Tag: Timothy

The Law is not Made for a Righteous Man

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1Timothy 1:8-11 But we know that the law is good, if a man use it lawfully; 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, 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; According to the glorious gospel of the blessed God, which was committed to my trust. 

‘That the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers.’

Fifteen classes the Law was made for: The lawless [Greek: anomos] contempt for law; no rule of moral conduct. Translated “lawless” (1Tim. 1:9); “without law” (1Cor. 9:21); “unlawful” (2Pet. 2:8); “transgressor” (Mark 15:28; Luke 22:37); and “wicked” (Acts 2:23; 2Thess. 2:8). The disobedient [Greek: anupotaktos] is not under subjection; undisciplined. Translated “disobedient” (1Tim. 1:9); “not put under” (Heb. 2:8); and “unruly” (Tit. 1:6, 10). The ungodly [Greek: asebes] irreligious (1Tim. 1:9; 1Pet. 4:18; 2Pet. 2:5; 3:7; Jude 1:4, 15). The sinners [Greek: hamartolos] that transgress the law. Translated “sinner” 41 times and “sinful” (Mark 8:38; Luke 5:8; 24:7; Rom. 7:13). The unholy [Greek: anosios] totally depraved; the utter opposite of holiness within and without. The profane [Greek: bebelos] are those that are not fit to attend public worship (1Tim. 1:9; 4:7; 6:20; 2Tim. 2:16; Heb. 12:16). The patricides [Greek: patraloas] are those who strike or slay their father. The matricides [Greek: metraloas] are those who strike or slay their mother. The murderers [Greek: androphonois] are those who take any human life contrary to law. The whoremongers [Greek: pornois] prostitutes. Sexual perverts [Greek: arsenokoitais] are those guilty of unnatural sexual practices. Menstealers [Greek: andrapodistais] kidnappers; are those who steal or kidnap people and sell and buy them in human trafficking. Liars [Greek: pseustais] say things are for truth what is known to be false (1Tim. 1:10; John 8:44-45; Rom. 3:4; Tit. 1:12; 1Jn. 1:10; 2:4, 22; 4:20; 5:10). Perjurers [Greek: epiorkois those who lie under oath. Those guilty of any vice contrary to sound doctrine (1Tim. 1:10; Gal. 5:21).

‘Blessed God’ – Only here and in 1Timothy 6:15 is the word blessed [Greek: Makarios, happy; cp. Matt. 5:3-11) applied to God.

Turned Aside unto Vain Jangling

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1 Timothy 1:5-7 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 

‘End’ [Greek: telos] Here it means the design of the commandment is love. The fables and genealogical questions lead to strife and debate, and the dispensation of God leads to love through faith.

‘Charity out of a pure heart, and of a good conscience, and of faith unfeigned.’ Three blessings of love: A pure heart (Matt. 5:8); a good conscience; a faith unfeigned or sincere.

‘Conscience’ [Greek: suneidesis] is joint knowledge of God and man; knowledge of our acts, state, or character as to right and wrong; the faculty, power, or principle which decides the lawfulness of our actions and affections, and approves or condemns them; the moral faculty or sense; consciousness of actions; the eye, judge, and guide of the inner man. Used 32 times. The word “conscience” is not found in the Old Testament.

Twelve kinds of conscience: Awakened (John 8:9); Seared (1Tim. 4:2); Purged (Heb. 9:9, 14; 10:2); Pure (Acts 24:16; 1Tim. 3:9; 2Tim. 1:3); Weak (1Cor. 8:7, 12, 13); Defiled (Tit. 1:15); Witnessing (Rom. 2:12-15; 9:1; 2Cor. 1:12); Good (Acts 23:1; 1Tim. 1:5, 19; 1Pet. 2:19; 3:16, 21; Heb. 13:18); Convicting or healthy (Matt. 27:3); Satisfied (1Cor. 10:25-29); Evil (Heb. 10:22); Perfect (Heb. 9:9).

‘Swerved’ [Greek: astocheo] to miss the mark; to fail. Translated swerve from (1Tim. 1:6); and err (1Tim. 6:21; 2Tim. 2:18).

‘Vain jangling’ [Greek: mataiologia] empty arguments; many words with little sense, and that are not worth hearing (cp. Tit. 1:10).

