1 Timothy 2:8-15
The topic of women's role in ministry is one that is highly debated today. Paul takes this issue head on when writing to Timothy and since this is the Word of God, we must take this issue head on also.
Paul starts off this section by dealing with men. He commands men to pray but he specifies how they are to do so. First they are to do so with holy hands. Paul does not use the usual word for holy here. The word "hagios" is usually used for "holy" in the New Testament. It speaks of the utter separateness of God from sin. Instead, Paul used the word "hosios" which denotes more of being "devout, pious, pleasing to God, holy" (BDAG) Paul also talked about them lifting their hands. This was a popular posture for prayer and the time and should not be taken as a prescription for body posture during prayer. The Bible portrays other postures for prayer. The emphasis is on one being ready to come before God. In all of this, they were not to quarrel with one another while they were praying. It is not probable that Paul was saying it was alright for them to quarrel at other times. This is something they should get right before worship.
Next, Paul moves to the topic of women in worship in the church. There is some ambiguity here. In the last verse Paul used the word for "men" exclusively, not for mankind. Does this mean that only men are allowed to pray in the worship service? The ambiguity lies in the word "likewise." Does this mean that Paul is likewise delivering another command to women, or is he addressing how they should likewise pray? I don't think that Paul is saying here that women can not pray in public. Paul addresses women praying in 1 Cor. 11:2ff. He says that they are to pray with a head covering which later he equates with hair. This was a sign of her submission, but yet she was allowed to pray. (There is a whole lot going on in that passage but I'm not going to get into it here.)
Paul instructed women, specifically, here on the topic of apparel worn in worship. Basically, he tells them that it should be respectable, show self-control, and show modesty. It should not be something showy. Paul names braided hair, gold, pearls, and costly attire. These things are not wrong in themselves. It seems that women were dressing to impress others with themselves rather than their God. Paul was not necessarily speaking out against dressing up, but against attention seeking which is why he said her beauty was to come from her good works which pointed to God. Paul was speaking of extremes here which even the secular writers of the time frowned upon. Paul did not want them to distract from the real reason they were there, which was to worship the holy God.
Paul moved from dress to the issue of authority. He states that women were to learn quietly. This does not mean silently. Basically, her demeanor was to show submission. Paul did not permit women to teach men or to exercise authority over a man. Therefore, a woman was not allowed to serve the church as a pastor. A woman could teach, and was encouraged to, just not men in the public worship service where this would be authoritative teaching. Paul, in his letter to Titus, tells the older women to teach the younger women. Timothy's mother and grandmother both taught him about God from a young age. Priscilla taught Appolos, along with her husband, what Christianity was all about since he only knew about John the Baptist. Paul was not saying that women were too dumb to teach, he was speaking about God's created order.
Paul supports his position from Scripture. He bases this on the creation and fall narratives given in Genesis 2-3. First of all, Adam was created first and functioned as the head of the human race. When Eve sinned, she not only disobeyed God's command regarding eating from the Tree of the Knowledge of Good and Evil, she stepped out of the given order of Creation. It was she that gave her husband the fruit to eat. When God confronted them in the Garden, He said, among other things, that Adam had listened to his wife in this matter. Adam was to be the leader and he abrogated that responsibility. Adam fell with his eyes wide open. Eve was deceived by Satan into eating. Adam chose to do so. Again, this isn't saying that women are stupid, but just following the narrative as it happened.
Next Paul gives us a very difficult verse to interpret. What does he mean that women will be saved through childbearing. We know that Paul is not saying that a women is saved because she has a baby. That would contradict other Scripture. There are several solutions given, but the one that makes most sense to me is that Paul was speaking of one specific birth. This would then be an allusion to Gen. 3:15 and Gal. 4:4. God's Son came into the world by means of a birth. It is only by faith in this Child that anyone can be saved. Paul makes this clear at the end of the sentence when he mentions that she must continue in faith, love, holiness, and self-control. These are evidences that she is saved.
How then does this apply to us? We must remember to function in the role which God has given us. We must remember to honor God with how we pray, both in dress and attitude. Worship of God is very important and we must make sure we are in sync with how God wants us to worship Him.
Until next time. . .
Tuesday, December 21, 2010
1 Timothy Part 6 (2:1-7)
1 Timothy 2:1-7
Prayer should be a large part of any worship. The problem is that our prayers can become limited. We can lose track of God's priorities in the salvation of others. This was a problem in the Ephesian Church. Evidently, the errorists were limiting the scope of God's forgiveness. Paul countered this with urging prayer for everyone's salvation because God desires the salvation of everyone.
