1 Timothy Chapter One
1 Timothy 1
The Epistles to Timothy and Titus have naturally a peculiar bearing and character, being addressed to persons deputed by the apostle to act in his name, or to care for the churches during his absence. Their application to us is none the less direct on this account, because they not only instruct us with regard to the state of the church, and the pastoral care which the apostle bestowed on it, but the line of conduct in which Timothy is charged to lead the faithful is that which the faithful ought always themselves to follow. Nevertheless to confound the directions given to Timothy and Titus with the words addressed immediately to the faithful, would be to cast confusion upon ministry in its best sense.
A great part of this First Epistle to Timothy requires but little development; not because it is without importance but because it contains directions-so plain and simple that explanation would be superfluous--and practical exhortations which would only be obscured and their force and point taken away by attempting to enlarge upon them.
On the other hand, some general principles of great importance for the position of the assembly in general are contained in this epistle.
God assumes here, in a peculiar way, the character of a Saviour-God with regard to the world: a principle of great importance in all that concerns our conversation in the world and our intercourse with men. We represent in our religious character a God of love. This was not the case in Judaism. He was indeed the same God; but there He took the character of a Lawgiver. All were indeed to come to His temple according to the declaration of the prophets, and His temple was open to them; but He did not characterise Himself as a Saviour-God for all. In Titus we find the same expression.
In these confidential communications to his dear children in the faith and companions in the work, we can understand that the apostle would clearly establish the great principles on which the administration committed to him rested. That all men were the objects of God's dealings in grace was the general basis on which this administration was founded-that the character of God towards the world was that of a Saviour. (Compare 2 Cor. 5) The law has its place and it still has it, as the apostle shews-the conviction of unrighteous men.  But the sovereign mercy of God was the starting-point of all that the apostle had to declare. This thought, this spirit, was to govern the worship even of believers. Details follow. Not withstanding this love to the world, there was upon the earth an assembly of the living God, the pillar and support of the truth, and the witness to it on earth.The Person of Christ, and all that concerns Him, is the subject of its confession, the foundation of its existence, and the object of its faith. This faith would be assailed in the last days by the enemy, who, under the pretense of sanctity, would set himself up against God the Creator and Preserver of all men and of believers in particular. Directions for the walk of the assembly compose the remainder of the epistle. Conduct suitable to all is set before Timothy to make him, as well as ourselves, understand that which befits the assembly of God. We will now look more closely into the contents of this epistle.
From its commencement the apostle designates God as the Saviour-God. Paul is the apostle of Jesus Christ by the commandment of God our Saviour. The Lord Jesus Christ is the confidence and the hope of the soul.
We observe also that the apostle's wish differs from that which he expresses when addressing an assembly; "Grace, mercy," he says, " and peace." He does not say "mercy" to the assemblies, which stand before God as such, in consequence of the mercy shewn them, and which (however low their condition might be) are viewed as assemblies according to the nature in which they live by the Spirit, in which there is no question Of mercy, because that nature is itself of God. Grace and peace are that which they are to enjoy on the part of God. But when an individual is in question, whatever his piety or faithfulness may be, he is both flesh and spirit, his career has yet in part at least to be provided for, having always need of mercy. Therefore the apostle wishes it to Timothy as well as to Titus.  In the case of Philemon he adds " the church in thy house," and his wish has therefore no longer the personal form. But with Timothy and Titus it is the apostle's intimacy with his beloved fellow-labourers He knew how much they needed mercy. It was his own resource, that which he had experienced for the comfort of his own soul.
The special object for which Paul had left Timothy at Ephesus, when he went into Macedonia, was that he might watch over the doctrine which was taught; but being there, he gives him directions for the interior order of the assembly. The evil which the enemy sought to introduce, with regard to doctrine, had a twofold character; fables of human imagination, and the introduction of the law into Christianity. As to the former, it was pure evil and edified no on.e. The apostle does not here say much about it; he fore warned them of the evil; and the faith of the assembly at Ephesus was solid enough to allow him to treat the whole system as mere fables and genealogies. The Spirit gave warning, that in later times it would have more disastrous consequences; but at present there was only need to guard the faithful from it as that which was worthless. Timothy was charged by the apostle to attend to this.
But that which is committed to us in Christianity as service, is always, both in its object and its character, at the height of the eternal principles of God, and belongs to the foundation of our moral relations with Him.
The object of Paul's mandate is the love of a pure heart, a good conscience, and faith unfeigned, and never the subtleties of argument or of human imagination. This is a sure token for souls that are sound in the faith and guided by the Spirit of God. Speculative questions do not act on the conscience, nor bring into the presence of God. Some had forsaken these great landmarks of Christianity, turning aside to vain discussions. And here we again find those same corrupters of Christianity, who, after having rejected the Saviour, sowed the apostle's path with thorns-Judaising teachers. They desired to inculcate the law. The human mind is adequate to this.
Now we see here the way in which one who is at the height of the truth of God can put everything in its true place. Paul treats the produce of human imagination as mere fables; but the law was of God and could be made useful if rightly employed. It was of great service to condemn, to judge evil, to slay--to shew the judgment of God against every wrong thing forbidden by the gospel which revealed the glory of the blessed God-a glory which tolerated no evil and which had been committed to the apostle. It could be used to act upon the conscience in this way, but it did not build up the righteous; and, if any were under the law, they were under the curse. As a sword for the conscience, it may be used. But grace alone is the source of our preaching and the stay of our souls.
These two systems and their respective places are presented in verses 6-17, which form a kind of parenthesis, the apostle resuming his address to Timothy in verse 18. The use of the law is explained in verses 8-13. The apostle in a certain sense lowers it here, while acknowledging its utility in its place, as the weapon of righteousness for condemnation, and contrasts it with thegospel which is connected with the glory of God Himself which this gospel proclaims, as the law is connected with the wickedness which it condemns.
