1 Timothy

Text: 1 Timothy

Background:

On the second missionary journey, Paul met Timothy in Lystra
(Acts 16:1). Timothy was "the son of a Jewish woman, who was
a believer, but his father was a Greek". Both his grandmother
Lois and mother Eunice (2 Tim. 1:5) were saved before him, so
that from "childhood", he knew "the sacred writings which are
able to give you the wisdom that leads to salvation through
faith which is in Christ Jesus" (2 Tim. 3:15). "He was well
spoken of by the brethren" (Acts 16:2), and "Paul wanted this
man to go with him" (16:3) to help evangelize.

Paul described Timothy as being "of kindred spirit",
"concerned" for the "welfare" of the local churches (2:20),
and used him as a kind of apostolic assistant and
representative to help establish and strengthen believers in
the faith (cf. 1 Thess. 3:1ff.). With Paul, Timothy
"served...in the furtherance of the gospel like a child
serving his father" (Philippians 2:22), becoming Paul's "true
child in the faith" (1 Tim. 1:2).

On the occasion of writing this epistle, Paul had apparently
left Timothy in Ephesus, while moving on to Macedonia (1:2),
but intended to rejoin him "before long" (3:15).

Purpose:

In case Paul was delayed (3:15), he wrote this epistle, to
instruct Timothy on how to guard the faith (1:3, 5, 18-19;
4:16; 6:20) and promote godly conduct in the church (3:14-15;
cf. 2:2, 10; 3:16; 4:7, 8; 6:3, 5, 6, 11):

Contents:

The subjects of guarding the faith and promoting godly conduct
are interwoven throughout the text, but even godliness is said
to be the fruit of sound doctrine (6:3). The epistle, then,
explains how to guard the faith, by rejecting false doctrine
(1:1-20; 4:7; 6:3-6, 20), studying truth (1:3; 3:9, 15; 4:6,
13, 16), and training for godliness (1:5; 2:2, 10; 3:16; 4:7,
8; 6:3, 5, 6, 11).

Theme: Guard the faith

Outline:

1. By rejecting false doctrine (1)
2. By leading a quiet life (2)
3. By testing leadership candidates (3)
4. By studying truth (4)
5. By giving due honor (5 - 6:2)
6. By staying content (6:3-21)

1 Timothy 1

Theme: Guard the faith

1. By rejecting false doctrine (1)

Instruct certain men not to teach strange doctrines (1-8):

What is a "strange doctrine", and why should one stop teaching
it? "Strange" means "different". They were teaching
doctrines other than the ones Paul taught the NT church. They
also added myths, or fables to their teaching. Chapter four
explains that one should not even listen, or give their
attention to such doctrines ("have nothing to do with worldly
fables" [4:7 NAS]). Including "endless genealogies" was
another facet of their "confident assertions", which prompted
"mere speculation", rather than build people up in the faith
of God (cf. Eph. 4:14-16).

Further the administration of God, which is by faith (8-17):

The goal of this letter was to encourage "love from a pure
heart and a good conscience (see below, for explanation of
"conscience", and it's relation to faith) and a sincere faith"
(1:5 NAS). When one turns aside from these things, the result
is "fruitless discussion", rather than building people in the
faith (cf. Eph. 4:14-16).

Apparently the errorists wanted to be teachers of the OT Law.
They preached with confidence, but did not actually understand
the purpose of the Law, or even what they were saying about
it. Paul did not repeat, in any lengthy detail, the content
of their doctrine. Since God's administration is one of faith
(cf. Ephesians 4:14-16), and since faith comes by hearing the
Word of God (Rom 10:17), one furthers God's administration by
explaining what the Bible says about any given subject, rather
than studying, repeating, or getting tangled up in the
point-by-point details of false doctrine. In contrast to what
the false teachers said, then, the Bible teaches the Law was
designed for lawless people, to convince them they are
sinners, that they deserve the death penalty, and that Christ
is the only substitute who can pay their debt (see Gal. 3:24,
19-29).

The hub of sound teaching is the gospel, "that Christ Jesus
came in to the world to save sinners, among whom I am foremost
of all" (1:15 NAS), and includes "all Scripture" (cf. 2 Tim.
3:16-17). God is patient towards sinners, as seen in the life
of Paul, and for these reasons, people should believe in
Christ for eternal life (12-17). These are the "sound words",
which promote a good conscience, godly conduct, and God's
administration of faith.

Fight the good fight (18-20)

Our text exhorts Timothy to "fight the good fight", keeping
faith and a good conscience (18-20). The object of our faith
has just been mentioned. It is that Christ has come into the
world to save sinners, of whom I am chief. This is a grand
theme of the entire Bible, and includes all Scripture. Such a
faith calls for godly conduct (1:5, 10-11; 2:10; 4:7; 6:3),
something to which our conscience bears witness (Rom. 2:15).

