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Bible Class Commentaries:

1 Timothy

A

Bible Class Commentary

by

Henry T. Mahan

1

Teaching only the doctrine of Christ

1 Timothy 1:1-8

Timothy, to whom this epistle is written, was known for his early interest in and acquaintance with the Scriptures. His mother was a Jewess and his father a Greek, which is the reason why he was not circumcised in his infancy. Mention is made in the second epistle of his mother, Eunice, and his grandmother, Lois, as believers, and of his knowledge of the Scriptures from a child. Paul met him at Lystra and chose him to be his companion to assist him in the spread of the gospel. Knowing that it would be disagreeable to many Jews to hear the gospel from the lips of an uncircumcised person, Paul circumcised him, becoming all things to all, that he might gain some. Paul sent Timothy to several places; and now he was at Ephesus, where he was to abide for a while. In these epistles Paul instructs both Timothy and the church in many important matters.

v. 1. If Paul had been writing to Timothy only, it would have been unnecessary to call attention to his apostolic office. Timothy knew that, but Paul had his eye chiefly on others who were not so ready to listen to him or who did not so readily believe his words. These are the words of an apostle of Christ, whose office is by the commandment of God our Saviour. No man makes himself an apostle. Paul owes his apostleship to the Father and the Son. The title 'God our Saviour' belongs both to the Father and to the Son, for the Father loved us and gave the Son to redeem us. The Father does nothing except through the Son.

He calls Christ our hope. He is not only the author of a good hope for salvation and eternal life, his righteousness and sacrifice are not only the means of a good hope and his promise the foundation of a good hope, but Christ himself is our hope! He is our wisdom, righteousness, sanctification, and redemption (1 Cor. 1:30; Col. 1:27). We do not trust a plan but a Person! We do not merely give mental assent to facts, but we receive a Person (John 1:12).

v. 2. Timothy was not related to Paul according to the flesh, but the relationship was spiritual. He calls him his son because of his age, because of his deep affection for him, because he instructed Timothy in the doctrine of faith, and because, as a faithful son, Timothy served with Paul in the ministry of the gospel.

Here is Paul's usual salutation: 'May you have a fresh discovery of his love and free favor and an increase of grace and the gifts of his Spirit. May you have a fresh application of the pardoning mercy of God through Christ. May you have peace of heart and conscience through the blood of Christ.'

v. 3. Paul reminds Timothy why he was asked to remain in Ephesus. He left him there to oppose the false teachers who corrupted the doctrine of Christ. There were some teachers in this place as in other places who taught justification by the works of the law, but the reference is to charge these teachers that they teach nothing that was not taught by Christ and his apostles! Nothing is to be introduced as doctrine which is not according to revelation!

v. 4. Paul is not only condemning doctrines which are altogether fake, but also those useless speculations, theories, and inquiries into matters which do not edify but only turn believers aside from the gospel and the simplicity of our Lord Jesus Christ. These speculations (endless inquiries into heritage and theories concerning what is to be) are but a fleshly show, do not promote either the salvation or the comfort of the people, and only serve to confuse and distress the mind. They only serve to raise questions, not to answer them.

vv. 5-7. These false teachers boasted of having the law on their side and were teachers and guardians of the law. Paul says the law gives them no support, but rather opposes them; for the end and design, the sum and substance of the law is love to God and love to one another (Matt. 22:36-39; Gal. 5: 13-14). This love is not possible from a natural man, but springs from a pure heart (regenerated and sanctified by the Spirit of God), from a good or a clear conscience (purged from dead works, void of ill feelings, vengeance, and pride), and sincere faith. Sincere faith, with which a man really believes what he professes, always is attended with good works and love.

v. 8. The law is not the ceremonial law, which is disannulled, but the moral law, which is good because God is the author of it; and it contains good and excellent things. It is good if a man uses it for the purpose for which it was designed. But if it be used to obtain life, righteousness, salvation, or acceptance with God, it will only serve to condemn. A lawful use of the law for unbelievers is for the knowledge of sin, the conviction of sin, and to shut them up to Christ. A lawful use for the believer is to obey it in the hands of Christ from a principle of love to him (2 Cor. 5:14-15).

2

I obtained mercy

1 Timothy 1:9-14

vv. 9-10. No man is righteous in himself; the righteous man here intended is the man who believes in Christ with the heart unto righteousness and who lays hold on Christ's righteousness by faith, in consequence of which he lives soberly, righteously, and godly, though not without sin. The law of God does not lie as a weight and a burden on him.

1. He delights in the law of God, and God's commandments are not grievous to him.

2. Its curse and penalty do not lie on him as a punishment to be borne.

3. It is not to him a terrifying law, bringing him into bondage and fear.

4. It is not a despised law, forcing him into a way of life he detests.

The law is enacted for the ungodly, the evil, and the profane; for it is against such persons and their deeds as an accusing, condemning, and terrifying law. Locks on doors are not made for honest men, but for crooks. Do not steal, kill, lie, etc. are not rules needed by righteous men, but laws enacted to control and convict ungodly men.

The law lies against anything that is contrary to the doctrine of Christ, takes notice of it, and condemns it. We observe the harmony between God's law and his gospel, rightly understood and used. What is contrary to the one is contrary to the other. The gospel no more excuses sin than the law does. What is repugnant to the moral law of God is also contrary to the gospel of Christ, who said, 'I came not to destroy the law, but to fulfill it.'

v. 11. The gospel with which we have been entrusted is the gospel of the glory of God! Paul sharply rebuked those who labored to degrade the gospel, who suggested it might lead to a life of sin, or who tried to mix it with obedience to laws and ceremonies (Rom. 11:5-6). The gospel of Christ reveals the glory of God's wisdom, his love, his righteousness, his holiness, and his grace. It is all-sufficient in this regard, and we have been entrusted with this precious treasure. We must faithfully preach and preserve it. We do not need to hedge it about with laws, rules, and ceremonies. Righteousness is by faith, not by obedience to laws (Rom. 4:20-25).