Having spoken of the gospel of the glory which had been committed to him, the apostle turns to the sovereign grace that brought him into the knowledge of this glory which is the testimony to the accomplishment of the work of grace.
"I give thanks," he says, " to Jesus Christ our Lord, who hath counted me faithful, putting me into the ministry, who was before a blasphemer and persecutor and injurious". This indeed was grace.
The apostle speaks of two things in his conversion: the one, how God could have compassion on him in such a state-he was in ignorance; the other, the purpose of God that the apostle should be a pattern of grace to all. That he was in ignorance and unbelief although a condition which made mercy possible (for had he been an enemy, knowing and willing it, while acquainted with the grace of the gospel, it would have been impossible), yet that condition was no excuse for his sin; he puts pure and perfect grace forward, as having abounded in his case-he was the chief of sinners. This indeed was true. The high priests had resisted the Holy Ghost to the uttermost. Paul had joined them in it: but he was not satisfied with that. He desired to be the active enemy of the faith wherever it existed, and to destroy the name of Jesus. He had done much at Jerusalem, but he wished to satiate his hatred even in foreign cities. We know his history in the Acts. The living expression of Jewish resistance to grace, he was also among men the expression of the most active human enmity to Him whom God would glorify. Grace was greater than the sin, the patience of God more perfect than the perseverance of man's hostility. The latter was limited by man's importance, the former has no limit in the nature of God but that of His own sovereign will. Guilty as man may be, his sin cannot so reach God as to disturb the independent action of His nature or change His purposes. He was pleased to shew forth in Paul a pattern of the sovereignty of that grace and perfect goodness-to the Jews hereafter, who as a nation will be in Saul's condition-to all men as the enemies of God and by nature children of wrath. The chief, the most active, the most inveterate of enemies was the best and most powerful of witnesses that the grace of God abounded over sin, and that the work of Christ was perfect to put it away. " Unto God "-being such in His nature, and having the development of all the ages in His counsels--"unto the only God, invisible, incorruptible," he ascribes all praise and all glory. Such was the foundation of Paul's ministry in contrast with the law. It was founded on the revelation of grace; but it was a revelation connected with the experience of its application to his own case. Peter, guilty of denying a living Saviour, could speak to the Jews of grace that met their case, which was his own; Paul, formerly the enemy of a glorified Saviour and the resister of the Holy Ghost, could proclaim grace that rose above even that state of sinfulness, above all that could flow from human nature-grace that opened the door to the Gentiles according to God's own counsels, when the Jews had rejected everything, substituting the heavenly assembly for them-grace that sufficed for the future admission of that guilty nation to better privileges than those which they had forfeited.
Such was the call of this apostle, such his ministry. Having shewn the opposition between that which was committed to him and the law (while affirming the usefulness of the latter, not as a rule to the righteous or a guide to God's people, but as judging wrong), he resumes his address to Timothy in that which refers to the details of his mission among the Ephesians.
At the end of chapter 1 he commits the charge to him-sends him his mandate. The term he employs relates to verses 3 and 5. He had left Timothy at Ephesus in order to command some persons there not to teach other doctrines than the truths of the gospel. Now the end of the command, of this evangelical commission, was love flowing from a pure heart and a good conscience and faith unfeigned. For the gospel, while revealing the marvelous counsels of God, maintains the great eternal principles of His nature. It is this which distinguishes truth from the lofty pretensions of heretical imaginations; it requires that man should be in relationship with God really in heart and in truth according to those principles. And this commission the apostle now entrusted to Timothy, his own son in the faith. He was to maintain it with an authority that had its basis in divine testimony but which he held formally from the apostle who appointed him to it; not merely of his own accord, but according to prophecies which had pointed him out for this purpose, and which were a means of strength to him in the conflict he was thus brought into. The conditions of victory were in accordance with the nature of the commission. He was to keep the faith and a good conscience. Now faith here is the doctrine of Christianity; yet not merely as doctrine, but as that which the soul held between itself and God as coming from Him. He had to maintain the truth, the christian doctrine, but to hold it as so revealed by God Himself to the soul that it should be the truth. The light should possess, with well-defined outlines, the authority of God.
It was the faith, that which God had revealed, received with certainty as such-as the truth.
But, to be in communion with God, the conscience must be good, must be pure; and if we are not in communion with God, we cannot have the strength that would maintain us in the faith, that would enable us to persevere in the profession of the truth, as God gives it to us. Satan has then a hold upon us, and if the intellect of one in this state is active, he falls into heresy. The loss of a good conscience opens the door to Satan, because it deprives us of communion with God; and the active mind, under Satan's influence, invents ideas instead of confessing the truth of God. The apostle treats the fruit of this state as "blasphemies;" the will of man is at work, and the higher the subject, the more an unbridled will, possessed by the enemy, goes astray, and exalts itself against God, and against the subjection of the whole mind to the obedience of Christ, to the authority of the revelation of God.
The apostle had delivered up two persons of this character to Satan-that is to say, outwardly. Though already deceived by him, they were not under his dominion as having power to torment and make them suffer. For in the assembly (when in its normal state) Satan has no power of that kind. It is guarded from it, being the dwelling place of the Holy Ghost and protected by God and by the power of Christ. Satan can tempt us individually; but he has no right over the members of the assembly as such. They are within, and, weak as they may be, Satan cannot enter there. They may be delivered to him for their good. This may take place at all times-witness the history of Job. But the assembly ought to have the knowledge, and be the guardian and instrument, of the accomplishment of the dealings of God with His own. Within the assembly is the Holy Ghost; God dwells in it as His house by the Spirit. Without is the world of which Satan is the prince. The apostle (by the power bestowed on him,  for it Is an act of positive power) delivered these two men into the power of the enemy-deprived them of the shelter they had enjoyed. They had listened to the enemy--had been his instruments. It was not in the assembly, with members of Christ, that this should have taken place. They must be made to feel what he was to whom they had given ear. God thus made use of Satan himself as a rod for the good of His rebellious children. Satan should instruct them, through the pains he would make them suffer, of whatever kind it might be, whether anguish of soul or of body, and the latter is the immediate effect, in order that their will might be broken and brought into subjection to God. Solemn discipline! Marvelous power in the hands of man! but a proof that the love of God can order all things for the purpose of delivering a soul and bringing it to Himself.