Conscience is the internal "witness" which "accuses" or
"defends" our conduct (Rom. 2:15). When a person does
something their conscience tells them is wrong, it can defile
and sear this internal witness, resulting their departure from
sound doctrine, and a decline in their morals (4:1-2; cf. Rom.
13:5; 14:22-23; 14:1-23; 1 Cor. 8:1-13). To reject the truth
of the Bible, or the witness of one's conscience, then, can
result in spiritual shipwreck in regard to one's faith. This
is what occurred to Hymenaeus and Alexander. For this reason,
a believer should reject false doctrine, study the truth of
God's Word, and obey their conscience.

Turning someone over to Satan may mean excluding them from the
company of believers, so they find themselves in the realm of
the unregenerate world of Satan (cf. 1 John 5:19). Whatever
this passage teaches, it does not teach that a person who is
truly saved can loose their salvation. Romans 8 makes it
clear that everyone God justifies (at the moment they trust
Christ) he also glorifies (something which will not occur
until believers are transformed in heaven), and that nothing
is able to separate the believer from this love of God. Paul
suffered literal shipwreck on more than one occasion, and
survived each time.

On the other hand, such a departure from professed faith in
Bible doctrine and the witness of one's conscience (which all
men have [cf. Romans 2:15]), may reveal a person never had
saving faith in the first place (1 John 3:17ff.; James 1:26).
The type of discipline used on Hymenaeus and Alexander,
though, may refer to chastisement as sons of God (cf. Heb.
12:4-17), rather than punitive punishment, since the goal was
to persuade them to stop their blasphemy.

1 Timothy 2

Theme: Guard the faith

2. By leading a quiet life (2)

Men should pray (1-8)

"I exhort therefore..." This links the current chapter with
chapter one, showing how it is that men and women are to keep
faith and a good conscience. Of first importance, is prayer.
Men are supposed to make "entreaties, prayers, petitions, and
thanksgivings", "on behalf of all men".

Making "entreaties" means asking God for what you need, and
shows your dependence on God to supply. "Prayers" always
refers to communication directed towards God. As such, it
includes worship and reverence (e.g., "Our Father which art in
heaven, Hallowed be thy name..." [Matt. 6:9ff.]).
"Petitions" means "a falling in with", "a meeting with". This
may refer to our free and bold access to the holy of holies,
before the throne of God's grace (see Heb. 4:16). This access
is provided by Christ, who serves as our High Priest, and
whose blood makes us able to stand righteous before a holy
God. "Thanksgivings" means simply to give thanks, and
reflects an attitude of gratefulness towards God. Thus men
are to pray.

The object of prayer, here, is "all men", "kings", and "all
who are in supremacy". One reason for such requests is "that
we may lead a tranquil and quiet life in all godliness and
dignity". "Tranquil" and "quiet", mean pretty much the same
thing. In Acts 22:2, a form of this word is used to denote
people who had formerly been involved in a riot against Paul.
When he began addressing them in the Hebrew language, they
ceased their violence, and began to listen to what he was
saying. Being "quiet" is also described as a submissive
attitude, the opposite of trying to achieve authority over
someone (1 Tim. 2:11-12). In 2 Thess. 3:12, quietness refers
to those who mind their own business and work for their food,
as contrasted to those who live off of, and cause trouble for
others.

Christ and Paul frequently suffered persecution at the hands
of unsaved men and those in positions of authority. In 2
Timothy 3:12, it says, "And indeed, all who desire to live
godly in Christ Jesus will be persecuted". 2 Thess. 3:1-2
says, "Finally, brethren, pray for us that the word of the
Lord may spread rapidly and be glorified, just as it did also
with you; and that we may be delivered from perverse and evil
men; for not all have faith." One reason to pray for all men,
then, is so they will allow us to live in tranquil and quiet
lives in all godliness and dignity.

Another reason to pray for all men is because God "desires all
men to be saved and to come to the knowledge of the truth."
This does not mean God has decreed that all men must be saved,
or that all men will trust Christ as Savior, but that God,
nevertheless, wants all men to be saved (cf. 2 Pet. 3:9). The
righteous grounds for us to ask God to save all men, is the
fact that Christ has offered Himself as a "ransom for all".
Since His death satisfied God's righteous demands against the
sins of "all men" (1 John 2:2; cf. Heb. 2:9; 1 Timothy 4:10; 2
Peter 2:1), there is a just grounds for God to save any man
(John 3:16; Romans 10:12-13). God's wish that all men might
become saved, was further shown by sending Paul to the
Gentiles with the gospel (1 Tim. 2:7). Only those who trust
Christ as Savior, though, will be saved, and God only imparts
saving faith to those whom He sovereignly chose (Rom. 8:33;
9:11; 11:5, 7, 22, 28; 2 Timothy 2:10). That God can desire
and provide for all men to be saved, but sovereignly elect and
save only some, is among truths which are said to exceed our
comprehension (Romans 11:33-36). For these reasons, God wants
"men in every place to pray, lifting up holy hands, without
wrath and dissension."

