Bible Study Class 103- I Timothy Chapter 1: False Teachers & Their Doctrine; The Law & The Gospel; Thankful for God's Mercy

Posted : 28 Apr, 2011 11:54 AM

Bible Study Class 103 - I Timothy Chapter 1: False Teachers & Their Doctrine; The Law & The Gospel; Thankful for God's Mercy by David Guzik

All verses can be found in your Bible

A. Introduction.

1. 1 Timothy was written by Paul to Timothy sometime after his release from Roman imprisonment as described at the end of Acts, from Macedonia (1 Timothy 1:3).

a. Apparently, after his release (hoped for in Philemon 22 and Philippians 1:25-26 and 2:24), Paul returned to the city of Ephesus, discovering that during his absence Ephesus had become a storm center of false teaching (a sad fulfillment of the prediction he had made to the Ephesian elders in Acts 20:29-30).

b. Paul probably dealt with the leaders of the heresy personally, but soon found it necessary to leave for Macedonia. He then left Timothy in charge of affairs at Ephesus, as Paul's personal representative. He knew that Timothy had a tough job to carry out, so he hoped that this letter would both equip and encourage him in the task.

2. (Verse 1) Who Paul is: an apostle of Jesus Christ.

Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope.

a. Paul, in his self-description, emphasizes his credentials (apostle) and authority (by the commandment of God). He does this both as an encouragement to Timothy and so the letter can be used as a letter of reference before any erring Ephesian Christians.

b. Our Savior: At that very time, the title "savior" was being used in the worship of the Roman Emperor. People were calling, and being forced to call Caesar Nero "savior." Paul makes it clear Whom our Savior is.

3. (Verse 2) Who Timothy is: my true son in the faith.

To Timothy, a true son in the faith: Grace, mercy, and peace from God our Father and Jesus Christ our Lord.

a. Paul could consider Timothy my true son in the faith because he probably led him and his mother to the Lord on Paul's first missionary journey (Acts 14:8-20; 16:1).

b. Timothy was a resident of Lystra, a city in the province of Galatia (Acts 16:1-3). He was the son of a Greek father (Acts 16:2), and a Jewish mother named Eunice (2 Timothy 2:5). From his youth, he had been taught in the Scriptures by his mother and grandmother (2 Timothy 1:5; 3:15).

c. Grace, mercy, and peace: This is a familiar greeting of Paul in his letters to congregations. Here, he also applies it to individuals. God grants His grace, mercy, and peace not only to churches, but to the individuals who make up the churches.

B. Paul urges Timothy to stick to the gospel.

1. (Verses 3-4) Keep to true doctrine; don't go after the speculations of men.

As I urged you when I went into Macedonia; remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.

a. Though Timothy had a tough job, Paul wanted him to remain in Ephesus and stick it out. Paul would not have said this to Timothy if there were not some kind of pressure for him to leave.

i. God will allow us to be in difficult situations. We must set our minds to meet the challenge, or we will surely give up. "Men wanted for hazardous journey, small wages, bitter cold, long months of complete darkness, constant danger, safe return doubtful. Honor and recognition in case of success." This ad, signed by a famous Arctic explorer, appeared in a London newspaper and thousands of men responded. They were willing to give their lives to a big mission if they were called by a great leader. Timothy had a tough job, as do we - but who has called us? Who is our Leader?

b. No other doctrine: Paul had left the Ephesian Christians with a particular set of teachings (which he had received from Jesus and the Old Testament), and he is concerned that Timothy do everything he can to make sure the Ephesians continue in that doctrine. Doctrine is important to God!

i. Doctrine - or, what one believes - is staggeringly unimportant to people today, even Christians. We live in a day where Pilate's question What is truth? (John 18:38) is answered today, "Whatever it means to you." But truth is important to God, and should be important to us.

ii. How important was it? Paul tells Timothy to charge some that they teach no other doctrine. Charge is a military word; it means "to give strict orders from a commanding officer." (Wiersbe) This isn't an option, it is a command!

c. Paul wants to prevent the corruption that comes when people grant authority to fables and endless genealogies instead of true doctrine. These diversions threaten the integrity of God's message!