 Not here, specially, that any one is under it, or that it is a rule of life for a people of God, but a rule of right and wrong to demonstrate evil to any conscience. In verse 5 we have the end of the commission of the gospel on the other hand, partaking of the divine nature-love and holiness, acting up to responsibility, a good conscience and the heart fully devoted to God, receiving His word and trusting Him.
 There is, however, some question as to the reading in Titus.
 We must not confound this act of power with discipline which is the act of the assembly and its formal duty. In l Corinthians 5 the apostle joins the assembly to himself in this act of power, but he delivered with the power of Christ. The duty of the assembly is stated there in verse 13. As to the saints' or assembly's part, when God has exercised discipline see 1 John 5:16; James 5:14, 15.
── John Darby《Synopsis of 1 Timothy》
1 Timothy 1
The apostle salutes Timothy. (1-4) The design of the law as given by Moses. (5-11) Of his own conversion and call to the apostleship. (12-17) The obligation to maintain faith and a good conscience. (18-20)
Commentary on 1 Timothy 1:1-4
(Read 1 Timothy 1:1-4)
Jesus Christ is a Christian's hope; all our hopes of eternal life are built upon him; and Christ is in us the hope of glory. The apostle seems to have been the means of Timothy's conversion; who served with him in his ministry, as a dutiful son with a loving father. That which raises questions, is not for edifying; that which gives occasion for doubtful disputes, pulls down the church rather than builds it up. Godliness of heart and life can only be kept up and increased, by the exercise of faith in the truths and promises of God, through Jesus Christ.
Commentary on 1 Timothy 1:5-11
(Read 1 Timothy 1:5-11)
Whatever tends to weaken love to God, or love to the brethren, tends to defeat the end of the commandment. The design of the gospel is answered, when sinners, through repentance towards God and faith in Jesus Christ, are brought to exercise Christian love. And as believers were righteous persons in God's appointed way, the law was not against them. But unless we are made righteous by faith in Christ, really repenting and forsaking sin, we are yet under the curse of the law, even according to the gospel of the blessed God, and are unfit to share the holy happiness of heaven.
Commentary on 1 Timothy 1:12-17
(Read 1 Timothy 1:12-17)
The apostle knew that he would justly have perished, if the Lord had been extreme to mark what was amiss; and also if his grace and mercy had not been abundant to him when dead in sin, working faith and love to Christ in his heart. This is a faithful saying; these are true and faithful words, which may be depended on, That the Son of God came into the world, willingly and purposely to save sinners. No man, with Paul's example before him, can question the love and power of Christ to save him, if he really desires to trust in him as the Son of God, who once died on the cross, and now reigns upon the throne of glory, to save all that come to God through him. Let us then admire and praise the grace of God our Saviour; and ascribe to the Father, Son, and Holy Ghost, three Persons in the unity of the Godhead, the glory of all done in, by, and for us.
Commentary on 1 Timothy 1:18-20
(Read 1 Timothy 1:18-20)
The ministry is a warfare against sin and Satan; carried on under the Lord Jesus, who is the Captain of our salvation. The good hopes others have had of us, should stir us up to duty. And let us be upright in our conduct in all things. The design of the highest censures in the primitive church, was, to prevent further sin, and to reclaim the sinner. May all who are tempted to put away a good conscience, and to abuse the gospel, remember that this is the way to make shipwreck of faith also.
── Matthew Henry《Concise Commentary on 1 Timothy》
1 Timothy 1
 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
Paul an apostle-Familiarity is to be set aside where the things of God are concerned.
According to the commandment of God — The authoritative appointment of God the Father.
Our Saviour — So styled in many other places likewise, as being the grand orderer of the whole scheme of our salvation.
And Christ our hope — That is, the author, object, and ground, of all our hope.
 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.
Grace, mercy, peace — St. Paul wishes grace and peace in his epistles to the churches. To Timotheus he adds mercy, the most tender grace towards those who stand in need of it. The experience of this prepares a man to be a minister of the gospel.
 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
Charge some to teach no other doctrine — Than I have taught. Let them put nothing in the place of it, add nothing to it.
 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.
Neither give heed — So as either to teach or regard them.
To fables — Fabulous Jewish traditions.
And endless genealogies — Nor those delivered in scripture, but the long intricate pedigrees whereby they strove to prove their descent from such or such a person.
Which afford questions — Which lead only to useless and endless controversies.
 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
Whereas the end of the commandment — of the whole Christian institution.
Is love — And this was particularly the end of the commandment which Timotheus was to enforce at Ephesus, 1 Timothy 1:3,18. The foundation is faith; the end, love. But this can only subsist in an heart purified by faith, and is always attended with a good conscience.
 From which some having swerved have turned aside unto vain jangling;
From which — Love and a good conscience.
Some are turned aside — An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all sense of divine things.
To vain jangling — And of all vanities, none are more vain than dry, empty disputes on the things of God.
 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
Understanding neither the very things they speak, nor the subject they speak of.
 But we know that the law is good, if a man use it lawfully;
We grant the whole Mosaic law is good, answers excellent purposes, if a man use it in a proper manner. Even the ceremonial is good, as it points to Christ; and the moral law is holy, just, and good, on its own nature; and of admirable use both to convince unbelievers, and to guide believers in all holiness.
 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
The law doth not lie against a righteous man — Doth not strike or condemn him.
But against the lawless and disobedient — They who despise the authority of the lawgiver violate the first commandment, which is the foundation of the law, and the ground of all obedience.
