Through the Bible - 1 Timothy

Paul, an apostle of Jesus Christ by the commandment of God our Savior, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. (1 Timothy 1:1–2)

A through-the-Bible journey into Paul's charge to a young pastor: guard sound doctrine, lead well, and flee the love of money.

The Setting: A Letter Between Two Imprisonments

This is one of Paul's last letters—next week, in 2 Timothy, we'll see his very last before his martyrdom. To read 1 Timothy rightly, we have to understand the context. We recently finished the prison epistles, written from Rome, and in Philippians Paul repeatedly mentions hoping for his release. He was under house arrest in his first imprisonment, then released.

The book of Acts ends in chapter 28 with Paul in prison, but historical writings of the church tell us that after his release he traveled to Ephesus, Philippi, and other regions, eventually returning to Troas, where he was arrested again, taken back to Rome, tried before Nero, and put to death. It was during this interval, after leaving Timothy at Ephesus, that Paul wrote this letter back to him.

Who Timothy Was

Timothy was Paul's traveling companion, whom Paul led to the Lord and discipled. He joins Paul's second missionary journey in Acts 16. He was from Lystra in Galatia; his mother and grandmother were Jewish, but his father was a Gentile, so in Jewish eyes he was a half-breed, looked down upon by many. Paul took him into the ministry very likely at a young age—perhaps fifteen or sixteen when he received the Lord. Now, roughly ten or twelve years later, Timothy is in his late twenties, and Paul writes to strengthen and encourage him as an elder and pastor, despite his youth.

Like Titus and Gaius and others, Timothy was a young man Paul discipled and left to oversee a church. Paul speaks of him as a son, loved and trained—yet this letter is filled with even more training. Notice how Paul opens: "Paul, an apostle of Jesus Christ." If anyone knew Paul's apostleship, it was Timothy, yet Paul reiterates it because this letter, though addressed to an individual, contains doctrine for the whole church—and now, two thousand years later, the Lord teaches us through it.

Grace, Mercy, and Peace from the Source

Paul's apostleship was "by the commandment of God." To the Galatians he said it was not of men or by men—God called, ordained, and commissioned him. So Paul intended to fulfill that command. And he points to "the Lord Jesus Christ, which is our hope." Apart from Christ we would have no hope in this world, and yet He came to give us that wonderful hope.

In nearly all of Paul's thirteen letters we read "grace and peace," but the pastoral epistles—1 and 2 Timothy and Titus—add mercy. These young pastors needed mercy in two respects: mercy from the Lord in dealing with people, and mercy from the Lord while suffering alongside people in their problems. There's an old joke that ministry would be wonderful if it weren't for the people—yet there is no ministry without people. Helping others through severe trials brings sleepless nights and real suffering, and leaders need the Lord's mercy through it.

This applies not only to teaching pastors but to those serving in children's and youth ministry and as elders. And notice Paul always shows the source: "from God our Father and the Lord Jesus Christ." Hebrews tells us to come boldly before the throne of grace to obtain mercy and grace in our time of need. If you seek peace, grace, or mercy from any other well, it will come up short. Christ is sufficient. In Him dwells all the fullness of the Godhead bodily, and we are complete in Him.

Coming to Christ First

If you recognize that the only way to face any trial is to come to Christ as the source, your walk as a believer will be much stronger. Sadly, we tend to try every other option first. I hate hearing people say, after exhausting every other thing, "Well, I guess all we can do is pray." No—God is the sufficient source of all things.

I've watched this with Pastor Josh. I keep a tight budget, and when a bill comes I tend to pore over the numbers wondering where the money will come from. Josh immediately goes to the Lord. God always provides for both of us, but it seems the Lord provides quicker for Josh, while He allows me to wait until the eleventh hour. I believe He's teaching me to come to Him first. He always does, and He is always faithful. The Marine Corps motto Semper Fi—always faithful—is something only God fulfills perfectly. Circle "from God" in your Bibles. He is the source.

A Charge to Teach Sound Doctrine

Paul addresses Timothy's purpose: "I charge you." That word charge is a key phrase running through this letter. Paul exhorts and charges Timothy to exhort and charge the church. He directs how Timothy is to pastor—what he is specifically to do.

Here Timothy is to charge them to teach no other doctrine and not to give heed to endless fables and genealogies. There was a serious problem with false teachers in the early church, especially at Ephesus, where Paul had contended daily at the school of Tyrannus. Both the Greeks—Ephesus held one of the greatest temples to Diana—and the Jews had their mythologies and fabulous books that were not Scripture. These things don't minister truth or edify; they only cause questions and doubt.