Paul starts this section with the admonition that prayer should be given for everyone. Before we get to that, let's look at how Paul urged Timothy in this matter. He used four different words for prayer. The first was supplications. This has the idea of asking God to fill something lacking. Next he used the word prayers. This is the general, catch-all term for prayer. Third he used the word intercessions. This is to pray on behalf of someone else. Finally Paul used thanksgiving which is pretty self explanatory. These words have much overlap with one another, especially the first three. While there are differences, Paul is describing the kind of prayer that must be offered especially for the great need for salvation.
For whom then must the church pray? She should pray for everyone. Paul singles out those in leadership for prayer. Usually, it was not common for the Jews of that time to pray for the secular leadership in their Synagogue meetings and evidently there were those in Ephesus who were limiting the scope for whom they would pray.
The result is that life would be different for the church. It would lead to a peaceful, quiet, godly, and dignified atmosphere for the church. How can this be? The church would be praying for the good of their country. They would also be living in such a way that they would not bring dishonor upon the church or try and raise tensions with others in the city. This peace then would bring about the opportunity to share their faith with others. Offense will come, but it should be because of the gospel and not the sinful life of the believer. 1 Thessalonians 4:9-12 speaks to this issue.
Next, Paul lays down the theological framework for praying to everyone. To pray for the salvation of everyone is according to the will of God. God's desire is that everyone be saved and come to a knowledge of the truth. This does not teach universalism since there are many places in the Bible where it is made clear that not everyone will enter heaven. This is a general attitude of God. He does not take pleasure in punishing the wicked, even though He does receive glory by being the righteous Judge. Ezekiel 18:23, 32; 33:11 speak to this truth of God's attitude towards punishment.
Paul makes clear that there is only one way to please God. This truth is explicit in both Judaism and Christianity. There is only one God and Jesus Christ is the only Mediator between God and men. Jesus Christ is the perfect Mediator because He is both 100% God and 100% man. As the God-Man, He is able to represent our needs. He knows our needs since He lived a human life and was even tempted like we are, yet without sin. (Hebrews 4:14-16)
Paul calls Jesus Christ the ransom for mankind. The word for ransom here is a strengthened form. Instead of "lutron" it is "antilutron." Not only did Jesus give Himself on behalf of all as a payment, He gave Himself in the place of all. Jesus death was sufficient for all but is only effective for those who believe. (1 Tim. 4:10; John 3:16)
Paul refers to this as the testimony given at the proper time. This phrase is difficult to interpret. It would seem that Paul is referring to the same principle in Gal. 4:4-5. Jesus died at just the right time and gave a witness to God's great desire to save sinners.
Paul was appointed to proclaim this truth to the gentiles. Paul was especially commissioned for this task. (Acts 9) Paul emphasizes that he is not lying but telling the truth. Paul is going to those whom were not part of God's people in the Old Testament. God was doing a great thing among the Gentiles.
Paul emphasized that the gospel was for all people. He even told them to pray for their leaders. The Emperor of Rome at that time was the evil Nero. Paul urged them to pray even for Nero. No one is beyond the pale of salvation. God can save even the most sinful person. Christ's death is enough to pay for the sins of all men. Be sure to pray for others, even those you deem "hopeless."
Until next time. . .
Prayer should be a large part of any worship. The problem is that our prayers can become limited. We can lose track of God's priorities in the salvation of others. This was a problem in the Ephesian Church. Evidently, the errorists were limiting the scope of God's forgiveness. Paul countered this with urging prayer for everyone's salvation because God desires the salvation of everyone.
Paul starts this section with the admonition that prayer should be given for everyone. Before we get to that, let's look at how Paul urged Timothy in this matter. He used four different words for prayer. The first was supplications. This has the idea of asking God to fill something lacking. Next he used the word prayers. This is the general, catch-all term for prayer. Third he used the word intercessions. This is to pray on behalf of someone else. Finally Paul used thanksgiving which is pretty self explanatory. These words have much overlap with one another, especially the first three. While there are differences, Paul is describing the kind of prayer that must be offered especially for the great need for salvation.
For whom then must the church pray? She should pray for everyone. Paul singles out those in leadership for prayer. Usually, it was not common for the Jews of that time to pray for the secular leadership in their Synagogue meetings and evidently there were those in Ephesus who were limiting the scope for whom they would pray.
