy 4:12) 1. Instructing Timothy as to his obligations, Paul charges him to "be an example to the believers..." - 1 Timothy 4:12 2. The word "example"... a. Comes from the Greek word "tupos"b. Used here in the sense of being a pattern, an example, for others to follow [We shall examine what sort of example Paul has in mind, but let's first stress that Timothy is not the only person who ought to be an example...] I. THOSE WHO OUGHT TO BE A. OF THE GOSPEL...1. Such as Timothy - 1 Timothy 4:122. Such as Titus - Titus 2:7-8-- Preachers and evangelists should certainly set a good example for others B. OF THE FLOCK...1. As Peter charged the elders - 1 Peter 5:1-32. As the Hebrew writer encouraged his readers to follow their faith - Hebrews 13:7-- Elders (i.e., bishops and pastors) should provide an example worth following C. ...1. Certainly true of mature Christians - Philippians 3:15-172. Can also be true of new Christians (e.g., the new church at Thessalonica) - 1 Thessalonians 1:6-83. And true of younger Christians (e.g., Timothy) - cf. 1 Timothy 4:12 a-- All Christians, young and old, should strive to be examples to one another! [Now let's consider...] II. THE KIND OF WE SHOULD BE A. AN EXAMPLE IN "WORD"...1. Many understand Paul to refer to speech, personal conversation (cf. Barnes) a. Certainly Christians are to be careful in their speech - cf. Ephesians 4:29; Ephesians 4:31; Ephesians 5:4; Ephesians 5:12b. Their speech should be with "grace" (remember Jesus?) – Colossians 4:6; cf. Luke 4:222. Others think Paul was referring to doctrine, what one taught (cf. Clarke) a. That one teach nothing but the truth, that which accords to God's Word b. Timothy was to be careful regarding doctrine - cf. 1 Timothy 4:6; 1 Timothy 4:13; 1 Timothy 4:16-- Whether in private conversation or public teaching, Christians should set an example of speaking the truth with grace B. AN EXAMPLE IN "CONDUCT"...1. The KJV uses the word "conversation"; the ASV has "manner of life" a. The Grk. is anastrophe - "manner of life, conduct, behavior, deportment" - Thayerb. "The word 'conversation' we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that and is never so used in the Scriptures. It means conduct in general - including, of course, our manner of speaking, but not limited to that - and should be so understood in every place where it occurs in the Bible." - Barnes2. Regarding our conduct or manner of life, it should: a. Demonstrate meekness and wisdom - James 3:13b. Display holiness, reverence, purpose - 1 Peter 1:15-19-- Not only is our conduct to be an example to the believers, but honorable among unbelievers - cf. 1 Peter 2:11-12 C. AN EXAMPLE IN "LOVE"...1. The KJV uses the word "charity"; most other translations have "love" a. The Grk. is agape - "brotherly love, affection, good will, love, benevolence" - Thayerb. A popular definition is "active good will" 2. The love we are to display is to be manifested toward: a. God and our brethren - Matthew 22:37; 1 John 4:11b. Our fellow man including our enemies - Matthew 22:39; Matthew 5:44-- In a world where love is often lacking, Christians should exemplify the virtue D. AN EXAMPLE IN "SPIRIT"...1. Most translations omit the phrase "in spirit"; not found in the oldest manuscripts 2. The Grk. is pneuma - as used here, it refers to zeal, disposition or attitude 3. That Christians should be fervent in spirit is clearly taught elsewhere: a. In reference to good works - Titus 2:14b. In reference to our service to the Lord - Romans 12:11; Revelation 2:4c. In reference to our love for one another - 1 Peter 1:22; 1 Peter 4:8-- Christians should provide an example of enthusiasm in their service, not lethargy! E. AN EXAMPLE IN "FAITH"...1. Nearly all translations read "faith"; the ISV reads "faithfulness" a. The Grk. is pistis - "assurance, belief, believe, faith, fidelity" - Strongb. It can refer to either the belief one has (as in God), or to the fidelity and faithfulness of one's character 2. Both should be true of the Christian: a. Possessing a strong belief or faith in God and Christ – Hebrews 11:6b. Displaying the character of faithfulness and dependability - Revelation 2:10-- "At all times, and in all trials show to believers by your example, how they ought to maintain unshaken confidence in God." - Barnes F. AN EXAMPLE IN "PURITY"...1. Virtually all translations use the word "purity" a. The Grk. is hagneia - "purity, sinlessness of life" - Thayerb. In the NT, used only here and in 1 Timothy 5:22. Moral or sexual purity, both in thought and act, seems to be the idea a. "There should be nothing in your contact with the other sex that would give rise to scandal." - Barnesb. "Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person." - Clarke-- As Paul would instruct Timothy later, all Christians should "flee youthful lusts" and "pursue righteousness, faith, love, peace..." - cf. 2 Timothy 2:22 1. Are we calling on the Lord out of a pure heart...? - cf. 2 Timothy 2:22a. Calling upon Him for our salvation? b. Calling upon Him for our sanctification? 2. Then let our example be one that illustrates the power of the gospel to impact... a. Our words b. Our conduct c. Our love d. Our spirit e. Our faith f. Our purity What kind of church (people) would we be if everyone followed our own example in these things? May this question motivate us to examine our lives and correct any deficiencies that we may find... "THE FIRST EPISTLE TO TIMOTHY" That Your Progress May Be Evident (1 Timothy 4:13-16) 1. In 1 Timothy 4:13-16, we find Paul telling Timothy things to do... a. Until Paul was able to come to him b. That would make Timothy's progress evident to all c. That would save himself and those who heard him -- These instructions were related to Timothy's work as an evangelist 2. Yet are there not applications that all Christians can take from this passage...? a. As we await the coming of our Lord? b. That would make our own progress evident to all? c. That would save ourselves and those near us? -- Indeed, these instructions are worthy of our careful consideration as Christians! [With this in mind, what can be gleaned from Paul's charge in this passage so "That Your Progress May Be Evident"...?] I. GIVE YOUR A. TO READING...1. In Timothy's case a. It may refer to public reading of Scripture, a custom in the synagogue that was continued in the church - Luke 4:16-20; Acts 13:15; Acts 15:21; 1 Thessalonians 5:27; Colossians 4:16; Revelation 1:3b. It may also include private reading, for the benefit of personal growth - Joshua 1:82. In our case a. We should certainly give attention to daily Bible reading for spiritual growth - Psalms 1:1-3b. We might also read other books to encourage our walk with God - Philippians 4:8-- At the very least, reading God's Word is essential to our spiritual progress! B. TO ...1. In Timothy's case a. It likely refers to public teaching or preaching, in which one exhorts others - Romans 12:8b. It may also include private exhortation, as one encourages another - 1 Thessalonians 5:112. In our case a. We exhort one another by our frequent assembling - Hebrews 10:24-25b. We can also exhort one another daily - Hebrews 3:13-- Exhorting another person not only blesses them, but ourselves as well! C. TO ...1. In Timothy's case a. This refers to the teaching or instruction he would do as a minister - 1 Timothy 4:6b. It was a charge that was especially given to him - 1 Timothy 4:112. In our case a. We may teach in various ways, in public or private, in example or word, but teach we must - Hebrews 5:12b. We may be limited where we may teach, but teach we must - 1 Timothy 2:12; Titus 2:3-4-- Those who teach, benefit greatly through the preparation required to teach! D. TO YOUR GIFT...1. In Timothy's case a. It referred to a gift given through the laying on of hands - 1 Timothy 4:14b. He had a gift imparted by the laying on of Paul's hands, that required some reminding; likely a miraculous gift - 2 Timothy 1:62. In our case a. There are gifts given related to our function in the body of Christ - Romans 12:3-8b. It is important that we administer our gift in service to our brethren - 1 Peter 4:10-11-- Certainly as one exercises their gift, their progress will be evident to others! [Paul's instructions to Timothy can easily be applied to ourselves, can't they? Let's now endeavor to apply his remaining charges to Timothy, which can be summarized by the phrase...] II. GIVE A. ON THESE THINGS...1. Dwell upon the things commanded in this passage 2. Are you reading that which will build you up? 3. Do you exhort your brethren, are you teaching them in ways that benefit them? 4. Are you utilizing your God-given abilities and opportunities, or are you burying them? -- Perhaps the parable of the talents will help in your meditation - Matthew 25:14-30 B. TAKE HEED TO ...1. Do not neglect your own spiritual development (which is why you should read) 2. Do not neglect your own brethren (which is why you should exhort them) 3. Do not neglect your own opportunities (which is why you should teach them) 4. Do not neglect your own gift (which is why you should develop and utilize it) -- We can be so busy, that we neglect ourselves and not be prepared - cf. Luke 21:34 C. TAKE HEED TO THE ...1. We must be true to the Word of God 2. We must avoid being misled by false teachings 3. We must be sure that what we teach others is true -- Fellowship with God and brethren are affected by doctrinal faithfulness - 2 John 1:9-10 D. IN THEM...1. These exhortations are not to be soon forgotten 2. These duties require perseverance -- Eternal life comes to those who patiently continue to do that which is good - Romans 2:7 1. What benefit could Timothy expect by heeding these admonitions...? a. He would save himself! - 1 Timothy 4:16b. He would save those who heard him! - 1 Timothy 4:16 2. Is that not a goal worthy of... a. Giving attention to these things? b. Giving ourselves entirely to them? So if we desire to have progress evident to all, and in the process save ourselves and others, then apply these admonitions as though they were written to us...! 1 Timothy 4:14 1 Timothy 4:15 1 Timothy 4:16 "THE FIRST EPISTLE TO TIMOTHY" Chapter Five IN THIS CHAPTER 1) To appreciate the responsibility we have toward our families, especially widows 2) To consider under what circumstances widows may be "taken into the number" 3) To note the distinction between the work of the church, and the responsibility of individual Christians 4) To review our responsibilities toward those who serve as elders SUMMARY This chapter contains Paul's instructions to Timothy regarding various members of the congregation. He starts with the members in general, counseling Timothy to consider them as family, and exhorting them accordingly (1 Timothy 5:1-2). A major section is then devoted to the care of widows, in which some may be "taken into the number". What this phrase refers to is unclear, but it may involve congregational support on a long-term basis. Only those who are truly widows (as defined in verse 5) and who meet certain qualifications (listed in 1 Timothy 5:9-10) are to be so honored. Younger widows are expected to remarry and have children, while widows with children and grandchildren are to be supported by their own family rather than burden the church (1 Timothy 5:3-16). Several remarks are then made regarding elders (not just older Christians, but those serving as overseers). Elders who rule well are to be worthy of financial support, especially if they are laboring in the word and doctrine. Accusations against an elder are not to be taken seriously unless there be two or three witnesses. Those elders who are sinning need to be publicly rebuked so that the rest may fear (1 Timothy 5:17-20). Paul then gives Timothy a solemn charge to be free from prejudice and partiality as he goes about his duties. He is also to be cautious about those he may commend, being careful to keep himself pure from others' sins. The chapter concludes with advice for treating Timothy's stomach ailment, and a reminder that both sins and good works will eventually become evident (1 Timothy 5:21-25). OUTLINE I. THE MEMBERS (1 Timothy 5:1-20) A. THE MEMBERS (1 Timothy 5:1-2)1. Older men as fathers, younger men as brothers (1 Timothy 5:1) 2. Older women as mothers, younger women as sisters, with all purity (1 Timothy 5:2) B. WIDOWS (1 Timothy 5:3-16)1. Honor those who are truly widows (1 Timothy 5:3) 2. Widows with children or grandchildren should be taken care of by them (1 Timothy 5:4) a. That they may learn to show piety at home and repay their parents b. This is good and acceptable before God 3. Contrast between a true widow and one who is not (1 Timothy 5:5-6) a. A true widow (1 Timothy 5:5) 1) One who is left alone (1 Timothy 5:5 a) 2) One who trusts in God (1 Timothy 5:5 b) 3) One who continues in supplications night and day (5c) b. The one who lives in pleasure is dead while she lives (6) 4. Command these things that people may be blameless (7) 5. One who does not provide for his own, especially his household... (1 Timothy 5:8) a. Has denied the faith b. Is worse than an unbeliever 6. Regarding the church support of widows (1 Timothy 5:9-16) a. Qualifications for those who can be taken into the number (1 Timothy 5:9-10) 1) Not under sixty years of age 2) The wife of one man 3) Well reported for good works 4) Has brought up children 5) Has lodged strangers 6) Has washed the saints' feet 7) Has relieved the afflicted 8) Has diligently followed every good work b. Reasons to reject younger widows (1 Timothy 5:11-13) 1) When they begin to grow wanton against Christ, they desire to marry 2) Casting off their first faith, they have condemnation 3) They learn to be idle, wandering about from house to house as busybodies and gossips c. Counsel for younger widows (1 Timothy 5:14-15) 1) To marry, bear children, manage the house 2) To give no opportunity for the adversary to speak reproachfully 3) For some have already have turned aside after Satan d. Those widows with believing children (1 Timothy 5:16) 1) The children should relieve them 2) Do not burden the church, that it may relieve those who are truly widows C. OF ELDERS (1 Timothy 5:17-20)1. Those who rule well (1 Timothy 5:17-18) a. They are counted worthy of double honor b. Especially those who labor in word and doctrine c. Scriptural basis for supporting elders: 1) "You shall not muzzle an ox while it treads out the grain" 2) "The laborer is worthy of his wages" 2. Those who don't rule well (1 Timothy 5:19-20) a. Don't receive an accusation against an elder except from two or three witnesses (1 Timothy 5:19) b. Elders who are sinning (1 Timothy 5:20) 1) Should be rebuked in the presence of all 2) So that the rest may fear II. FURTHER RELATED TO TIMOTHY (1 Timothy 5:21-25) A. THE CHARGE GIVEN HIM BY PAUL (1 Timothy 5:21)1. Given before God, the Lord Jesus Christ, and the elect angels 2. To observe these things without prejudice, doing nothing without partiality B. AGAINST HASTY (1 Timothy 5:22)1. Don't lay hands hastily on anyone 2. Don't share in other people's sins 3. Keep yourself pure C. COUNSEL FOR HIS STOMACH (1 Timothy 5:23)1. No longer drink only water 2. Use a little wine for the sake of the stomach and frequent infirmities D. SIN AND GOOD WORKS (1 Timothy 5:24-25)1. Some sins are clearly evident, others we learn after the judgment (1 Timothy 5:24) 2. The same is true regarding good works (1 Timothy 5:25) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- Instructions concerning the members (1 Timothy 5:1-20) - Further instructions related to Timothy (1 Timothy 5:21-25) 2) How was Timothy to exhort the members of the congregation? (1 Timothy 5:1-2)- The older men as fathers, the younger women as brothers, the older women as mothers, the younger women as sisters, in all purity 3) Why are widows with children or grandchildren to be taken care of by them? (1 Timothy 5:4)- So that the children may learn to show piety at home and repay their parents - For this is good and acceptable before God 4) Who is truly a widow? (1 Timothy 5:5)- One left alone, who trusts in God, and prays night and day 5) What is said of one who will not provide for his own family? (1 Timothy 5:8)- He has denied the faith and is worse than an unbeliever 6) List the qualifications for a widow to be "taken into the number" (1 Timothy 5:9-10)- At least sixty years old - The wife of one man - Well reported for good works - Has brought up children - Has lodged strangers - Has washed the saints' feet - Has relieved the afflicted - Has diligently followed every good work 7) What are the younger widows to do? Why? (1 Timothy 5:14)- Marry, bear children, manage the house - To give no opportunity to the adversary to speak reproachfully 8) What two groups of widows are NOT to be "taken into the number"? (1 Timothy 5:14; 1 Timothy 5:16)- Younger widows - Widows with believing children who can provide for them 9) How should elders who rule well be considered, especially if they labor in word and doctrine? (1 Timothy 5:17)- Counted worthy of double honor 10) What basis does Paul give for compensating elders? (1 Timothy 5:18)- The Old Testament scriptures (Deuteronomy 25:4) - The sayings of Jesus (Luke 10:7) 11) What is necessary to receive an accusation against an elder? (1 Timothy 5:19)- Two or three witnesses 12) What should be done with elders who are sinning? (1 Timothy 5:20)- Rebuke them in the presence of all, that the rest may fear 13) What serious charge was given to Timothy before God, the Lord, and the elect angels? (1 Timothy 5:21)- To observe these things without prejudice, doing nothing with partiality 14) What words of caution does Paul give Timothy? (1 Timothy 5:22)- Don't lay hands on anyone hastily - Don't share in other people's sins - Keep yourself pure 15) What advice does Paul give Timothy for his stomach ailments? (1 Timothy 5:23)- No longer drink only water - But use a little wine 16) What is true in regards to both sin and good works? (1 Timothy 5:24-25)- Some are clearly evident, and some will not be known until after the judgment day _____________________________________________________________ Commentary by David Lipscomb3. WITH REGARD TO HIS DEALING WITH CLASSES OF PEOPLE 5:1 to 6:2 (1) WIDOWS 1 Timothy 5:1-161 Ti 5:1 Rebuke not an elder, but exhort him as a father;--Paul here instructs Timothy how to treat the different ages and classes of people. The term elder sometimes denotes an overseer of the church, but here it means those advanced in age , for it is put in contrast with the elderly women, the younger men, and the younger women. He admonishes Timothy not to rebuke or speak harshly to the aged men; but, if they commit wrong instead of reproving them in a censorious manner , entreat kindly or beseech them to turn from the wrong as a son would his father. 1 Timothy 5:1 the younger men as brethren:--Treat the younger as a man would his brother. Do it in and from love. 1 Timothy 5:2 the elder women as mothers;--Treat the elderly women with respect and affection as one would his own mother. 1 Timothy 5:2 the younger as sisters, in all purity.--As a brother would his own sisters. The younger women must be treated by him in all purity. Let no impure thought or practice be cherished in your association with them. [What miserable scandals would have been avoided in all ages if this had been constantly remembered? If Timothy was thus advised, let others consider what sort of conduct is required of them that they should give no ground of suspicion, no shadow or pretext to those who wish to calumniate.] 