v. 12. Paul, like David, was always praising and thanking the Lord (1 Thess. 5:18; Eph. 5:20). Here he thanks the Lord Jesus for making him a minister of the gospel. He did not take this office to and of himself, but Christ called him to it. Christ enabled him by giving him abilities, gifts, knowledge, and grace. Christ counted him faithful, having made him so by his grace; for faithfulness is a necessary requisite and qualification for a gospel minister. We are not always successful, but we must be faithful! (1 Cor. 9:16.)

v. 13. 'I obtained mercy,' though I was a blasphemer, calling Christ an imposter. I was a persecutor; not content to blaspheme Christ, I put his people in prison and consented to their deaths. I was injurious, making havoc of the church, using force and violence to blot out the gospel. Yet, God had mercy on me, mercy unasked, unsought, and unmerited (Eph. 2:3-8). The fact that Paul did these things in ignorance and unbelief was not the reason he obtained mercy, but he is saying that that is indeed mercy that pardons and justifies such an ignorant and unbelieving creature (Rom. 5:6-9).

v. 14. The grace of God flowed out abundantly and beyond measure for me. God is rich and plenteous in mercy toward me. 'Where sin did overflow, grace did much more overflow.' This grace of God toward me was accomplished by the grace of God in me, which begat the grace of faith and the grace of love. Instead of unbelief, I now had faith in Christ. Instead of rage and madness, I now loved Christ and his people.

Let our attention be directed to these two graces, which are inseparable! He who believes on Christ loves Christ and others. He who loves Christ with a sincere heart is certainly born of God and has saving faith.

3

A faithful saying

1 Timothy 1:15-20

After exhorting Timothy to oppose the false teachers and charging the Ephesians to teach 'no other doctrine than that which was taught by Christ and the apostles,' after defending his ministry from slander and unjust accusations, declaring that though he was a blasphemer he 'obtained mercy' and was put into the ministry by the Lord Jesus, Paul proceeds to give the sum and substance of his gospel -- 'Christ Jesus came into the world to save sinners.'

v. 15. 'This is a faithful saying;' it is a true saying, not to be doubted, argued, nor debated, but to be received and believed (1 Tim. 3:16). Men are always disputing among themselves about how God saves sinners. They often are in doubt about their own salvation. Therefore, when questions and doubts arise, let us repel them with this certain and sure truth, 'Christ came into the world to save sinners.' He alone is the Saviour, the only Saviour.

This gospel is faithful to God's law, which is magnified and honored; it is faithful to God's justice, which is satisfied; it is faithful to God's promises; and therein is the faithfulness of Christ revealed. This gospel is 'worthy of acceptation' by all persons because it is the word of God, not of man. It is entirely true, suitable to the need of all, glorifies God (1 Tim. 1:11), and is the gospel preached from the beginning (Rom. .1:13).

'Christ Jesus came into the world;' (John 1:10; 1:14; Gal. 4:4; Isa. 7:14; 9:6). The second person of the blessed Trinity (Very God of Very God, the express image of his person) has come into this world in human flesh (Rom. 8:3; John 10:30; 14:9).

'To save sinners.' The word 'sinners' is emphatic and conclusive! Many who acknowledge that it is the office and work of Christ to save have difficulty admitting that such salvation actually belongs to sinners. The natural mind is always compelled to look for some worthiness in the creature. But the message of the gospel is 'Christ lived and died and rose again for sinners!' Read Matt. 9:10-13; Rom. 5:6-10.

'Of whom I am the chief,' the first, the greatest. Paul does not say this out of false modesty nor for vain glory, but from a real sense of his sins, which were exceedingly sinful to him (Acts 8:3; 9:13).

v. 16. 'I obtained mercy' (1 Tim. 1:13). Twice Paul uses this phrase; he says that though he was a blasphemer, a persecutor, the greatest sinner against Christ, God had mercy -- mercy unasked, unsought, and unmerited. God was long-suffering toward me in the midst of all my sins and rebellion, as he is to all his elect. God held out such a pattern that no one should doubt that he would obtain pardon, provided he received Christ by faith. Paul is an example of the patience and grace of God for the encouragement of the faith and hope of others in Christ, though ever so great sinners! Upon being told by William Jay that he was encouraged by the conversion of a certain rebel, John Newton replied, 'Since the Lord saved ME, I have despaired of no man living!'

v. 17. The apostle breaks forth in a doxology of praise to Christ for his sovereign mercy and abundant grace. He is the eternal King of nature, providence, and grace. His throne is forever, and of his kingdom and government there is no end. He is immortal, for Christ is the living God, the living Redeemer; and though he died as man, he will die no more, but ever lives. He is invisible in his divine nature until manifest in flesh. He dwells in light that is inaccessible (1 Tim. 6:14-16). He is the only wise God (in opposition to all false deities); he is wisdom itself and the fountain of wisdom. To him be all honor and glory forever! (Jude 24-25).

v. 18. Paul renews the charge he gave to Timothy in Verse 3, which was not only an order to charge others to teach no other doctrine than that of the gospel, but includes the charge of preaching it himself. He tells Timothy to be true to Christ as a good soldier in the midst of a war with Satan, evil men, and false teachers (2 Cor. 10:3-4; Eph. 6:12; 1 Tim. 6:12), according to the prophecies of the Holy Spirit regarding Timothy and also the prophecies of prophets of the church concerning him (2 Tim. 4:5-7).

v. 19. 'Holding faith and good conscience.' Faith here is a general term denoting sound doctrine (1 Tim. 3:9). There are two imperatives for a preacher or teacher. He must hold to the pure truth of the gospel and he must administer that gospel with sincerity, honesty toward God and men, and a holy conversation and conduct.

Some preachers and teachers have failed in one or both, thereby making shipwreck of themselves and others. The term 'shipwreck' is appropriate; for it suggests that if we wish to arrive safely to harbor, we must continue on the course of faith and obedience and not wreck on the rocks of works, covetousness, compromise, etc. (1 Tim. 6:8-11).

v. 20. We find additional reference to Hymenaeus in 2 Tim. 2:17-18 and to Alexander in 2 Tim. 4:14. By apostolic power Paul delivered these men into the hands of Satan as a token of God's displeasure (1 Cor. 5:4-5).