‘Desiring’ [Greek: thelo] wish or desire; the emotional element that leads to consequent action, and in which the natural impulse is stronger than the reasoned resolve. Translated “will” 174 times; “desire” 16 times; and other ways 15 times. Many today have a passion for titles but not the qualification (2Tim. 3:7).

Give Heed to Fables Part 2

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1Timothy 1:3-4 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou might charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

‘No other doctrine’ – No doctrine other than those of the gospel or of the New Testament (continues). The New Covenant however was also known as the second covenant (Heb. 8:7; 10:1-9); and the New Testament (3:6); came by Christ (Heb. 8:6; 9:15) and was started by Christ (Heb. 8:6; 10:9). It was thus also called the law of Christ (Gal. 6:2), the law of righteousness (Rom. 9:31), the law of the Spirit (Rom. 8:2), the law of faith (Rom. 3:27), the law of liberty (Jas. 1:25), and the law of grace (John 1:17) that saves from wrath (Rom. 5:9) and redeems (Gal. 3:13; Heb. 9:12-15). It brought life (Rom. 8:2; Gal. 3:1-29) and was the reality (Heb. 10:1-18); it makes free (Gal. 5:1; John 8:1-59), and is now in force (Heb. 8:6; 10:9). It gives righteousness (John 1:17; 3:16), makes perfect (Heb. 7:19), it is more glorious (2Cor. 3:8-10). Saves to the uttermost (Heb. 7:25), had one human sacrifice (Heb. 9:14-28; 10:12), that was ratified by the blood of Christ (Matt. 26:28) and forgets sins (Heb. 8:12; 10:17). It has an eternal priest through the tribe of Judah (Heb. 7:14, 17), from the order of Melchizedek (Heb. 5:5-10; 7:21) with eternal atonement (Heb. 10:14) and it is a sinless ministry (Heb. 7:26). It has a heavenly tabernacle (Heb. 8:2) a sinless mediator (1Tim. 2:5), offers an eternal inheritance (Heb.9:15). It does satisfy God (Heb. 10:15-18) had miracle power (Gal. 3:1-5; John 14:12) and its establishment was predicted (Heb. 8:7).

‘Fables’ [Greek: muthos] anything delivered by word of mouth; legendary tales, as opposed to historical account; a fable; foolish or improbable story (1Tim. 1:4; 4:7; 2Tim. 4:4; Tit. 1:14; 2Pet. 1:16).

‘Endless’ [Greek: aperantos] endless, boundless, infinite; something that cannot be passed through or settled.

‘Genealogies’ [Greek: genealogia] genealogy, a record of descent or lineage (1Tim. 1:4; Tit. 3:9). Among the heathen were endless tales of offspring of numberless gods. Jews and Samaritans took great pride in their ancestors (Matt. 3:9, John 4:12; 8:39). Paul warned against this (2Cor. 5:16; 11:22; Php. 3:4-6) and charged Timothy to be occupied with essentials of the Christian faith. Emphasis on natural descent is foreign to Christianity, for in Christ there is no difference (1Cor. 12:13; Col. 3:11).

‘Questions’ [Greek: zetesis] a searching after; investigation. Translated “question” (1Tim. 1:4; 6:4; John 3:25; Acts 25:20; 2Tim. 2:23; Tit. 3:9). Here it means disputing that causes strife, divisions, and parties.

‘Edifying’ [Greek: oikonomia] the dispensation of God which is in faith (Eph. 1:10).

Give Heed to Fables Part 1

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1Timothy 1:3-4 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou might charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. 

‘As I besought thee to abide still at Ephesus, when I went to Macedonia.’ Just when this happened is not clear. Some suppose that by this time Paul was liberated from prison, he went into Asia and then into Macedonia, leaving Timothy in Ephesus to carry out this charge.

‘Some that they teach’ – These were Judaizing teachers who were constantly seeking to bring Christians back under the law of Moses which is the same religion that crucified Christ and is still influencing most religions today in not believing in the gospel and Christ (1Tim. 1:3-4, 6-7).