1 Timothy 2B

Theme: Guard the faith

2. By leading a quiet life

Women should adorn themselves modestly (9-10)

1 Peter 3:3-4 calls women to seek the inner beauty of a
gentle, quiet spirit, rather than external glamour. 1 Tim.
2:9-10, as well, urges women to "adorn" ("kosmeo": "put in
order", "arrange") themselves in "modest" ("proper" NAS)
apparel, with "shamefacedness" ("aidos": comes from "a"
[meaning "not"] and "eido" ["to behold", "to know", "to see"],
may imply "downcast eyes", and means "a sense of shame or
honour, bashfulness, reverence, regard for others, respect"
[Strong's].) and "sobriety" ("sophrosune"--from "sodzo" ["to
save" or "reign in"], and "phrane" ["the mind", or
"midriff"]--means "salvation minded", "sound", and "sober")
(9).
Rather than for glamour, godly women should arrange themselves
with modest apparel, a sense of shame, and good works. This
"befits women making a claim to godliness" (10 NAS).

Women should learn "with entire submissiveness" (11-15).

The NAS translates, "Let a woman quietly receive instruction
with entire submissiveness" (11). "Quietly", here, refers not
to the total absence of speech, as "silent" does in 1 Cor.
14:34, but to a settled, submissive frame of mind. In Acts
22:2, the same word is used to describe a crowd which was in
riot against Paul, but then calmed down and listened to what
he was saying. Here too, the context clarifies that women are
not allowed to "teach or exercise authority over a man", in
connection with the sense in which they are to "remain quiet".

The reason women are instructed not to teach or exercise
authority over men is because of God's design in creation
(13). Even before the fall, God made man the head. 1 Cor. 11
reads, "But I want you to understand that Christ is the head
of every man, and the man is the head of a woman, and God is
the head of Christ...for indeed man was not created for the
woman's sake, but woman for the man's sake. Therefore the
woman ought to have a symbol of authority on her head...(3,
8-10 NAS).

Another reason women are not permitted to teach or exercise
authority over men is illustrated in the fall of Adam and Eve:
"And it was not Adam who was deceived, but the woman being
quite deceived, fell into transgression. This doesn't
necessarily imply women have inferior judgment, because the
Psalms and Ephesians 6 indicate women are permitted to teach
and exercise authority over children (Prov. 1:8; 6:20; 10:1;
15:20; 23:22; 29:15; Eph. 6:1-3). Another explanation is that
this passage is illustrating what happens when men abdicate
their role of authority. If so, it may be saying "look what
happened when Adam withdrew from his role as head and
knowingly followed Eve's lead.

Verse 15 has been interpreted several ways, but the meaning
can be narrowed down. Some have understood it to mean that
women will survive the birth of their children. But since
godly women have died during childbirth, and because of the
context, this seems unlikely. Others take this verse to refer
to the woman's salvation from insignificance by her role of
instruction and authority over children. Under this view,
women would be saved from insignificance as long as they
continue in faith, love, sanctity, and self-restraint. Another
view is that this passage is referring to the spiritual
salvation that came to women through the birth of Christ, the
seed of Eve (cf. Genesis 3:15). If this is the correct idea,
the phrase, "if they continue in faith and love and sanctity
with self-restraint", would simply be the fruit (and in no way
a term) of salvation by which one could tell if they really
trusted Christ in the first place (Matt. 7:16, 20; 1 John;
James). In any case, this passage does not teach that works
are terms of spiritual salvation (cf. Galatians 1:9).

1 Timothy 3A

Theme: Guard the faith

3. By testing church officers

Since guarding the faith calls for doctrinal integrity
(chapter 1), a good conscience (1:18-20; 3:9; 4:1-2), and a
godly lifestyle (1:5ff.; 2:1-15; 3:14-16; 4:7ff.; 6:3ff.), a
church should test men before letting them serve as overseer
or deacon (3). In a word, they, like Christ, "must be above
reproach" (3:2).

Overseers (1-7)

The main church leader(s) was called a bishop, pastor, or
elder, interchangeably (Acts 20:17,28; 1 Tim. 3:1-2; Tit.
1:5,7; 1 Peter 5:1-2). This office involves teaching and
overseeing the functions of the local church. It is proper
for men to "aspire" ("desire", "reach out for") this office,
but they must pass the test of character and conduct.

First, an overseer must be "above reproach". This word comes
from roots meaning "not", and "take hold of". It means there
is nothing in his character or conduct which gives one a
handle for blaming him. The specific areas in which the man
should test blameless appear in the following text.

The overseer must also be "the husband of one wife". There
are several ideas as to what this might mean, but the most
likely idea seems to be that the man may never have been
divorced. This understanding is supported by the prohibition
of divorce and remarriage of those who have been divorced (1
Cor. 7).