The end of the commandment is love—"out of a pure heart, and of a good conscience, and of faith unfeigned." This agape love comes from a pure heart, but Jeremiah 17:9 says the heart is deceitfully wicked. None of us has a pure heart until the Lord gives us a new one by His Holy Spirit. A good conscience, Hebrews tells us, comes from God's saving work—Christ has cleansed our conscience from dead works by forgiving us—and from this we stand with faith undefiled.

Heresy, Apostasy, and Church Discipline

Some, having swerved, turned aside to vain jangling. Already in the early church people had drifted after fables and unprofitable things. Even today, believers get sucked into unnecessary doctrines. Some of it is heresy—deviation from truth—and such people can be rebuked and corrected and called back. But others follow doctrines of demons and seducing spirits toward apostasy, departing from the faith entirely.

Paul names two at the end of chapter 1—Hymenaeus and Alexander—whom he "delivered unto Satan," exercising church discipline by turning them outside the fellowship. This was easier in that day than ours; today a disfellowshipped person simply drives to another church, but then there was nowhere else to go. They were no longer part of the body because they had departed from the truth.

The Lawful Use of the Law

Some desire to be teachers of the law without understanding what they say. "The law is good, if a man use it lawfully." Ephesus was being led toward legalism. There is a proper use for God's law, but it is not to make man pure. Trying to make yourself righteous by the law is impossible—not because the law is weak, but because of the weakness of our flesh. The law is holy, just, and good (Romans 7), yet I will never fulfill it.

The proper use of the law is to lead someone to Christ. To the Galatians, the law is our schoolmaster pointing to Jesus; to the Romans, by the law comes the knowledge of sin. It exposes our sin and brings us to recognize we need a Savior. Those who use it unlawfully tell people that if they do A, B, C, and so on they'll be righteous—and that's legalism. James reminds us that to fail at one point is to fail the entire law.

The law is not made for a righteous man but for sinners—the lawless, disobedient, ungodly, unholy, murderers, liars, and perjurers—to show them they are sinners. And those who recognize their sin are the ones who receive Jesus. In the Gospels, it was the tax collectors, harlots, and so-called drunkards who received His company, while the Pharisees, thinking themselves righteous, rejected Him. The same is true today: those who see their sin say, "I need Christ."

Paul's Testimony: Enabled and Saved

"I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry." I have a star next to that verse. As 2 Corinthians 3 says, we are not sufficient of ourselves, but our sufficiency is of God, who has made us able ministers of the New Covenant—not of the letter but of the Spirit. It is God who gives us the ability to serve Him. "Not by might, nor by power, but by my spirit, saith the LORD."

Paul recalls where he came from: "a blasphemer, and a persecutor, and injurious: but I obtained mercy." It's important to recognize we were not always covered by the blood of Jesus. Note the difference between mercy and grace. Mercy is not getting what you deserve—like a highway patrolman declining to ticket you for going 90. Grace is getting what you don't deserve—as if he then handed you a hundred-dollar check. We deserve judgment, yet the Lord has given us grace.

And what grace and mercy: God not only saved Paul but placed him into service. The same is true for us. Many believers are saved but have never experienced the glory of serving God in His work, thinking it will only be hard labor. Yet it is in serving that we discover true blessing. Every mission team I've known goes out to serve others and comes back saying, "I went to bless them, and they blessed me." That's God's economy. His grace is exceeding abundant—there will never be a day when you exhaust it.

This is a faithful saying: "Christ Jesus came into the world to save sinners; of whom I am chief." Jesus didn't come merely to teach neat things, heal the sick, and raise the dead—those were wonderful works, but His primary work is to save sinners.

A Charge to Fight the Good Fight

"This charge I commit unto thee, son Timothy... that thou by them mightest war a good warfare; holding faith, and a good conscience." Don't be like Hymenaeus and Alexander, who made shipwreck of their faith. Stand fast upon doctrine and don't get swept away.

In chapter 2 Paul exhorts that prayers, supplications, intercessions, and giving of thanks be made for all men—and specifically "for kings, and for all that are in authority." We have a new president coming into power, President Obama, and our nation is closely divided. Many in the church and in conservative circles find it hard to come alongside. But recognize who led the world when Paul wrote this: Nero, the very man who would kill Paul about four years later. President Obama is nowhere near Nero. Whether or not we agree, we are called by God to pray for those in authority—my prayer is that the Lord would surround him with people who know God and can give good counsel.

Why pray for them? "That we may lead a quiet and peaceable life in all godliness and honesty." Notice it says we will lead such a life. This is good and acceptable in the sight of God our Savior—and I want Him to say on that day, "Well done, good and faithful servant."

One God, One Mediator

God "will have all men to be saved, and to come unto the knowledge of the truth." It was God's desire that even Nero be saved; Paul preached the gospel to him, but Nero rejected it. "For there is one God, and one mediator between God and men, the man Christ Jesus."