Against the ungodly and sinners — Who break the second commandment, worshipping idols, or not worshipping the true God.
The unholy and profane — Who break the third commandment by taking his name in vain.
 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
Manstealers — The worst of all thieves, in comparison of whom, highwaymen and housebreakers are innocent. What then are most traders in negroes, procurers of servants for America, and all who list soldiers by lies, tricks, or enticements?
 According to the glorious gospel of the blessed God, which was committed to my trust.
According to the glorious gospel — Which, far from "making void," does effectually "establish, the law."
 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
I thank Christ, who hath enabled me, in that he accounted me faithful, having put me into the ministry — The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein.
 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
A blasphemer — Of Christ.
A persecutor — Of his church.
A reviler — Of his doctrine and people.
But I obtained mercy — He does not say, because I was unconditionally elected; but because I did it in ignorance. Not that his ignorance took away his sin; but it left him capable of mercy; which he would hardly have been, had he acted thus contrary to his own conviction.
 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
And the grace — Whereby I obtained mercy.
Was exceeding abundant with faith — Opposite to my preceding unbelief.
And love — Opposite to my blasphemy, persecution, and oppression.
 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
This is a faithful saying — A most solemn preface.
And worthy of all acceptation — Well deserving to be accepted, received, embraced, with all the faculties of our whole soul.
That Christ — Promised.
Jesus — Exhibited.
Came into the world to save sinners — All sinners, without exception.
 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
For this cause God showed me mercy, that all his longsuffering might be shown, and that none might hereafter despair.
 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
The King of eternity — A phrase frequent with the Hebrews. How unspeakably sweet is the thought of eternity to believers!
 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;
This charge I commit to thee — That thou mayest deliver it to the church.
According to the prophecies concerning thee — Uttered when thou wast received as an evangelist, 1 Timothy 4:14; probably by many persons, 1 Timothy 6:12; that, being encouraged by them, thou mightest war the good warfare.
 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
Holding fast faith — Which is as a most precious liquor.
And a good conscience — Which is as a clean glass.
Which — Namely, a good conscience.
Some having thrust away — It goes away unwillingly it always says, "Do not hurt me." And they who retain this do not make shipwreck of their faith. Indeed, none can make shipwreck of faith who never had it. These, therefore, were once true believers: yet they fell not only foully, but finally; for ships once wrecked cannot be afterwards saved.
 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
Whom — Though absent.
I have delivered to Satan, that they may learn not to blaspheme — That by what they suffer they may be in some measure restrained, if they will not repent.
── John Wesley《Explanatory Notes on 1 Timothy》
1 Tim. 1:15~16
A few years ago a T.V. commercial showed a car in which a jeweler in the back seat made a precise cut in a diamond as the car was being driven along a rough road. What was to be our reaction to the commercial? We were supposed to think, “Since I will never need to cut a diamond in my car, this car will be more then sufficient.”
In the same way, Paul in this passage is an advertisement for the grace of God. When Paul says he is the worst of sinners, we are supposed to think, “I am not as sinful as he is, so the grace of God will be more than sufficient for me.”
Chapter 1. Refute Heresy
I. The Goal of Command Is Love
II. The Example of God's Patience
III. Instruction to Timothy
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter One General Review
OBJECTIVES IN STUDYING 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
Paul begins this epistle by urging his "true son in the faith" to
and charge some not to teach other doctrines, nor Ephesus
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 (1-11).
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 (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
I. INTRODUCTION (1-2)
A. THE AUTHOR (1)
1. Paul, an apostle of Jesus Christ (
2. By the commandment of God our Savior and Jesus Christ our hope
B. THE RECIPIENT (2)
1. Timothy (
2. Paul's true son in the faith (2b)
C. GREETINGS (
1. Grace, mercy, and peace
2. From God our Father and Jesus Christ our Lord
II. TEACHING SOUND DOCTRINE (3-11)
A. PAUL'S CHARGE TO TIMOTHY (3-7)
1. Remain in
and charge some... ( Ephesus 3a)
a. To teach no other doctrine (3b)
b. Nor give heed to fables and endless genealogies (
1) Which cause disputes (4b)
2) Rather than godly edification which is in faith (
2. The purpose of the commandment is... (
a. Love from a pure heart (5b)
b. A good conscience (
c. Sincere faith (5d)
3. For some have strayed... (
a. Having turned aside to idle talk (6b)
b. Desiring to be teachers of the law (
1) Not understanding what they say (7b)
2) Nor the things they affirm (
B. THE PROPER USE OF THE LAW (8-11)
1. It is good if one uses it lawfully (8)
2. The law is not made for the righteous (
a. But for all sorts of sinners (9b
b. And anything else that is contrary to sound doctrine (10b)
1) According to the glorious gospel of the blessed God
2) Which was committed to Paul's trust (11b)
III. THANKSGIVING FOR THE LORD'S GRACE AND MERCY (12-17)
A. THANKFUL TO CHRIST JESUS (12-14)
1. For enabling him (
a. Because He counted him faithful (12b)
b. Putting him into the ministry (
2. Though he had formerly been... (
a. A blasphemer (13b)
b. A persecutor (
c. An insolent man (13d)
...but he obtained mercy because he did it ignorantly in
3. The grace of the Lord was exceedingly abundant, with faith and
love in Christ Jesus (14)