A would-be overseer should also be "temperate" (can refer to
one who abstains from wine, but also more generally, to one
who is calm, collected, and exercises sound judgment),
"prudent" (lit. "salvation minded", one who exercises judgment
in a way that promotes safety..."sober", "in one's senses",
"not a clown"), "respectable" ("well arranged", or "orderly"),
"hospitable" ("friendly to strangers"), "able to teach", "not
addicted to wine [one who lingers beside wine] or pugnacious"
["contentious", one who strikes out with the fists], "gentle"
(may carry the idea of "like" minded, and patient; stands in
contrast to "a brawler"), "uncontentious" (doesn't seek or
engage in quarrels or fights), "free from the love of money"
("not greedy"), "one who manages his own household well" (this
seems to be clarified as one who keeps his children in
subjection, without resorting to undignified methods), "not a
new convert" (not a "newly planted", or saved person, lest he
become proud, and fall like the devil [cf. Isaiah 14:12-15]),
and have "a good reputation with those outside the church" (to
avoid the "reproach", or accusatinos which men might make
against him, thus falling into snares set by the devil).

1 Timothy 3B

Theme: Guard the faith

3. By testing church officers

Since guarding the faith calls for doctrinal integrity
(chapter 1), a good conscience (1:18-20; 3:9; 4:1-2), and a
godly lifestyle (1:5ff.; 2:1-15; 3:14-16; 4:7ff.; 6:3ff.), a
church should test men before letting them serve as overseer
or deacon (3). In a word, they, like Christ, "must be above
reproach" (3:2).

Deacons (8-16)

In Acts 6, where the office seems to have begun, deacons were
chosen from men of good character, for the purpose of
distributing financial aid to widows. This was to free the
overseer(s) from tasks that might keep him from the duty of
prayer and Bible study. As one who serves on behalf of the
church, possibly even distributing it's money, deacons also
must meet Christ-like standards of character and conduct.

First, they must be "men of dignity" (grave, honest,
respectable, serious), "not double-tongued" (saying one thing
to one person, but a different thing to someone else, with the
intent to deceive), "not addicted to much wine" (the idea
seems to refer to one who does not become intoxicated with
wine), "not fond of sordid gain" (deacons may, especially,
have been entrusted with church money, and so it would be
important that they not be greedy like Judas who stole from
the collections), "holding to the mystery of the faith [one
who continues believing the truths of the Bible, specifically
salvation through faith in Christ] with a clear conscience"
(as revealed in chapters 1 and 2, the conscience is your
internal witness, which either accuses or defends your actions
(Rom. 2:15). When your faith in Christ tells your conscience
that you should do something, it is important to do it,
otherwise, your conscience can become seared or defiled as an
internal witness to doctrinal and moral error (1 Tim. 1:18-20;
4:1-2; Rom. 14; 1 Cor. 8). The church was to test men for
these things, and find them "beyond reproach" before putting
them in office as a deacon (10).

Some understand the statement about "women" (11), to refer to
a separate office for women, while others equally show that it
speaks of the wife of a male deacon. It is difficult to be
dogmatic about this. At any rate, this is not an office of
instruction or leadership of men. From what the Bible says
about deacons (Acts 6), they apparently served the church by
such tasks as ministering to the financial needs of widows.
Whichever the case, these women were to be "dignified" (grave,
honest, respectable), "not malicious gossips" ("devils", in
the sense of being "false accusers", "slanderers", carries the
idea of throwing something at someone), "temperate" (same as
for deacons above), "faithful in all things" (reliable, worthy
of trust).

Deacons, like overseers, must also be the husbands of only one
wife, and good managers of their children and households (12).
One who serves well as a deacon will gain respect and boldness
in their faith (13).

Christ is the standard of godliness by which the church of the
living God should test every member, but especially those who
would serve as an overseer or deacon (14-16). Christ "was
revealed in the flesh" (refers to the incarnation, when God
the Son took on a human body in order to save man [Hebrews
10:1-14; Philippians 2:6ff.]), "vindicated in the Spirit"
(shown to be the Son of God by resurrection from the dead
[Acts 2:24-36; Romans 1:4; 8:11]), "beheld by angels" (Phil.
2:9-11; Col. 2:15; Heb. 1:6), "proclaimed among the nations"
(Col. 1:23), "believed on in the world", "taken up in glory"
(refers to the ascension of Christ to heaven (Eph. 4:8-10).

1 Timothy 4

Theme: Guard the Faith

4. By studying truth

Chapters 1-3 show that guarding the faith requires sound words
and godly living. Chapter 4 says pay attention to both (16),
but emphasizes the need to study truth (1-6,11,12-13). Sound
words both nourish our faith (1-6), and promote godly living
(7-16).