1 Timothy 5:3 Honor widows--The word honor contains the idea not only of respect, consideration, but also in such a connection as this, that of temporal support. It suggests that such relief is not to be dealt to them as paupers, in a manner so as to degrade them, but as to Christians whom the church holds in honor, and to whom it thus shows honor. Care for widows was a marked feature of the Old Testament (Exodus 22:22-24 ; Deuteronomy 24:17-19), and in the apostolic churches it was very early made a prominent duty (Acts 6:12). 1 Timothy 5:3 that are widows indeed.--Those who are destitute and truly desolate, without children or relatives to whom they can look for help. Widows in this condition are widows indeed and need the help and support of the church. 1 Timothy 5:4 But if any widow bath children or grandchildren, let them learn first to show piety towards their own family,--They should learn first to care for their helpless and destitute mother or grandmother, and even if they are not destitute , this piety demands kindness, gentleness, patience, and love toward their own family. 1 Timothy 5:4 and to requite their parents:--Repay with love and tender regard the parents in their helpless old age for all the love, patience, sleepless care they took for you in your helpless infancy. None can ever know the intensity of a mother's love for her child, her constant self-denying life to help the child she has borne. Now a child should remember this and return it in kindness and love when the mother grows old. 1 Timothy 5:4 for this is acceptable in the sight of God.--What we render in kindness and love to our parents, God accepts as service to him. 1 Timothy 5:5 Now she that is a widow indeed, and desolate,--She that is destitute, helpless, without children, or other relatives on whom she could depend for support is a widow indeed. hath her hope set on God,--She has no one to whom to look but God. and continueth in supplications and prayers night and day. -- Her lack of others on whom to depend leads her to feel her dependence upon God, and makes her constantly come with supplications and prayers to God for help night and day. 1 Timothy 5:6 But she that giveth herself to pleasure is dead while she liveth.--In contrast with her who feels her bereaved condition and draws near to God, the widow who lives for pleasure is dead. [Her frivolous, selfish, sensual existence is not true life, it fills none of life's true ends; and, as to any real value to herself or to others, she is practically dead. While alive in the flesh, she has no real life in the Spirit.] 1 Timothy 5:7 These things also command, that they may be without reproach.--Give these teachings in charge of the whole church that they may be without blame in providing for "widows indeed, " and not pampering idleness in those able to take care of themselves. 1 Timothy 5:8 But if any provideth not for his own, and specially his own household,--If any child or grandchild provides not for his own widowed mother or grandmother, especially those who live with him, he is guilty of a crime in the sight of God. he hath denied the faith,--So heinous is the crime that he denies the faith in so doing. To grossly violate the will of God is to deny the faith, and a failure to provide is such a violation. 1 Timothy 5:8 and is worse than an unbeliever.--Many of the godless heathens, recognized the duty of caring for their parents, and for Christians not to do it is worse than an unbeliever. By some it is interpreted to mean if a man does not provide for his own family. But this is to introduce a wholly foreign subject in the connection and to do violence to the context. 1 Timothy 5:9 Let none be enrolled as a widow under threescore years old,--[This did not necessarily preclude aid to widows who were younger and were in need; but these were the ones who were to be enrolled in the class whom the church maintained in comfort and in honor.] 1 Timothy 5:9 having been the wife of one man,--[The fatal facility and the lax state of morality in the pagan world, and even in this country, must be taken into account when we seek to illustrate and explain the directions to Christians. She must not be a bigamist, or an adulteress, or one who had indulged in the prevalent custom of divorce, but had been faithful and true to her marriage vow.] 1 Timothy 5:10 well reported of for good works;--Who has been faithful in performing good works so that she has a good report for them. [The Lord Jesus had first used the phrase and taught how "good works" of his disciples (Matthew 5:16), as they were evidences of his own mission (John 10:32-33.) It denotes all kinds of good actions as distinguished from sentimentality --feeding the hungry, clothing the naked, and visiting the sick are good works. (Matthew 25:35-36)] 1 Timothy 5:10 if she hath brought up children,--To bring up children faithful to God is implied. The church has no more important work than bearing children and training them for service to God. [She must be well known as one who loves children , and would be ready and willing gladly to discharge any duties to children who might be entrusted to her charge.] if she hath used hospitality to strangers,--Entertaining strangers has always been esteemed a virtue among the servants of God. "Forget not to show love unto strangers: for thereby some have entertained angels unawares." (Hebrews 13:2.) The strangers to be entertained are those without means to care for themselves. 1 Timothy 5:10 if she hath washed the saints' feet,--Feet were washed at the end of a footsore journey, and was an act of hospitality to strangers. This had from the beginning been regarded as an act of hospitality and kindness. Abraham entertained strangers and offered them water to wash their feet. (Genesis 18:4.) Jesus set his disciples the example that they should go beyond the hospitality of the ancients in love and condescension; they should wash the feet of their brethren. Jesus washed the disciples' feet and told them that they "also ought to wash one another's feet." (John 13:14.) In the passage before us Paul classes it as a good work with bringing up children and visiting the sick. It is nowhere regarded as a church ordinance. Pious and godly women did it for their brethren who came to them. 1 Timothy 5:10 if she hath relieved the afflicted,--[Not merely, or even chiefly, by gifts, but by all kindly and sisterly encouragement , ever ready to mourn, deeming none too low or degraded for her kindness, none out of reach of her sisterly help and counsel, implying the visitation of the distressed in their homes.] 1 Timothy 5:10 if she hath diligently followed every good work.--Every work that administered good to needy and suffering men and women. Women who have through life so conducted themselves as to be well reported of for such works are to be honored and supported by the church. 1 Timothy 5:11 But younger widows refuse:--Do not take into the number to be honored or supported widows younger than threescore. 1 Timothy 5:11 for when they have waxed wanton against Christ,--Those younger than sixty are liable to grow wanton or wax lustful against Christ. [The word wanton implies indulging in desires in spirit and conduct in opposition to Christ. It is to surrender oneself to a carnal and luxurious course of life as antagonistic to the claims and calling of Christ.] 1 Timothy 5:11 they desire to marry;--"The flesh lusteth against the Spirit." (Galatians 5:17.) He does not condemn their marrying , but encourages it. (Verse 14.) The point the apostle makes is that the younger widows would cultivate idle habits and excite wanton and lascivious feeling that would lead them to give up faith in and obedience to Christ and they would seek marriage. 1 Timothy 5:12 having condemnation,--They would fall under condemnation. [Those who give up the work which for their Master's sake they have undertaken, expose themselves to a searching judgment, which will thoroughly sift the reasons that induced them to forsake the begun toil, and that, if the reasons be not satisfactory, will be unfavorable, and will surely involve condemnation.] 1 Timothy 5:12 because they have rejected their first pledge.--This seems to carry with it the idea that the coming into the number that are supported by the church take on themselves pledges of fidelity and self-consecration to God and his cause. Younger women in wantonness of the flesh give up their feeling of self-consecration and seek to gratify their feelings in marriage. They take a step away from Christ. A backward step from Christ is a fearful step. Christians ought to daily grow in grace and in the knowledge of the truth, and this will daily draw them nearer and nearer to God. The first step away from God is the fatal one. 1 Timothy 5:13 And withal they learn also to be idle, going about from house to house;--That giving way to the feelings of the flesh shows itself in a disposition to wander from house to house. 1 Timothy 5:13 and not only idle, but tattlers also and busybodies, speaking things which they ought not.--This leads to idle and mischievous gossip and vicious talking. Friendly intercourse and kindly offices of friendship are good; especially is it good to care for the sick and to help the needy, but too much and constant visiting and going from place to place are not good either for the visited or the visitor. 1 Timothy 5:14 I desire therefore that the younger widows marry,--It is better that the younger widows should marry than that they should be taken into the number of those cared for by the church. Marriage and a home of her own to look after and care for are needed to develop the better nature and call out the true abilities and qualities of women. 1 Timothy 5:14 bear children, rule the household,--They fulfill their true destiny, call into their noblest qualities, and develop the highest type and character of true womanhood in marrying, bearing children, and training souls for immortality, and making good homes as conservatories of virtue, morality, and godliness. No holier trust was ever committed to mortals than this. 1 Timothy 5:14 give no occasion to the adversary for reviling:--In failing to do these things they give occasion to the adversary of Christ to speak reproachfully of his cause and people. Paul said that the elderly women should be instructed to "train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed." (Titus 2:4-5.) Reproach and blasphemy of the word of God is brought in by Christian woman failing to keep a clean and comfortable home. These may seem to be small things, but to God nothing is small. These seemingly small things are often most far-reaching and widespread in their influence for good or evil. 1 Timothy 5:15 for already some are turned aside after Satan.--Some had already forsaken God and turned aside to follow Satan. And he warns them against the influences that lead in that direction. 1 Timothy 5:16 If any woman that believeth bath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.--The apostle here gives the general direction, if any woman have a widowed mother or grandmother, let her relieve them, take care of them, and let not the church be charged with their support that it may relieve widows that have no one to support them. This applies to men as well as women. (See verse 8.) Paul here, as the Scriptures everywhere do, recognizes that men and women able to work should have some proper calling at which they should labor industrially to make a living for themselves and to support those who by the ties of nature are dependent upon them. It is the duty of the church of God to require all to work and discharge the duties they owe to their families and kindred.(2) ELDERS 1 Timothy 5:17-251 Ti 5:17 Let the elders that rule well--The apostle having concluded the direction as to the support of widows comes to the treatment of the elders. The elders here, as the connection plainly shows, refers to those who had the oversight of the congregation. They were selected by looking out those who had the qualifications set forth. (3:1-7.) How they were selected gives the trouble. Luke gives an example of selecting persons to work in the church. The apostles were the teachers and the leaders. They directed the disciples: "Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business. . . . And they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus , and Nicanor, and Timon, and Parmenas, and Nicolaus. . . whom they set before the apostles." (Acts 6:3-6.) The expression, "Look ye out, " carries the thought of diligent inquiry and private consultation to reach the agreement. This is not nominating and electing by votes. Nothing of this kind is found in the Scriptures. This excites division, party spirit, and strife, while the scriptural order seeks union, harmony, and agreement. They were to inquire among themselves who was most suited according to the qualifications given by God. When the agreement was reached, the apostles apointed them to the work. A faithful preacher present or anyone capable of conducting public affairs might do this for the congregation now. When the selection has been made, it is their duty to take the oversight of the congregation, direct its affairs in its public meetings, and to look after the lives of the members and see that all engage in the work for which they are fitted. This takes time and attention. They are the overseers and teachers of the churches and individual members. They are to teach the word of God. 1 Timothy 5:17 be counted worthy of double honor,--They are entitled to the respect and honor of the members of the church and are entitled to support while in the work. The idea of doing God's work for money or for the wages it brings is adhorring to this Scripture teaching. That idea destroys it as God's work. A man that preaches for the money he gets is not approved of God and will never receive reward from God. While this is true, the man who labors for good must live, and when he devotes his time to the service, it is the duty of the people of God to support him. This applies to labor of any kind in the church. The elders who devote their time to the service of God through the church must be supported. The honor bestowed on them is not only respectful treatment and deference, but support. 1 Timothy 5:17 especially those who labor in the word and in teaching. --Those who do their duty well, preaching the word privately and publicly, are worthy of a double portion of honor and support. The elders of a church are always spoken of in the plural, showing that a plurality of elders for each congregation was contemplated. It also shows that some elders labored in word and doctrine--devoted their time to preaching and teaching--while others did not. All gave attention to the interests of the church and looked after the welfare of the members. Some did it in a private way, others devoted their time to teaching and preaching. These were entitled to double honor. 1 Timothy 5:18 For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn.--This is given as an illustration of the relation the elder who labors sustains to the church. The ox does not tread out the corn for the sake of what he eats but how he is used to do that work; it is right that he should enjoy the fruits of his work so as to eat of the corn while he treads it out. 1 Timothy 5:18 And, The laborer is worthy of his hire.--This does not mean that he is to labor for the sake of the money, but while laboring he is worthy of his support. Jesus in sending out his apostles quoted it: "The laborer is worthy of his food." (Matthew 10:10.) Worthy of a support to enable him to do the work. 1 Timothy 5:19 Against an elder receive not an accusation, except at the mouth of two or three witnesses.--No accusation of wrong or ill-doing is to be entertained against an elder, save before two or three witnesses. It seems that Timothy as the inspired representative of the apostles was forbidden to entertain an accusation, which indicates that accusations against elders would come before him. Under the idea that young men as evangelists are the successors in the office of Timothy and Titus, the idea prevails to some extent that any youth doing the work of an evangelist may try and dispose of elders, and lord it over the heritage of God. Timothy and Titus as inspired men were the representatives of the apostles of God until the canon of revelation was perfected. None occupy such position before God or such relations to the church now as did these men. The fellow elders as the rulers of the church might bear such accusations regulated by the scriptural teachings on the subject or wise and prudent men might be chosen to make such investigations as are needed and might act for the church. The elders are not to do all the work, but to see that it is done by those who are competent to do it. 1 Timothy 5:20 Them that sin reprove in the sight of all,--When the accusations have been properly made and the elders found guilty of sin, reprove them in the sight of all. When we cover up sins in the church, we corrupt the morality and virtue of the church and destroy its efficacy to honor God or to save men. Evil teachers and evil men must be exposed and purged out of the church or the church becomes corrupt and a synagogue of Satan instead of a church of Jesus Christ. And what or who is injured by exposing evil teaching or evil men? No truth can be injured by the exposure of falsehood. The greatest injury that can be inflicted on truth is to yoke it with falsehood. God cannot be honored by covering up evil and cherishing false teachers or evil men in the church. To do this is to honor the devil and his servants equally with God and his servants. It cannot help good men to keep evil men in association with them. It corrupts their goodness, destroys their influence for good, injures bad men themselves, and countenances them as though they were good. The weakness of the churches is: they cherish falsehood and evil among them. They cannot be strong either with God or man while so doing. To expose error and bad men is to proclaim to the world that they seek truth, purity, holiness, and godlikeness. 1 Timothy 5:20 that the rest also may be in fear.--That others may fear to sin. He is a particular character, occupies a higher position , and his punishment for wrong must be rendered accordingly that the warning may spread over the whole congregation , and thus others also may fear. 1 Timothy 5:21 I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality.--God is no respecter of persons and holds to stricter accountability those who have the best opportunities and occupy the higher places and demands that his servants shall be guided by the same principles of right and justice. It takes courage to do this. But in the doing of the more difficult duties, God bestows the highest blessings. So he solemnly charges Timothy that he discharge these duties without favor or partiality. 