B. THE MERCY SHOWN TO HIM IS A PATTERN FOR OTHERS (15-17)
1. Christ came to save sinners, and Paul was one of the worst
2. But he received mercy, that Christ might demonstrate His
longsuffering to others who believe on Him for everlasting
3. Paul desires that honor and glory be given forever and ever...
a. To the King eternal, immortal, invisible (
b. To God who alone is wise (17b)
IV. TIMOTHY'S RESPONSIBILITY (18-20)
A. TO WAGE THE GOOD WARFARE (18)
1. This is the charge Paul commits to his son Timothy (
2. In accordance to prophecies made concerning him (18b)
B. TO HAVE FAITH AND A GOOD CONSCIENCE (19-20)
1. Which some have rejected, and concerning the faith have
suffered shipwreck (19)
2. Such as Hymenaeus and Alexander (
a. Whom Paul delivered to Satan (20b)
b. That they may learn not to blaspheme (
REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Introduction (1-2)
- Teaching sound doctrine (3-11)
- Thanksgiving for the Lord's grace and mercy (12-17)
- Timothy's responsibility (18-20)
2) How does Paul describe Timothy in his salutation? (2)
- My true son in the faith
3) Where did Paul want Timothy to remain? (3)
4) What two things did he want Timothy to charge some? (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? (4)
- Godly edification which is in faith
6) What was the three-fold purpose of this commandment? (5)
- Love from a pure heart
- A good conscience
- A sincere faith
7) What had some turned aside to? Why? (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? (8-9)
- When it is used lawfully
- The righteous person
9) When is something considered "sound doctrine"? (10-11)
- When it is according to "the glorious gospel of the blessed God"
10) Why did Paul thank Christ Jesus? (12)
- Because He enabled him, counting him faithful, and put him into
11) What had Paul been formerly? Why did he obtain mercy? (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? (15)
- That Christ Jesus came into the world to save sinners
13) How did Paul view himself? (15)
- As chief of sinners
14) Why did Paul obtain mercy, and Christ show all longsuffering toward
- As a pattern to those who believe on Him for everlasting life
15) To whom does Paul ascribe honor and glory? (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
- Wage the good warfare
- Faith and a good conscience
17) Who had made shipwreck concerning the faith? What had Paul done in
response? Why? (19-20)
- Hymenaeus and Alexander
- Delivered them to Satan
- That they may learn not to blaspheme
Jesus Christ, Our Hope (1:1)
1. In reference to Jesus Christ, Paul uses a title which is very unique
in the NT...
a. He calls Jesus "our hope" - 1 Ti 1:1
b. Nowhere else is Jesus so described, other than in Co 1:27
2. Yet it came to be a precious title used by some in the early
a. "Be of good cheer in God the Father and in Jesus Christ our common
hope" - Ignatius, To The Ephesians 21:2
b. "Let us therefore persevere in our hope and the earnest of our
righteousness, who is Jesus Christ." - Epistle of Polycarp 8
3. The word 'hope' (Gr., elpis)...
a. Means "a confident desire and expectation"
b. Is closely aligned with the word 'faith' - cf. He 11:1
[In what way is Jesus 'our hope', our basis for 'confident expectation'?
Jesus is 'our hope'...]
I.FOR FORGIVENESS OF SINS
A. MAN HAS A PROBLEM WITH SIN...
1. All have sinned - Ro 3:23; cf. 1 Jn 1:8,10
2. The consequences are grave - Ro 6:23
3. People deal with this guilt of sin differently
a. Some try to ignore it
b. Others seek to compensate for it by doing good works
c. Many look to different 'saviors' or teachers (the Law,
Buddha, Mohammed, Mary)
B. JESUS IS OUR ONLY 'HOPE'...
1. He is the "Lamb of God who takes away the sin of the world"
- Jn 1:29
2. In Him we have "redemption through His blood, the forgiveness
of sins" - Ep 1:7
3. Christians place their hope in Jesus' blood as the atonement
for their sins
a. By believing and being baptized into Christ - Mk 16:16; Ac
2:38; 22:16; Ro 6:3-6
b. By continuing to repent, confess, and pray - Ac 8:22; 1 Jn
[Is Jesus your 'hope' for salvation from the guilt of sin? Unless you
believe in Him, you will die in your sins (Jn 8:24). Jesus is also our
II. FOR RECONCILIATION WITH GOD
A. MAN HAS A LONGING FOR FELLOWSHIP WITH GOD...
1. It is something put in man by His Creator - Ac 17:26-28
2. Many seek to fulfill this longing with the wrong things
a. Trying to satisfy it with material things
b. But such things only leave an emptiness - Ecc 5:10
3. Many seek to fulfill this longing in the wrong way
a. On their own
b. Through some man or man-made religion
B. JESUS IS OUR ONLY 'HOPE'...
1. He is the only 'way' to the Father - Jn 14:6
2. Only in Him can we really come to know God - Jn 14:7-9; cf. Jn
3. In Him we are reconciled to God - 2 Co 5:18-20
[Is Jesus your 'hope' for fellowship with God? Without Jesus, you
cannot have a close relationship with God (1 Jn 2:23; 4:15). Jesus is
also our 'hope'...]
III. FOR POWER IN HOLY LIVING
A. PEOPLE HAVE LONG REALIZED THE NEED TO LIVE GOOD LIVES...
1. Yet the ancient world admitted their inability to do so
a. "We hate our vices and love them at the same time." - Seneca
b. "We have not stood bravely enough by our good resolutions;
despite our will and resistance we have lost our innocence.
Nor is it only that we have acted amiss; we shall do so to
the end." - Seneca
2. Even the apostles described the difficulty of living godly
a. Paul described what it was like under the Law - Ro 7:21-24
b. He reminded Christians of the conflict between the flesh and
the Spirit - Ga 5:16-17
c. Peter wrote of the warfare between fleshly lusts and the
soul - 1 Pe 2:11
B. JESUS IS OUR ONLY 'HOPE'...
1. In Christ we are freed from the law of sin and death - Ro 8:2
2. In Christ we have strength to do that which is good, and turn
away from evil
a. Because of the Spirit of God - cf. Ro 8:11-13
b. The means by which God strengthens the inner man - Ep 3:16,
[Is Jesus your 'hope' for power in holiness? In Jesus there is strength
to do God's will (Ph 4:13). Jesus is also our 'hope...]
