banner

Last Updated on :
Saturday, November 22, 2014

 

 sp spacer
spacer

THE FIRST EPISTLE OF PAUL TO
Timothy

 spacer
spacer

Theme: GODLINESS -- The Outworking of The Spiritual Mind

BY BARRY WILLIAMS

GODLY EDIFYING THROUGH FAITH

 spacer
spacer

Verses 1-2 PAUL'S SALUTATION

Paul was in no need of formal introduction to Timothy. It appears that the purpose of his salutation was to support Timothy with Apostolic authority so that he might implement in the Ecclesia the instructions received in this epistle.

Verse 1: "Paul an Apostle of Jesus Christ"

The man who was once called "Saul" (appointed) and had received honour from men, had now been separated to the work of God. In recognition that he was really "little" in God's sight, he was known as "Paul" (cp. 1 Cor. 15:9; Eph. 3:8). An apostle is "one sent", an agent accredited by another, or an ambassador (Eph. 6:20). Paul was sent to take the Truth to others. An apostle must have seen Jesus during his ministry, been an eye witness of his resurrection (Luke 24:48; Acts 1:8, 21; Heb. 10:39-41; John 15:27; 1 Cor. 9:1-2; 15:5,8) and have been called and sent by Jesus Christ. From 2 Cor. 5:16 it seems that Paul had known the ministry of Christ by personal observation.

Paul's appointment as an apostle was direct from heaven (Acts 9:3-6, 15-16; Gal. 1:11-12). His own estimate of himself was that he had been the chiefest of sinners (1 Tim. 1:15). He saw himself as unworthy to be called an apostle due to his blasphemous persecution of the brotherhood (1 Cor. 15:8-10). It had been God's grace, however, which had appointed him to preach God's riches to the Gentiles (Gal. 1:15-16). In His wisdom Yahweh saw that Paul had both the natural and spiritual qualities needed for the work of the Apostle to the Gentiles.

"By the commandment of God our Saviour, and Lord Jesus Christ, our Hope"

In other epistles he is referred to as an apostle "according to the will of God". Here it is by God's "commandment" or proclamation (cp. Acts 13:2). This would give authority to Timothy as he led and guided the Ecclesia by implementing Paul's instructions (for Paul needed no personal introduction to Timothy.)

God is our Saviour (Luke 1:47; Isa. 45:21; Jude 25; 2 Tim. 1:9). The name "Jesus" is the Greek form of "Yah shua", meaning "He will be salvation" (Matt. 1:21). Although Jesus Christ is often called "Saviour," it is only because God has appointed him to be such. The Father is the source of salvation and Christ is the mediator whom that salvation is channelled to mankind (Acts 5:31). If then Paul has received his apostleship from God our Saviour, he has his authority from the Supreme Power in this work of salvation.

The commandment is also, however, from "the Lord Jesus Christ our hope", because the salvation God offers is illustrated in the Lord Jesus Christ. The Father's salvation being channelled through Christ is a point which consistently features throughout this epistle (1:16; 6:14-16, 19). The Lord Jesus Christ is the means of our salvation and is therefore "our hope". A life motivated by that hope will manifest "... Christ in you, the hope of glory" (Col. 1:27).

Verse 2: "Unto Timothy, my own son in the faith"

Timothy's name means, "honoured of God", and provides us with an excellent index to his character. He was a true, or genuine, son who faithfully represented the characteristics of his father in the Truth. The translator, Panin, renders the phrase, "genuine child in faith." There were, therefore, other sons who were not genuine in the sense that they were not true representations of their spiritual father, though begotten by Paul in the Gospel. Timothy owed his spiritual life to Paul (1 Cor. 4:14-16; 2 Tim. 1:2; 2:1; Gal. 4:19) and the apostle's estimate of his character is given for us in Phil. 2:20-22; "For I have no man like-minded who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him that as a son with the father, he hath served with me in the gospel." This father-son relationship between Paul and Timothy was so close that it was an illustration of the supreme example outlined in verses 6-9 of the same chapter. Timothy was a true son and thus the authority and love of the father was answered by the love an respect of his son.