Sound words nourish our faith (1-6)

"The Spirit explicitly [e.g. Matt. 24:4-12] says that in later
times some will fall away from the faith" (1 NAS). The phrase
"later times", is plural, and seems to indicate that there
will be periods of time throughout church history, when
professing believers will depart from the faith. Romans 8 and
other passages clearly teach that a true believer cannot be
separated from the love of God. It would seem, then, that the
"apostasy" is by those who never really had saving faith in
the first place. Such departures from the faith have been
occurring, and will continue throughout the church age.

Paying attention to false doctrine is said to be what causes
people to depart from the faith (1b). In several other
places, Timothy is told to avoid such teachings all together:
"have nothing to do with worldly fables fit only for old
women" (7a NAS); "O Timothy, guard what has been entrusted to
you, avoiding worldly and empty chatter and the opposing
arguments of what is falsely called "knowledge"--which some
have professed and thus gone astray from the faith" (1 Tim.
6:20 NAS); "Be diligent to present yourself approved to God as
a workman who does not need to be ashamed, handling accurately
the word of truth. But avoid worldly and empty chatter, for
it will lead to further ungodliness, and their talk will
spread like gangrene" (2 Tim. 2:15-17 NAS); "But refuse
foolish and ignorant speculations, knowing that they produce
quarrels" (2 Tim. 2:20 NAS). The very act of listening to, or
in any way paying attention to false doctrine, is itself
injurious to faith in God's Word. Rather, it is the study and
proclamation of sound doctrine which exposes and refutes
error. Again and again, Timothy is told not even to pay
attention to false words, but rather, to refute them by
studying and teaching the truth of God's Word.

Here, too, Paul only briefly summarizes the fruit of their
teaching, refuting their doctrine by the application of Bible
truths. God created both marriage and food, and they may be
received with gratitude. Rather than pay attention to false
doctrine (the very act which causes people to depart from the
faith), Timothy should point out those truths of God's word
which refute error (6). In so doing, he would be "a good
servant of christ Jesus, constantly nourished on the words of
the faith and of the sound doctrine which [he had] been
following" (NAS). Paying attention to false doctrine causes
people to depart from the faith, but paying attention to sound
doctrine nourishes them in the faith.

1 Timothy 4B

Theme: Guard the Faith

4. By studying truth

Chapters 1-3 show that guarding the faith requires sound words
and godly living. Chapter 4 says pay attention to both (16),
but emphasizes the need to study truth (1-6,11,12-13). Sound
words both nourish our faith (1-6), and promote godly living
(7-16).

Sound words promote godly living (7-16)

In verses 1-6, Paul told Timothy to point out Bible truths
which refute false doctrine. By contrast, he is clearly
warned to "have nothing to do with godless myths and old
wives' tales" (7a NIV). Paying attention to false doctrine is
what causes people to depart from the faith in the first place
(1b). Several other verses warn Timothy to avoid such
teachings all together (1 Tim. 6:20; 2 Tim. 2:15-17,20). The
very act of listening or paying attention to false doctrine,
is injurious to faith in God's Word and promotes an ungodly
lifestyle.

By contrast, sound doctrine promotes godly living: "But the
goal of our instruction is love from a pure heart and a good
conscience and a sincere faith. For some men, straying from
these things, have turned aside to fruitless discussion"
(1:5-6 NAS); "in case I am delayed, I write so that you may
know how one ought to conduct himself...great is the mystery
of godliness:" (3:15-16a NAS); "If anyone advocates a
different doctrine, and does not agree with sound words, those
of our Lord Jesus Christ, and with the doctrine conforming to
godliness, he is conceited and understands nothing; but he has
a morbid interest in controversial questions and disputes
about words, out of which arise envy, strife, abusive
language, evil suspicions, and constant friction between men
of depraved mind and deprived of the truth..." (6:3-5 NAS); ".
Sound words call believers to conform to Christ.

In keeping with true doctrine, then, believers should train
for godliness (7b). Such living is profitable for all things,
since it holds promise for the present life and also for the
life to come (8). In this life, godliness bears the fruit of
"love", a "pure heart", "a good conscience", "sincere faith"
(1:5), and "great confidence" (3:13). These "firstfruits of
the Spirit" motivate believers to wait eagerly for future
glory (Romans 8:23ff.) In the life to come, believers will
inherit a glorified body (8:23), and eternal life in the
presence of God (Rev. 21-22). Godliness holds promise for the
present life and also for the life to come.

Hope in "the living God, who is the Savior of all men,
especially of believers" is what motivates godly living (10).
There are several views about the meaning of this sentence:
Does it teach that all men will eventually be saved? Much
Scripture, dealing with the eternal punishment of the lost,
clearly refutes this idea (e.g. Rev. 20). Does it mean that
God is the Savior of all men in a temporal sense, (bestowing
such general daily provisions as food and safety), but the
Savior of believers in a spiritual sense? This view is
possible. A third view is that it means God is the Savior of
all men in the sense that Christ died for them, but is
especially the Savior of believers, because the value of this
atonement is applied only to their account. This last view
seems to be the sense in which 1 Timothy presents Christ as
Savior (cf. 2:3-7). Hope in the living God as your eternal
inheritance, motivates god-like living (cf. 1 John 3:2-3), and
this comes through faith in sound doctrine (1 Tim. 4:9,11).