IV. FOR PROVISION IN DAILY LIVING
A. PEOPLE OFTEN WORRY ABOUT THE NECESSITIES OF LIVE...
1. They worry about their food and clothing
2. They desire basic contentment, with true joy and peace
3. Jesus acknowledged this concern was common among men - Mt 6:
B. JESUS IS OUR ONLY 'HOPE'...
1. His Father knows our needs - Mt 6:32
2. Jesus provides the secret to God's care - Mt 6:33; Mk 10:28-30
3. He also is the source to true joy and peace - cf. Ph 4:4,6-7
4. In Him there is contentment, knowing that God will supply our
needs - cf. Ph 4:11-12,19
[Is Jesus your 'hope' for God's providential care in your life? If you
trust in your own riches, you cannot please God (Lk 16:13). Finally,
Jesus is our 'hope'...]
V. FOR VICTORY OVER DEATH
A. THE FEAR OF DEATH IS COMMON TO MANKIND...
1. People try to avoid it, delay it
2. Some try to ignore, even refusing to speak of the dead
B. JESUS IS OUR ONLY 'HOPE'...
1. He came to deliver us from the fear of death - He 2:14-15
2. This He did by His own resurrection, and continues to do
through the promise of His coming again - cf. 1 Th 4:13-18
1. Jesus is many things to those who love Him; let's make sure that He
is 'our hope'!
2. Have you made Jesus your 'hope'? If not, then you are still...
a. In your sins
b. Alienated from God
c. Unable to live a truly righteous life
d. Going through life without God's providential care
e. Unprepared for death, not ready for the Judgment to follow
Why not let Jesus become your 'hope' today...?
Two Kinds Of Teaching (1:3-7)
1. Paul wrote First Timothy to guide one's conduct in the house of God
- 1 Ti 3:14-15
a. Note that the church serves as "the pillar and ground of the
b. It is imperative our teaching reflects that responsibility
2. Now let's read from 1 Ti 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 disputes
b. 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.TEACHING THAT CAUSES DISPUTES
A. WHEN WE ARE DRIVEN BY THE DESIRE FOR NOVELTY...
1. Not content with the simple gospel and doctrine of Jesus Christ
- cf. Ga 1:8-9
2. Ignoring the charge that we "teach no other doctrine" - 1 Ti
3. Delving into that which is "new"
a. New in the sense of new revelation, not supported by the
b. For old truth may be often be new to us who are still
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 Ti
a. Against which Paul also warned Titus - Ti 1:10; 3:9
b. Which James described as 'useless religion' - Ja 1:22-27
C. WHEN WE ARE MOVED BY PRIDE RATHER THAN HUMILITY...
1. Disputes are easily caused by those who:
a. "desire to be teachers of the law" - 1 Ti 1:7
b. Seek to impress others with their 'knowledge' of the Word
- contra Ja 3:13-18
2. Knowledge is not without its dangers
a. We can be motivated more by pride than a sincere desire to
b. Without love, knowledge simply puffs up rather than truly
builds up - 1 Co 8:1-2
D. WHEN WE DISPLAY DOGMATISM WITHOUT KNOWLEDGE...
1. Often the most dogmatic are the most misinformed!
2. Like those "understanding neither what they say nor the things
which they affirm" - 1 Ti 3:7
3. 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
[Such are the attitudes and motives that contribute to disputes among
brethren. Now let's consider...]
II. TEACHING THAT PRODUCES GODLY EDIFICATION
A. WHEN IT IS BASED ON FAITH...
1. Godly edification is that "which is in faith" - 1 Ti 1:4
2. Of course, faith comes from the Word of God - Ro 10:17
a. Godly teaching that edifies (builds up) comes from God's
b. We must let the Word of God be the basis of our thoughts and
B. WHEN IT SEEKS TO PRODUCE LOVE...
1. Paul wrote "the purpose of the commandment is love" - 1 Ti 1:5
a. A love for truth certainly
b. But also a love for God and man! - cf. 1 Jn 4:20-21
2. The desire should not be to just win arguments
a. Our approach will therefore be different - 2 Ti 2:24-25
b. Because we are trying to win souls from the snare of Satan!
- 2 Ti 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 Ti 1:5
2. The goals of our teaching and study must be pure and not
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 CONSCIENCE...
1. Our goal should be love "from a good conscience" - 1 Ti 1:5
a. Which comes from first applying the Word to ourselves
b. Like Ezra the priest sought to do - cf. Ezr 7:10
2. Yet one can easily stray - 1 Ti 1:6; cf. 1:19,20
a. Especially when they do not practice what they preach
b. And when they expect others to do what they themselves do
E. WHEN IT SEEKS TO BEGET A SINCERE FAITH...
1. Our goal should be love "from a sincere faith" - 1 Ti 1:5
a. 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. Ga 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
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...? - Mk 16:15-16; Ac 2:38;
The Purpose Of The Commandment (1:5)
1. The idea of "commandment-keeping" is not a popular one among many
a. Some equate it with what they call "legalism"
b. Others look at keeping any kind of commandment as an unpleasant
1) Perhaps a carry-over from childhood?
2) Where they feel like they were constantly being "commanded" to
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 Ti 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 Ti 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 'DISPUTES'...
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 - Ja
c. "The purpose of all revelation and the test of all religion
is character and conduct." - MacLaren
B. THE GOAL OF GOD'S COMMANDS IS LOVE...
1. Both love for God and love for man - cf. Mt 22:35-40
2. Concerning our love for God
a. It begins with, but goes beyond adoration, praise and
b. True love for God is realized when we keep His commands
- 1 Jn 5:3; Jn 14:15,21
3. 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 Jn 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 CONSCIENCE, AND SINCERE FAITH
A. FROM A PURE HEART...
1. 'Pure' can also be translated 'clean', suggesting that which is
2. To love with such a heart requires purification, which comes
obedience to the truth - 1 Pe 1:22-23
3. 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
- Mt 5:8
B. FROM A GOOD CONSCIENCE...
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." - Vine
2. The love God desires is that which comes from a person with a
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., Ac 23:1; cf.