1 Timothy 5:22 Lay hands hastily on no man,--This verse has given rise to much diversity of thought. Some consider it to mean to lay hands on no man, to ordain him as an elder hastily, or without due trial and proof of his fitness. But there is nothing in the context that refers to ordaining elders. To throw in a highly figurative expression on the subject without any connecting links to show its meaning is unnatural and harsh , and would lead to great doubt as to the meaning. Others maintain that it refers to laying violent hands on a man. This would indicate that Paul did not think it would be wrong for Timothy to deliberately and with due consideration strike a man for wrongdoing. This is so contrary to the whole teaching of Christ and the apostles to be inadmissible. He is speaking of the accusation and trial of elders, and it seems to me that the connection leaves but one possible construction --do not hastily lay hands on an elder to draw him up for trial. Since elders are presumed to be good, true, and faithful men proved by experience, let no accusation be brought against them hastily. 1 Timothy 5:22 neither be partaker of other men's sins: keep thyself pure. --Do not become partakers of the sins of other men by permitting them to bring hasty and unjust accusations against elders, but keep thyself pure from all sinful complications. 1 Timothy 5:23 Be no longer a drinker of water,--Paul now gives Timothy some personal directions. Timothy refrained from the use of wine and strong drink. This should be a significant lesson to us. That was an age of wine drinking, yet Timothy refrained from its use even when sick, as a matter of Christian purity, and a good example to others. 1 Timothy 5:23 but use a little wine for thy stomach's sake and thine often infirmities.--He tells him not to go to an extreme in refusing wine as a medicine. Drink no longer water alone, but for the sake of his stomach, which doubtless was weak, and for his often infirmities, use a little wine. Many have quoted this instruction of Paul to justify the use of wine as a beverage. It does no such thing, but the reverse. Timothy, a model and true Christian, a young man trained from childhood in the knowledge of the Scriptures, refuses to use wine at all, even in sickness. Paul tells him to use a little wine for his illness. He encourages its use for no other purpose. Paul laid down the principles that ought to govern all Christians: "Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble." (1 Cor. 8 13.) And again: "It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth." (Romans 14:21.) 1 Timothy 5:24 Some men's sins are evident, going before unto judgment;--[The wrongdoing of some men is of an open character, seen without any inquiry or proof that is no trouble to ascertain and decide upon as to the discipline necessary for their good.] 1 Timothy 5:24 and some men also they follow after.--[In the case of some their wrongs are secret, hard to find out, and hard to decide as to what ought to be done for their good, and the good of the cause of Christ.] 1 Timothy 5:25 In like manner also there are good works that are evident;--[The same is true of the good deeds of some; they are of so public a character that everyone around them sees and knows them.] 1 Timothy 5:25 and such as are otherwise cannot be hid.--[Those not good cannot be permanently concealed.]______________________________________________________________ Study On 1st Timothy Chapter Five (1 Timothy 5:1-2) The word "elder" in this passage is to be understood as a designation of age, not of an appointed office. In this, Vincent, Expositors, and Robertson agree. Vincent says: "The Presbyterate denotes an honorable and influential estate in the church on the ground of age, duration of church membership, and approved character." Expositors says: "Presbuteros is best taken as a term of age." Robertson says: "Presbuteros used in the usual sense of an older man, not a minister (bishop as in 1 Timothy 3:2) as is shown by 'as a father.' " Vincent presents a strong case for his assertion that "modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter." He cites the testimony of Clement of Rome to the effect that Bishops are distinguished from the Presbyters, and if the bishops are apparently designated as Presbyters, it is because they have been chosen from the body of Presbyters, and have retained the name even when they have ceased to hold office. Vincent argues that the offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until chapter 5, where Timothy's relations to individual church members are prescribed, and in Titus 2:2, these members are classified as old men (presbutos), old women, young men, and servants. Vincent makes the point that men are not appointed as elders. They became elders by reason of long, mature experience in the Christian life. Bishops or overseers are appointed from among the elders (Titus 1:5, Acts 14:23). It is best, therefore, to take the term "elder" as a designation of a class of men in the church, the older men who by reason of age, character, and long church-membership, have a respected and trusted standing in the church. The word "rebuke" is epiplηssτ, "to strike upon, beat upon, to chastise with words, to chide, upbraid, rebuke, treat harshly." Expositors says: "Respect for age must temper the expression of reproof of an old man's misdemeanors." The word "intreat" is parakaleτ, "to beg, beseech, entreat." It is, "I beg of you, please." Translation: Do not upbraid an elderly man, but entreat him gently as a father, younger men as brethren, older women as mothers, younger women as sisters, with the strictest regard to purity.(1 Timothy 5:3) The word "honor" (timaτ) means "to estimate, fix the value, to honor, revere, venerate." It has in it the idea of properly appreciating the value of someone or something and of paying that person or thing the respect, reverence, deference, and honor due him or it by reason of its value or position. Here, the context injects the added idea of financial support as included in the honor shown the widows. As to the identity of these widows, Vincent has a helpful note: "Paul alludes to widows in 1 Corinthians 7:8, where he advises them against remarrying. They are mentioned as a class in Acts 6:1, in connection with the appointment of the seven. Also Acts 9:39; Acts 9:41. In the Pastorals they receive special notice, indicating their advance from the position of mere beneficiaries to the quasi-official position in the church. From the very first, the church recognized its obligation to care for their support. A widow, in the East, was peculiarly desolate and helpless. In return for their maintenance, certain duties were required of them, such as the care of orphans, sick and prisoners, and they were enrolled in an order, which, however, did not include all of their number who received alms of the church. In Polycarp's epistles, they are styled 'the altar of God.' To such an order, the references in the Pastorals point." The word "indeed" is ontτs, "verily, truly." "The meaning is, who are absolutely bereaved, without children or relations, (comp. 1 Timothy 5:4), and have been but once married. There is probably also an implied contrast with those described in 1 Timothy 5:6; 1 Timothy 5:11-13" (Vincent). Translation: Be constantly showing filial reverence and respect to widows who are truly widows.(1 Timothy 5:4) The English word "nephews" is used here in an obsolete sense of grandsons or other lineal descendants. Vincent quotes Jeremy Taylor, "Nephews are very often liker to their grandfathers than to their fathers." The words, "let them learn," are to be construed with widows, not children, since Paul is speaking of what should be done to the widow, not of what she should do. The widows if utterly alone and without natural supporters, are to be cared for by the Church, but if they have children, or grandchildren, these should assume the obligation for their support. The word "first" (prτton) points to this obligation as their first and natural one. The words "to show piety," are eusebeτ, "to act piously or reverently" toward God, one's country, magistrates, relations, and all to whom dutiful regard or reverence is due. "At home" is to idion oikon, literally, "one's own private, unique, personal household." Vincent remarks that it has been suggested that the phrase may mark the duty as an act of family feeling and honor. The word "requite" is apodidτmi. The verb itself means "to give," the prefixed preposition "off," the compound verb, "to give off from" one's self. It is used of discharging one's obligations, since a debt like a burden, is thrown off. The word "parents" is progonos, from proginomai, "to become before." Thus, it refers to those who have come into existence before, thus, to ancestors. The word "parents" is therefore too limited. The reference is to mothers and grandmothers here and to living ancestors generally. The words, "good and," are a rejected reading. The word "before" is enτpion, literally, "in the sight of." Translation: But, as is the case, if a certain widow has children or grandchildren, let them learn first to show filial reverence and respect to their own household, and to discharge their obligation relative to a recompense to their forebears, for this is acceptable in the sight of God.(1 Timothy 5:5-7) The word "now" is de, and is adversative here, pointing to the contrast between the widow of 1 Timothy 5:4 who has relatives to take care of her, and the widow of 1 Timothy 5:5 who does not. Alford says, "Thus what follows is said more for moral eulogy of such a widow, than as commending her to the charity of the church: but at the same time, as pointing out that one who thus places her hopes and spends her time, is best deserving of the Church's help." The word "desolate" is from monos, "alone." The perfect tense participle of monoτ, "to leave alone," is used, emphasizing a lone condition. The word "trusteth" is ηlpike, the perfect tense of elpizτ, "to hope." This tense speaks of a past completed process having present results, sometimes, permanent ones. It speaks here of a widow who has as a habit of life set her hope upon God with the result that the hope has become permanently fixed as a settled and immovable trust. One could translate, "has directed her hope at God," or, "has her hope settled permanently on God." The word "supplications" is deηsis, and refers to a prayer that is the expression of one's personal needs. "Prayers" is proseuchη, "prayer addressed to God." It has an element of devotion in it. The words, "liveth in pleasure," are the translation of spatalaτ, "to live luxuriously, lead a voluptuous life" (Thayer). Expositors says of this word; "The modern term fast, in which the notion of prodigality and wastefulness is more prominent than that of sensual indulgence, exactly expresses the significance of this word." The same authority suggests the translation of the R.V., "she that giveth herself to pleasure." Moulton and Milligan in their Vocabulary of the Greek Testament give the meaning as, "give myself to pleasure, am wanton." They say that this word is often combined in the LXX and other sources with truphaτ," 'to live a luxurious life,' with perhaps somewhat worse associations." The expression, "is dead while she liveth," is zτsa tethnηkin, the present participle of the verb zaτ, "to live, be alive," and the perfect tense verb of thnηskτ, "to die." The literal Greek here is, "living, having died, with the present result that she is dead." Translation: But the one who is a widow and has been left completely and permanently alone, has set her hope permanently on God, and continues constantly in petitions for her needs and in prayers night and day. But the one who lives luxuriously, lives while she is in the state of having died, with the result that she is dead. And these things constantly be commanding in order that they may be irreproachable.(1 Timothy 5:8) The word "provide" is pronoeτ, "to perceive before, foresee, think of beforehand, provide, to take thought for, care for." Vincent says that "the A.V., uses provide in its earlier and more literal meaning of taking thought in advance. This has been mostly merged in the later meaning of furnish, so that the translation conveys the sense of providing honestly for ourselves and our families" (note on Romans 12:17). Vincent comments on the words, "he hath denied the faith," as follows: "Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. 'Faith does not abolish natural duties, but perfects and strengthens them.' " The word "infidel" is apistos, the word for "faith," pistos, and Alpha prefixed which negates the word, the total meaning of the word being, "an unbeliever." Vincent remarks that even an unbeliever will perform these duties from natural promptings. The faith spoken of here is, of course, the Christian Faith. Expositors has a helpful note: "The Christian faith includes the law of love. The moral teachings of Christianity recognize the divine origin of all natural and innocent human affections. The unbeliever, i.e., the born heathen, possesses natural family affection; and though these feelings may be stunted by savagery, the heathen are not likely to be sophisticated by human perversions of religion, such as those denounced by Jesus in Mark 7 . . . . The Christian who falls below the best heathen standard of family affection, is the more blame-worthy, since he has, what the heathen has not, the supreme example of love in Jesus Christ." The words, "his own," refer to near relatives, "of his own house," to members of one's own household. Translation: But if, as is the case, a certain one does not anticipate the needs of his own and provide for them, and especially for those of his own household, he has denied the Faith and is worse than an unbeliever.(1 Timothy 5:9-10) The words, "be taken into the number," are the translation of katalegτ, legτ, "to pick out," and Kata, "down," thus, "to select and write down in a register or a list." The verb was used originally in the sense of "to pick out," as soldiers. Here it means "to be enrolled" in the body of widows who are to receive church support. The words, "having been the wife of one man," are literally, "a woman of one man." That is, she could be enrolled as above, provided she had not married more than once. "Well reported" is literally, "borne witness to." It is the word martureτ, "to bear witness or testimony." On the clause, "if she have washed the saint's feet," Vincent comments, "A mark of Oriental hospitality bestowed on the stranger arriving from a journey, and therefore closely associated with 'lodged strangers,' " A definite article in the Greek text where the A.V., uses an indefinite article, makes it clear that this washing of the feet was a necessity and not a ritual. In John 13:5, Jesus is said to pour water into the basin. The Greek definite article points to a basin placed at the door of the rented room by the owner of the building for the use of a slave who would wash the feet of the guests as they arrived for the supper. The Oriental wore sandals, and as a result, his feet became dusty and needed cleansing. There being no slave in attendance, the Son of God performed the duties of a slave. The word "saints" is hagios, the verb hagiazτ, "to set apart for God, to consecrate." Thus, a saint is a Christian, one set apart for God. The name "Christian" was coined by the world. The city of Antioch in Syria was noted in the first century for the nicknames it coined and applied to famous personages. Luke tells us, "The disciples were called Christians first in Antioch" (Acts 11:26). It was a term of derision given to those who worshipped Christ as God rather than the Roman Emperor. Agrippa used the name in his famous sentence, "With but little persuasion you would make me a Christian" (Acts 26:28). He used it as a term of derision. Peter, by the Holy Spirit, accepts it as a name to designate a believer when he says, "If any man suffer as a Christian" (1 Peter 4:16). In each case, it is used as a term of reproach. Translation: Do not allow a widow to be enrolled who is less than sixty years old; she must be married only once, have testimony borne her in the matter of good works, if she reared children, if she showed hospitality to strangers, if she washed the saints' feet, if she succored those who were hard pressed by circumstances, if she persevered in every good work.(1 Timothy 5:11-12) "Younger" (neτteres) may be rendered positively, "young" (Expositors). Vincent says: "Almost in a positive sense, young. Not under sixty years." "Wax wanton" is katastrηniaτ, "to feel the impulses of sexual desire." Vincent corrects A.V., rendering, "when they have begun to wax wanton," Hotan (whenever) is used with the aorist subjunctive. Vincent says, "Their unruly desire withdraws them from serving Christ in His church, and is, therefore, against Him." "They will marry" is gamein thelousin. The verb thelτ speaks of a desire which comes from the emotions. These widows were bent on marrying or determined to marry. The word "damnation" is from krima, which only means "judgment," or at its strongest, "condemnation." Vincent says that "the meaning is that they carry about with them in their new married life, a condemnation, a continuous reproach." The word "damnation" in A.D. 1611 was used in the sense of judgment or condemnation, as is shown by the present tense of the participle "having." In its early usage, the word had in it no idea of a future punishment. Chaucer uses the word in the following: "For wel thou woost (knowest) thyselven verraily, that thou and I be dampned (damned) to prisoun." Here is just another example of those obsolete words in the A.V. "Cast off" is atheteτ, "to do away with something laid down or prescribed, to act towards something as though it were annulled, to make void, nullify." Vincent explains: "The meaning here is that they have broken their first pledge: and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the Church. The whole matter is obscure." Translation: But young widows refuse. For whenever they feel the impulses of sexual desire, thus becoming unruly with respect to Christ, they determine to marry, having judgment because they have nullified their first faith.(1 Timothy 5:13) Vincent, commenting on the words, "They learn to be idle," says: "To be taken absolutely, as in 1 Corinthians 14:31; 2 Timothy 3:7. They go about under the influence of an insatiable curiosity, and meet those who creep into houses and take captive silly women (2 Timothy 3:7), and learn all manner of nonsense." "Wandering about" is perierchomai, "to go about," used of stroll-lers, wanderers, navigators. Expositors suggests that this may possibly refer to the house to house visitation which might be part of the necessary duty of the Church widows; but which would be a source of temptation to young women, and would degenerate into wandering. "Tattlers" is phluareτ, "to utter nonsense, talk idly, prate, to bring forward idle accusations, make empty charges, to accuse one falsely with malicious words." "Busybodies" is periergos. In Acts 19:19, the neuter form of the word is used, and it refers to the curious arts of the pagan Greeks. There it means, "the arts of those who are curious about, and pry into matters concealed from human knowledge, impertinent to man's lawful needs" (Expositors). In our Timothy passage, the word refers to these young widows who would pry into the private affairs of others. Translation: And at the same time they also learn to be idle, gadding about from house to house, and not only idle, but tattlers, and those who pry into the private affairs of others, speaking the things which they ought not to speak.