Study in1 Timothy

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Doing God’s Bidding

Chap 1v1-7Presentation 01

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IntroductionThe two epistles to Timothy, and that to Titus, were written towards the close of Paul’s life. Possibly, Paul was released from his first Roman imprisonment [Acts 28] and was able to continue his work for a while before being re-arrested. These epistles reflect both Paul’s maturity of character and outlook, at the end of his missionary career.

We see too the more settled life of the Christian Church after its advance on the wave of Pentecostal grace and power. Paul emphasises the need for consistent Christian behaviour as dangerous heresies begin to assault the church. Against this background Paul gives to his two young colleagues instructions to be implemented in the churches for which they are responsible.

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Opening GreetingsWe often learn a great deal from Paul’s introductory greetings. He calls himself an apostle ‘by the command of God’ v1. This is a distinctive emphasis found in some of his other epistles by the constant challenge to his apostolic authority.

But here it reminds us that it was God who set him apart for God’s work. Should we not expect to find a similar authority at work in the church today? Perhaps we are not near enough to God to hear his voice speak like this. Note that only after Isaiah’s lips were cleansed did he hear the voice of God saying,

“Whom shall I send... ? Isa. 6v8

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Paul speaks of “God our Saviour”; this is an unusual expression [cf. Acts 28:20], but it emphasises an important truth, namely God himself, in the person of his Son, is our Saviour. God was in Christ reconciling the world to himself. Some foolishly portray God as a bloodthirsty, vengeful deity who demands propitiation for sin at the cost of the death of Jesus.

They further represent Jesus as persuading an unwilling God to forgive sin. But, Paul indicates, in this phrase, that God himself makes the propitiation. In Christ, he grapples with the enormity of sin, taking it to himself to destroy it. These words are the mature fruit of Paul’s theological insight.

Opening Greetings

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Timothy was Paul’s own son in the faith. Paul’s first encounter with Timothy is recorded in Acts 16:1-3. Timothy was probably converted during Paul’s first visit to Lystra in A.D. 48/49. At the time of the writing of this epistle Timothy was still a young man, “Let no man despise thy youth” 4v12, we are now probably nearer A.D. 65 and so Timothy must have been very young when converted, perhaps just a boy.

Does this not encourage those who work with young in church to remember that God’s goal is for children to be brought up in the nurture and admonition of the Lord and so come at an early age to a knowledge of salvation.

Opening Greetings

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Timothy was instructed from childhood in the Scriptures and in the things of God cf. 2 Tim. 1v5 and 3v15ff. Christian instruction at home, supplemented by instruction within the church fellowship, produced in him a genuine, living faith which grew and steadily developed until he was able to enter the service of the gospel.

We must not think that the children of Christians need to become like the prodigal son before they finally ‘settle down’ in the Christian faith? When this does happen, surely the responsibility must lie with the home and the fellowship, not with the provision of God.

Opening Greetings

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Note that ‘mercy’ is added to ‘grace and peace’ in Paul’s benediction. This threefold benediction only occurs here, and in 2 Timothy, in all of all Paul’s epistles. It has been suggested that this is because Paul is now nearer eternity, and so more conscious of his need for mercy.

Or again, perhaps with Timothy’s own difficulties in Ephesus v3 in mind, Paul prays for his son in the faith the same mercy that had sustained him in all his own difficulties.

Opening Greetings

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Paul had previously urged Timothy to remain on at Ephesus. It would seem that for some reason young Timothy was tempted to leave that place. What lies behind this? Perhaps Timothy had become discouraged by the state of affairs in Ephesus; the heresy and the unfaithfulness and he wanted to leave.

But Paul says, “Stay on!” He would not have said this, if Timothy was not in two minds about staying. If this was the case, then it raises two important issues…

Why Stay Put?

Troas GalatiaPhilippi

Antioch

Collossae

Ephesus Lystra

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First, the temptation to pack our suitcase and pull out of a difficult and discouraging situation seems reasonable, but it is not necessarily right to do so. This applies equally to a difficult office or workplace. Paul says, “Stay on!”