3) A good conscience is one that is set according to God's
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 - Ro 3:23
b) So does our conscience - Ro 2:14-15
c) Any who deny this have 'rejected' or 'seared' their
conscience - cf. 1 Ti 1:19; 4:2
2) What can 'cleanse' our conscience?
a) Not any OT sacrifice or worship - He 9:9-10
b) Rather, the blood of Christ - He 9:14
3. Only with a conscience 'cleansed' from dead works can we
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,
2. It is translated elsewhere as 'without hypocrisy' (Ro 12:9) or
'genuine' (2 Ti 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. Ro
10:17; Jn 20:30-31
6. 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
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." (Ga 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
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"...?
The Lawful Use Of The Law (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. Ac 15:1-6
b. Some Jewish Christians continued to observe certain elements of
the Law - cf. Ac 21:20
2. The issue prompted several epistles from Paul...
a. To the church at
b. To the churches in
c. To the church at Colosse
d. To the Hebrew Christians in
(if Paul be the author) Palestine
3. It was evidently a problem in the church at
a. Where Paul left Timothy - 1 Ti 1:2-4
b. Where some strayed as in their use of the Law - 1 Ti 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 Ti
1:8-11). From his words in this text and elsewhere, let's examine
I. THE LAW USED LAWFULLY
A. FOR WISDOM REGARDING SALVATION THROUGH FAITH...
1. As Paul wrote later in his second epistle to Timothy - 2 Ti
a. Referring to the Scriptures Timothy knew from childhood
b. An obvious reference to the Old Testament, including the Law
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. Ac 8:
b. As when James spoke at the conference in
- cf. Ac Jerusalem
c. As when Paul wrote to the Christians in
- cf. Ro 4:1-8 Rome
-- We can learn much about our salvation in Christ from the Law!
B. FOR DOCTRINE...
1. There is much we can learn about God in the Old Testament
a. His omnipresence, omnipotence, omniscience - cf. Psa 139
b. His longsuffering and mercy, His justice and righteous
indignation - cf. Psa 103
c. His providential workings in the affairs of nations and men
- cf. Dan 2,4,5
2. There is much we can learn about mankind
a. The origin and fall of man - cf. Gen 1-3
b. The weakness of man and need for redemption - cf. Psa 51
-- We can learn much about God and our need for Christ from the
C. FOR REPROOF, CORRECTION, INSTRUCTION IN RIGHTEOUSNESS...
1. The Law contains principles of righteousness that remain true
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., Ro 12:19-21; 1 Pe 3:8-12; He 12:4-7
2. The Law reveals much about sin
a. The nature and spread of sin - Ga 3:19
b. The condemnation of sin - Ro 3:19-20
-- We can learn much about sin and its terrible consequences from
D. FOR LEARNING AND ADMONITION...
1. As Paul in his epistles to churches in
Romeand - Ro Corinth
15:4; 1 Co 10:11-12
a. 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
serves as an example for the church Israel
a. As God's elect, corporate
received the promises, but Israel
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 Pe 2:9-10; 2 Pe 1:10
-- From the Law we can learn much about the very real danger of
apostasy! - e.g., He 3:8-4:1
[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 IMPROPERLY
A. FOR FOOLISH ARGUMENTS...
1. What Paul described as 'idle talk', the result of ignorance
- 1 Ti 1:6-7
2. What he described as "foolish disputes, genealogies,
contentions, and strivings about the law" - Ti 3:9
-- Have you noticed how often false teachers appeal to the OT to
promulgate their false doctrines?
B. FOR JUSTIFICATION 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. Ac 15:1,5
2. It renders the death of Christ meaningless - Ga 2:21
-- Seeking justification (salvation) by the Law separates one from
Christ! - Ga 5:4
C. FOR BINDING SUCH THINGS AS ITS FEASTS AND SABBATHS...
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. Ac 16:1-3;
18:18,21; 21:18-26; 1 Co 9:19,20
2. But he drew the line when attempts were made to bind such on
Gentile Christians - cf. Ga 2:3-5; Co 2:16
3. For the death of Christ broke down the Law which divided Jew
and Gentile - Ep 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 AUTHORITY IN WORSHIP...
1. Some have appealed to the Law to justify various practices in
a. E.g., separate priesthood, special clothing, building of
b. E.g., burning of incense, instrumental music, even animal
2. Yet the New Covenant ushered in a more spiritual worship
a. As Jesus told the Samaritan woman at the well - Jn 4:20-24
b. The worship under the Law of Moses:
1) Was "symbolic for the present time" - He 9:9
2) Contained "fleshly ordinances imposed until the time of
reformation" - He 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
: "Therefore the law is holy, Rome
and the commandment holy and just and good." - Ro 7:12
2. Even so, the Law had its limitations...
a. It was designed to be temporary, until the coming of Christ - Ga
b. It could not provide true redemption from sin - He 9:9; 10:1-4
3. Thus the Law of Moses today is not designed to make one righteous
(1 Ti 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 Ti 1:10b-11
Appreciate the lawful use of the Law, and benefit thereby, while being
careful of it's unlawful use...!
A Pattern For Would-Be Believers (1:12-17)
1. Are you someone who has contemplated becoming a Christian, but
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 Ti 1:12-17 he describes how his own
conversion is "A Pattern For Would-Be Believers." First, in...]