i. Paul would likely say much the same of much "Christian" teaching today: it bears the imprint of man, not of God. A common message today will begin with polling data, then a dramatic news story, then a funny story, then a real-life anecdote, then another funny story, then an inspirational finish - with a quote from the Bible sprinkled here and there. You might say it was a good message or sermon, but it wasn't God speaking to the people.

ii. Perhaps the endless genealogies had to do with Gnostic-type theories of "emanations" from God. Perhaps it was connected with Jewish-type legalism that sought righteousness by virtue of pedigree. Or perhaps he is assailing doctrinal systems based on mystic readings of Old Testament genealogies.

iii. Ancient Jewish writings have been discovered, which delve into the most complex genealogies, connecting them with wild speculations about spiritual mysteries. A consuming interest in these kinds of things will crowd out godly edification which is in faith.

d. The eventual fruit of these man-made diversions is evident; though they may be popular and fascinating in the short term, in the long run they don't build up the body of Christ in faith. They cause disputes rather than godly edification.

2. (Verses 5-7) The purpose of the commandment.

Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, from which some, having strayed, have turned aside to idle talk, desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.

a. The purpose of the commandment: The purpose of the law is found in its inward work upon the heart, not in mere outward observance; without this understanding, we become pharisitical "white-washed tombs," clean on the outside, but full of corruption on the inside.

b. Love from a pure heart: This gives us the idea that the problem in Ephesus may have been along Jewish-type legalistic lines; they were misunderstanding the commandment and the law.

i. If spending time in God's word isn't producing love from a pure heart, a good conscience, or sincere faith in us, something is wrong. Legalism may make us twist God's word, so instead of showing love we are harsh and judgmental; instead of a good conscience we always feel condemned knowing we don't measure up; and instead of sincere faith we pretty much trust in our own ability to please God.

c. Idle talk may refer to vain speculations about the Scriptures, which may have analytical and entertainment value, but were never meant to be our spiritual diet.

i. In the King James Version, idle talk is translated vain jangling - the idea is of meaningless babble.

d. Many people today are like these trouble-makers in Ephesus; understanding neither what they say nor the things which they affirm; they don't even understand the implications of their own teaching.

3. (Verses 8-11) Paul's condemnation of legalists is not a condemnation of the law itself.

But we know that the law is good if one uses it lawfully, knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God which was committed to my trust.

a. The purpose of the law is to show us our sin, not to lead us to righteousness (as in Galatians 3:24-25). It wasn't made for the righteous person (who walks by faith, Galatians 3:11), but for the lawless and insubordinate, to show them their sin.

b. Notice that in Paul's mind, sound doctrine and right conduct are completely intertwined; these sinful actions are contrary to sound doctrine.

i. Many people will condemn anyone with standards - especially higher standards - as being a legalist. Having standards and keeping them does not make us legalists; obedience doesn't make us legalists! We are legalists when we think what we do is what makes us right before God.

c. Though the law cannot bring righteousness, the glorious gospel of the blessed God can - a gospel that, in the words of Paul, was committed to my trust. He sensed his responsibility to preserve and guard the gospel.

C. Paul's personal experience of the gospel.

1. (Verses 12-14) Why was Paul entrusted with the gospel?

And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus.

a. Paul was entrusted with the gospel because Jesus enabled Paul, and Paul thanks Jesus for that enabling. But why was it Paul who was enabled for this ministry? Because he was counted . . . faithful for the ministry; faithfulness makes us "usable" by God.

i. Ministry simply means "service." In the original language of the New Testament, there is nothing "high" or "spiritual" about the word. It just means to work hard and serve.

ii. We often see our Christian lives as a "volunteer" thing; but Christians, in regard to Jesus and His church, are not volunteers. They are slaves. They are duty bound servants of Jesus, and faithfulness is expected of such servants!

iii. You don't have to be smart to be faithful; you don't have to be talented or gifted. Faithfulness is something very down-to-earth, and every one of us can be faithful in the sphere God has given us.

iv. Some of us are waiting to be faithful. We tell ourselves, "I'll be faithful when I'm in such and such a position." That's nonsense. We should be faithful right where we are at - our faithfulness is shown in the small things.

b. Although I was formerly: Paul's past did not disqualify him from serving God; God's mercy and grace were enough to cover, and enable him to serve God. We should never feel that our past makes us "unusable" by God.

c. Ignorance and unbelief never excuse our sin, but they do "invite" God's mercy, because sin in ignorance and unbelief makes one less guilty than the believer who sins knowingly.

d. But it was not Paul's ignorance that saved him; it was the exceeding abundant grace of God (God's unmerited favor).