The main point is not whether we are in a difficult situation or not, but whether or not the Lord has placed us there. If he has placed us there, we are not free to leave, unless he directs us to do so. Cf Acts 18v10. We must not ask for easier tasks, but rather pray to be made stronger, and more effectual witnesses. Why,, should we expect an easy time?

Why Stay Put?

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Secondly these verses address the question of whether, because of ‘other doctrines’, heresy and unfaithfulness, a man should ‘pull out’, from a fellowship. Paul says, “Stay on!”. The question is whether one is justified in withdrawing if heresy creeps in, or unfaithfulness.

Many a denomination has been impoverished and a great many schisms have been created because of an unwillingness to stay on. How can we correct false doctrine within the Church if all who could effectively do so withdraw from it?

Why Stay Put?

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The ‘fables’ mentioned v4 probably have reference to Jewish traditions that were added to Old Testament stories. ‘Genealogies’ may refer, either to O.T. lists of names to which wild allegorical interpretations were given [and there is a tendency in fallen human nature to find in Scripture what is not there, and miss what is]; or to the early heresy of Gnosticism, which introduced a whole system of intermediate beings - angels or ‘aeons’- that stood between Christ and sinners, mediating between him and them. Paul contradicts this idea more fully in 2v5.

The great test for such fanciful interpretations is, “Does this build up in godliness?” Paul asks, why be bogged down with speculative trivia, when everlasting splendours await us?

Fables And Genealogies

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The richness and significance of what Paul is saying in v5 is brought out in J.B. Phillips translation: “The ultimate aim of the Christian minister, after all, is to produce the love which springs from a pure heart...” If we substitute ‘ministry’ here for ‘minister’ then the true meaning becomes plain. The reference is first of all is to “the charge that Timothy has to give”, but may be extended to include the whole scheme of salvation. Here is what the Christian ministry is designed to produce - Christian character marked by love, a pure heart, a good conscience, and unfeigned faith. This provides a searching test both of the fruitfulness and the effectiveness of any ministry.

Goal of Ministry

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In contrast with profitless speculation already mentioned in v4, doctrine is never meant merely to make us knowledgeable, but to make us godly. All knowledge must be converted into godliness. The progression - heart, conscience, faith - can be taken either way, with the thought of a living faith being the first-fruit of the preaching of the Word, purging the conscience and cleansing the heart. On the other hand, it can mean that the work of the gospel is to create in us a new heart, pure and clean, single and undivided, which leads in turn a willingness for God’s perfect will that means a good conscience. This in turn leads to a purity of faith that will be increased and nourished and made strong in the process.

Goal of Ministry

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The ministry that Timothy was to embrace stood in sharp contrast with the barrenness and fruitlessness of dead orthodoxy. The word translated ‘swerved’ means “not having aimed at”, and makes us ask, “What are we aiming at in our spiritual lives?” Religious diversion or moral and spiritual transformation? Do we expose ourselves to the ministry of God’s Word to be informed, or knocked into shape?

Many people want their religion to entertain them, rather than allow it to make them!

Goal of Ministry

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If a man is honest enough to face the faults and the blemishes of his nature, temperament and character and come to God’s Word determined that it shall change him and make him into another man, then nothing is surer he is bound to be shattered and humbled in the process. God’s word is rightly described as a ‘hammer’. Jer. 23v29

But God only breaks him in order to remake him – and at the end of this process he will be a man. We must never lose sight of this!

Goal of Ministry

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What is the significance of the word ‘desiring’ in v7? It carries the force of ‘ambitious striving’, reminding us that everyone who speaks in God’s name has to be clear about his motive for doing so. Is it for God’s honour and glory, or a selfish desire for public recognition? Of all human deceptions this is probably the most subtle and dangerous. Those who practise it are rarely aware of how deeply they deceive themselves. A living message cannot come through such a ministry. However impressive it may sound, it misses the real point of the law v7b which is moral and spiritual, not speculative and merely clever. Sadly, such men are blindly unaware that they have nothing to say.

Goal of Ministry

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