"Grace, mercy, and peace"

These three attributes must be carefully considered so that the nucleus of God manifestation thorughout this epistle may be seen. "Grace" is that undeserved kindness or favour which God has bestowed upon mankind in providing, in Christ, a means of salvation. (Luke 1:28-30; 2:52; 3:22; Eph. 1:6-7; 2:5, 7, 8; 3:2, 7, 8; 4:7, 29; 6:24). This personal need has been fulfilled by God in a people who do not truly deserve such grace (Rom. 5:8). Therefore, His true sons today will reflect this grace to others.

Only in the epistles to Timothy and Titus is the term "mercy" used in his salutation, all other epistles commencing with the expression, "grace and peace". Vine describes mercy as "a feeling of sympathy with misery, active compassion, the desire of relieving the miserable, succour. It assumes (1) a need by him who receives it, (2) resources adequate to meet the need on the part of him who shows it". God is rich in mercy (Eph. 2:4) and has provided salvation for all men (Titus 3:4; Luke 1:72; Rom. 15:9). He is merciful to those who fear Him (Luke 1:50) and as He is the only One who gives true succor, we must pray for it (Heb. 4:16) and for others who need it (Gal. 6:16; 1 Tim. 1:2). His mercy will be fully revealed at the coming of the Lord Jesus Christ (2 Tim. 1:16; Jude 21). As we have received mercy from the Father, those who manifest His character will, therefore, reflect this to others (Matt. 9:13; 12:7; 23:23; James 2:13). Paul here reveals compassion and love in extending help in a time of need, knowing the difficult task confronting Timothy (cp. Luke 10:37; Isa. 54:7). Mercy is characteristic of a good shepherd. Both Timothy and Titus were in the position of shepherds of the flock of God (cp. Acts 20:28). Shepherds must be perceptive of the needs of the flock in which they minister, and use their abilities to provide those needs.

"Peace" is a term signifying "to bind, join or unite". It is not just the absence of strife, but the presence of wholeness and unity (Phil. 4:6-7, 9).

These three terms show a development of ideas, so that peace would naturally follow the manifestation of Divine grace and mercy. Those who reflect God in their lives, will, therefore, grant unmerited favour to others, extend to them help in time of need, and provide that unity which must be characteristic of the ecclesia of God.

"From God our Father and Jesus Christ our Lord"

Timothy is reminded that though he was Paul's child in the faith, God was the Father of them both and that it was through the Lord Jesus Christ that the blessings of the Father will come upon the ecclesia.

VERSES 3-5: THE NEED FOR TIMOTHY TO REMAIN AT EPHESUS

Verse 3: "As I besought thee to abide still at Ephesus, when I went into Macedonia"

Paul had intreated Timothy to remain at Ephesus to fulfil a need in that ecclesia when the apostle was required in other parts of God's vineyard. Timothy may have desired to accompany Paul into Macedonia, but he accepted the apostle's advice to remain for the benefit of the brethren and sisters.

"That thou mightest charge some that they teach no other doctrine"

The term "some" is more specific in the original and signifies "certain". There was, therefore, a group within the ecclesia who were undermining Paul's influence and trying to establish their own false doctrines (verse 6, 19; 4:1; 5:15; 6:10, 21). In verse 20 he specifies the names of two of the leaders of this group. They were teaching doctrines which were divergent from the Truth or literally, "heterodox doctrine." The term, "no other doctrine," comes from a root word, "a teacher of other than right doctrine" and suggests the irrelevent and incongruous doctrines of Judaism such as circumcision (cp. Gal. 1:7-8), washing of hands, etc. The need for correct doctrine forms an important part of this epistle, being mentioned nine times (ch. 1:3, 10; 4:1, 6, 13, 16; 5:17; 6:1, 3).