Paul tells Timothy to continue practicing what he preaches, so
that no one may "look down" on his youthfulness (12). Since
the words of Christ call for godliness (6:3), and Timothy was
to prescribe and teach these things (4:9,11), it was important
for him to set an example of believers in "speech, conduct,
love, faith and purity" (12).

Verse 13 again stresses the importance of studying truth,
telling Timothy to "give attention" ("prosecho": from "near",
and "to hold", meaning "hold near", or "study") to "reading"
(probably refers to the public reading of Scripture),
exhortation ("paraklesei": from "beside", and "I call",
meaning "to encourage", or "to persuade"), and "teaching"
("didaskaliai": "doctrine", or lit. "teaching"). In this, and
the use of his spiritual gift (cf. 1 Cor. 12:4-11; Rom. 12:6),
he was to "take pains", and be absorbed" , perhaps taking
courage from the prophecy made about him (1 Tim. 4:14), and
the symbolic transfer of authority by the elders. Paying
attention to both himself and his teaching, would "insure
salvation" both for himself and those who heard him (16).
Salvation is by grace, through faith, apart from human merit
(Eph. 2:8-10; Romans 3-4; Galatians), but faith comes by
hearing the word of God proclaimed through human agents (Rom.
10:14-17).

You guard the faith by studying truth, not error. Sound words
refute error, nourish your faith, and promote godly living.

1 Timothy 5

Theme: Guard the faith

5. By giving due honor

So "that the name of God and our doctrine may not be spoken
against" (6:1 cf. 5:14), chapter 5 - 6:2 calls for giving due
honor in the discipline of church members (1-2), financial
support of widows (3-16) and elders (17-25), and submission of
slaves to masters (6:1-2) .

Church members (1-2)

To guard the faith, a church must discipline erring members
(1-2). However, the overseer should use proper respect,
treating the offender like a member of his own family. This
means he must not "sharply rebuke" ("to strike out with the
fists", or words), an older man, but "appeal to him as a
father". In the same way, he should address "the younger men
as brothers, the older women as mothers, and the younger women
as sisters in all purity" (1-2 NAS).

Widows (3-16)

Family members (including "children", "grandchildren", and
"women" [16]), bear the first responsibility for supporting
widows (4). Verse 8 says, "if anyone does not provide for his
own, and especially for those of his household, he has denied
the faith, and is worse than an unbeliever" (NAS).
The church should only "Honor widows who are widows indeed" (3
NAS). Who is a "widow indeed"? For one thing, she must be
"left alone", not having any other saved family members who
are capable of supporting her (5, cf. 8). She should also be
one "who has fixed her hope on God, and continues in
entreaties and prayers night and day" (5b). This seems to
refer to women who are saved and spiritual, and to eliminate
unbelievers. Further, to "be put on the list" for financial
support, a widow must be "not less than sixty years old" (9),
have never been divorced or adulterous (9b), and have "a
reputation for good works" (10 NAS).

Excluded from the churches list of financial support, is any
widow who "gives herself to wanton pleasure" (6). The verb
"gives" is in the present tense. This may refer to an unsaved
person who continues in a life-style of sin, being spiritually
"dead even while she lives" (cf. Eph. 2:1ff.).
Also excluded, are "younger widows" (11). These are
apparently those who are under the age of sixty (cf. 9). The
reason for refusing them, seems to be that, free from the
obligation to support themselves, they face greater temptation
to sin (11b-13*), thus giving occasion for others to speak
against the Christian faith (14; cf. 6:1). Because of the
temptation younger widows would face, verse 14 says they
should "get married, bear children, keep house, and give the
enemy no occasion for reproach" (14).

Even a believing woman who has dependant widows, should
"assist them", so the church will not be burdened by them, and
"may assist those who are widows indeed (16 NAS). Believers
should honor widows.
_______________________________________________________

[*Verse 11 explains, "when they feel sensual desires in
disregard of Christ, they [younger widows] want to get
married, thus incurring condemnation, because they have set
aside their previous pledge" (NAS). There are a couple views
as to what this might mean.

One idea is that it refers to women who have made a pledge to
remain single and devote themselves to the service of the
Lord. When they feel "sensual desires", younger women will
want to get married, thus breaking their pledge of celibate
devotion. But this view seems to lack textual support. Verse
14 actually prescribes remarriage for younger widows. Further,
1 Corinthians 7:8 says it is "better" for a widow "to marry
than to burn", as long as she marries another believer (cf.
39).

Another view is that it is talking about women who marry
unbelievers, thus setting aside their previous profession of
"faith" (primary meaning of "pistis" ["pledge" NAS]) in
Christ. This understanding seems more likely. Verse 13 also
notes that younger widows who are relived from the obligation
to support themselves, face the temptation to become idle
gossips and busybodies, "talking about things not proper"
(NAS).]