2. (Verse 15) Paul summarizes his personal experience of the gospel.

This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.

a. Jesus came to save sinners, not those living under the illusion of their own righteousness; it is the "sick" who need a "physician" (Mark 2:17).

i. Who did Jesus come into the world to save? Sinners! This is the first necessary qualification for being a child of God - being a sinner! Sinners are not disqualified from coming to God, because Jesus came to save them.

ii. We also see the great danger in taking the terms sin and sinner out of our vocabulary. Many preachers deliberately do this today, because they don't want to offend anyone from the pulpit. But if Jesus came to save sinners, shouldn't we identify who those sinners are? How else will they come to salvation?

iii. "Even those who recognize that Christ's work is to save admit that it is more difficult to believe that this salvation belongs to sinners. Our mind is always prone to dwell on our own worthiness and, as soon as our unworthiness becomes apparent, our confidence fails. Thus the more a man feels the burden of his sins, he ought with greater courage to betake himself to Christ, relying on what is here taught, that He came to bring salvation not to the righteous but to sinners." (Calvin)

b. Paul's claim to be the chief of sinners is not an expression of some super-pious humility; he genuinely felt his sins made him more accountable before God than others.

i. Aren't we all equally sinners? No; "All men are truly sinners, but all men are not equally sinners. They are all in the mire; but they have not all sunk to an equal depth in it." (Spurgeon)

c. Paul felt - rightly so - his sins were worse because he was responsible for the death, imprisonment, and suffering of Christians, whom he persecuted before his life was changed by Jesus (Acts 8:3; 9:1-2, 1 Corinthians 15:9, Galatians 1:13, Philippians 3:6).

i. There are worse kinds of sin; sins that harm God's people are especially grievous in God's eyes. Are you guilty, now or in the past, of harming God's people? "[God] remembers jests and scoffs leveled at his little ones, and he bids those who indulge in them to take heed. You had better offend a king than one of the Lord's little ones." (Spurgeon)

3. (Verse 16) Paul saved as a pattern of mercy to others.

However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life.

a. A man as bad as Paul obtained mercy. You can too!

b. Why does God save sinners like Paul, and like us? One great reason is so the longsuffering God shows to us would be a pattern to those who are going to believe on Him. So that others can see what God can do with us!

c. This truth � the doctrine - that changed Paul's life was the truth he commands Timothy to guard earlier in the chapter.

4. (Verse 17) Paul's praise to the God who saved him.

Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.

a. Now to the King eternal: Paul could not think of how bad he was, and how great the salvation of God was, and how great the love of God was, without simply breaking into spontaneous praise.

b. This outburst of praise shows that Paul both knew God and that he loved God.

i. He knew God to be the King eternal, ruling and reigning in complete power and glory.

ii. He knew God to be immortal, existing before anything else existed, and being the Creator of all things.

iii. He knew God to be invisible, not completely knowable by us; we can't completely figure out God, or know all His secrets.

iv. He knew God alone is wise, that He is God - and we are not! We think our plans and insights are so important, but only God really knows and understands all things.

v. Knowing all this about God, Paul couldn't stop praising Him: Be honor and glory forever and ever. If we ever have trouble worshipping God, it is because we don't know Him very well.

D. Paul's charge to Timothy: carry on the fight.

1. (Verse 18) The charge to fight the good fight.

This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare.

a. Again, the Greek word for charge (parangelia) is the same as in 1 Timothy 1:3; it is a military word, referring to an order from a commanding officer.

b. According to the prophecies: Paul wanted Timothy to consider what the Holy Spirit had said to him through others in the past, and receive the courage to fight from those.

i. Apparently, God had spoken to Timothy through others through the gift of prophecy, and the words were an encouragement for Timothy to stay strong in the difficulty right in front of him. It may have been a description of Timothy's future ministry; it may have been a warning against being timid in his work for God. Whatever it was, God wanted Timothy to draw on it now!