Verse 4: "Neither give heed to fables and endless genealogies, which minister questions"

These fables according to verse 7 relate to the practices of Judaism. The abbis taught certain myths which they used as the basis for guiding men's minds. Many oral traditions were therefore preserved in the Jewish Targums. Upon fictitious genealogies they built types and shadows beyond that which is legitimate. Historic characters were also submerged in a fog of legend and myth upon which detailed expositions were based. The false premise upon which they were based resulted in a dangerous blend of truth and error (cp. Matt. 15:6). The purpose was purely to satisfy the curiosity of men's minds (Acts 13:6, 8:9, 19:13; cp. also Titus 1:14) and disputings about such things of no profit did nothing to increase their faith. They were doubtful disputes and not God's revealed truth. The usual result of such things is argument and strife. The Diaglott renders the phrase, "minister questions", as "occasion disputes."

The worthwhile teaching is that which edifies the ecclesia and Paul, therefore, directs Timothy's attention to the necessity to concentrate on the Word of God itself and avoid unprofitable speculation. They very same warning is also repeated in the second epistle, ch. 2:23, and also to Titus (3:9).

"Rather than Godly edifying which is in faith"

"God's stewardship," which is the more correct meaning of the term "godly edifying," is more profitable than being involved in disputesw and questions based upon the fables of the rabbis. This stewardship involves organising, training and discipline in the teaching of the Gospel to ensure the edification of the ecclesia. If Timothy wasted his time by taking heed to absorbing doubtful doctrines he would fail utterly in the true work of stewardship. The term "in" has the sense here of "in the sphere of". The administration to which both Timothy and ourselves have been called (2 Tim. 2:2), is concerned with the things of faith which have been designed by God. We are, therefore, answerable to Him in this work if our labours are in accordance with faith. The words, "so do," are not in the inspired record and may be eliminated.

Verse 5: "Now the end of the commandment is charity"

Having outlined his original intention in leaving Timothy at Ephesus (namely, to control doctrinal matters -- v. 3), Paul now outlines what the end of that charge was to be.

The word "commandment", is the same as the word, "charge," in verse 3, while the word, "end", is "telos" in the Greek, carrying the idea of the "point aimed at," "conclusion" or "finishing point." Thus Paul now relates to Timothy the importance of carrying his original charge to a conclusion, in order to produce a sacrificial love in the brethren springing spontaneously from pure hearts.

The end or maturity of Paul's charge is the fully developed, mature virtue of love (cp. Eph. 4:12-16; 1 Cor. 13:13; Matt. 22:40). Paul's aim was to develop this active love for God and His people which was so superior to the speculative learning of those he was opposing. Love also provides the energizing principle for our faith, for Paul states that "faith works by love" (Gal. 5:6) and being such a mature virtue, love can only be cultivated under the right conditions, manifesting itself fully at the end of the process (cp. 2 Pet. 1:5-7). True love should abound the more we deepen our understanding of the Word and involve ourselves in service to God.

"Out of a pure heart and of a good conscience and of faith unfeigned"

The heart is the source of our actions, words and feelings (Rom. 10:10; Matt. 12:34; 15:19; 22:37). The issues of life come from it. "Keep thy heart with all diligence; for out of it are the issues of life" (Prov. 4:23). The Psalmist also said, "He that walketh uprightly and worketh righteousness and speaketh the Truth in his heart" is he who would abide in the tabernacle of God in the Age to Come (Psa. 15:1-2). Our actions, therefore, will be dictated by a desire to serve others for their eternal good (see Psa. 24:4; Matt. 5:8).

The word "conscience" in the Greek, literally means, "with knowledge," and stems from a verb meaning "to become aware." Conscience is that faculty developed within a person which distinguishes between what it considers morally good or bad. One can develop either a good or an evil conscience (see insert). A conscience which springs from "a faith unfeigned" is of great value in God's sight.

"Faith unfeigned" is more correctly "unhypocritical faith." It is a faith which is pure and sincere, because it comes from divine wisdom (cp. James 3:17). Timothy, himself, had such a faith (2 Tim. 1:5).

The terms "love," [see insert] "pure heart," "good conscience" and "unfeigned faith," are all internal characteristics without the showy externals characteristic of the Judaisers. God, who tries the hearts (Psa. 7:9) is well aware, however, of the inner motives and thoughts which He desires to see in all who seek Him in sincerity and in truth.

 

 spacer

 

All Books/Booklets, Editorials, and Articles are FREE and can be downloaded without permission.