1 Timothy 5

Theme: Guard the faith

5. By giving due honor

To guard the faith from accusations the world might bring
against it (6:1 cf. 5:14), chapter 5 - 6:2 calls for giving
due honor to church members (1-2), widows (3-16) elders
(17-25), and masters (6:1-2).

Elders (17-25)

Rather than elderly men, "elders", here, apparently describes
those who held the office of leadership in the church (cf.
3:1-7; Tit. 1:5-9; Acts 20:17-38). This would include
oversight as well as preaching and teaching. Our text seems to
imply several ways to honor elders.

First, elders should be paid. The ones who rule, or preach
and teach well, should be paid double: "Let the elders who
rule well be considered worthy of double honor, especially
those who work hard at preaching and teaching" (17 NAS). To
support this point, verse 18 apparently quotes from Deut.
25:4, and perhaps Leviticus 19:13, stating: "You shall not
muzzle the ox while he is threshing", and "The laborer is
worthy of his wages" (NAS). 1 Corinthians 9:6-14 offers
detailed commentary on these verses and principles,
concluding: "the Lord directed those who proclaim the gospel
to get their living from the gospel" (1 Cor. 9:14 NAS).

Next, accusations against elders were not to be received
unless two or more people witnessed against them (19). The
leadership should publicly rebuke (to tell one his fault
[Matt. 18:15]), to expose [John 3:20; Eph. 5:13], to convict
[John 8:9]) an elder if he was found guilty. Such correction
makes others fearful of sinning (20). Verse 21 gives a
"solemn charge" to "maintain these principles" of church
discipline "without bias" (reaching a decision before
considering the facts) or "partiality" (leaning favor towards
one party or the other).

Apparently, those who ordain elders share the responsibility
for their actions (22b). To guard church leadership, and the
christian faith from accusations the world might bring against
an elder who is found sinning, the church should avoid haste
in ordaining elders (22). In some cases, a person's sins or
good works are readily observable. In others, personal
character and conduct takes a while to become evident (24-25).
For this reason, the church should wait a while, to observe a
man's conduct (cf. 3:6,10), before ordaining him as an elder.
This guards the faith from potential accusation, and keeps
church leadership free from sharing in the sins of those they
appoint (22b). As a personal side-note, verse 23 instructs
Timothy to take a little wine for his stomach ailment. Chapter
3, giving standards of godliness for the entire church
(14-16), but especially would-be leaders, prohibits becoming
intoxicated with wine (3,8).

Masters (6:1-2)

These verses seem to apply to slavery, but the principle may
apply to christian servants of christian bosses as well.
Again, for the purpose of guarding the name of "God and our
doctrine" (1), but also "because those who partake of the
benefit are believers and beloved" (2 NAS), believers should
especially respect their bosses, (serving them "all the more")
if the latter are also christians.

1 Timothy 6

Theme: Guard the faith

6) By staying content (6:3-21)

A) Reasons: 1) Love of money contradicts sound doctrine (3),
2) generates constant friction (4-5), 3) offers no lasting
reward (7), 4) plunges men into ruin and destruction (9), and
5) causes men to wander from the faith (10). B) Ways: 1) By
fleeing greed (11a), 2) pursuing virtue (11), 3) fixing your
hope on God (12-19), 4) and sharing with others (18).

A) Reasons to stay content (1-10).

1) Because greed contradicts sound doctrine (3-4a). Those
who "suppose" that godliness is a means to financial gain, are
said to "advocate a different doctrine", and not to "agree
with sound words, those of our Lord Jesus Christ, and with the
doctrine conforming to godliness" (3 NAS). Such men are
"conceited" (puffed up or cloudy, like smoke, in their
thinking), and understand "nothing" (4a). Sound doctrine, or
the "faith", warns against greed as a motive for godly living
().

2) Because greed generates constant friction (4-5). Such
doctrine promotes "controversial questions", "disputes about
words", "envy, strife, abusive language, evil suspicions", and
"constant friction" (4-5a). Of greed men, James says, "What
is the source of quarrels and conflicts among you? Is not the
source your pleasures that wage war in your members? You lust
and do not have; so you commit murder. And you are envious
and cannot obtain; so you fight and quarrel" (4:1-2 NAS).
Greed generates constant friction "between men of depraved
mind and deprived of the truth" (1 Tim. 6:5 NAS).

3) Because greed offers no lasting reward (6-8). Godliness
with contentment (being satisfied with God...) is said to be a
means of "great gain, when accompanied by contentment".
Chapter 4 showed that godliness holds promise not only for
this life, but also for that which is to come. In the present
life, godliness promotes the fruit of love, a pure heart, a
good conscience, a sincere faith (1:5), and great confidence
in Christ (3:13). In the life which is to come, believers
will inherit a glorified body (Romans 8), and eternal life in
the presence of God (Rev. 21-22). By contrast, greed for
earthly possessions offers no lasting reward. "We have
brought nothing into the world, so we cannot take anything out
of it either". Believers should be content with "food and
clothing" (1 Tim. 6:8; cf. Hebrews).