4

Prayer in public worship

1 Timothy 2:1-15

This chapter deals primarily with the public worship of the church. The two principal parts of public worship are the ministry of the word and prayer. In chapter 1 Paul dealt with the ministry of the true gospel; now he calls on us to pray.

v. 1. When the Church meets for prayer in the name of the Lord Jesus, we pray not only for ourselves, our families, our friends, but for 'all men,' even our enemies. We offer 'supplications' -- petitions for material and spiritual needs; 'prayers' -- representing the spirit of devotion and good wishes; 'intercession' -- pleading on behalf of another, and 'giving of thanks' -- the element that should characterize all prayer. Prayer would not be acceptable if only offered for ourselves! This is not the spirit of love and grace. Prayer is not to be made for those in hell, to whom it would be of no service, nor for those in heaven, who have no need of it, nor for those who have sinned the sin unto death (1 John 5:16), but for all sorts of men, Jew and Gentile, rich and poor, believers and unbelievers, moral and immoral. We understand from the following verses, from our Lord's prayer in John 17:9, and from I Timothy 1:20 that the exhortation is for us to pray for all sorts of men, of every rank, station, calling or condition.

v. 2. Prayer by the church is especially to be made for rulers, governors and those in places of authority in the country, for they wield great power for good or evil -- they can preserve or disturb 'the peace of a country and they can protect or destroy the lives and property of men! Why pray for them?

1. The Lord sets up kings or removes them (Dan. 2:20, 21).

2. He influences their actions (Prov. 21:1).

v. 3-7. In these verses Paul gives reasons why we should pray for those mentioned above.

1. This is good and acceptable in the sight of our God and Saviour, who is the Saviour of all men in the way of providence and the Saviour of the elect in the way of special grace (1 Tim. 4:10).

2. It is the will of God that all sorts of men be saved and come to a knowledge of Christ. Our Lord has a people in every nation, tongue and kindred. Do you suppose the early church prayed for Saul of Tarsus? It was God's will to save him.

3. There is but one true and living God whom, if any man is to be saved, he must know. There is but one Mediator through whom, if any man is to approach God for mercy, he must come (John 14:6).

4. When the Lord Jesus died on the cross and made an atonement for sin, this sacrifice and atonement was made for all sorts of men, for men of all nations, for Gentiles as well as Jews, for rich and poor (1 John 2:2).

5. The apostle is a preacher of the gospel to the Gentile as well as to the Jew, a teacher of the Gentiles in faith and truth!

v. 8. In this verse the apostle's instruction concerning public prayer takes notice of men. It is the duty of all believers to pray, but because he is speaking of public prayer in the church, he says men everywhere are to pray with a forgiving, loving spirit and in faith! 'Lifting up the hands' was an outward symbol of the elevation of the heart to God. 'Holy hands' would indicate sincerity and purity of attitude and motive before God (Mark 11:25, 26).

vv. 9, 10. Though women are not to conduct public worship, pray publicly or teach in the assembly, yet they are to join with the whole church in prayer. For public worship a woman should be dressed in apparel which is not showy, conspicuous, suggestive or extreme, nor dress in such a way as to attract the eyes of others or lift up her own heart in pride. There should be no excessive arrangement of the hair or decoration of the body with gold, pearls and jewelry to attract attention. Women, as well as men, should realize that true beauty and adornment are not the adornment of the body but the right ordering of the heart!

vv. 11, 12. Women are not to teach, preach, lead in prayer, or have a voice in the business affairs of the church. They are to be learners, not teachers, in subjection to their husbands and to the ministers of the word (1 Cor. 14:34, 35). Women may pray, teach and instruct other women and children (Titus 2:3; Prov. 1:8).

vv. 13, 14. The seasons the apostle gives for women being silent in the affairs of the church and the worship of the Lord are found in the original law of the relation of woman to man before God.

1. Man's headship in creation (1 Cor. 11:3, 8, 9; Eph. 5:23). The woman, by divine rule, is in subjection to her husband, and any attempt by her to assume the part of the head or instructor is to overturn God's order.

2. Woman's priority in transgression. Man was not deceived; the woman was! She confessed that the serpent beguiled her, thereby suggesting her inferiority to man in strength; knowledge and wisdom. Her subjection to the man is more greatly imposed since the Fall.

v. 15. Nevertheless, the pain and distress put upon women in child-bearing does not hinder their souls' salvation. They shall be saved eternally if they continue in faith. God's blessings are upon women in their true sphere, that of motherhood, home life and godliness. But perhaps the reference here is to the salvation of all believers through the divine Child to he born of woman -- the Lord Jesus Christ.

5

The office of pastor or elder

1 Timothy 3:1-7

In this chapter Paul deals with the qualifications of officers and leaders of the churches and points to the principal reason for writing this epistle (1 Tim. 3:15), 'that you may know how people ought to conduct themselves in the household of God, which is the church.'

v. 1. The apostle, having denied to women the work and office of teaching, proceeds to observe that though this belongs to men, yet not to every man, but to those whom the Lord is pleased to call and equip for this ministry (Eph. 4: 11-12; Acts 20:28; 13:2). He gives to the church some qualifications and directions in regard to men who desire the office and indicates that God has set them apart for this ministry. We know that the call to pastor and teacher involves much more than a desire to do so, but it certainly begins here. 'He desireth a good work.' It is not a desire for an office, a mere title of honor, and a place of profit; but the man called of God desires and delights in a laborious work. Elders are called 'Laborers together with God' (1 Cor. 3:9). It is an excellent labor, a useful labor, and an honorable labor, but one which involves full and complete dedication.

v. 2. 'Blameless.' No man is entirely free from sin nor blameless in the sight of God; but the meaning is that be should be a man of excellent reputation among men, a man of honesty, integrity, and upright conduct and conversation.

'The husband of one wife.' It is not required that he be married (Paul was not) nor that he not have a second wife after the death of the first, but one wife at a time! Polygamy and divorce were prevalent at that time. The elder is to be married to one woman only.

'Vigilant,' watchful over himself and the souls of those whom he leads. He must be alert to the wiles of Satan, the dangers of false doctrine, and to the leadership of the Spirit of God.

'Sober.' A better, more extensive word is temperate -- in eating, drinking, hobbies, and all things pertaining to the flesh.

'Of good behavior,' modest, humble, considerate, and kind.