‘No other doctrine’ – No doctrine other than those of the gospel or of the New Testament. Those in the law of Moses or the old covenant who are not brought into and made a part of the new covenant are not to be taught the gospel for they are scoffers (Prov. 9:7.9) and reject Christ’s salvation work (Gal. 1:6-16; 2:15-21; 3:1-29; 4:1-31).

The Old Covenant contrasts the New Covenant as follows: it is called the Old Testament (3:14) and the first covenant (Heb. 8:7; 9:1); it came by Moses (John 1:17) and is thus called the law of Moses (Acts 13:38-39), the law of works (Rom. 3:26-31) that works wrath (Rom. 4:15); the law of sin (Rom. 7:23; 8:2) the law of the flesh (Rom. 7:5-6); not of faith (Gal. 3:12); was the yoke of bondage (Gal. 5:1); ended by Christ (Rom. 10:4); it brought death (3:7); it made guilty (3:9) it was a shadow (Col. 2:14-17); it is fulfilled (Matt. 5:17-18); it demanded righteousness (Luke 10:28); made nothing perfect (Heb. 7:19) while it was glorious (3:7) it was powerless to save (Heb. 9:9; 10:4); many animal sacrifices where needed (Heb. 9:12-13); ratified by animal blood (Heb. 9:16-22); it was a sinful ministry (Heb. 5:1-4); had temporary priests (Heb. 7:23); the Aaronic priesthood and was of Levi (Heb. 7:11); yearly atonement that remembered sins (Heb. 10:3); had an earthly tabernacle (Heb. 9:2); a sinful mediator (Gal. 3:19); offered no inheritance (Rom. 4:13); it could not redeem (Heb. 10:4) nor satisfied (Isa. 1:13-14); it had no miracle power (Heb. 7:18) and its abolishment was predicted (Hos. 2:11).

To be continued…

Unto Timothy Part 3

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1Timothy 1:1-2 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, 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.

‘Which is our hope’ – Jesus Christ is the basis of our hope of all things. Eight Christian hopes: Salvation (Rom. 8:20-25; 15:4, 13; 1Thess. 5:8; 2Thess. 2:16; 1Pet. 1:1-25); Righteousness (Gal. 5:5); God’s calling (Eph. 1:18; 4:4); Eternal inheritance (Col. 1:5; Eph. 1:11-18; Heb. 9:15; 1Pet. 1:4); God’s glory (Rom. 5:1-5; Col. 1:27); Resurrection (Acts 23:6; 24:15; 1Thess. 4:13; Tit. 2:13; 1Jn. 3:3); Eternal life (1Cor. 13:13; 15:19; Eph. 2:12; Col. 1:23; Tit. 1:2; 3:7; Heb. 3:6; 6:11, 18, 19; 7:19; 1Pet. 1:3-13); Converts safe in heaven (1Thess. 2:19).

‘Timothy’ also called Timotheus. He was called Timothy (2Cor. 1:1; 1Tim. 1:2, 18; 6:20; 2Tim. 1:2; Phm. 1:1; Heb. 13:23). Converted by Paul on his first trip (Acts 14:6-7 with 1Tim. 1:2). Part Jew and Greek, uncircumcised, but a good Christian (Acts 16:1-3). A miracle worker like Paul (1Cor. 16:10). Paul’s companion from here on (Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom. 16:21; 1Cor. 4:17; Php. 2:19). On a mission (Heb. 13:23). It is believed by some that he was Paul’s scribe in writing Hebrews and Galatians. He had the gifts of the Spirit (1Tim. 4:14; 2Tim. 1:6). He was a great student of Scripture (2Tim. 1:5; 2:15; 3:15).

‘Own son in the faith.’ A son in the gospel (Acts 16:1-3; 1Tim. 1:2, 18; 2Tim. 1:2; 2:1).

‘Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.’ This salutation is peculiar to Timothy and Titus.

Unto Timothy Part 2

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1Timothy 1:1-2 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, 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.

‘Commandment’ [Greek: epitage] Translated as “commandment” (Rom. 16:26; 1Cor. 7:6, 25; 2Cor. 8:8; 1Tim. 1:1; Tit. 1:3) and “authority” (Tit. 2:15). The only place Paul says he is an apostle by the commandment of God. It could mean by appointment (cp. Tit. 1:3).