This past week my wife Andrea had a conversation with her aunt, who attends a Unitarian church and doesn't believe Jesus is the only way. Driving her home, Andrea had the opportunity to share plainly: we believe Jesus is the only way. That truth is contrary to every other faith, but it is a fact. There is only one mediator, and that He gave Himself a ransom for all makes Him an awesome mediator—He took our sin upon Himself and stood in our place.

Public Worship: Men and Women

Paul addresses public worship. The men are to pray everywhere, "lifting up holy hands, without wrath and doubting." Then he turns to the women, who are to adorn themselves in modest apparel "with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array."

We must understand the culture. In Ephesus, the women who adorned themselves in fashionable, costly ways were typically the temple prostitutes of Diana, hundreds of them, who used braided hair and ornament to attract people to the worship of their false god. That's why Paul says, "Don't be like that." This does not mean women may not look beautiful, but they should not dress to attract the wrong attention. The aim is to glorify God, not ourselves. In Isaiah's day, when battle had left seven women to one man, the women loaded themselves with anklets and charms to entice men, and God said, "Don't do this."

Woman, Submission, and the Family

"Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." Some claim this was merely cultural, but Paul gives a doctrinal reason in the next verse: "For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression." This is rooted in creation order, not culture.

Women do serve in the church—the very next chapters speak of deaconesses and of widows as great servants. The Bible and church history are full of godly women who served in awesome capacities. But as leader of the church, God has ordained the man to that position. When ladies at the Bible College confront me, asking, "Does this mean I can't serve God?"—no, it doesn't.

Then verse 15: "she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety." This doesn't mean salvation comes through childbearing. I believe it speaks of a woman's opportunity for leadership and ministry within the family. God intends marriages to bring forth godly heritage (Malachi). The mother often has far more interaction with the children in raising them in the fear and admonition of the Lord. She isn't the priest of the household—that's the husband's role—but within the home she has real teaching and a level of authority. Interestingly, on the mission field about two-thirds of missionaries are women; men tend to be more fearful of stepping out by faith and sometimes need a good kick.

Qualifications for Overseers and Deacons

"If a man desire the office of a bishop, he desireth a good work." It is a good thing to desire to serve God. In chapter 3 Paul describes the kind of man who is to lead: vigilant, sober, of good behavior, hospitable, able to teach, not given to wine (not a drunkard), not a striker, not greedy for filthy lucre, patient, not a brawler, not covetous, ruling his household well, not a novice but tested over time, with a good report from those outside.

Deacons likewise are to be grave (sober-minded), not double-tongued, not given to much wine, not greedy. A bishop is an overseer or elder; a deacon is a servant—as the seven were chosen in Acts to care for the widows. In our day, deacons lead the children's ministry, the cleaning crews, ushering, greeting, the parking lot, and the video ministry. Overseers in pastoral or elder positions administrate the work, making sure it gets done and people are equipped. The two go hand in hand—a church cannot function without servants, and it cannot function without those who administrate.

Guarding Against Departure from the Faith

"The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." They speak lies in hypocrisy, with consciences seared, forbidding to marry and commanding to abstain from meats which God created to be received with thanksgiving. "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer."

Putting the brethren in remembrance of these things makes a good minister. "Refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things." Bodily exercise profits only fitness in this life; godliness profits both this life and the life to come.

The Savior of All Men, Especially Those Who Believe

"We trust in the living God, who is the Saviour of all men, specially of those that believe." Jesus is adequate to save all mankind. Some corners of the church teach limited atonement—that Christ's death is sufficient only for the elect. That is false. His work on the cross is sufficient to save all mankind, but it is effective only in those who believe.

"Command and teach" these things, Paul says—again, a charge. "Let no man despise thy youth; but be thou an example of the believers." Be an example in the Word—you've studied to show yourself approved (2 Timothy 2:15), rightly dividing the Word of truth. Be an example in conduct, so that when people watch your life they say, "That's a Christian." Be an example in love—toward God and neighbor, the two great commandments. Be an example in the Spirit, seen by His fruit: love, joy, peace, kindness, gentleness, self-control. Be an example in faith, willing to take steps of faith, and in purity—the root word from which we get "saint"—a holiness produced not by our own perfecting but by Christ working in us.

Reading, Exhortation, and Doctrine

"Till I come, give attendance to reading, to exhortation, to doctrine." How do we deal with deceiving spirits and doctrines of demons? By continuing in the reading, exhortation, and doctrine of Scripture. The word reading in the Greek speaks of owning it—not glossing over the words like a hearer who looks in the mirror and forgets what he saw (James), but hiding the Word in our hearts (Psalm 119). Exhortation is to come alongside with a call: take it to others and say, "Let's follow the Lord." Doctrine means teaching.