'Given to hospitality.' The elders minister words of truth and doctrine, but they minister to PEOPLE; therefore, they must love and be concerned for individuals. Their hearts and hands and homes must be open to all men, especially to the household of faith.

'Apt to teach,' one who has considerable knowledge and is able to explain, illustrate, and communicate the truth of the gospel, one who can refute error. A teacher should have the gift of public speaking.

v. 3. 'Not given to wine.' The elder is not intemperate in the use of wine, is not addicted to the use of it nor a follower of it.

'No striker,' either with his hands or his tongue! He is not a bully nor a harsh person, but gentle and considerate.

'Not greedy of money' (Titus 1:10-11; 1 Tim. 6:6-10). Covetousness and greed are distasteful in any believer, but especially in a minister of the gospel.

'Patient, not a brawler, not covetous,' one who can bear trials, reproaches, and injuries patiently rather than quarrel and contend with men; one who is gentle in his rebuke, reproofs, and corrections of those who fail and falter; not covetous of the praise and acclaim of men.

vv. 4-5. How can a man preside over the church, provide for it, and see that everything is in its proper place and done according to the word of God if he does not have the courage, will, and determination to rule over his own household (his wife, children, servants, and all who are under his roof), which is a responsibility of far less importance, much easier done, and requiring less understanding, care, and thought? No man can be what the term 'pastor' involves if he is not in his home what the word 'father' involves. He must be a good father, a kind father, but one who is determined that God will be honored and served in and by his house.

v. 6. 'Not a novice.' He must not be a new convert, a babe in Christ. Time is not only necessary for the acquiring of-knowledge, wisdom, and understanding, but for the subduing of temper, pride, and impulsiveness. A new convert in such an important and honored position is liable to be lifted up with pride and self-importance, which was the downfall of Satan (Isa. 14:12-15).

v. 7. He must have a good reputation with men outside the church; for though they despise what we preach, we must not give them occasion to blaspheme our gospel because of our inconsistent and hypocritical conduct. Involvement in questionable activities and behavior will bring reproach from men and open the door for Satan to take advantage and tempt us to greater sin.

These characteristics and traits ought not be reserved only for elders and pastors, but should be the character of every believer!

6

The office of deacon

1 Timothy 3:8-16

An account is given here in Scripture of the qualifications, faith, character and conduct of those who serve the church in the office of deacon. Most agree that Acts 6:1-4 had to do with deacons. When the number of believers was multiplied from 120 to over 3,000 and still increasing, the apostles found it impossible to give themselves to the ministry of the word of God and prayer and also to care for the physical and material needs of the people.

They called on the church to appoint some men over the tables: the table of the poor, in seeing that none want; the table of the pastors, in seeing to their support; the table of the missionaries, that they be provided for; the table of the sick, that their needs be met; the table of the Lord, by providing the bread and wine. These are to be honest men, for it is their responsibility to distribute the funds of the church. They are to be men led by the Holy Spirit and full of wisdom, that they may know how to lead the church to carry out the will of God in material matters.

The reason for the office of deacon is to enable ministers to give all their time to study, prayer and preaching, and not neglect this important duty. The financial matters of the church, care of the needy, visiting of the sick and the comfort and general welfare of the people are all very important, but not as important as the ministry of the word and prayer. When a church is very small, the pastor can be more involved with these matters, but as the church increases in size, responsibility and influences, these matters must be turned over to the deacons while the pastors study, write, preach, pray and confine their work to individual spiritual matters which require their personal attention.

v. 8. 'Deacons should be grave' -- serious-minded, dedicated and honest. 'Not double-tongued' -- being middle persons between the pastor and people, they must not say one thing to one and something else to the other. 'Not given to wine', which impairs the health, dulls the mind and wastes the estate. 'Not given to greediness' and covetousness for money and possessions -- generous with their own possessions and those entrusted to them by the church.

v. 9. Deacons must be men who know and love the gospel of Christ. Men should not be chosen as deacons simply because they are shrewd business men, prosperous or worldly wise; but they should be selected from among men who diligently love, hold to and defend the gospel of Christ with a sincere heart and conscience.

v. 10. One would not ordain a novice to preach or pastor a church, neither should a man be given the important office of deacon who has not been around long enough to assure the church of his faith, dedication and perseverance. When a man is given this office by the church, let him apply himself to it with diligence and dedication.

v. 11. The wife of a deacon should be a woman of respect, serious-minded, not a gossiper, but a believer who, like her husband, loves the gospel and is dedicated to the glory of Christ. Because of the close relationship between husband and wife, a rebellious, gossiping, intemperate wife would hinder the effectiveness of a deacon or a preacher. A deacon's home life is as important as the pastor's home life.

v. 12. The deacon does not have to be a married man, but if he is married, he is to have only one wife, and his wife and children are to be in subjection to his leadership and control. He cannot manage the affairs of the church if he is unable to his home.

v. 13. Those who serve well as deacons are worthy of great honour, respect and appreciation from all. Blessed is the man who takes the office seriously and serves well as a deacon. He can stand before God, his pastor and the church with this boldness and confidence that he has given his best.

vv. 14, 15. 'I hope to come to see you personally before long; but if I am detained, I write these things that you may know how to conduct yourself and carry on the worship and activities of the church, which is the prop and support of the truth.'

v. 16. This verse is a summary of the great truth upon which the church is built, of which the church is the prop and support and to which pastors and deacons are dedicated. From the greatness and importance of this truth, pastors and deacons should judge their office, so that they may devote themselves to it with deeper reverence and greater care. God was manifest in the flesh (John 1:14), justified and vindicated in the Holy Spirit, seen of the angels, preached among the nations, believed on in the world and received up into glory. This is the rock upon which Christ builds his church (Matt. 16:16-18).

7

True godliness

1 Timothy 4:1-8

v. 1, 2. The Holy Spirit distinctly and clearly warns us that in these last days some professing Christians will listen to and follow evil men who profess to speak for God, but who out of covetousness and hypocrisy handle the word of God deceitfully. They will not only listen to these deceivers, but will receive their lies and false doctrines.