‘Saviour’ – God is called “Saviour” 19 times (1Tim. 1:1; 2:3; 4:10; Luke 1:47; Tit. 1:3; 2:10; 3:4; Jude 1:25; 2Sam. 22:3; Ps. 106:21; Isa. 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8; Jer. 14:8; Hos. 13:4); Jesus Christ is called “Saviour” 16 times (Luke 2:11; John 4:42; Acts 5:31; 13:23; Eph. 5:23; Php. 3:20; 2Tim. 1:10; Tit. 1:4; 2:13; 3:6; 1Pet. 1:1, 11; 2:20; 3:2, 18; 1Jn. 4:14).

‘And Lord Jesus Christ’ – Another clear reference to two distinct persons of the three who make the Godhead (1Jn. 5:7). The only sense three can be one is in unity, as is clear in John 17:11, 21-23. See other scriptural uses of the word one (Gen. 2:24; 11:6; 1Cor. 3:6-8; 12:13; Eph. 2:14; Heb. 2:11). Three persons cannot be one person in number in any sense, but the three can be one in unity. There are three separate and distinct persons in the Godhead, each one having His own personal spirit body, personal soul, and personal spirit in the same sense each human being, angel, or any other being has his own body, soul, and spirit. The body, whether a spirit body [heavenly] or a flesh body [earthly], is the house for the indwelling of the personal soul and spirit. The soul is that which feels and the spirit is that which knows.

God has been seen physically by human eyes many times (Gen. 18:1-33; 19:24; 32:24-30; Ex. 24:11; 33:11-33; Jos. 5:13-15; Jdg. 6:11-23; 13:3-25; 1Chron. 21:16-17; Job 42:5; Isa. 6:1-13; Ezek. 1:26-28; 10:1, 20; 40:3; Dan. 7:9-14; 10:5-10; Acts 7:56-59; Rev. 4:2-5; 5:1, 5-7, 11-14; 6:16; 7:9-17; 19:4; 21:3-5; 22:4).

With over 20,000 references to God in Scripture we get to know all we need to know about the subject. If we will take the Bible literally as to what it says about Him, as we do with other things the subject will be very clear; but if we make God a mystery, ignoring the plain statements of Scripture about Him, and refusing to believe the many descriptions of God given by those who have seen one, two, and three separate persons called “God,” then we will remain in ignorance.

To be continued…

Unto Timothy Part 1

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1Timothy 1:1-2 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, 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. 

This book was the first of the three pastoral epistles – 1 Timothy and 2 Timothy and Titus – to give instructions concerning Christian behaviour, doctrine, and discipline.

Written by Paul from Macedonia about 67 A.D (1:3). He wrote 14 epistles (Romans to Hebrews). This is the 54th book of the Bible with 6 chapters, 113 verses,  2,269 words, 1 question, 106 verses of history, 5 verses of fulfilled and 2 verses of unfulfilled prophecy.

‘Apostles’ [Greek: apostolos] a delegate, one sent with the full power of attorney to act in the place of another, the sender remaining behind to back up the one sent. In the case of Christians, it means God sends them to do what He, Himself would do if He went. It is found 81 times and translated as apostle 78 times; messenger twice (2Cor. 8:23; Php. 2:25); and once he that is sent (John 13:16).

There are only twenty-four apostles recorded because they were the ones either writing the New Testament events as inspired by the Holy Spirit or spreading the gospel amongst the congregations of believers who had no access to the written Word of God yet. Some of them turned away from Christianity even after they knew Jesus in person. They were: Simon Peter and his brother Andrew (Matt. 10:2), James, son of Zebedee and John his brother (Matt. 10:2), Philip and his brother Bartholomew (Matt. 10:3), James, son of Alphaeus and Judas his brother (Luke 6:16) and Matthew, son of Alphaeus, perhaps brother of James and Judas (Mark 2:14; Luke 6:15), and Thomas (Matt. 10:3). Simon Zelotes, brother of James and Judas, according to tradition (Luke 6:15), Judas Iscariot (Matt. 10:4), Matthias (Acts 1:26), Barnabas (1Cor. 9:5-6; Acts 13:1-3; 14:4, 14; Gal. 2:9), Andronicus (Rom. 16:7), Junia (Rom. 16:7), and Apollos (1Cor. 4:6-9). James, the Lord’s brother (Gal. 1:19; 2:6; Jas. 1:1), Silas (1Thess. 1:1; 2:6), Timothy (1Thess. 1:1; 2:6), Titus (2Cor. 8:23), Epaphroditus (Php. 2:25), Paul (Gal. 1:1; 2:8), and Jesus Christ (Heb. 3:1).