(1 Timothy 5:14-15) "I will" is boulomai, speaking of a desire which comes from one's reason as contrasted to a desire which comes from one's emotions. The word "women" is not in the Greek text. The word "younger" is in the feminine gender. The word oun (therefore) indicates that the word to be supplied should be "widows." Expositors says: "There is nothing really inconsistent between this deliberate injunction that young widows should marry again, and the counsel in 1 Corinthians 7:8, that widows should remain unmarried. The widows here spoken of would come under the class of those who 'have not continency'; not to mention that the whole world-position of the Church had altered considerably since St. Paul had written 1 Cor." "Guide the house" is oikodespoteτ, "to manage family affairs." "Occasion" is aphormη, "a place from which a movement or attack is made, a base of operations." "Adversary" is antikeimai, "to be set over against, lie opposite to (in a local sense), to oppose, be adverse to, to set one's self over against another." The word does not speak of Satan here, but of any human being who sets himself against Christianity. "Satan" is the transliteration of the Hebrew word for "adversary." Translation: Therefore, after mature consideration, I desire that the younger widows marry, bear children, manage household affairs, affording not even one place of advantage from which the one who sets himself in opposition would be able to revile, for already certain ones have turned aside to Satan.(1 Timothy 5:16) The word "church" is ekklηsia, from ekkaleτ, "to call out from." The noun speaks of a group of individuals summoned to a meeting. It was used of a gathering of citizens called out from their homes into some public place. As used in Christianity, it refers to that called-out body of individuals elected before the universe was created, to be saved, from Pentecost to the Rapture, which constitutes the Church of Jesus Christ, called also the Mystical Body of Christ. In our present passage, the word refers to the local church made up of a number of these called-out ones. The word thus means literally, "an assembly," and we so translate it. Translation: If, as is the case, a certain person who is a believer, has widows, let him be giving them assistance, and let not the assembly be burdened, in order that it may give assistance to those who are truly widows.(1 Timothy 5:17-18) "Rule" is proistηmi, "to be over, to superintend, preside over." "Honor" is timη, which Vincent says, "at least includes pecuniary remuneration for services, if it is not limited to that. The use of timη as pay or price appears (Matthew 27:6; Matthew 27:9; Acts 4:34; Acts 7:16; 1 Corinthians 6:20). . . . The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders— ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both." "Doctrine" is didaskalia, "teaching." Vincent says that "the special emphasis (especially) shows the importance which was attached to teaching as an antidote of heresy." "Labor" is kopiaτ, "to grow weary, tired, exhausted, to labor with wearisome effort, to toil." Translation: Let the elders that are ruling well be deemed deserving of double honor, especially those who are laboring with wearisome effort in the Word and in the teaching; for the scripture says, You should not muzzle an ox while he is treading out the corn, The worker is worthy of his pay.(1 Timothy 5:19) "Accusation" is katηgoria, "a formal accusation before a tribunal." "But" is ektos ei mη, a pleonastic formula, "except in case." "Before" is epi, "upon," the idea here being, "upon the authority of." Translation: Against an elder do not receive a formal accusation before a tribunal, except it be upon the authority of two or three who bear testimony.(1 Timothy 5:20) "Them that sin" refers to the elders in the context. Because of their public position, they should receive a public rebuke. "Rebuke" is elegchτ, "to rebuke another with such effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a conviction of his sin" (Trench). "Others" is hoi lopoi, "the rest," namely, of the elders. "May fear" is phobon echτsin, "may have fear." Translation: Those who are sinning, in the presence of all be rebuking, in order that the rest may have fear.(1 Timothy 5:21) "I charge," is diamarturomai, "to call gods and men to witness (classical meaning), to testify earnestly, religiously charge." Expositors says: "It is easy to see that St. Paul had not perfect confidence in the moral courage of Timothy. He interjects similar adjurations, 1 Timothy 6:13, 2 Timothy 4:1." As to the expression, "the elect angels, " Expositors says, "The epithet elect has probably the same force as holy in our common phrase, The holy angels. . . . The references to angels in St. Paul's speeches and letters suggest that he had an unquestioning belief in their beneficient ministrations; though he may not have attached any importance to speculations as to their various grades. We are safe in saying that the elect angels are identical with 'the angels which kept their own principality' (Jude 1:6), 'that did not sin' (2 Peter 2:4)." "Observe" is phulassτ, "to guard," in the Pauline sense of keeping the law (Vincent). "Preferring one before another" is prokrimatos, "a pre-judgment." The idea is well expressed by the word "prejudice." "Partiality" is prosklisis, "leaning toward, a joining the party of one." It refers in general to a leaning or inclination toward one person, thus, "a showing of partiality towards him." The words, "God, and the Lord Jesus Christ," are in a construction which is called Granville Sharp's rule which makes the words "God" and "Lord Jesus Christ" refer to the same individual. It is "our God, even Christ Jesus." "Lord" is not in text. "Our" is from the article before "God." The expression is polemic, the apostle having in mind the institution of emperor worship, the state religion of the Roman Empire, in which the emperor was worshipped as a deity. He was called "lord," "saviour," and "god." Translation: I solemnly charge you in the presence of our God, even Christ Jesus, and the elect angels, that these things you are to guard without showing prejudice, doing not even one thing dominated by the spirit of partiality.(1 Timothy 5:22) The words, "Lay hands suddenly," have to do with the restoration of a sinning church member back into the fellowship of the local church. The laying on of hands always signifies identification. The saint, upon forsaking his sin, is again identified with the local church. In 1 Timothy 5:19, we see the accusation, in 1 Timothy 5:20, the conviction and sentence, and in 1 Timothy 5:22, the restoration to church fellowship. Expositors says: "Timothy is bidden to restrain by deliberate prudence, the impulses of mere pity. A hasty reconciliation tempts the offender to suppose that his offence cannot have been so very serious after all; and smooths the way to a repetition of the sin; 'good-natured easy men' cannot escape responsibility for the disastrous consequences of their lax administration of the law. They have a share in the sins of those whom they have encouraged to sin. Those who give letters of recommendation with too great facility, fall under the apostolic condemnation." These latter words explain Paul's injunction to Timothy, "Neither be partaker of other men's sins." "Keep" is tηreτ, "to exercise a watchful care." The Greek word is suggestive of a present possession. "Pure" is hagnos. The context demands that the meaning here should not be "chaste," but "upright, honorable" as in 2 Corinthians 7:11, Philippians 4:8, James 3:17 (Expositors). Translation: Lay hands hastily on not even one person, neither be a partner in others' sins. Exercise a watchful care over yourself with respect to your present purity.(1 Timothy 5:23) The words, "Drink no longer water," are mηketi hudropotei, the verb meaning, "to drink water, be a drinker of water." Thus Vincent translates rightly, "Be no longer a drinker of water." "Timothy is not enjoined to abstain from water, but is bidden not to be a water-drinker, entirely abstaining from wine" (Vincent). The same authority, commenting on the words, "for thy stomach's sake," says: "The appearance at this point, of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether this verse has been misplaced. If it belongs here, it can be explained only as a continuation of the thought in 1 Timothy 5:22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to ascetics, and imperiling his own health by adopting rules of abstinence. Observe that oinos (wine) here, as everywhere else, means wine, fermented, and capable of intoxicating, and not a sweet syrup made by boiling down grape-juice, and styled by certain modern reformers 'unfermented wine.' Such a concoction would have tended rather to aggravate than relieve Timothy's stomachic or other infirmities." Expositors concurs in the above interpretation of the matter. We must remember that wine was one of the chief remedial agents of those times in which the science of medicine was in its infancy among Greek physicians. We must remind ourselves that Paul was speaking of wine as a medicine here, not as a beverage. The rule for the Christian today in the midst of the complex civilization in which we live is found in 1 Corinthians 10:31, "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Translation: Be no longer a water-drinker, but be using a little wine for the sake of your stomach and your frequent illnesses.(1 Timothy 5:24) Both Vincent and Expositors say that the A.V., is wrong in translating prodηloi, "open beforehand." The pro is not temporal in its significance, but merely strengthens dηloi. The meaning is, "openly manifest to all eyes." As to the words, "going before to judgment," Vincent says: "The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance. Krisin (judgment), is not specifically the judgment of men or the final judgment of God, or the sentence of an ecclesiastical court— but is used indefinitely. The writer would say, no judicial utterance is necessary to condemn them of these sins." The words, "they follow after," refer to sins that "follow up the offender to the bar of judgment, and are first made openly manifest there" (Vincent). Translation: The sins of certain men are openly manifest to all eyes, going ahead to judgment; and certain individuals, they follow after.(1 Timothy 5:25) The works that are "otherwise" are not evil works in contrast to good ones, but works that are not openly evident or plainly seen, as the word hτsautτs (likewise) indicates, which introduces an antithesis to what has gone before in 1 Timothy 5:24. Translation: Likewise, also the good works are openly manifest to all eyes, and those that are otherwise than manifest, are not able to be hidden. "THE FIRST EPISTLE TO TIMOTHY" Family Matters (1 Timothy 5:1-2) 1. In his instructions to Timothy as a minister of the gospel, Paul counsels him on how to treat the members of the congregation - cf. 1 Timothy 5:1-2 2. The figures used in this passage presuppose that we... a. Are indeed a family b. Should act accordingly [In this lesson, I would like to expound upon that thought. First, as Christians and members of the body of Christ...] I. WE ARE INDEED THE FAMILY OF GOD A. THAT WE ARE THE FAMILY OF GOD...1. Was alluded to earlier in this epistle - 1 Timothy 3:14-152. Was taught by Jesus during His ministry - Matthew 12:46-50 B. WE BECAME MEMBERS OF THIS FAMILY...1. By doing the will of the Father - Matthew 12:502. By faith and baptism - Galatians 3:26-273. By being "born again" of water and the Spirit - John 3:3-54. By being "adopted" (to use a different figure) - Ephesians 1:3-5 C. WHEN WE BECAME MEMBERS OF THIS FAMILY...1. Some might have been cut off by our physical family - Matthew 10:34-392. Yet we gained a much larger family - Mark 10:28-303. Included in this family are: a. God as our Father in heaven b. Jesus as our "elder brother" - Hebrews 2:11-12c. All Christians as our brothers and sisters [This is a wonderful blessing we can enjoy now in Christ, if fully utilized. Yet with blessings come responsibilities; this is especially true when it comes to the family of God...] II. WE SHOULD TREAT ONE ANOTHER AS FAMILY A. OUR TEXT HOW...1. From a young person's point of view, they should treat: a. Older men as fathers b. Older women as mothers c. Younger men as brothers d. Younger women as sisters 2. From an older person's point of view, they should treat: a. Older men as brothers b. Older women as sisters c. Younger men as sons d. Younger women as daughters B. PAUL ...1. As a father to a son (Timothy) - 1 Timothy 1:2; 1 Timothy 1:18; 2 Timothy 1:2; 2 Timothy 2:1; Ph 2:19-222. As one brother to another (Epaphroditus) - Philippians 2:253. As a son to a mother (the mother of Rufus) - Romans 16:134. In teaching on family duties - Ephesians 6:1-4a. Like obedient children, we should show honor to our older brethren b. Like loving fathers, tender treatment should be shown to younger brethren C. WHERE IS NEEDED...1. In our text, Paul instructs Timothy on how to exhort a. When instructive criticism was necessary b. When there is to be caution against "rebuke" (an otherwise natural inclination) 1) Lit., to strike upon, beat upon - Thayer2) To chastise with words, to chide, upbraid, rebuke - ibid.2. This can make quite a difference in handling differences a. We would be gentle with one another - cf. Galatians 6:1b. As David wanted for his son Absalom - cf. 2 Samuel 18:5 [Not only is being the family of God a blessing in the best of times, it can also help when things are not going well; it can smooth the rough times in our relationships! Finally, a few thoughts on how...] This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/itwsb/ 1 Timothy 5:2 "THE FIRST EPISTLE TO TIMOTHY" The Care Of Widows (1 Timothy 5:3-16) 1. In the New Testament church, the care of widows was an important concern... a. The church at Jerusalem made sure none were neglected - cf. Acts 6:1-7b. James described caring for widows as "pure and undefiled religion" - James 1:27c. Paul charged Timothy to "Honor widows who are really widows" - 1 Timothy 5:3 2. Yet it was not a responsibility simply to be thrust upon the church... a. The local church has its limitations b. Family members have their obligations c. Even widows themselves bear some responsibility [In the text for this study, 1 Timothy 5:3-16, the apostle Paul instructs Timothy regarding "The Care Of Widows." We first note the care to be given widows...] I. BY THEIR A. TO SHOW PIETY AT HOME...1. "...let them first learn to show piety at home" - 1 Timothy 5:42. "The word is commonly used to denote piety toward God, but it is also used to denote proper reverence and respect for a parent." - Robinson3. This is one way that children "honor" their parents - cf. Ephesians 6:1-2 B. TO REPAY THEIR PARENTS...1. "and to repay their parents; for this is good and acceptable before God" - 1 Timothy 5:42. Think of the care and sacrifice parents make for their children 3. "This debt can never be wholly repaid, but still a child should feel it a matter of sacred obligation to do as much toward it as possible." - Barnes C. TO PROFESS TRUE FAITH...1. Refusal to provide for one's own family is a denial of true religion - 1 Timothy 5:8; cf. James 1:272. Even unbelievers care for their own: "Every man should take care of his own family" - Cicero3. Dare we do any less? [Families should care for their widows, for "widows indeed" are those who are left alone and trust in God through prayers night and day (1 Timothy 5:5). They are certainly not ones who "live in pleasure" (1 Timothy 5:6-7), of which Paul will say more later. Next Paul writes of the care given to "widows indeed"...] II. BY THE CHURCH A. THEY MAY BE TAKEN "INTO THE NUMBER"...1. I.e., included on a list of those cared for by the church - 1 Timothy 5:9; cf. Acts 6:1-72. From the qualifications (see below), some conclude these widows would be given special duties to fulfill for the church 3. Since it was not uncommon for the church to provide for its own on special occasions (cf. Acts 4:34-35), this appears to be list for those given long-term care by the church B. WERE MET...1. Over sixty years old, the reasons for which given later - 1 Timothy 5:92. The wife of one man - 1 Timothy 5:9a. Assumed by many to mean one husband at a time b. Otherwise Paul would later tell younger widows to do that which disqualify them for any help in the future - cf. 1 Timothy 5:143. Well reported for good works - 1 Timothy 5:10; cf. Dorcas, Acts 9:36-39a. Brought up children b. Lodged strangers c. Washed the saints' feet d. Relieved the afflicted e. Diligently followed every good work [Such qualifications were required because the church does not have the ability to help everyone (cf. 1 Timothy 5:16). For younger widows especially, Paul writes of the care given to widows...] III. BY A. YOUNGER WIDOWS ARE TO BE REFUSED...1. The church is not take younger widows "into the number" - 1 Timothy 5:11; cf. 1 Timothy 5:9a. That is, into long term care by the church b. Though short term care might be provided along with others 2. Reasons to refuse younger widow a. They will want to remarry, forsaking the commitment expected of those taken into the number - 1 Timothy 5:11-12b. They will become idle gossips and busybodies, saying and doing things they should not - 1 Timothy 5:13; cf. 2 Thessalonians 3:11; 1 Peter 4:15 B. YOUNGER WIDOWS ARE TO REMARRY...1. This is what Paul "desires", it is his opinion or counsel - 1 Timothy 5:142. For younger widows to marry, bear children, manage the household - cf. Titus 2:4-53. To give no opportunity to the adversary to speak reproachfully - cf. Titus 2:5; Titus 2:84. For some have already turned aside to Satan - 1 Timothy 5:15; cf. Ph 3:18-19 1. "The Care Of Widows" should be an important concern for us today... a. Such care is a mark of pure religion b. Such care is an expression of due respect toward those who have done so much 2. Yet the church has many obligations, it cannot afford to become burdened by this one - 1 Timothy 5:16a. For this reason families must accept their responsibilities b. Younger widows must accept their own responsibility c. Today, even governmental assistance is often available For those who are "really widows", left alone, trusting in God, and who meet the qualifications listed in our text, then "The Care Of Widows" is a duty not to be neglected by the Lord's church... 