This 'departure from the faith' is their effort to persuade men to worship God and seek acceptance before God by the works of the flesh (such as abstaining from certain meats, from marriage, from food on certain days and observing certain rules and days of fasting).

Men by nature are inclined towards self-righteousness and carnal worship of God and are adverse towards true spiritual worship and dependence on the righteousness and mercy of Christ. Satan takes advantage of this weakness and through his ministers gives men something to do and something to give up for salvation (John 4:22-24).

vv. 3-5. These are by no means the only areas where these false teachers exercise dominion over men's consciences with their laws, rules and traditions, but are examples.

They forbid people to marry (Heb. 13:4; 1 Cor. 9:3-5). They command men to abstain from meat, or certain meat on certain days! This is all a hypocritical pretence of holiness and temperance.

Any creature which is made for food (and this is easy to be discerned by thinking men) is not to be refused on the basis of spiritual contamination if it is received as from the Lord with a thankful heart and a prayer of thanksgiving, called 'blessing' the food. There is nothing in itself common or unclean or unfit for use if received temperately and with thanksgiving, for nothing that goes into a man defiles him spiritually (Matt. 15:10-20).

Those who believe and know the truth of Christ (v. 3) are freed from every yoke of bondage, ceremony and invention of men. They find their righteousness, sanctification and redemption in him!

v. 6. 'If you put the brethren in remembrance of these things,' that is, all that he has said in the preceding words:

That the end of the commandment is love for Christ and others.

That Christ came into the world to save sinners.

That prayers should be made in the church for all sorts of men.

That godly women are to behave in the home and church as godly women.

That there are certain qualifications for pastors, elders and deacons.

That God is not to be worshipped nor righteousness sought by carnal means and foods but in Christ only.

'If you remind them of these things, you will be a good minister of Jesus Christ, always feeding and nourishing your own self and God's people on the truths of faith and good teaching which you have been taught and have followed!'

v. 7. Refuse all these traditions, outward carnal commandments and false standards of holiness as so many godless and old sentimental tales. Rather, 'exercise yourself in inward godliness' -- internal grace such as faith, hope, humility, reverence and spiritual worship of God (Gal. 5:22).

v. 8. 'Bodily exercise is of little profit.' Paul does not speak here of jogging, tennis, golf or the physical exercise of the muscles. He gives the name 'bodily exercise' to all outward actions such as kneeling, fasting, eating and drinking, abstaining from meat, sex, food or whatever, that are undertaken for the sake of religion or holiness.

This is necessary, for the world has always leaned to the side of worshipping God by outward services and ceremonies and seeking holiness through making certain foods, meats and actions to be evil in themselves.

'But godliness is profitable for all things' -- that is, he who knows and loves Christ, walks with God in truth and sincerity, is a new creature in Christ and filled with the fruit of the Holy Spirit, lacks nothing. This inward godliness is health to the body and the soul; to themselves and to others, to the things of this life and of that which is to come!

8

A useful ministry

1 Timothy 4:9-16

In the preceding verses the apostle condemns the natural tendency to seek holiness and to worship God by outward services, ceremonies, the abstaining from certain foods on certain days, and the denial of certain normal human needs. Outward religious forms, exercises, and duties are of little profit. Internal godliness (such as faith, love, humility, praise, and thanksgiving) is profitable in all things, spiritually, emotionally, and physically.

v. 9. This saying is reliable and worthy of complete acceptance by everybody (1 Peter 3:10-11; Psa. 84:11-12).

v. 10. With a view to this glorious truth (that Christ is our righteousness, sanctification, and acceptance, that we are complete in him, that true godliness consists not in meats and drinks, forms and ceremonies, days and denials, but in a vital union with Christ, which produces inward spirituality and holiness), we are willing to labor and suffer reproach. We are willing to endure hardship, imprisonment, hunger, nakedness, and the reproach and persecution of false religionists because we trust in the living God, who is the deliverer, provider, and maintainer of all men. In a providential way, God gives all men breath, food, blessings, and common mercies; but he especially cares for his own! There is a general providence which attends all mankind and a special providence which relates to the elect of God (Psa. 37:23-26; Matt. 6:31-34; 5:45). John Calvin said, 'The word 'saviour' is not here taken in what we call its strict meaning in regard to eternal salvation, but is taken for one who delivers and protects. Thus we see that even unbelievers are protected by God. In this sense he is the saviour of all men, not in regard to the spiritual salvation of their souls, but because he supports all his creatures. His goodness extends to the most wicked. Since God shows mercy and favor to those who are strangers, how shall it be with us who are members of his family?'

v. 11. Command men to reject all fleshly, profane, unscriptural doctrines and religious exercises, and teach them to exercise themselves in inward spiritual godliness. Teach them to love Christ and one another. Teach them to trust and depend on the Lord to deliver them from trouble and to supply every need.

v. 12. Timothy was a very young man. Young men are sometimes honored by God with great gifts for usefulness in the church (as Samuel, David, Solomon, Charles Spurgeon, McCheyne, and Brainerd). They should not be shunned because of their youth when they have gifts suitable to their office and behave well in it, but they ought to be honored and esteemed for their work's sake. At the same time, Paul instructs Timothy to supply by dedication, sincerity, and gravity of conduct what is wanting in age and experience. Be an example to other believers in your conduct, love, faith, and purity of life. Proper respect and honor is not demanded but earned and should depend in no way upon a person's age nor office, but upon his consecration to Christ and his gospel.

v. 13. Paul was hoping that he could visit them again, but he was unwilling for Timothy and others to be idle. Give attention to the reading of the Scriptures. How shall we teach others if we are not taught of God? If so great a man is advised to study, how much more do we need such advice. We study and read for our own growth in grace and the knowledge of Christ, but we also study in order to communicate to others the doctrines of Christ. It might be worthwhile to note that reading comes before exhortation, for the Scripture is the foundation of all wisdom.

v. 14. The apostle exhorts Timothy to employ, for the glory of God and the edification of the church, the grace and gifts with which he was endued. That which qualifies men for the work of the ministry is a gift from God and is not to be neglected through laziness and indifference nor other employments. At his ordination the men of God prophesied great things through his ministry.

v. 15. Two things are emphasized here -- meditation and dedication. Meditate upon the Scripture, spend much time in study, prayer, and personal devotion, and give yourself up wholly to the ministry of the word. Literally throw yourself completely into the work of the gospel. Your sincerity, ability, growth, and usefulness will be evident to all.

v. 16. 'Take heed to thyself,' to your attitude, conduct, objectives, personal faith, and relationship with Christ. 'Take heed to your doctrine;' see that you preach the truth of the Scriptures. These two things are most important; for in so doing you shall deliver yourself from error, from the blood of men, from heresies of false teachers, and from becoming a castaway. You shall also be an instrument of God to the eternal salvation of those who hear you and a means to lead them into the truth of God concerning their behavior and general conduct.