4) Because greed plunges men into ruin (9). For one thing,
"Those who want to get rich fall into temptation" (9a NAS).
This word "fall", is in the present tense, and seems to imply
a continual entering into and failing of tests of faith. Not
only does the person fall into a compromise of their faith,
but also, "a snare", or trap, perhaps such as is thrown on a
bird unexpectedly. Greed makes one fall into "many foolish
and harmful desires which plunge men into ruin and
destruction" (9 NAS).

5) Because greed causes men to wander from the faith (10).
"For the love of money is a root of all sorts of evil, and
some by longing for it have wandered away fro the faith, and
pierced themselves with many a pang" (10 NAS).

1 Timothy 6

Theme: Guard the faith

6) By staying content (6:3-21)

B) Ways: 1) By fleeing greed (11a), 2) pursuing virtue (11),
3) fixing your hope on God (12-19), 4) sharing with others
(18), and guarding the faith (20-21).

1) Flee these things (11a)

In contrast to those who suppose that godliness is a means of
financial gain, Timothy should "fight the good fight of faith"
(12 NAS). This includes several instructions. First, is to
"flee from these things" (11). Some temptations are to be
resisted. Others fled from. The temptation to use godliness
for financial gain is one the believer should flee altogether.

2) Pursue virtue (11b)

Rather, the "man of God should pursue inner virtue (11b). This
includes "righteousness, godliness, faith, love, perseverance,
and gentleness. These virtues are similar to the fruit of the
indwelling (Eph. 1:13) Spirit listed in Galatians 5:22ff., and
describe the very nature of Christ Himself. Only the presence
and virtue of God can make the believer content.

3) Fix your hope on God (12-17)

Fighting the good fight of faith also includes the instruction
to "take hold of the eternal life to which you were called
(12) Eternal life cannot be merited (John 3:16; Eph. 2:8-10),
but is the believer's present possession (John 5:24; Eph.
1:3ff.; 1 John 5:13) and eternal inheritance (Eph. 1:11,14,18;
Col. 3:24; Heb. 9:15; Rev. 21-22) through faith in Christ. To
this faith, the believer has made confession (probably by his
public baptism which identifies him with the death and
resurrection of Christ [cf. Romans 6:1-11]) (12b), as has
Christ (13). Only the appearing of "our Lord Jesus Christ"
("He who is the blessed and only Sovereign, the King of kings
and Lord of lords; who alone possesses immortality and dwells
in unapproachable light; whom no man has seen or can see..."
[15-16 NAS]), however, will end the need for believers to
fight the good fight. Until then, they are solemnly charged
to "keep the commandment [probably the one to fight the good
fight of faith] without stain or reproach" (14 NAS). Hope of
eternal life makes one content, and motivates godly living.

God, however, does not condemn wealth; in fact, it is He "who
richly supplies us with all things to enjoy (17c; cf. Job
1:1-3; Ecc. 5:18-19). But believers (especially those who
"are rich in this present world" [17a]) should not "be
conceited" ("proud" or "high minded" [Job 31:24-28; Pr. 11:28;
Jer. 9:23-24]) because of their wealth, or trust in the
uncertainty of riches [see Prov. 23:5; 27:24; Luke
12:15-21](17b). Rather, they should fix their hope on God.
The only true and lasting inheritance is the one which comes
through faith in Christ and offers eternal life, "that which
is life indeed" (19 NAS).

4) Share with others (18)

Those who have extra should "do good, "be rich in good works",
"generous and ready to share" (18).

5) Guard the faith (20-21)

Again, Timothy is called on to "guard what has been entrusted
to you" (the body of Christian faith, as recorded in "all
Scripture" [cf. 2 Tim. 3:16-17]). One main opposition to the
"faith" is "worldly and empty chatter and the opposing
arguments of what is falsely called "knowledge" (20b NAS).
Paying attention to false doctrine is what causes people to
depart from the faith in the first place (21; cf. 4:1b).
Several other verses warn Timothy to avoid such teachings all
together (1 Tim. 6:20; 2 Tim. 2:15-17,20). The very act of
listening or paying attention to false doctrine, is injurious
to faith in God's Word and promotes an ungodly lifestyle.
Instead, the study of truth is what refutes error, nourishes
our faith, and promotes godly living (4:6-13).

--
Have you heard Christ died for our sins, and God raised Him
from the dead? Did you know God saves you from hell and
gives you eternal life through faith in this finished work alone,
not your merits (Jn. 3:16; 1 Cor. 15:1-3; Eph. 2:8-10; 2 Thess.
1:8-9)? This is so man cannot boast, and God alone gets the
glory (Eph. 2:8-9).
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