1 Timothy 5:4 1 Timothy 5:5 1 Timothy 5:6 1 Timothy 5:7 1 Timothy 5:8 1 Timothy 5:9 1 Timothy 5:10 1 Timothy 5:11 1 Timothy 5:12 1 Timothy 5:13 1 Timothy 5:14 1 Timothy 5:15 1 Timothy 5:16 1 Timothy 5:17 1 Timothy 5:18 1 Timothy 5:19 1 Timothy 5:20 1 Timothy 5:21 1 Timothy 5:22 1 Timothy 5:23 1 Timothy 5:24 1 Timothy 5:25 "THE FIRST EPISTLE TO TIMOTHY" Chapter Six IN THIS CHAPTER 1) To note the warnings about being obsessed with disputes and arguments over words, wranglings of men, etc. 2) To appreciate the counsel given to those who desire to be rich, and to those who are rich 3) To consider what the man of God is expected to flee and to pursue SUMMARY This final chapter begins with instructions concerning servants and their duties toward their masters, especially toward those masters who believe (1 Timothy 6:1-2). A description then follows of those who might teach otherwise and not consent to the wholesome words of our Lord and His doctrine which is according to godliness (1 Timothy 6:3-5). Mentioning the value of godliness when accompanied by contentment, Paul warns of the need to be content with food and clothing, and the danger facing those who desire to be rich (1 Timothy 6:6-10). Timothy is then charged to flee such things and to pursue things becoming a man of God. He is encouraged to fight the good fight of faith, and to lay hold on eternal life. He is then solemnly urged by Paul to keep the commandment without spot and blameless until our Lord's appearing, whom Paul describes in the most amazing terms (1 Timothy 6:11-16). The epistle ends with instructions for Christians who are rich in this world, and with an impassioned plea for Timothy to guard what was committed to his trust, avoiding profane and vain babbling over false doctrine which has led others away from the faith (1 Timothy 6:17-21). OUTLINE I. (1 Timothy 6:1-2) A. HOW THEY SHOULD REGARD THEIR MASTERS (1 Timothy 6:1)1. As worthy of all honor (1 Timothy 6:1 a) 2. So that God and His doctrine might not be blasphemed (1 Timothy 6:1 b) B. HOW THEY SHOULD REGARD MASTERS (1 Timothy 6:2)1. Not to be despised because they are brethren (1 Timothy 6:2 a) 2. But to serve them, remembering that those who are benefited are believers and beloved (1 Timothy 6:2 b) II. BY GREED (1 Timothy 6:3-10) A. SUCH (1 Timothy 6:3-5)1. Anyone who does not consent to the wholesome words of our Lord, and to the doctrine according to godliness (1 Timothy 6:3) 2. He is proud, knowing nothing (1 Timothy 6:4 a) 3. He is obsessed with disputes and arguments over words (1 Timothy 6:4 b) a. From which come envy, strife, reviling, evil suspicions (1 Timothy 6:4 c) b. From which come useless wranglings of men of corrupt minds and destitute of the truth (1 Timothy 6:5 a) 4. Who supposes that godliness is a means of gain (1 Timothy 6:5 b) B. THE OF (1 Timothy 6:6-8)1. Godliness with contentment is great gain (1 Timothy 6:6) a. For we brought nothing into this world (1 Timothy 6:7 a) b. And it is certain we can carry nothing out (1 Timothy 6:7 b) 2. Thus we should be content with food and clothing (1 Timothy 6:8) C. THE DANGERS FACING THOSE WHO DESIRE TO BE RICH (1 Timothy 6:9-10)1. Those who desire to be rich fall... a. Into temptation and a snare (1 Timothy 6:9 a) b. Into many foolish and harmful lusts (1 Timothy 6:9 b) ...which drown men in destruction and perdition (1 Timothy 6:9 c) 2. For the love of money is a root of all kinds of evil (1 Timothy 6:10 a) a. For which some have strayed from the faith in their greediness (1 Timothy 6:10 b) b. And have pierced themselves with many sorrows (1 Timothy 6:10 c) III. THE MAN OF GOD HIMSELF (1 Timothy 6:11-16) A. GENERAL (1 Timothy 6:11-12)1. Flee the things described before, such as the desire to be rich (1 Timothy 6:11 a) 2. Pursue righteousness, godliness, faith, love patience, gentleness (1 Timothy 6:11 b) 3. Fight the good fight of faith (1 Timothy 6:12 a) 4. Lay hold on eternal life (1 Timothy 6:12 b) a. To which you were called (1 Timothy 6:12 c) b. To which you have confessed the good confession in the presence of many (1 Timothy 6:12 d) B. A SOLEMN CHARGE (1 Timothy 6:13-16)1. Urged by Paul in the sight of... a. God, who gives life to all things (1 Timothy 6:13 a) b. Jesus Christ, who witnessed the good confession before Pontius Pilate (1 Timothy 6:13 b) 2. To keep the commandment without spot, blameless until the Lord's appearing (1 Timothy 6:14) a. Which He will manifest in His own time (1 Timothy 6:15 a) b. Who is then described as: 1) The blessed and only Potentate, the King of kings and Lord of lords (1 Timothy 6:15 b) 2) He who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see (1 Timothy 6:16 a) c. To whom be honor and everlasting power (1 Timothy 6:16 b) IV. THE RICH (1 Timothy 6:17-19) A. WHAT TO COMMAND THEM (1 Timothy 6:17)1. Not to be haughty, nor trust in uncertain riches (1 Timothy 6:17 a) 2. But to trust in the living God, who gives us richly all things to enjoy (1 Timothy 6:17 b) B. WHAT TO THEM (1 Timothy 6:18-19)1. To do good, to be rich in good works, ready to give, willing to share (1 Timothy 6:18) 2. Storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life (1 Timothy 6:19) V. CHARGE TO TIMOTHY (1 Timothy 6:20-21) A. A FERVENT PLEA TO TIMOTHY (1 Timothy 6:20-21 a)1. To guard what was committed to his trust (1 Timothy 6:20 a) 2. To avoid the profane and vain babbling and contradictions of what is falsely called knowledge (1 Timothy 6:20 b) 3. For by professing such, some have strayed concerning the faith (1 Timothy 6:21 a) B. A FINAL : "GRACE BE WITH YOU. AMEN" (1 Timothy 6:21 b) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- Instructions concerning servants (1 Timothy 6:1-2) - Instructions concerning teachers motivated by greed (1 Timothy 6:3-10) - Instructions concerning the man of God himself (1 Timothy 6:11-16) - Instructions concerning the rich (1 Timothy 6:17-19) - Concluding charge to Timothy (1 Timothy 6:20-21) 2) How were servants to consider their masters? Why? (1 Timothy 6:1)- As worthy of all honor - That the name of God and His doctrine may not be blasphemed 3) What were the servants who had believing masters cautioned against doing? (1 Timothy 6:2)- Despising them because they are brethren 4) How is one described who does not consent to the words of our Lord, and to the doctrine which is according to godliness? (1 Timothy 6:3-4)- Proud, knowing nothing, obsessed with disputes and arguments over words 5) What is of great gain? (1 Timothy 6:6)- Godliness with contentment 6) With what should we be content? (1 Timothy 6:8)- Having food and clothing 7) What happens to those who desire to be rich? (1 Timothy 6:9)- They fall into temptation and a snare, and into many foolish and harmful lusts 8) What is a root of all kinds of evil? (1 Timothy 6:10)- The love of money 9) What have some done in their greediness? (1 Timothy 6:10)- Strayed from the faith, and pierced themselves through with many sorrows 10) What is the man of God to pursue? (1 Timothy 6:11)- Righteousness, godliness, faith, love, patience, gentleness 11) What is the man of God to fight, and to lay hold of? (1 Timothy 6:12)- He is to fight the good fight of faith, and lay hold on eternal life 12) What did Paul urge Timothy to do? (1 Timothy 6:13-14)- To keep the commandment without spot, blameless until our Lord's appearing 13) How does Paul describe our Lord Jesus Christ? (1 Timothy 6:15-16)- The blessed and only Potentate, the King of kings, and Lord of lords - Who alone has immortality, dwelling in unapproachable light 14) What was Timothy to command the rich? (1 Timothy 6:17-19)- Not to be haughty, nor to trust in uncertain riches but in the living God - To do good, to be rich in good works, ready to give, willing to share - To store up for themselves a good foundation for the time to come, that they may lay hold on eternal life 15) What was Timothy to avoid? Why? (1 Timothy 6:20-21)- Profane and vain babbling and contradictions of what is falsely called knowledge - By professing such things, some have strayed concerning the faith 16) What was Paul's final benediction to Timothy in this letter? (1 Timothy 6:21)- Grace be with you _____________________________________________________________ Commentary by David Lipscomb(3) 1 Timothy 6:1-21 Ti 6:1 Let as many as are servants under the yoke--[Human slavery was one of the most perplexing questions the gospel of Jesus Christ had to face. It was common to all peoples and nations, and entered into all grades and ranks of society. In the old world war and commerce were equally responsible for its existence. To attempt to eradicate it by preaching against it as hateful to God and degrading to man would have produced rebellion and revolution in its darkest and most violent form. Christ did not propose to break up such relations by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions.] A very grievous type of slavery existed throughout all the countries of Asia and Europe at the time of the introduction of the Christian religion: The relation of both masters and servants was recognized by the apostles. Here Paul is instructing Timothy how he should teach servants to conduct themselves toward their masters. Under the yoke means in slavery. 1 Timothy 6:1 count their own masters worthy of all honor,--They were not to think for a moment that Christianity was to interfere with the existing social relations and put master and slave on an equality on earth, but they were to show respect and honor to their own masters. 1 Timothy 6:1 that the name of God and the doctrine be not blasphemed. --That no reproach be brought upon the name of God whom the servants worshipped. On the other hand, the fidelity of the Christian servants in the discharge of all the duties laid on him by the master should commend his religion to his master. 1 Timothy 6:2 And they that have believing masters, let them not despise them,--Here he recognizes that believers could be masters. In the spiritual kingdom they were one in Jesus Christ , brethren invested with equal rights; [and the slave might conclude that this destroyed the earthly relation of master and slave. But this spiritual relationship though, it must influence and modify the civil relationship, did not dissolve it. In civil relation they were still master and slave, and a Christian is forbidden to cease to honor and be obedient to the civil relation.] 1 Timothy 6:2 because they are brethren;--The slave would think because his master was a Christian he ought to set him free because he was his brother, and if he did not he would condemn or despise him. 1 Timothy 6:2 but let them serve them the rather, because they that partake of the benefit are believing and beloved.--On the other hand, let the service be more cheerful because they are brethren who partake of the benefits of service. Paul impresses that they ought to prefer to work for a Christian master because a brother was helped by their labors. 1 Timothy 6:2 These things teach and exhort.--It is likely that disturbances had taken place over these questions. On such questions it would be easy to arouse deep feelings in slaves. From the severity of the denunciation in the next verse of those who teach differently, we may justly conclude that evil-disposed persons had been teaching differently and arousing discontent and a rebellious spirit. SECTION THREE 1 Timothy 6:3-211. AGAINST AND 1 Timothy 6:3-101 Ti 6:3 If any man teacheth a different doctrine,--The form of statement here used is general, but it comprehends all teaching contrary to that of the inspired apostle. It is quite probable that among other heretical doctrines adapted to embitter different classes of society against each other and excite a social revolution, was human slavery. It is evident that such teaching, while it wholly ignored the spiritual significance and value of the gospel, was in high degree dangerous where a great portion of the population were slaves. It could result only in revolution. Hence, the importance of the instruction to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and slave, in all his epistles he instructs slaves to be in obedience to their masters. 1 Timothy 6:3 and consenteth not to sound words, even the words of our Lord Jesus Christ,--This reference must be to the general tenor of the teaching of the Lord Jesus Christ, which was to interfere with no relation regulated by the government. [Here he was in all probability referring to such sayings of the Lord as: "Then saith he unto them, Render therefore unto Caesar the things that are Caesar's; and unto God the things that are God's." (Matthew 22:21.) "Resist not him that is evil : but whosoever smiteth thee on thy right cheek, turn to him the other also." (Matthew 5:39.) But the false teachers, who were the bitterest enemies of the truth would not consent to "sound words, " though they were the words of the Lord Jesus Christ.] 1 Timothy 6:3 and to the doctrine which is according to godliness;--Such a state of insubordination and discontent as they would produce would be a great hindrance to the progress of the gospel. 1 Timothy 6:4 he is puffed up, knowing nothing,--He is self-conceited , thinks his reasons above the teachings of the Lord and the apostles. All such really know nothing as they should know. They do not know that God in his workings does not suddenly break these relations, but he lays down principles that work out results gradually and gently through changing the heart and molding and directing the feelings and purposes. God, in other words, works results through the heart, changes the outward acts and relations first by changing the heart and feelings. Hence he breaks and changes no relation by sudden and violent means. 1 Timothy 6:4 but doting about questionings and disputes of words,--They had such a morbid fondness for questionings and disputings over untaught questions and words that it amounted to a disease. These men deal with subtle, useless, and unpractical questions, which have no practical bearing on ordinary life , and only tend to stir up strife and useless discussion, and to make men discontented and rebellious. 1 Timothy 6:4 whereof cometh envy,--Envy is uneasiness, pain, mortification, or discontent, excited by another's prosperity, or by his superior knowledge, or possessions. strife,--Angry contention, hostile struggling, fighting, the disposition to be quarrelsome and contentious, the feeling which seeks to irritate. It is not strife for truth and right, but simply for its own sake. 1 Timothy 6:4 railings,--Harsh and abusive language toward those who will not concede a point--a common effect of disputes and more commonly of disputes about small and unimportant matters than of those which are of magnitude. 1 Timothy 6:4 evil surmisings,--Evil surmisings are the imaginings of evils or wrongs of others without clear testimony. This seems to grow out of the depravity of the flesh and shows itself in the disposition to attribute evil motives to the acts of others. This disposition is very prevalent among men, even among Christians. This habit is here placed in bad association, and is a warning to all who could please God that it should be sedulously avoided. The habit arises from a bitter, jealous spirit toward others; it is really the reflection of the evil heart of him who cultivates the spirit, and usually indicates that he is actuated by evil motives in what he does, and that he judges others by his own spirit. 1 Timothy 6:5 wranglings of men--These words close the long catalogue of the fruits of the teaching of the false teachers of the faith in Christ and point out that the wranglings engendered by these useless and unhappy controversies would be no mere temporary difficulties, but would indefinitely prolong their destructive work. 1 Timothy 6:5 corrupted in mind--They corrupted the word of God, and thus prepared the way for the debasement of their own mind , leading in turn to that pride and ignorance which were their most distinguishing qualities.] 1 Timothy 6:5 and bereft of the truth,--[This indicates that the truth was once theirs. They had corrupted the word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities. The truth was theirs once, but they forfeited it by their unfaithfulness and corruption.] 1 Timothy 6:5 supposing that godliness is a way of gain.--[They did not preach contentment to the slaves or induce them to acquiesce with patience in their hard lot, but rather persuaded them to use religion as a means of worldly betterment. Such counsel would have disorganizing, disintegrating effects upon society. But it was, besides, a degradation of the doctrine of Christ. Godliness was not designed to be a lucrative business or to be followed only so far as it subserved the promotion of worldly interests. Simon Magus and such men as made "merchandise" of the gospel are examples of this class. Such persons would be "teaching things which they ought not, for filthy lucre's sake." (Titus 1:11.)] 1 Timothy 6:6 But godliness with contentment is great gain:--Contentment pertains not to the place or condition, but to the heart. Being contented in our lot is great gain. It is a precious treasure that brings much joy in this world, and then an unfailing treasure in the world to come. It is great gain to learn to be content without riches or earthly treasures. [In this concise and weighty sentence Paul expresses both these main ideas that godliness makes us content, and to be content is the highest good.] 1 Timothy 6:7 for we brought nothing into the world, for neither can we carry anything out;--Every earthly possession is only meant for this life--for the period between the hour of birth and death--then we should only be concerned about what we can wisely use in our journey through life. To burden ourselves with more is to hinder our usefulness and our true enjoyment of life and our opportunities for doing good for others and for improving ourselves. 1 Timothy 6:8 but having food and covering we shall be therewith content.--What we eat and what we wear is all the material good we get out of riches. [What else may be granted should be received with thanksgiving. Still it is not absolutely necessary, and the earnest and devout Christian will be satisfied when his actual needs are supplied.] 1 Timothy 6:9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts,--The eagerness for riches brings temptation to sin. They are led into a snare of Satan. The effort to gain riches and enjoy them excites many hurtful lusts, which burden the heart, destroys the better aspirations and desires of the spirit, and makes one a sordid and selfish being. 1 Timothy 6:9 such as drown men in destruction and perdition.--There is no truth more plainly taught on the pages of inspiration than all unjust means--or means gained when we make anxiety for money the chief end of our labors--bring ruin, poverty, and shame upon men and their families. The longer it remains in the family the deeper the ruin it works, the more highly it exalts them the deeper in shame it drags them down. Every dollar brought into a family by dishonest and unjust means is a curse, a poverty breeder to that family. [The gratification of desires, whether these desires are centered in the lower animal passions or in the pursuit of yet baser and more selfish passions, still invariably leads to the destruction of the poor, frail human body first. This premature breaking up of the earthly tabernacle is the herald and precursor of the final perdition of the immortal soul.] 1 Timothy 6:10 For the love of money is a root of all kinds of evil:--An inordinate desire of earthly things or of what belongs to our neighbor. Covetousness is a vice that becomes stronger in old age when other vices are weakened; it can never be satisfied; it renders men the abhorrence of God, cruel, oppressive, and unjust toward neighbors; and betrays the man into sins and miseries unnumbered. 1 Timothy 6:10 which some reaching after have been led astray from the faith,--Some had been so deceived as to depart from the faith or living according to the requirements of God. [The one who covets gold longs for opportunities in which his love of money finds a field for exercise.] 