9

Rules for correction and care -- 1

1 Timothy 5:1-13

v. 1. Do not sharply and harshly rebuke an older believer. Paul recommends gentleness and kindness in correcting faults. Besides, Timothy was a young man; and while older believers are not to be spared and indulged in error or sin, they are to be reproved and corrected as parents. They are to be in-treated, which is a kinder approach than a rebuke. It is to make an earnest appeal with respect.

Even toward young men, the preacher is to use moderation and kindness in correction and deal with them as brothers (2 Tim. 2:24; 1 Thess. 2:7). Erring believers are not strangers and enemies but brothers, whose age, office, and relationship are not to be forgotten in times of offense.

v. 2. When older women offend and err, they are to be reasoned and pleaded with as children should with their mothers; for these older women are mothers in Israel and are to be treated with great tenderness and respect.

The young women, using the freedom as a brother would with a sister, are to be told their faults freely but privately or in such a manner as to preserve their purity in the eyes of the congregation. Let none, old nor young, be held up for ridicule or shame; but let their failures be handled as one would the infirmities of a beloved father, brother, mother, or sister. All of us are careful to protect the reputation, character, and feelings of our parents, brothers, and sisters. We are slow to expose, reluctant to offend, and refuse to inform others of their failures; but we rather deal with them tenderly and privately. This should be even more true of our spiritual family.

v. 3. 'Honor widows that are widows indeed.' By the word 'honor' Paul does not mean an expression of respect; for all believers are to be respected, honored, and held in high regard. But this is the special care, maintenance, and support given from the church fund to those in need. If widows are taken under the protection, support, and care of the church, it should be clearly established that they are without support, that they are indeed widows without children nor family to provide for them.

v. 4. If a woman's husband is dead and she has children or grandchildren, see to it that these are first made to understand that it is their duty and natural obligation to show kindness to their parents and provide for them, as their parents provided for them when they were children. This is good and acceptable in the sight of God. No believer will shift to the church his own responsibility to care for his mother.

vv. 5-7. Paul expresses his meaning more clearly. If a woman is really alone, has no children, no support, and has fixed her hope in Christ, if she continues in faith and in the fellowship of the believers, not departing from the church and the gospel, she is to be enrolled with those supported fully from the church funds.

But those ought not be received for support who are self-indulgent, indifferent, and living careless lives. If one lives like an unbeliever, it is usually safe to assume that she IS an unbeliever and is not the responsibility of the church.

It is the duty of the pastor to inform the church and those who petition for help of these matters so that proper action may be taken, that none who are worthy be neglected, and that none abuse the privilege.

v. 8. If anyone fails to provide for his own relatives in need, and especially for his own parents and children, he has disowned the faith of Christ by failing to accompany that profession of faith with works and is worse than an unbeliever who performs his obligations in these matters (James 2:17-19).

vv. 9-10. Let no widow be put on full support by the church who is under sixty years of age. Those who are still young and in good health should be able to support themselves. 'Having been the wife of one man' has to do with divorces, since remarriage after the death of one's mate is encouraged!

The widows over sixty who are enrolled for full support by the church are to be dedicated believers who have proved that dedication and faith by consecration, good works, and loyalty through the years.

vv. 11-13. Do not hastily enroll the younger widows in this program of support and care; for when they become restless and their natural desires grow strong, they may marry again outside the faith, which will cause problems for them and discouragement and difficulty for those who have supported them. They incur condemnation for leaving and denying the faith and their pledge to Christ. Also, younger widows who are idle are tempted to spend their idle hours visiting among other women and talking about things they should not talk about. When the hands are idle, the tongue is usually very active.

10

Rules for correction and care -- 2

1 Timothy 5:14-25

v. 14. 'I encourage younger women to marry.' The apostle is still on the subject of caring for widows, so we assume that he especially means young widows. God ordained marriage for the holiness and happiness of the race (Gen. 2:18:25; 1 Cor. 7:2-5; Heb. 13:4).

It is difficult for a young widow to live with such caution that people will not find some pretext for slandering her or questioning her purity. It is better, if possible, for her to marry, but only in the Lord! (1 Cor. 7:39).

v. 15. Unfortunately, there are some widows who have been drawn away from the rule of Christ and the fellowship of believers to walk in their own ways, which means actually they are under the rule of Satan.

v. 16. If there are believers in the church who have widows and needy persons in their household, let them supply the needs of these widows and not burden the church with them, that the church funds may be used to relieve those who have no one to care for them.

v. 17. Paul had instructed the church to 'honour widows that are widows indeed', that is, to support and provide for them, but elders, pastors, missionaries, preachers and all who labour in the preaching and teaching of the word are doubly worthy of this support and care by the church. He does not encourage the support of lazy, indifferent, professional pulpiteers, but the full support of those who perform the duties of their office well and who labour faithfully in preaching and teaching! This honour is to be understood as that outward respect shown by words and attitude and a sufficient maintenance materially.

v. 18. This illustration comes from Deuteronomy 25:4. Whereas the ox was not muzzled when he trod out the corn, but was allowed to feed upon it, so those who labour in the gospel ought to be allowed to partake of the fruits of their labour (1 Cor. 9:13, 14). A man who labors in your service and for your benefit is worthy of your generous support (1 Cor. 9:11).

vv. 19, 20. Do not allow your ministers, pastors and teachers to be assailed, criticized and slandered (either privately or publicly) by individuals who do not like them or what they preach. Indifferent and careless professors generally like to excuse their sins by finding fault with the preacher. If there is a legitimate complaint, either doctrinally or morally, against an elder, established by sufficient witnesses, let it be dealt with in a scriptural and brotherly way before the church, that all may walk in fear of sin and false doctrine.