ii. So, the prophecies Timothy had received before might have been predictive of his future ministry, or may have not been. He who prophesies speaks edification and exhortation and comfort to men (1 Corinthians 14:3); it may or may not be presented in predictive terms.

c. We shouldn't think it strange that God would speak to us through others in a prophetic manner; but should take care to test all prophesy (1 Corinthians 14:29) according to both the Word of God and the witness of the Holy Spirit in others.

i. We must also be on guard against the "extravagant" prophecy; the one that declares that this person or that is going to have "the most powerful ministry the world has seen" or such. These prophecies are extremely manipulative, because they are awkward to speak against.

ii. Today, in some circles, it isn't unusual to hear someone being declared as greater than Paul, Peter, Moses, or Elijah; declarations like "you will be a prophet like unto Daniel and receive an anointing ten times greater than any of your associates" are obviously extravagant, manipulative (who will speak against it?), and not of God.

iii. Tom Stipe, in the foreword to Counterfeit Revival, speaks powerfully about this phenomenon, having been a leader in it before seeing how wrong it is:

After only a couple of years, the prophets seemed to be speaking to just about everyone on just about everything. Hundreds of . . . members received the 'gift' of prophecy and began plying their trade among both leaders and parishioners. People began carrying around little notebooks filled with predictions that had been delivered to them by the prophets and seers. They flocked to the prophecy conferences that had begun to spring up everywhere. The notebook crowd would rush forward in hopes of being selected to receive more prophecies to add to their prophetic diaries . . .

Not long after 'prophecy du jour' became the primary source of direction, a trail of devastated believers began to line up outside our pastoral counseling offices. Young people promised teen success and stardom through prophecy were left picking up the pieces of their shattered hopes because God had apparently gone back on His promises. Leaders were deluged by angry church members who had received prophecies about the great ministries they would have but had been frustrated by local church leaders who failed to recognize and 'facilitate' their 'new anointing.'

After a steady diet of the prophetic, some people were rapidly becoming biblically illiterate, choosing a 'dial-a-prophet' style of Christian living rather than studying God's Word. Many were left to continually live from one prophetic 'fix' to the next, their hope always in danger of failing because God's voice was so specific in pronouncement, yet so elusive in fulfillment. Possessing a prophet's phone number was like having a storehouse of treasured guidance. Little clutched notebooks replaced Bibles as the preferred reading material during church services.

d. But the focus is not the prophetic word Timothy heard in the past; it is the battle right in front of him now, where he must wage the good warfare - that is, "fight the good fight." (KJV)

i. Timothy had a job in front of him, and it was going to be a battle. It wasn't going to be easy, or comfortable, or carefree. He had to approach the job Paul left him to do in Ephesus as a soldier approaches battle.

2. (Verse 19) Tools for the warfare: faith and a good conscience.

Having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck.

a. Faith and a good conscience are essential when battling for the Lord; they protect against the spiritual attacks of doubt and condemnation. If we don't battle with these two tools, it's like going unarmed against the enemy!

b. Timothy had to have the faith that God was in control, and would guide him as Timothy continued to seek him.

c. He had to have a good conscience, because his enemies would be attacking him, and if Timothy had not conducted himself rightly, they would have good reason to attack! A good conscience isn't just a conscience that approves us, but one that approves us because we've been doing what is right - it is connected with good conduct.

d. Some have rejected these weapons; specifically, Paul speaks of rejecting the faith; those who reject what Jesus and the apostles taught are headed for ruin (shipwreck).

3. (Verse 20) Two people that rejected the tools for warfare.

Of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.

a. We know nothing of Hymenaeus and Alexander other than what Paul says of them here; Paul apparently disciplined them for their disobedience to God in heresy, in conduct, or in both.

b. How could these two be delivered to Satan? By putting them outside the church, into the world, which is the devil's "domain." The punishment is a removal of protection, not an infliction of evil.

i. The Lord protects us from many attacks from Satan (Job 1:10; Luke 22:31-32), and much of this protection comes to us in what we receive as we gather together as Christians.

b. Notice that Paul was not afraid to point out opponents of the truth by name, as he said to do in Romans 16:17.

i. Is this a contradiction of Jesus' command not to judge (Matthew 7:1-5)? Not at all. "While Christians are not to judge one another's motives or ministries, we are certainly expected to be honest about each other's conduct." (Wiersbe)

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