For lists of the twelve apostles see Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13, 26. Their commission, duties, and power (Matt. 10:1-42; 28:19-20; Mark 3:14-15; 6:7-13; 16:15-20; Luke 9:1-5; 24:47-53; John 20:22-23; 21:15-19; Acts 1:4-8).

To be continued…

The Kingdom of God

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1Corinthians 4:17-21 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. Now some are puffed up, as though I would not come to you. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power. What will you? shall I come unto you with a rod, or in love, and in the spirit of meekness? 

‘Timotheus’ this is Timothy (2Cor. 1:1; 1Tim. 1:2, 18; 6:20; 2Tim. 1:2; Phm. 1:1; Heb. 13:23). Converted by Paul on his first trip when he was at Lystra and Derbe (Acts 14:6-7 with 1Tim. 1:2). Part Jew and Greek, uncircumcised, but a good Christian (Acts 16:1-3). A miracle worker like Paul (1Cor. 16:10). Paul’s companion from Acts 16 (Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom. 16:21; Php. 2:19). It is believed by some that he was Paul’s scribe in writing Hebrews and Galatians. He had the gifts of the Spirit (1Tim. 4:14; 2Tim. 1:6). He was a great student of Scripture (2Tim. 1:5; 2:15; 3:15). ‘Son, and faithful in the Lord’ – he was a son in the faith (Acts 16:1).

‘Puffed up, as though I would not come to you.’ Some of their teachers were puffed up and haughty supposing that Paul would not visit Corinth. He said to them that he would to them shortly, not knowing the speech of them that was puffed up, but the power, for the kingdom of God that he demonstrated, was not in word only, but in power. He would prove his calling by a manifestation of power when he got there. He asked them whether he should come with a rod to correct them, or in love, and in a spirit of meekness?

‘Power’ [Greek: dunamis] inherit power; the power of reproducing itself, like a dynamo.

‘Kingdom of God is not in word, but in power.’ The sovereignty of God over the universe and includes the kingdom of heaven. It is moral and universal and has existed from the beginning and will know no end. The Kingdom of God existed even before the creation of the Earth. The angels and other spirit beings were in this kingdom when the Earth was created (Job 38:4-7). The Kingdom of Heaven could not have existed then, for there was no Earth for the kingdom from the heavens to rule (Matt. 3:2; 4:17; 5:3, 10, 19, 20; 7:21; 8:11; 10:7; 11:11-12; 13:11, 24, 31, 33, 44, 45, 47, 52; 16:19; 18:1, 3, 4, 23; 19:12, 14, 23; 20:1; 22:2; 23:13-14; 25:1). It is noticeable that all these references are found in Matthew. The reason for this fact is that this gospel presents Christ as Jehovah’s King. The word Heaven in all the above passages is in the plural, and the phrase Kingdom of Heaven literally means the kingdom from the heavens. It is a dispensational term and refers to the Messiah’s kingdom on the Earth. It is not from or out of this world. The sovereignty comes from Heaven, because the King is from there (John 18:36). It was to this end He was born, and this was the first subject of His ministry (Matt. 3:2; 4:17). The usage of the two terms in parallel passages may be explained as follows: The Kingdom of Heaven is a lesser term than the Kingdom of God. It is the earthly sphere of the universal Kingdom of God, and in this respect the terms have almost all things in common. Therefore, in an earthly sense, everything that is or could be spoken of the Kingdom of Heaven could be spoken also of the Kingdom of God, for the Kingdom of Heaven is the earthly sphere of the Kingdom of God. On the other hand, there are some statements made of the Kingdom of God in this age that could not possibly be spoken of the Kingdom of Heaven. When the two terms are used in parallel passages they refer to this age only, for the Kingdom of Heaven during this age has been changed from a literal kingdom to the sphere of profession, because of the rejection of the King who will be the earthly King of the Kingdom of Heaven when it is finally set up in the next age.