v. 21. 'I charge you to observe all these things that I have written without partiality or prejudice.' One is not to be preferred before another, but every member of the church family loved alike. Let no judgment or action be carried out in haste or disrespect, but let our dealings with one another be in love and affection.

v. 22. Men are not to be set apart as preachers, teachers, elders or deacons in a hasty and hurried manner. Let them first be proved and let it plainly appear that they have the grace of God in them and gifts for public service bestowed upon them. Do not join with others in the ordination of unfit persons. If you cannot prevent them from these errors through serious warnings, at least keep yourself pure.

v. 23. Take care of your body! Use a little wine to help digestion and other disorders. It may be, as in many countries that the water was not always healthy and pure. Nevertheless, Paul says a little wine in order to discourage intemperance.

vv. 24, 25. In the matter of discerning sin, hypocrisy, true faith, godliness and spirituality in professing Christians we are vastly handicapped, for we can only look on the outward man and our human judgment is confined to what we hear and see.

Some men's sins and faults are so open and evident that they are clearly understood by all before that great Day of Judgment, but the sin and hypocrisy of some are so well hidden that we must wait for God to expose them.

The same is true of good works! We are well aware of the good works of most, but there are many works of righteousness and love that are so secret and unrecognized by men that they will not be known until Christ comes. In that day all shall be revealed in its true light.

11

Believers are good workers and good friends

1 Timothy 6:1-6

In this lesson Paul gives some instructions to servants or those who work for others, rebukes false teachers, advises to contentment, and exposes the sin of covetousness.

v. 1. Every believer who works for a living has someone with authority over him. This is called 'under the yoke.' It is under the yoke of authority or government or in the service of someone (bought with their money or hired by them). Whether his master is a believer or an unbeliever, kind or unkind, good-natured or peevish, the believer is to respect, honor, and obey him, which includes obedience to commands, a good day's work, and respect expressed in word and gesture. If a professed believer is lazy, rebellious, disobedient, disrespectful, or careless in his duties, the unbelieving master will say, 'Is this his religion? Is this the gospel he preaches? Does his God and his doctrine teach him to rebel against authority and destroy the order that exists between man and man?' (Eph. 6:5-6; Col. 3:22-25.)

v. 2. The name of 'brother' may be thought to constitute equality and consequently to take away authority and dominion, but Paul teaches differently. Actually, if a believer serves under or is employed by another believer, he should show even greater respect, more willing obedience, and subject himself to the authority of his brother, making the master's place of authority easier and more pleasant. Let us give thanks for faithful, beloved, and believing masters who are partakers of the grace of God, not using their spiritual relationship as an excuse for taking advantage, but as a reason for better service and more dedicated labor (Philemon 15-16).

v. 3. Paul condemns all those who do not agree with and teach the above. Some of these false teachers despised authority and dominion (2 Peter 2:10), even encouraging disobedience to parents, masters, and government. The words of Christ and the doctrines of Christ are in agreement with godliness of heart and life. The gospel is the mystery of godliness, which promotes both internal and external holiness. It leads to faith, love, humility, patience, and all the duties which we owe to our fellow man (2 Cor. 5:17; Titus 2:9-10).

vv. 4-5. False teachers are puffed up with pride. The gospel of grace produces a humble spirit (Eph. 3:8); but the doctrines of men (works and self-righteousness) fill the mind with pride, vanity, and self-esteem.

They really know nothing of spiritual things, of the gospel of Christ, but spend their time in controversy, disputes, and strife over words, laws, foolish and unanswerable questions. Their ministry produces envy and jealousy, quarrels and dissension, insults and slander, and evil suspicions. The true grace of God promotes peace in the home, in the church, between labor and management, and in the neighborhood (2 Tim. 2:22-23; Rom. 14:19).

Withdraw yourself from these men who are contentious and quarrelsome, who are always disputing and galling one another, provoking men to strife, envy, and anger. They are destitute of the truth of Christ and have not the Spirit of God. They suppose that religion and Christianity are a source of profit, a money-making business, or a means of personal gain. They serve themselves and their selfish interests, making merchandise of you (2 Peter 2:1-3).

v. 6. By godliness is meant a true knowledge of God's grace in Christ Jesus, which shows itself not only in the internal fruit of the Holy Spirit (such as faith, love, humility, joy, patience) and in outward acts of worship, but also in a peaceful disposition and a gracious conduct toward others. This spirit and position with contentment (his grace is sufficient! His sacrifice is sufficient! His love and presence is sufficient! Christ is all we need!) is great and abundant gain (Matt. 11:28-30). The believer is content with his lot, his place, his duties, and his gifts; for in Christ he has all things! (1 Cor. 7:20-24.)

12

Godliness with contentment

1 Timothy 6:7-11

A person who is born of the Spirit (has a saving interest in the Lord Jesus, is an heir of God and joint-heir with Christ and is rich in faith) has God as his portion, is contented with his lot and thankful for what he has, for in Christ he has all things that are worth having! (Phil. 4:19; Ps. 103:1-5; 2 Cor. 12:9.)

v. 7. This is a reason why godliness with contentment is great gain. We brought nothing with us into this world but sin, and we shall go out the same way. Earthly possessions and worldly things have no value after death; but to be forgiven of sin and made an heir of Christ is of the greatest value. As soon as a man really learns this, he ceases to be concerned about his flesh and earthly possessions and becomes dedicated to laying hold of eternal life.

v. 8. Having food to eat, clothes to wear and a house to dwell in, we should be content (Phil. 4:11-13; Heb. 13:5, 6). The believer is rich in grace, love, joy and faith, whatever his earthly condition. We realize that the will of God has everything to do with our present state (1 Thess. 5:18).

v. 9. Having exhorted believers to be content with what they have and to consider worldly possessions in their proper light (as only fleeting vanities), he now explains how dangerous are the desire and pursuit of these earthly riches. If God has prospered you, use it for his glory, but to set one's heart and mind on attaining worldly place, position, possessions or praise is to be covetous (which is idolatry), to question the will of God, and usually involves the neglect of spiritual exercises and puts one in the company and fellowship of evil men. This is the snare of Satan; it is a trap filled with the foolish and harmful lusts of the world, the flesh and the devil, and will finally totally consume and destroy.

v. 10. 'For the love of money is the root of all evil.' If we confine this only to silver and gold, we will miss the apostle's message and meaning (although greed for gold produces fraud, falsehood, cheating, hatred and almost every crime). This 'immoderate, insatiable desire for earthly treasure and possessions has caused some professors to depart from the fellowship of believers and from the gospel they professed, and they have suffered the terrible consequences.