1 Timothy 6:10 and have pierced themselves through with many sorrows.---They have overwhelmed themselves with many sorrows and afflictions. [The reference here is most likely to the many pains, agonies, troubles attending money seeking, the pangs of conscience, the miseries of unsatisfied greed, and the conscious failure of attaining life's best end.]2. FIGHT THE GOOD FIGHT OF FAITH 1 Timothy 6:11-161 Ti 6:11 But thou, O man of God,--"Man of God" is one devoted to the service of God. It frequently in the Old Testament means the prophets inspired of God and sent to teach the people, but under the new covenant the name is extended to all faithful men in the Lord Jesus Christ. (2 Timothy 3:17.) 1 Timothy 6:11 flee these things;--Paul gives Timothy and all teachers of the religion of the Lord Jesus Christ the warning to flee from the love of money, and get far away from such desires and all the evils and dangers it brings. 1 Timothy 6:11 and follow after righteousness,--The apostle says: "Be not overcome of evil, but overcome evil with good. (Romans 12:21.) The "man of God" fleeing from all covetous longings for money must follow after righteousness, shape his inner life after "the law of the Spirit of life in Christ Jesus, " which makes "free from the law of sin and of death." (Romans 8:2.) 1 Timothy 6:11 godliness,--Godliness gives contentment with food, raiment, and what at present we enjoy. 1 Timothy 6:11 faith,--Faith in God and Christ assures of a better and more abiding substance reserved in heaven for us. (1 Peter 1:3-12.) 1 Timothy 6:11 love,--Love is manifested in doing good to our fellow men , and the divine law tells us that it is the only way we can do it , hence "love therefore is the fulfillment of the law." (Romans 13:10.) 1 Timothy 6:11 patience,--[Patience is that state of mind and heart that enables one to face difficulties and obstacles that make him willing to toil and suffer adversity in order to maintain his loyalty to God.] 1 Timothy 6:11 meekness.--Meekness suppresses our wrath and indignation against those who are injurious to us and takes away from us that which is our own--submission to the divine will. 1 Timothy 6:12 Fight the good fight of the faith,--Faith in God calls man to a vigorous fight with evil in his own soul that he against the influences of the flesh may keep the faith, and then it summons him to maintain the faith in the world. The Christian teacher especially had to maintain that truth against the fierce opposition of the world, and before the world both in precept and example of what faith in Christ will make of a man. 1 Timothy 6:12 lay hold on the life eternal,--He was to do the things required to gain eternal life. In fighting "the good fight of the faith" a man lays hold on eternal life because faith leads him to do the things that fit him for eternal life. 1 Timothy 6:12 whereunto thou vast called,--Unto the attainment of eternal life Timothy had been called. 1 Timothy 6:12 and didst confess the good confession in the sight of many witnesses.--Timothy was brought before the rulers, was imprisoned for confessing and not denying that Jesus is the Christ. Of him it is said: "Know ye that our brother Timothy bath been set at liberty; with whom, if he' come shortly, I will see you." (Hebrews 13:23.) Certainly the greater probability is that his confession took place when he was on trial for his life. The special merit in the confession was in making it in the face of danger and even death. 1 Timothy 6:13 I charge thee in the sight of God,--He cautions him to remember that God witnesses and will hold him to strict account if he fails to meet the responsibility thus taken upon himself. 1 Timothy 6:13 who giveth life to all things,--God is the source of all life , and from him all life comes. "In him was life; and the life was the light of men." (John 1:4.) 1 Timothy 6:13 and of Christ Jesus, who before Pontius Pilate witnessed the good confession;--This confession of Jesus Christ was made when he was on trial for his life before Pontius Pilate. The special merit in the confession was in making it in the face of danger and death--an occasion similar to that in which he warned the twelve to confess and not to deny him. Paul says: "Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." (Romans 10:9-10.) This was addressed to Christians, not concerning the plan of entering into the church and having their sins pardoned, but of the course that would lead to eternal life. Faith in God and the courage to confess Christ is just as essential to salvation at every step through life down to death itself as they are at the beginning. 1 Timothy 6:14 that thou keep the commandment, without spot, without reproach,--Here Paul specifies what the charge was that he was commanding in such earnest, solemn language to Timothy. The commandment was the teaching of Jesus Christ, the gospel message, that was to be proclaimed in all its fullness ; and that it might be done effectually it was needful that Timothy should be without flaw--should live the life he preached. The false teachers of whom he had been speaking (well known to Timothy) by their lives had dishonored the glorious commandment which they professed to love and teach. 1 Timothy 6:14 until the appearing of our Lord Jesus Christ:--The coming of the Lord was of all events the goal which all were to keep in view. Death is regarded as the coming of the Son of man to those who die. It might mean until death. If kept till then, it will be kept till the coming of the Lord to judge the world. 1 Timothy 6:15 which in its own times he shall show,--At the time appointed by the Father--Jesus will show forth his coming to the world (Matthew 24:27-31)--the time which the Father has appointed by his own authority (Acts 1:7) and said to be known only to him (Mark 13:32). But the Father's time is Christ's own time. The Father and the Son both have part in the glorious manifestation of his coming. [The plural times is suggestive of successive manifestations and fulfillments in the kingdom of God of the predicted manifestations. It is possible, therefore, to include in these times the Lord's coming to Christians individually to take them to the home prepared for them. (John 14:3.)] 1 Timothy 6:15 who is the blessed and only Potentate,--A potentate is one possessing power, a governor or ruler. Jesus said to his disciples after his resurrection from the dead: "All authority hath been given unto me in heaven and on earth." (Matthew 28:18.) And "he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. . . . But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all." (1 Corinthians 15:25-28.) And because Jesus is the only Ruler, there is no other name under heaven whereby men must be saved. 1 Timothy 6:15 the King of kings, and Lord of lords;--The King over all kings, the Ruler of all rulers of whatever name or power. 1 Timothy 6:16 who only hath immortality,--Immortality means freedom from death, from suffering, from decay. Jesus Christ in the bosom of the Father only hath immortality with God. He alone can impart it to others. "For as the Father hath life in himself, even so gave he to the Son also to have life in himself." (John 5:26.) "For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will." (John 5:21.) Jesus has supreme rule until he puts down all rule and authority and power, and has rescued the earth from the dominion of death, then he will surrender the world rescued from the rule of sin and death up to God the Father that he may be all and in all. 1 Timothy 6:16 dwelling in light unapproachable;--The Lord Jesus Christ in the bosom of the Father is as inaccessible as God himself. None can see him and all beings in heaven and on earth must give him glory and honor and yield to his supreme and eternal power. 1 Timothy 6:16 whom no man hath seen, nor can see:--The light of Jesus is blinding to all who approach him in mortal frame. We shall in the future see him as he is in immortal brightness and then we shall be transformed into his likeness. 1 Timothy 6:16 to whom be honor and power eternal.--To whom-- as alone within himself is worthy and to whom they properly belong --let honor and eternal power be ascribed. 1 Timothy 6:16 Amen.--This word marks the close of the doxology.3. CHARGE TO THE RICH 1 Timothy 6:17-1917 Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches,--Paul had already given fearful warning against anxiety for riches and the improper means of obtaining them. Here he gives an earnest and solemn lesson as to how those who possessed riches should use them. He tells Timothy to charge them to be not uplifted with pride on account of riches--that riches are uncertain. They take wings and fly away; they do not bring the happiness they promise. One must not trust them for true good. 1 Timothy 6:17 but on God, who giveth us richly all things to enjoy;--No more distinct promise of earthly good was ever made to Jews than this promise to Christians. The same promise is made distinctly to the faithful Christians at Philippi: "And my God shall supply every need of yours according to his riches in glory." (Philippians 4:19.) Some erroneously claim that under the law of Moses temporal blessings alone were promised, and under the law of Christ only spiritual blessings. Under Christ the promise of temporal blessings has not been withdrawn. They are as great as under Judaism, but under Christ the spiritual blessings have been added. Hence, Christ says "I say unto you, There is no man that bath left house, or brethren, or sisters, or mother, or father, or children, or lands , for my sake, and for the gospel's sake, but he shall receive a hundredfold now in this time, . . . and in the world to come eternal life." (Mark 10:29-30.) 1 Timothy 6:18 that they do good, that they be rich in good works ,--These words seem to point to the highest enjoyment procurable by those rich--the luxury of doing good, of helping others to be happy, the only enjoyment that never fails. 1 Timothy 6:18 that they be ready to distribute, willing to communicate;-- Free to come into fellowship with those at work for Christ by aiding them. 1 Timothy 6:19 laying up in store for themselves a good foundation against the time to come,--The foundation of their hope for eternal life is that through faith in Jesus Christ they have used their riches in doing good to the poor. When they do it through faith in Jesus Christ, they will use it in his name as he directs. Riches impose a fearful responsibility on man. They tempt him to do wrong. There is great temptation to lift him up with pride. The world flatters and fawns upon him because of his riches. The churches do it, give him the chief seats, and give him power and influence as a member of the church because of his money. The care of his riches takes his time and attention and tempts him to forget God and the duties he owes to him. Riches, when used humbly and faithfully in the name of Jesus Christ to honor God and to do good to man, are wings to lift him heavenward. Hoarded, gloried in , used to exalt in the world and gratify his fleshly appetites and desires, they are as a leaden weight around his neck to drag him down to ruin. 1 Timothy 6:19 that they may lay hold on the life which is life indeed.--The right use of riches lays a foundation from which the rich may lay hold on the life eternal. 4. FINAL CHARGE TO TIMOTHY AND 1 Timothy 6:20-211 Ti 6:20 O Timothy, guard that which is committed unto thee,--This is an affectionate and earnest appeal to Timothy to guard the work committed to him. Do not alter, add too, or take from it. Be faithful in keeping and teaching it. That is the only thing that could help him or his hearers. 1 Timothy 6:20 turning away from the profane babblings and oppositions of the knowledge which is falsely so called;--Turn away from these useless talks and subjects that bring no profit. Too much attention given to errors may, and often does, lead into errors. As a rule, men who become hobby riders are not benefited by discussion, and frequently others are injured by such. When a man exalts one truth above another truth of the Bible, and teaches that to the neglect of other truths, he does evil and not good. But, as a rule, the best treatment is not to yield to him, not to argue with him, but press forward the work of God. 1 Timothy 6:21 which some professing have erred concerning the faith. --When men turn aside in any way from adherence to the plain truth as taught, they make shipwreck of their faith and go into apostasy. 1 Timothy 6:21 Grace be with you.-- These words, no doubt addressed to Timothy, are a gracious, peaceful ending to the Epistle.____________________________________________________________ Study of 1st Timothy Chapter Six (1 Timothy 6:1) "Servants" is Doulos, a slave. Slavery in the Roman Empire was taken for granted. While the general ethics of Christianity did not allow such a thing, yet the apostles never openly preached against it. It was a common thing for Christians to have slaves, witness Philemon and his slave Onesimus. These slaves to whom Paul has reference here, were Christians, slaves of unsaved masters. Vincent translates, "as many as are under the yoke as bondservants." The designation, "bondservants," is added in explanation of under the yoke, which implies a hard and disagreeable condition. Expositors says that the phrase, "under the yoke," proves that that slave belongs to a heathen master. The same authority says: "The heathen estimate of a slave differed in degree, not in kind, from their estimate of cattle. A Christian master could not regard his slaves as under a yoke." The words "their own" are idios, "one's personal, private, peculiar possession." "Master" is not kurios, "lord, master," but despotηs, a correlative of Doulos, and denoted absolute ownership and uncontrolled power. The word "count" is hηgeomai, which denotes a belief or opinion, resting, not upon one's inner feelings or sentiments, but upon the due consideration of external facts. The word "honor" is timη, "a valuing by which a price is fixed, thing prized, the honor which belongs to one, deference, reverence." Hence the admonition is for these Christian slaves to treat their pagan masters with the respect and honor due one who is master. They are not called upon to honor what they are, but to honor the position they occupy, lest reproach be brought upon the name of God. Since slavery was a common and accepted institution at that time, it would hurt the cause of Christianity for Christian slaves to rebel against their masters. Peter, in his first letter, exhorts to the same thing (1 Peter 2:18-25). The expression, "the name of God," refers to all that God is in His matchless Person as deity. Rebellion on the part of these Christian slaves would bring reproach upon all that God is in Himself. The word "blasphemed" is blasphηmeτ, "to speak reproachfully, to revile, rail at, calumniate." Translation: Let as many as are under the yoke as slaves, consider their own absolute masters worthy of the greatest respect, in order that the name of God and the teaching be not evil spoken of.(1 Timothy 6:2) Expositors says that "a Christian slave would be more likely to presume on his newly acquired theory of liberty, equality, and fraternity in relation to a Christian master than in relation to one that was a heathen. The position of a Christian master must have been a difficult one, distracted between the principles of a faith which he shared with his slave, and the laws of a social state which he felt were not wholly wrong." Robertson suggests that some of these slaves might have been pastors of local churches to which the master belonged. "Despise" is kataphroneτ, "to think down, disdain, think little or nothing of." The Christian slaves are exhorted not to despise their Christian masters, because they (the masters) are brethren, (belonging to the same brotherhood and not liberating them). Instead, they are to do them service. The verb is douloτ, having the same stem as the noun Doulos, literally "slave for them all the more," or, "serve them as their slaves all the more." They are to do this because the Christian masters are faithful and beloved. "Faithful" is pistos, referring here, not to the fact that these Christian masters have the quality of faithfulness, but that they are believers. The word "benefit" is euergesia, used here in its non-religious signification of "kindly service." It refers to kindly acts which these Christian masters do to their slaves, not to benefits received by the masters. Expositors and Vincent both concur in this interpretation. This would be the appreciation on the part of the Christian master of the excellent service rendered by the Christian slave. Translation: And those who have believing masters, let them not despise them because they are brothers, but render them a slave's service, all the more because they are believing ones and beloved ones who busy themselves in kindly service.(1 Timothy 6:3-5) The "if" is the particle of a fulfilled condition (ei) "If, as is the case, any man teaches otherwise." Some were teaching things diametrically opposed to Paul's teaching. The word "otherwise" is heteros, "another of a different kind," and which frequently refers to something diametrically opposed to what is right. The word "consent" is proserchomai, literally, "to come to, to draw near." It refers to the act of one who confidingly accepts another's proffer. Thus it means, "to give one's assent to." "Wholesome" is hugiainτ, "to be sound, to be well, to be healthy." Our word "hygiene" comes from this Greek word. Expositors says, "Healthy, wholesome, admirably describe Christian teaching, as St. Paul conceived it, in its com-plete freedom from casuistry or quibbles in its theory, and from arbitrary or unnatural restrictions in its practice." The word "godliness" is eusebeia. The verbal form means, "to act piously or reverently toward God." The noun form used here means, "piety toward God, reverence, respect." The doctrine which is according to godliness therefore refers to that teaching which concerns the proper attitude of the individual towards God. "Proud" is tuphoτ, "to raise a smoke, to wrap in a mist." It speaks metaphorically of a beclouded and stupid state of mind as the result of pride. The verb is in the perfect tense which speaks of an action completed in past time having finished results in present time. The person concerning whom Paul 19 speaking has come to the place where pride has finished its work, and he is in a permanent or settled state of pride. "Knowing" is epistamai, "to put one's attention on, fix one's thoughts on, to understand." Thus, this person is not merely devoid of a knowledge of facts, but is unable to do any concentrated or reflective thinking. "Nothing" is literally, "not even one thing." "Doting" is noseτ, "to be sick," metaphorically used of any ailment of the mind. It speaks of a morbid fondness for something. Expositors says that both doting and mad after as translations err by excess of vigor. The idea is a simple one of sickness as opposed to health. The word is used as opposed to the word hugiainτ, translated "wholesome" in 1 Timothy 6:3, and referring to a state of sound health. This person has a morbid curiosity about questions. The word is zηtηsis, literally, "processes of inquiry," hence, "debates." "Strifes of words" is logomachia, which is made up of logos, "a word," and machη, "a fight," hence, "a war of words." "Perverse disputings" is diaparatribη. Paratribη is "a rubbing against." dia signifies continuance. Thus the meaning is continued friction. "Of men of corrupt minds" has a participial construction in the Greek text and could better be, "of men corrupted in mind." These are "destitute of the truth" (A.V.). The word is apostereτ, "to defraud, rob, despoil, to allow one's self to be defrauded." "The implication is that they once possessed the truth. They put it away from themselves. Here it is represented as taken away from them" (Vincent). Expositors says, "The truth was once theirs; they have disinherited themselves." The word "destitute" (A.V.) does not adequately translate it. Commenting on the words, "supposing that gain is godliness," Vincent says: "Wrong. Rend, that godliness is a way (or source) of gain. . . . They make religion a means of livelihood." Expositors comments: "not godliness in general, but the profession of Christianity. . . . Here the significance of the clause may be that the false teachers demoralized slaves, suggesting to slaves who were converts, or possible converts, that the profession of Christianity involved an improvement in social position and worldly prospects." The words, "from such withdraw thyself," are not in the best texts. Translation: If, as is the case, anyone is teaching things of a different nature and opposed to the things just mentioned, and does not give his assent to wholesome words, those of our Lord Jesus Christ, and to the teaching which is according to a godly piety, he is in a beclouded and stupid state of mind, which condition is caused by pride, not doing any concentrated or reflective thinking in even one instance, but exercising a morbid curiosity about inquiries and quarrels about words, from which come envy, strife, speech injurious to another's good name, malicious suspicions, protracted and wearing discussions of men corrupted in mind, who have disinherited themselves of the truth, thinking that godly piety is a way of gain.