This is why Calvary Chapel does what we do. I read the Scriptures devotionally on my own, owning them, and then preach and teach them—as do Pastor Josh, Pastor Richard, Pastor Eric, Ken Pilbin, and the women's ministry. When the body of Christ knows the Word, then when error creeps in, they raise the red flag: "Wait a minute, I don't see that in the Bible." Heresy enters and stays in churches that don't know the Word and don't give attendance to reading, preaching, and teaching.

"Neglect not the gift that is in thee... Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all... for in doing this thou shalt both save thyself, and them that hear thee."

Handling Discipline, Widows, and Elders

In chapter 5 Paul addresses how to interact with people. Do not rebuke an elder—someone older in the faith—but entreat him. Entreat is the same root as exhort and as the Holy Spirit's title, the Comforter, parakletos—"to come alongside and call." So don't browbeat; come alongside and call: "That's not the way; let's go this way." Treat an older man as a father, younger men as brothers, older women as mothers, and younger women as sisters with all purity.

Honor those who are widows indeed. Some widows have family members who should care for them; younger widows he encourages to remarry; but those left desolate, with nothing, the church is obligated to support. Such widows also have a calling—continuing in prayer and supplication night and day. Anna the prophetess in Luke is a perfect example: a widow at the temple, cared for and devoted to prayer, who prophesied when the young Jesus was brought in.

Elders who rule well are to be counted worthy of double honor, "especially they who labour in the word and doctrine"—and that honor includes financial care, for "the labourer is worthy of his reward," and "thou shalt not muzzle the ox that treadeth out the corn." Against an elder receive no accusation but before two or three witnesses. Those who sin, rebuke before all, that the rest may fear—but note, Scripture says rebuke them, not reject them as damaged goods. The church has a sad history of casting out fallen leaders entirely. They may no longer hold leadership, but they remain part of the fellowship.

"Lay hands suddenly on no man"—don't promote anyone quickly; let them be tested. Some men's sins go before them openly to judgment; others follow after, hidden so well we'll never know until they stand before the Lord and all is laid bare. Likewise, some good works are manifest, but the good works of others are hidden—the people who quietly clean bathrooms, answer phones, and wash windows. God sees and knows them all.

Godliness with Contentment, and the Love of Money

Chapter 6 addresses pastoral motives, especially wealth. The ministry is not a place to get rich. Paul speaks first to servants under the yoke—and to us as employees—to count their masters worthy of honor "that the name of God and his doctrine be not blasphemed." You are a witness in your workplace, and people are watching to see if you live what you say.

If anyone teaches contrary to the wholesome words of Christ, he is proud and knows nothing, "supposing that gain is godliness: from such withdraw thyself." Some today teach that if you're a Christian you'll be wealthy—because their group is growing or their wealth is increasing, they suppose they must be following God. That is exactly what Paul opposes. "Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out"—an important word for the church in America. "Having food and raiment let us be therewith content."

"They that will be rich fall into temptation and a snare... For the love of money is the root of all evil." The original uses the definite article—the love of money—"which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." So flee these things and follow after righteousness, godliness, faith, love, patience, and meekness, and fight the good fight of faith. Three F's: flee, follow, and fight.

A Final Charge to the Rich

Paul charges those who are already rich not to be high-minded, nor to trust in uncertain riches—which can be here today and gone tomorrow, especially if you invest with Bernie Madoff—but in the living God, who gives us richly all things to enjoy. Tell them to be rich in good works, ready to distribute, willing to communicate, "laying up in store for themselves a good foundation against the time to come."

We can carry no silver or gold into the next world. You may have heard of the man who begged the Lord to let him bring one suitcase into heaven. God allowed it; he lugged it in full of gold bars, and one angel asked another, "Why did he bring all that asphalt?" We bring none of our worldly riches into heaven. But Jesus tells us to lay up treasures in heaven—by serving Him here, using our time, energy, and whatever wealth He's given for His kingdom.

Finally: "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith." Avoid "science falsely so called"—I'll leave that with you as you consider the sciences of our world today. "Grace be with thee. Amen."

Closing Prayer

Father, I praise You that You have given us very clear instruction about how to live and function as the body of Christ—and clear instruction for those who lead within it. Strengthen me and the elders, pastors, and leaders of this church to live as we have read here: to own the Scriptures, having studied to show ourselves approved, and to teach and preach Your Word, so that when false doctrines creep in, this body would know and be able to say, "No, that's not right."

Lord, help us not to be covetous for worldly gain. We live in the richest nation in the world; having been given such great things, help us to use them for Your glory and Your kingdom—not only monetary wealth but our time. Stir us to serve You, to love You, and to love Your people and this world as You love it, for You so loved the world that You laid down Your own life. Because of the love You've given us for this world, may we do the same. We ask it in Jesus' name. Amen.