Love is a heart emotion or condition and denotes a craving, desire or concern of the inward person. So that this love for money, or possessions (which I do not have in God's purpose), or position (which I do not occupy in God's will), or power (which I do not possess) is the root of all evil. This was Satan's sin (Isa. 14:12-15). Was this not Adam's sin? (Gen. 3:5, 6.) Did not the wrath of God fall on Israel in the wilderness because of their murmuring against his providence? We come back to the statement that 'Godliness with contentment is great gain!' It is not just contentment, for the rebellious lay-about may be content in his poverty and laziness, but godliness with contentment!

v. 11. 'Oh, believer, flee pride, covetousness and worldly ambition, which are the root and source of rebellion. Desire the sincere milk of the word that you may grow! Covet the best gifts, starting with love! Seek the kingdom of God and his righteousness! Follow after the righteousness of Christ and the honour of the gospel before men. Follow after true godliness in spirit, attitude and motive before God and men. Follow after faith, love, patience and humility! What shall it profit a man if he gain the world and lose his soul? (Matt. 6:24-34.)

13

Lay hold of eternal life

1 Timothy 6:12-21

v. 12. 'Fight the good fight of faith.' We have much more business at hand than to be over-concerned with the things of this world. The life of faith is called a warfare (1 Tim. 1:18; 2 Tim. 2:3, 4). Our enemies are Satan (1 Peter 5:8; Luke 22:31), our fleshly nature (Rom. 7:23; Gal. 5:17), powers of evil (Eph. 6:12, 13) and false teachers (Matt. 24:11). The weapons of our warfare are not carnal (2 Cor. 10:3, 4), but spiritual (Eph. 6:13-16). The prize of the high calling of Christ is eternal life. Above all, 'lay hold upon it' by believing it, by receiving it, by enjoying it, by cherishing it and by expecting it. We are called unto this divine life not only by the word of the gospel, but by the internal grace and power of the Spirit. Paul commends Timothy for 'witnessing a good profession' before the apostles, the people of the church, false teachers and men of the world (Matt. 10:32-39).

vv. 13, 14. A solemn charge is laid before Timothy, before ministers of the gospel and before every believer to fight good fight of faith, to lay hold of eternal life, to observe doctrine and discipline of the church and to preach the gospel of the grace of Christ in sincerity, purity and without compromise.

1. 'Before God, who quickeneth all things,' that is, who gives life to all creatures, who quickened us to spiritual life in Christ and who shall quicken the dead at the last day (Acts 17:24-28). Natural men, the world and all therein are nothing; we live unto God.

2. 'Before Christ Jesus' who is not only our Lord and Saviour but our example, in that he bore a faithful, plain and open witness to truth even in the face of unparalleled suffering, even the death of the cross (Phil. 2:5-8; 3:8; Acts 20:24). 'Till the coming of Christ.' This shows that Paul did not design this charge for Timothy only, but for all believers. We seek not the praise, approval and honour which comes from men, but we preach, walk and live before God.

v. 15. The time of Christ's appearing is unknown to all but God, but it is certain. God will bring it to pass in the time appointed by him. Our Lord Jesus Christ is now, and always has been, the blessed God. He is all-sufficient, the fountain and source of all blessedness, and the only Potentate or Governor of the whole universe. He rules over the armies of heaven and over the kingdoms of men (Dan. 4:34, 35). He is King of kings and Lord of lords: he sets up kings and removes them at his pleasure (Prov. 21:1).

v. 16. 'Who only hath immortality.' Angels are immortal and so are the souls of men, but they have their immortality from God. Only God has immortality of himself. 'Dwelling in that light.' In this frail and mortal state no man can bear to see the holiness, glory and luster of God (Exod. 33:18-20). Even the heavenly creatures cover their faces before him. We see God in Christ spiritually and savingly, and that imperfectly, but when that glorious day of resurrection comes and the mortality of human nature is removed, we shall see him as he is! (1 John 3:1, 2.)

v. 17. 'Warn them that are well off and blessed with material wealth, influence and possessions not to be proud and lifted up because of their blessings, so as to look down on and despise the poor.' Riches are prone to produce pride. Rich men are prone to feel self-sufficient and to hold the poor in contempt. Rich men are prone to neglect prayer, become indifferent to the worship and fear of the Lord and to rest in the security of their position and possessions. This is folly. A fool may be rich and a wise man poor, for God in his purpose and providence is the one who gives us all that we have to enjoy and can remove it as easily as he gave it! (1 Sam. 2:6-8; 1 Cor. 4:7.)

vv. 18, 19. Much is required of those to whom much is given, which they are accountable! True riches lie in the exercise and the fruits of grace and doing good works. Be ready to distribute and willing to give for the glory of God and the good of others!

Doing good works, sharing with others and being kind to the poor cannot lay a foundation for salvation, life and eternal happiness, for Christ alone is our sure, tried and lasting foundation (1 Cor. 3:11). But a man's attitude towards others, his attitude towards material and spiritual things and his general conduct in regard to love, generosity, kindness and good works will certainly reveal whether he has Christ as his foundation and whether he has laid hold of eternal life (James 2:14-17; Matt. 25:41-46).

vv. 20, 21. 'Keep that which is committed to thy trust,' which is the gospel (1 Tim. 1:11; 1 Thess. 2:4). Keep it pure and incorrupt, faithfully preach it and be not moved away from the gospel by vain debates and babblings about the law, circumcision, prophecy or new doctrines which ought not to be introduced. The false teachers boast of their scientific knowledge and oppose the Scriptures. Avoid them, for some pretending to be masters of science and knowledge have departed from the faith of Christ! (Titus 3:9.)