(1 Timothy 6:6-10) "Contentment" is autarkeia. It speaks of an inward self-sufficiency as opposed to the lack or the desire of outward things. It is a favorite Stoic word, expressing the doctrine of that philosophy that a man should be sufficient to himself for all things, and able, by the power of his own will, to resist the force of circumstances. "In Son 5:8, we read: 'Blessed is the man whom God remembereth with a sufficiency convenient for him;' that is, with a sufficiency proportioned to his needs" (Vincent). Thus, Paul's teaching here is that the possession of a godly piety makes a person independent of outward circumstances, and self-sufficient, enabling him to maintain a spiritual equilibrium in the midst of both favorable circumstances and those which are adverse. "With" is meta, a preposition showing close association of two things. This inward self-sufficiency is a natural accompaniment of godly piety. The "and" of 1 Timothy 6:7 is in italics and thus not in the Greek text. The translators supplied it in an attempt to connect the two statements. The Greek word hoti is the connection. Vincent offers the following "Omit and and certain. Rend hoti because. The statement is: We brought nothing into this world because we can carry nothing out. The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it: since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. Compare Job 1:21, Ecclesiastes 5:15, Psalms 49:17." Expositors says: "The reasoning of this clause depends upon the evident truth that since a man comes naked into this world (Job 1:21), and when he leaves it can 'take nothing for his labor which he may carry away in his hand' (Ecclesiastes 5:15; Psalms 49:17), nothing the world can give is any addition to the man himself. He is a complete man, though naked (Matthew 6:25, Luke 12:15)." The word "content" of 1 Timothy 6:8, has the same root as the one in v. 6. It is the Stoic word, except that the pronoun autos, "self," is not prefixed. The word is arkeτ, "to be possessed of unfailing strength, to suffice, to be enough (as against any danger)," hence, "to defend, ward off." It is used in the statement, "My grace is sufficient for thee," that is, it is sufficient "to enable thee to bear the evil manfully; there is, therefore, no reason why thou shouldst ask for its removal (2 Corinthians 12:9)" (Vincent). The contentment in 1 Timothy 6:8 is therefore the consciousness that having food and clothing provided by God, we are fortified against outward circumstances. These protect the body. Nothing of outward circumstances can injure the inner life. The word "will" is not thelτ, a desire which comes from the emotions, but boulomai, a desire that comes from the reasoning faculties. This desire to be wealthy is not a passing emotional thing, but the result of a process of reasoning. Mature consideration has been given the matter of the acquisition of riches, with the result that that desire has become a settled and planned procedure. Vincent says: "It is not the possession of riches, but the love of them that leads men into temptation." Expositors comments: "The warning applies to all grades of wealth: all come under it whose ambition is to have more money than that which satisfies their accustomed needs. We are also to note that what is here condemned is not an ambition to excel in some lawful department of human activity, which though it bring an increase in riches, develops character, but the having a single eye to the accumulation of money by any means." "Coveted" (1 Timothy 6:10) is oregτ, "to stretch one's self out in order to touch or grasp something, to reach after or desire something." "Sorrows" is odunη, "consuming grief." Translation: But godly piety associated with an inward self-sufficiency which is its natural accompaniment, is great gain; for not even one thing did we bring into this world, because not even one thing are we able to take out. And having food and clothing, by these we shall be fortified sufficiently; but they that after giving the matter mature consideration, desire to be wealthy, fall into temptation and a snare and many foolish and hurtful cravings which drown men in destruction and perdition; for a root of all the evils is the fondness for money, which certain ones bending their every effort to grasp, have been led astray from the Faith and have pierced themselves through with many consuming griefs.(1 Timothy 6:11) "But thou" is su de, the pronoun being used for emphasis and contrast. It is, "but as for you in contradistinction to others." The phrase, "O man of God" is not an official designation of Timothy's position in the Church, but a strong form of address. It is in the vocative case in Greek, the case of address. The word "God" is in the genitive case, the descriptive genitive here, describing the kind of man Timothy was, a godly man. The verb "flee" is pheugτ, in the present imperative which commands a continuous action. Timothy is to make it the habit of his life to be everlastingly fleeing away from a fondness for money. Expositors says that "love of money in ministers of religion does more to discredit religion in the eyes of ordinary people than would indulgence in many grosser vices." "Follow" is diτkτ, "to run swiftly in order to catch some person or thing, to run after, pursue," metaphorically, "to seek eagerly, earnestly endeavor to acquire." "Righteousness" here is not in the Pauline dogmatic sense, but as in Ephesians 5:9, refers to moral rectitude. "Love" here is agapη, God's love as produced in the heart of the yielded believer by the Holy Spirit. "Patience" is hupomonη "steadfastness, constancy, endurance." Thayer defines it: "in the N.T., the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings." The word is a compound of menτ, "to remain," and hupo, "under," and describes the man who remains under trials in a God-honoring manner. "Meekness" is praupatheia; in general, "mildness of disposition, gentleness of spirit, meekness." Trench in defining the Greek word for meekness (praotηs) says, "It is that temper of spirit in which we accept God's dealings with us as good, and therefore without disputing or resisting. . . . This meekness, however, being first of all a meekness before God, is also such in the face of men, even of evil men, out of a sense that these, with the insults and injuries which they may inflict, are permitted and employed by Him for the chastening and purifying of His elect." Translation: But, as for you, O man of God, these things be constantly fleeing. But be as constantly eagerly seeking to acquire righteousness, godly piety, faith, divine love, steadfastness, meek-spiritedness.(1 Timothy 6:12) In the exhortation to Timothy, "Fight the good fight of faith," we have a reference to the Greek athletic games. Paul was educated so far as his Greek training was concerned, at the University of Tarsus, at that time the foremost Greek university in the world, outstripping, according to Strabo, the University of Athens, in its zeal for learning. The great apostle shows a first-hand acquaintance with Greek athletics in his writings, where he frequently uses them as illustrations of spiritual truth, for instance, 1 Corinthians 9:24-27 and Philippians 3:12. All the churches Paul founded were composed of Greeks. Here he was writing to Timothy, whose father was a Greek. One of the chief activities of Roman life was the Greek games, held all over the empire. It was part of the atmosphere the Romans breathed. When Rome conquered Greece in a military sense, Greece conquered Rome in a cultural one. The word "fight" is agτnizomai. Its cognate noun was used in pagan Greece to refer to the place of a contest, the lists, race course, the assembly at the national games, a struggle, battle. The verb means, "to contend in the athletic games for the prize, to fight." When we find that the gloves of the Greek boxer were fur lined on the inside, but made on the outside of ox-hide with lead and iron sewed into it, and that the loser in a wrestling match had his eyes gouged out, we come to some appreciation of what a Greek athletic contest consisted of. Thus, the word "fight" (agτnizomai) had a very definite meaning for Timothy. The verb is present tense, imperative mode, commanding a continuous action. It showed Timothy the necessity for the continuous nature of the Christian's warfare against evil, and of his desperate effort to live a life pleasing to God. The second use of the word "fight" is agτn, the cognate noun of the verb. Expositors translates, "Engage in the contest." The word "good" is not agathos, referring to intrinsic goodness, but kalos, speaking of goodness as seen from the outside by a spectator. Paul, writing to Timothy just before his martyrdom, says, "The desperate, straining, agonizing contest, marked by its beauty of technique, I, like a wrestler, have fought to a finish, and at present am resting in its victory" (2 Timothy 4:7). The phrase, "marked by its beauty of technique," refers to the beautiful display of his art which the Greek athlete presents to the thousands in the stadium, and in Paul's sentence, to the beautiful technique inspired by the Holy Spirit, which he used in gaining victory over sin and in the living of a life pleasing to God. Paul therefore exhorts Timothy, "Be constantly engaging in the contest marked by its beauty of technique." The word "faith" is preceded by the definite article in the Greek text, "the faith." It is not "faith" in general as exercised by the Christian, to which reference is made here, but to the Faith as consisting of a body of doctrine with its corresponding ethical responsibilities, namely, Christianity and the Christian life. "Lay hold of" is epilambanτ, "to seize upon, take possession of." Thayer, in defining the word, says, "i.e., to struggle to obtain eternal life." Thus, the act of fighting the good fight is the same act as seen in the words, "lay hold of." The verb is in the aorist imperative, referring to a single act rather than a process. It refers to the habitual act of fighting the good fight, but takes no note of the process, rather emphasizing the result. Grammarians call it the culminative aorist, viewing the action from its existing results. Now, when Paul exhorts Timothy to lay hold of eternal life, he does not imply that he does not possess it. Timothy was saved, and possessed eternal life as a gift of God. What Paul was desirous of was that Timothy experience more of what this eternal life is in his life. The definite article appears before "life," marking it out as a particular life which the Scriptures say God gives the believer. The word "profession" is homologeτ, made up of legτ, "to say," and homos, "the same," hence, "to say the same thing as another says," thus, "to agree with what someone else says." Here it is used of Timothy's statement of his agreement with the doctrines of Christianity at the occasion of his baptism. "In the early Church, the baptism of a person was a matter in which the Church generally took an interest and a part. The rule in The Didache was, "Before baptism let him that baptizeth and him that is baptized fast, and any others also who are able" (Expositors). This explains the many witnesses who testified to Timothy's statement of faith in the doctrines of the Church, and his acceptance of them. Translation: Be constantly engaging in the contest of the Faith, which contest is marked by its beauty of technique. Take possession of the eternal life, into a participation of which you were called and concerning which you gave testimony to your agreement with the good profession in the presence of many witnesses.(1 Timothy 6:13-16) Expositors says: "St. Paul passes in thought from the past epoch in Timothy's life, with its human witnesses, among whom was the apostle himself, to the present probation of Timothy, St. Paul, far away; and he feels impelled to remind his lieutenant that there are real Witnesses of his conduct whose real though unseen presence is an encouragement as well as a check." "Give charge" is paraggellτ, "to command, order, charge." "Quickeneth" is zτogoneτ, "to preserve alive." The word zτopoieτ means, "to quicken" or "make alive." Expositors remarks that "the word has here a special appropriateness. Timothy is stimulated to exhibit moral courage by an assurance that he is in the hands of One whose protective power is universal, and by the example of One who, as Man, put that protective power to a successful test, and was 'saved out of death' " (Hebrews 5:7). The good confession here is the historical confession of our Lord before Pilate. Vincent says that this is the warrant for the truthfulness of Timothy's confession. The latter authority, commenting on the mention of Pilate here says that "the 'mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings." "Keep" is tηreτ, "watch, observe, guard, protect, preserve." It is aorist imperative. Paul gives the order to Timothy with military snap and curtness. It was a sharp order. Timothy, a good young man, was rather diffident. He was not cast in the heroic mold of a Paul. He needed just such sharp prodding once in awhile. He commands him to preserve the commandment intact. The commandment here is probably to be explained by reference to the command-merit spoken of in 1 Timothy 1:5. There it referred to the responsibility Paul laid upon Timothy to charge certain ones not to teach any other doctrine, etc. "Without spot" is aspilon, "free from censure, irreproachable, free from vice, unsullied." "Unrebukable" is anepilηptos, which in turn comes from Alpha privative prefixed to epilambanτ, "not apprehended, that cannot be laid hold of," hence, "that cannot be reprehended, not open to censure, irreproachable." "Appearing" is epiphaneia, "an appearing, appearance." It was often used by the pagan Greeks of a glorious manifestation of the gods, and especially of their advent to help (Thayer). Here it is used of the second Advent of our Lord, His coming to the earth to reign over the Millennial Kingdom. As a Christian, Timothy would be looking, not for the Advent, but for the Rapture of the Church, and doubtless the latter was blended with the former in the mind of Paul when he wrote this. The word "which" is a relative pronoun in the Greek text referring back to the word "appearing." The connection is as follows: "Which appearing in His own times He will expose to the eyes, He who is the blessed and only Potentate, etc." The word "times" is not chronos "time in general," but kairos "the critical and epoch-making periods fore-ordained of God when an that has been slowly, and often without observation, ripening through long ages, is mature and comes to birth in grand decisive events which constitute at once the close of one period and the commencement of another" (Trench). "His" is idios, a word referring to one's own peculiar, private, personal possessions. It will be in God the Father's own personal time only known to Himself that the Lord Jesus will come in glorious manifestation. Our Lord in Acts 1:7 says that it is not for us to know the times (chronos) or seasons (kairos) which the Father has put in His own power (exousia authority), and that He Himself does not know the time of the second Advent (Mark 13:32). God is called a Potentate. The word is dunastηs; the verb form is dunamai, "to be able, to have power." The noun is Dunamis, "strength, power, ability." It is the word used in Romans 1:16, where the gospel is the power of God resulting in salvation. Here our word refers to one who has power such as a prince, a high officer, a royal minister. God is called a potentate from the viewpoint of His power. He is a ruler by virtue of the fact that He has the power and ability to rule. This is what is meant by the word "potentate" here. He is the blessed potentate. There are two words in the Greek New Testament translated "blessed," eulogηtos, "well spoken of, praised" (Ephesians 1:3, our word "eulogy," Greek word made up of logos "a word," and eu, "good," thus, "a good word"), and Makarios "happy" (used here), in the sense of prosperous. The blessedness of this Potentate is found in the fact of His prosperity, all that He is and possesses in His Person as deity. The word "only" (monos) expresses His uniqueness as God. "King of kings" is literally, "King of those who are ruling as kings." "Lord of lords" is again, "Lord of those who are ruling as lords." This is a protest against the Cult of the Caesar in which the Roman emperor was worshipped as lord and god. Domitian (A.D. 81-96) assumed the titles of "lord" and "god." The Roman emperors were called "saviour of the world." "Immortality" is athanasia, made up of thanatos, "death," and the Greek letter Alpha, which when prefixed to a word negates its meaning, thus, "no death, incapable of dying." "Dwelling" is oikeτ, "to be at home." God is spoken of here as being at home in unapproachable light. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/itwsb/ 1 Timothy 6:2 "THE FIRST EPISTLE TO TIMOTHY" Fleeing In Full Pursuit (1 Timothy 6:3-11) 1. In 1 Timothy 6:11, we find an interesting contrast concerning the "man of God"... a. He is told to "flee" (Grk., pheugo) b. He is told to "pursue" (Grk., dioko) c. In the Grk. NT, these two words are next to each other, highlighting the contrast between them 2. So while one is fleeing from some things, he should be pursing other things... a. Are we fleeing those things from which we ought to flee? b. Are we pursing those things we need to pursue? [Ask yourself these questions as we consider "Fleeing In Full Pursuit". First, there are...] I. THINGS TO FLEE A. ERROR...1. Contrary to the words of our Lord and the doctrine according to godliness - 1 Timothy 6:32. Especially any error related to: a. The practice of fornication ("flee sexual immorality") - 1 Corinthians 6:18b. The practice of idolatry ("flee from idolatry") - 1 Corinthians 10:143. This implies that we must learn the truth - how can we flee from an unknown enemy? B. AND OVER WORDS...1. What might be described as "word battles" - 1 Timothy 6:4-5a. Some people become obsessed with such things b. They love to argue religion, just for the sake of arguing! 2. The outcome of such discussions are often: a. envy - the ill will one has when bested by an opponent b. strife - the condition that exists while argument is being discussed and people refuse to admit defeat c. reviling - abusive language (e.g., slander, scorn) regarding the opposition d. evil suspicions - mistrust, suspecting and impugning another's motives 3. Where discussions become "useless wranglings" a. By men "of corrupt minds and destitute of the truth" 1) They can't think straight 2) They don't even know what is really true b. By men who think "godliness is a means of gain" 1) Some think such arguing will make them famous 2) Others think it will give them power, position, even wealth 4. Timothy was told to stay away from such "wranglers"! - 1 Timothy 6:5; 2 Timothy 2:14-16; 2 Timothy 2:23 C. DESIRE FOR WEALTH...1. Godliness with contentment is the great gain - 1 Timothy 6:6-8a. "You can't take it with you" b. Food and shelter are the only true "necessities" c. Contentment is a grace to be learned - cf. Philippians 4:11-132. Those who "desire to be rich" endanger themselves - 1 Timothy 6:9a. They fall into temptation and a snare b. They fall into foolish and harmful lusts which drown them in destruction and perdition 3. The love of money is a root of all kinds of evil - 1 Timothy 6:10a. Some have strayed from the faith in their greediness b. They found not happiness, but much sorrow! [Such things we are to "flee" (1 Timothy 6:11). Are we fleeing from them, or flirting with them? It helps to flee when we are in full pursuit of certain things...] II. THINGS TO PURSUE A. ...1. The quality of being right, and doing right, in the sight of God 2. The righteousness we seek is that found in Christ, and Paul illustrates the "pursuit" one should have for it - cf. Philippians 3:7-14 B. ...1. This can be defined as "devotion to God which results in a life that pleases Him" 2. I.e., one who is godly displays a truly pious conduct 3. This godliness requires effort or exercise on our part - cf. 1 Timothy 4:74. The pursuit of godliness is well worth it, according to Paul - 1 Timothy 4:8 C. FAITH...1. Faith in its subjective sense, "active reliance on God and His promises" - Hendriksen2. Such reliance comes from the Word of God - Romans 10:173. At times, we must battle to maintain this reliance - 1 Timothy 6:124. There is the danger of developing a heart of unbelief, which is why we must always be in pursuit of faith - cf. Hebrews 3:12-15 D. LOVE...1. We are to love God, brethren, even enemies - Matthew 22:36-40; Matthew 5:44a. This love is from the Grk. agape, "active good will" b. It involves a decision of the will, not the heart 2. Such love does not come naturally, we must be taught it - e.g., 1 Thessalonians 4:9; 1 Thessalonians 3:123. Thus it is something we must pursue, or we will not have it! E. ...1. Steadfastness, "the grace to bear up under adversities" - Hendriksen2. Especially in times of persecution, discouragement, hard times 3. "Endurance" would be another word - e.g., Jesus, Hebrews 12:1-4 F. ...1. This word is akin to "patience", but with respect to people rather than circumstances 2. It affects how we treat others, even those with whom we differ - cf. 2 Timothy 2:24-253. Where the virtues of righteousness, godliness, faith, love and patience are present, the virtue of gentleness naturally follows 1. These things to flee and things to pursue were important to Paul... a. He not only warned Timothy in this passage b. He warned Timothy again in another epistle - 2 Timothy 2:22-23 2. Perhaps because there is something in human nature... a. To pursue things we ought to be fleeing b. To flee things we ought to be pursuing 3. Hopefully these words of the apostle will serve us well... a. To keep us on the right track b. To motivate us to be more diligent about moving in the right direction Are we "Fleeing In Full Pursuit", fleeing that which is wrong, pursuing that which is right...? 1 Timothy 6:4 1 Timothy 6:5 "THE FIRST EPISTLE TO TIMOTHY" The Christian And Money (1 Timothy 6:6-10; 1 Timothy 6:17-19) 1. The Bible says a great deal about money... a. It speaks about earning and spending, saving and giving b. It even tells about wasting our money 2. It puts to rest two commonly held misconceptions about money... a. That money provides ultimate security - Proverbs 23:4-5; Luke 12:15b. That God condemns the rich for being rich 1) He certainly hates false gain, wrong motives for getting rich, and lack of compassionate generosity among the wealthy 2) But some of the most godly people in the Bible were rich (Job, Abraham, Joseph, David, Solomon, Barnabas, Philemon, Lydia) 3. The Bible also teaches that both the rich and poor must fight similar battles, such as... a. Envy of others b. Greed for more 4. One passage in particular addresses several attitudes that often accompany money... a. It is found in 1 Timothy 6:6-10; 1 Timothy 6:17-19b. Which can be divided into three sections: reminders, warnings and commands [First, let's consider the...] I. TO THOSE WHO ARE NOT RICH A. DON'T THINK IS JUST A WAY TO GET RICH...1. As did some in Timothy's day - 1 Timothy 6:52. As some do today (cf. "The Gospel Of Health And Wealth") 3. Religion (godliness) is of value only when joined with contentment - 1 Timothy 6:6 B. WITH IS THE GREAT GAIN...1. That which constitutes true wealth - 1 Timothy 6:6a. A consistent, authentic walk with God b. Combined with satisfaction and peace within (regardless of finances) 2. The key is contentment! a. A quality that is learned - cf. Philippians 4:11-12b. How is it learned? By having: 1) A proper perspective on life - 1 Timothy 6:7a) "You can't take with you" b) "What did he leave behind?" "Everything." c) Ever see a hearse pulling a U-Haul trailer? 2) An understanding of the true physical necessities of life - 1 Timothy 6:8a) Food and clothing b) Shelter is not a necessity, as millions exist without it (e.g., in India) [Thus the reminder to those not rich as to the key to true wealth: godliness with contentment! To those who want to get rich, Paul provides a...] II. TO THOSE WHO WANT TO GET RICH A. THE DANGER OF WEALTH...1. He is talking of those "who desire to be rich" - 1 Timothy 6:9a. Those who have a firm resolve, a strong determination b. One who is possessed with the thought of getting rich 2. Such will "fall" a. Note the certainty: those who desire to be rich fall - cf. Proverbs 28:20b. Into what will one fall? - 1 Timothy 6:91) Temptations! 2) Snares! 3) Many foolish and harmful lusts! B. THE DANGER OF THE LOVE OF MONEY...1. Note carefully what Paul says - 1 Timothy 6:10a) It is the love of money, not money itself b) It is "a" root of all kinds of evil (ASV, NKJV), not "the" root of all evil 2. Those who long for money (in greediness), will experience two perils a) They will stray from the faith - cf. Matthew 6:24b) They will suffer many sorrows - cf. Proverbs 28:20 [Be careful, or you will find yourself in "the black hole of greed"! This warning applies both to the poor (who want to get rich) and the rich (who want to be richer). And now, we find Paul giving...] III. TO THOSE WHO ARE RICH A. DO NOT BE HAUGHTY...1. That is, high-minded or conceited - 1 Timothy 6:17; cf. James 4:62. Remember that what you have ultimately comes from God! B. DO NOT TRUST IN WEALTH FOR ...1. Riches are "uncertain" (especially in our economy!) - 1 Timothy 6:172. Riches are "insufficient" - cf. Luke 12:15-21 (the parable of the rich fool) C. BE A PERSON...1. Note the repeated emphasis - 1 Timothy 6:18a. "Do good, be rich in good works" b. "Ready to give, willing to share" 2. Look beyond the "good life" - 1 Timothy 6:19a. Store up a good foundation for "the time to come" b. Lay hold on "eternal life"! 1. This does not exhaust the subject of money, but we have addressed several critical issues... a. For those struggling to make ends meet1) Guard against being envious of the wealthy 2) Focus on learning contentment in life b. For those engaged in the pursuit of money1) It's only a matter of time before you will be ensnared and miserable 2) In the process, you will lose the very things you think money can provide (peace, happiness, love, satisfaction) c. For those blessed to be rich1) Put away any conceit 2) Forget about finding ultimate security in riches 3) Tap into that which is life eternal, by cultivating generosity 2. Speaking of riches, the greatest treasures are those found in Jesus Christ... a. "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." - Ephesians 1:7b. "In Whom are hidden all the treasures of wisdom and knowledge." - Colossians 2:3c. "And you are complete in Him, who is the head of all principality and power - Colossians 2:10 3. Why not come to Jesus today in complete obedience to His will... a. Place your faith in Him who died for your sins b. Repent of your sins c. Confess your faith in the risen Christ, the Son of God d. Be baptized into Christ for the remission of your sins Then you can begin to experience the "true riches" which Jesus offers to all who will obey Him...! 1 Timothy 6:7 1 Timothy 6:8 1 Timothy 6:9 1 Timothy 6:10 1 Timothy 6:11 "THE FIRST EPISTLE TO TIMOTHY" The Christian's Jihad (1 Timothy 6:12) 1. A well-known term in the religion of Islam is jihad; sometimes translated "holy war", it literally means "struggle"... a. On a personal level - inner struggle against evil within oneself b. On a social level - struggle for decency and goodness c. On a military level - struggle on the battlefield, if and when necessary 2. Christians are followers of the Prince of Peace... a. The kingdom is spiritual, and not expanded through carnal means - cf. John 18:36b. Our Savior taught us: "...for all who take the sword will perish by the sword." - Matthew 26:52 3. This is not to say we do not have a true struggle, our own jihad... a. We are to "fight (lit., struggle) the good fight of faith" - 1 Timothy 6:12b. We are to "lay hold (lit., seize) on eternal life" - 1 Timothy 6:12 [Thus we are to battle and conquer. What is involved in "The Christian's Jihad"...?] I. WE MUST FIGHT THE GOOD FIGHT OF FAITH A. FOR THE FAITH...1. We must contend for the faith a. That is, the doctrine in which we believe - Jude 1:3-4 cf. Ph 1:27b. A doctrine that has been delivered once for all - cf. Galatians 1:8-9; 2 Peter 1:3c. For false teachers have come - cf. 2 Peter 2:1-32. We must fight with the proper weapons a. Not carnal weapons, but mighty in God nonetheless - 2 Corinthians 10:3-4b. With gentleness, patience, humility, correcting those in the wrong - 2 Timothy 2:24-26-- With the meekness and gentleness of Christ, we are to "cast down arguments" and bring "every thought into captivity to the obedience of Christ" - 2 Corinthians 10:1-5 B. FOR OUR FAITH...1. We must contend for our faith a. That is, our personal trust and conviction - e.g., 1 Timothy 4:12b. That which we must pursue in our spiritual development - 1 Timothy 6:11; cf. 1 Peter 2:11c. For it is possible to develop an evil heart of unbelief – Hebrews 3:122. Weapons to use in this struggle a. Frequent exhortation - Hebrews 3:13; cf. Hebrews 10:24-25b. The Word of God - Romans 10:17; John 20:30-31-- We must put on the whole armor of God in our struggle - Ephesians 6:10-17 [What is the ultimate goal of "The Christian's Jihad"? In the words of our text...] II. WE MUST LAY HOLD OF ETERNAL LIFE A. LAYING HOLD OF THE FUTURE HOPE...1. Paul likely has reference to that which is yet to be realized a. That which is promised by God - Titus 1:2b. That which is our inheritance - Titus 3:7c. That which will be received at the Judgment - Matthew 25:462. To lay hold (seize) this hope, there are things we must do a. Be set free from sin, become slaves to God, produce holiness - Romans 6:22-23b. Do good, be willing to share - 1 Timothy 6:17-19-- Are we patiently doing good, seeking glory, honor and immortality? - cf. Romans 2:7 B. LAYING HOLD OF THE PRESENT ... 1. John uses the phrase "eternal life" as a blessing enjoyed in this life a. God has given us eternal life, it is life in His Son - 1 John 5:11-12b. John writes that we might know we have this life - 1 John 5:13c. This life involves a knowledge of the Father and the Son - John 17:2-3; 1 John 5:202. To lay hold (seize) this abundant life (John 10:10), there are things we must do a. Walk in the light - 1 John 1:5-7b. Keep the commandments of the Lord - 1 John 2:3-6c. Love the brethren - 1 John 3:14-15d. Abide in the doctrine of Christ, that you might enjoy fellowship with both the Father and the Son- 2 John 1:9-- Are we sacrificing self for Christ's sake, that we might enjoy blessings in this life and the one to come? - cf. Mark 10:28-30 1. Note what Paul wrote about his "struggle" as he came to the end of his life... - 2 Timothy 4:7a. "I have fought the good fight" b. "I have kept the faith" 2. Note also what he looked forward to receiving on the Judgment Day - 2 Timothy 4:8a. The crown of righteousness b. Given to him by the Lord, the righteous Judge If we desire to receive the same, then let us heed his admonition given to Timothy: "Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses." - 1 Timothy 6:12 Have you made the good confession (Romans 10:9-10)? Have you been clothed with Christ in baptism (Galatians 3:27)? Are you engaged in "The Christian's Jihad"...? 1 Timothy 6:13 1 Timothy 6:14 1 Timothy 6:15 1 Timothy 6:16 "THE FIRST EPISTLE TO TIMOTHY" The Christian And Money (1 Timothy 6:6-10; 1 Timothy 6:17-19) 1. The Bible says a great deal about money... a. It speaks about earning and spending, saving and giving b. It even tells about wasting our money 2. It puts to rest two commonly held misconceptions about money... a. That money provides ultimate security - Proverbs 23:4-5; Luke 12:15b. That God condemns the rich for being rich 1) He certainly hates false gain, wrong motives for getting rich, and lack of compassionate generosity among the wealthy 2) But some of the most godly people in the Bible were rich (Job, Abraham, Joseph, David, Solomon, Barnabas, Philemon, Lydia) 3. The Bible also teaches that both the rich and poor must fight similar battles, such as... a. Envy of others b. Greed for more 4. One passage in particular addresses several attitudes that often accompany money... a. It is found in 1 Timothy 6:6-10; 1 Timothy 6:17-19b. Which can be divided into three sections: reminders, warnings and commands [First, let's consider the...] I. TO THOSE WHO ARE NOT RICH A. DON'T THINK IS JUST A WAY TO GET RICH...1. As did some in Timothy's day - 1 Timothy 6:52. As some do today (cf. "The Gospel Of Health And Wealth") 3. Religion (godliness) is of value only when joined with contentment - 1 Timothy 6:6 B. WITH IS THE GREAT GAIN...1. That which constitutes true wealth - 1 Timothy 6:6a. A consistent, authentic walk with God b. Combined with satisfaction and peace within (regardless of finances) 2. The key is contentment! a. A quality that is learned - cf. Philippians 4:11-12b. How is it learned? By having: 1) A proper perspective on life - 1 Timothy 6:7a) "You can't take with you" b) "What did he leave behind?" "Everything." c) Ever see a hearse pulling a U-Haul trailer? 2) An understanding of the true physical necessities of life - 1 Timothy 6:8a) Food and clothing b) Shelter is not a necessity, as millions exist without it (e.g., in India) [Thus the reminder to those not rich as to the key to true wealth: godliness with contentment! To those who want to get rich, Paul provides a...] II. TO THOSE WHO WANT TO GET RICH A. THE DANGER OF WEALTH...1. He is talking of those "who desire to be rich" - 1 Timothy 6:9a. Those who have a firm resolve, a strong determination b. One who is possessed with the thought of getting rich 2. Such will "fall" a. Note the certainty: those who desire to be rich fall - cf. Proverbs 28:20b. Into what will one fall? - 1 Timothy 6:91) Temptations! 2) Snares! 3) Many foolish and harmful lusts! B. THE DANGER OF THE LOVE OF MONEY...1. Note carefully what Paul says - 1 Timothy 6:10a) It is the love of money, not money itself b) It is "a" root of all kinds of evil (ASV, NKJV), not "the" root of all evil 2. Those who long for money (in greediness), will experience two perils a) They will stray from the faith - cf. Matthew 6:24b) They will suffer many sorrows - cf. Proverbs 28:20 [Be careful, or you will find yourself in "the black hole of greed"! This warning applies both to the poor (who want to get rich) and the rich (who want to be richer). And now, we find Paul giving...] III. TO THOSE WHO ARE RICH A. DO NOT BE HAUGHTY...1. That is, high-minded or conceited - 1 Timothy 6:17; cf. James 4:62. Remember that what you have ultimately comes from God! B. DO NOT TRUST IN WEALTH FOR ...1. Riches are "uncertain" (especially in our economy!) - 1 Timothy 6:172. Riches are "insufficient" - cf. Luke 12:15-21 (the parable of the rich fool) C. BE A PERSON...1. Note the repeated emphasis - 1 Timothy 6:18a. "Do good, be rich in good works" b. "Ready to give, willing to share" 2. Look beyond the "good life" - 1 Timothy 6:19a. Store up a good foundation for "the time to come" b. Lay hold on "eternal life"! 1. This does not exhaust the subject of money, but we have addressed several critical issues... a. For those struggling to make ends meet1) Guard against being envious of the wealthy 2) Focus on learning contentment in life b. For those engaged in the pursuit of money1) It's only a matter of time before you will be ensnared and miserable 2) In the process, you will lose the very things you think money can provide (peace, happiness, love, satisfaction) c. For those blessed to be rich1) Put away any conceit 2) Forget about finding ultimate security in riches 3) Tap into that which is life eternal, by cultivating generosity 2. Speaking of riches, the greatest treasures are those found in Jesus Christ... a. "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." - Ephesians 1:7b. "In Whom are hidden all the treasures of wisdom and knowledge." - Colossians 2:3c. "And you are complete in Him, who is the head of all principality and power - Colossians 2:10 3. Why not come to Jesus today in complete obedience to His will... a. Place your faith in Him who died for your sins b. Repent of your sins c. Confess your faith in the risen Christ, the Son of God d. Be baptized into Christ for the remission of your sins Then you can begin to experience the "true riches" which Jesus offers to all who will obey Him...! 1 Timothy 6:18 1 Timothy 6:19 1 Timothy 6:20 1 Timothy 6:21