I. DEMONSTRATING THE GRACE OF OUR LORD
A. NOTE PAUL'S FORMER LIFE...
1. He was a blasphemer, persecutor, and insolent (violent) man
- 1 Ti 1:13
a. Consenting to the death of Stephen - Ac 7:58; 8:1
b. Making havoc of the church in
- Ac 8:3 Jerusalem
c. Persecuting Christians even to
- Ac 9:1-2 Damascus
d. Persecuting even to the point of imprisonment and death - Ac
e. Enraged against Christians, compelling them to blaspheme
- Ac 26:9-11
2. His goal was to destroy the
- Ga 1:13 churchof God
3. He was indeed "chief" of sinners - 1 Ti 1:15
-- Yet the grace of the Lord was "exceedingly abundant" and he
obtained mercy! - 1 Ti 1:14,16
B. WHAT ABOUT YOUR LIFE...?
1. Yes, you have committed sin - Ro 3:23; Ja 2:10
a. Perhaps you are a good, moral person like the Eunuch,
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 Ti 1:15
a. The grace of the Lord is exceedingly abundant - 1 Ti 1:14
b. The Lord is long-suffering - 1 Ti 1:16; 2 Pe 3:9
-- Will you not let Paul's pattern move you to believe on the Lord
for everlasting life? - 1 Ti 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. DEMONSTRATING THE FAITH AND LOVE IN JESUS
A. NOTE PAUL'S SERVICE TO CHRIST...
1. The Lord put Paul into the ministry - 1 Ti 1:12
a. To bear witness to what he had seen - Ac 26:16
b. To turn people from the power of Satan to God - Ac 26:18
2. He became a pattern of the faith and love that is possible in
Christ - 1 Ti 1:14
a. Because he cooperated with the grace of God - 1 Co 15:9-10
b. Striving to be the best he could be - Ph 3:12-15
c. Learning contentment, finding strength - Ph 4:11-13
-- Paul provides the example of a life of faith and love that
leads to peace - Ph 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? - Ro 10:17
2) Love that comes by being taught of God? - 1 Th 4:9-10
b. 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 - Ac 22:16
2) He started anew, walking by faith and not by sight - 2 Co
b. Why not accept the love that is available in Jesus?
1) The love of God, your heavenly Father - 1 Jn 4:10,11
2) The love of Jesus, your wonderful Savior - Jn 15:9,10
-- Will you not let Paul's pattern move you to grow in faith and
love? - 1 Co 11:1
1. Note that Paul was moved to respond to the grace of the Lord in two
a. He thanked Jesus Christ - 1 Ti 1:12
b. He praised God - 1 Ti 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 Ti 4:12
Suffering Shipwreck Of The Faith (1:18-20)
1. The Christian is engaged in warfare...
a. It is a good warfare - 1 Ti 1:18; cf. 1 Ti 6:12
b. It is a spiritual warfare - Ep 6:10-12
c. It is a battle for 'the' faith - cf. Ju 3
d. One that requires faith and a good conscience on our part - 1 Ti
2. It is possible for Christians to do poorly in this 'war'...
a. By rejecting their faith and conscience - 1 Ti 1:19
b. Suffering shipwreck concerning the faith - 1 Ti 1:19
c. Such was true of two men mentioned by Paul - 1 Ti 1:20; cf. 1 Co
[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 REJECTING ONE'S FAITH
A. FAITH DEFINED...
's Bible Dictionary Easton
a. 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 He 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 is
1) That is what He claimed
2) That is truly the Son of the living God - Jn 8:24
b. What Jesus did
1) 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 said
1) That He alone provides the way to eternal life
2) That He alone is the way to God, the Father - cf. Jn 14:
B. FAITH DEVELOPED...
1. Comes through the Word of God - Ro 10:17; e.g., Jn 20:30,31
2. Strengthened through fellowship with other Christians - He 3:
12-14; e.g., 10:24-25
3. Confirmed through obedience - cf. Jn 7:17
C. FAITH DESTROYED...
1. Weakened by neglecting the Word of God! - cf. Hos 4:6
2. More likely to turn to unbelief by forsaking fellowship with
other Christians! - He 3:12-14
3. Becomes a dead faith in the absence of works! - cf. Ja 2:20-23,
[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 REJECTING ONE'S CONSCIENCE
A. CONSCIENCE 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."
2. Our conscience cannot always be reliable
a. Paul had served God with a good conscience throughout his
life - Ac 23:1
b. Even at a time when he was persecuting Christians! - cf. Ac
c. Our conscience is like a clock, which works properly only if
3. Even so, God desires that we have a good conscience - 1 Ti 1:5;
B. CONSCIENCE DEVELOPED...
1. A good conscience is made possible through Jesus' blood
a. Old Testament sacrifices and ordinances were insufficient
- He 9:9; cf. 10:1-4
b. The blood of Jesus can cleanse one's conscience - He 9:14;
cf. 1 Pe 3:21
2. A good conscience is maintained by obedience to God's will
a. Failure to do what we know is right is sinful - Ja 4:17
b. Conduct with godly sincerity makes for a good conscience
- e.g., 2 Co 1:12
C. CONSCIENCE DESTROYED...
1. Much harm can be done to our conscience
a. We can violate our conscience, which is sinful - Ro 14:22-23
b. We can defile our conscience, leading to unbelief - e.g., Ti
c. We can sear our conscience, leading to apostasy - e.g., 1 Ti
2. Whenever we ignore or violate our conscience, we are in
a. A guilty conscience soon leads to a hardened conscience
1) E.g., once our conscience is hardened regarding
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? - He 13:18
1) "...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
a. The gospel makes known what to believe and provides evidence - Jn
b. The gospel provides the means to purify our hearts and conscience
- He 9:14; 1 Pe 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 Ti 4:7
a. That was because he strove to have a good conscience - Ac 24:16
b. That was because he lived by faith - Ga 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...!
I. The goal of command is love
1. A pure heart
2. A good conscience
3. A sincere faith
II.The example of God’s patience
1. The abundance of the Lord’s grace
2. The worst of sinners
3. Receive mercy
III. Instruction to Timothy
1. Keep with the prophecies
2. Give instruction
3. Fight the good fight
－－ Chih-Hsin Chang《An Outline of The New Testament》