The result is that life would be different for the church. It would lead to a peaceful, quiet, godly, and dignified atmosphere for the church. How can this be? The church would be praying for the good of their country. They would also be living in such a way that they would not bring dishonor upon the church or try and raise tensions with others in the city. This peace then would bring about the opportunity to share their faith with others. Offense will come, but it should be because of the gospel and not the sinful life of the believer. 1 Thessalonians 4:9-12 speaks to this issue.
Next, Paul lays down the theological framework for praying to everyone. To pray for the salvation of everyone is according to the will of God. God's desire is that everyone be saved and come to a knowledge of the truth. This does not teach universalism since there are many places in the Bible where it is made clear that not everyone will enter heaven. This is a general attitude of God. He does not take pleasure in punishing the wicked, even though He does receive glory by being the righteous Judge. Ezekiel 18:23, 32; 33:11 speak to this truth of God's attitude towards punishment.
Paul makes clear that there is only one way to please God. This truth is explicit in both Judaism and Christianity. There is only one God and Jesus Christ is the only Mediator between God and men. Jesus Christ is the perfect Mediator because He is both 100% God and 100% man. As the God-Man, He is able to represent our needs. He knows our needs since He lived a human life and was even tempted like we are, yet without sin. (Hebrews 4:14-16)
Paul calls Jesus Christ the ransom for mankind. The word for ransom here is a strengthened form. Instead of "lutron" it is "antilutron." Not only did Jesus give Himself on behalf of all as a payment, He gave Himself in the place of all. Jesus death was sufficient for all but is only effective for those who believe. (1 Tim. 4:10; John 3:16)
Paul refers to this as the testimony given at the proper time. This phrase is difficult to interpret. It would seem that Paul is referring to the same principle in Gal. 4:4-5. Jesus died at just the right time and gave a witness to God's great desire to save sinners.
Paul was appointed to proclaim this truth to the gentiles. Paul was especially commissioned for this task. (Acts 9) Paul emphasizes that he is not lying but telling the truth. Paul is going to those whom were not part of God's people in the Old Testament. God was doing a great thing among the Gentiles.
Paul emphasized that the gospel was for all people. He even told them to pray for their leaders. The Emperor of Rome at that time was the evil Nero. Paul urged them to pray even for Nero. No one is beyond the pale of salvation. God can save even the most sinful person. Christ's death is enough to pay for the sins of all men. Be sure to pray for others, even those you deem "hopeless."
Until next time. . .
Monday, December 20, 2010
1 Timothy Part 5 (1:18-20)
1 Timothy 1:18-20
Paul had just finished his testimony concerning his salvation. God had saved him even though his sin was great. Paul was now an example of God's saving power.
Paul referenced his command to Timothy which he had made earlier. This command was to charge those who were teaching wrongly not to teach what they are teaching. Paul then encourages Timothy again.
Paul speaks of prophesies which were made about Timothy. The language used here would allow two possibilities of interpretation. These prophecies could have been about Timothy or they could have led Paul to Timothy. The balance of the argument leans toward the former since Paul urged Timothy to wage war based upon these prophecies. It is thought that these prophecies were given during Timothy's ordination. While Timothy was waging war against these false teachers, he was to make sure that he was holding to the faith and had a clear conscience.
One thing which is interesting here is that Paul talks about the "good" warfare. There is a good fight which must be waged, but there is also a bad fight which some will wage. What is the difference? There are those who like to fight and they will fight about anything. Churches have split over silly arguments which should never have divided brothers and sisters in Christ. Other churches have swept things under the rug which should have been fought over. The gospel is so important that a church should never compromise on this no matter what the consequences will be. There are other doctrines which must be kept at all costs without compromise. It was this for which Paul was exhorting Timothy to fight.
The false teachers had rejected "this." The word "this" is singular. This has led some to believe that Paul was only saying that they had rejected a good conscience. So, they had ignored the stings of their conscience and twisted doctrine to satisfy their lusts. Paul states that they had made something shipwreck. There is debate as to what this is. It could refer either to their faith or the faith. Many modern versions have that they shipwrecked their faith, while many commentators say that they have shipwrecked the faith. The Westcot and Hort rendering of this verse does not make this possessive but shows it with the article. 19 ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν· (Brooke Foss Westcott and Fenton John Anthony Hort, The New Testament in the Original Greek (Logos Research Systems, Inc., 2009; 2009), 1 Ti 1:19.) Therefore, I would agree with the rendering of them shipwrecking the faith. This verse is not saying that these false teachers had lost their salvation. In fact, they probably did not have it in the first place. Their love for immorality led them to twist doctrine to the point of shipwreck. These were dangerous teachers.
Paul names two of these teachers, Hymenaeus and Alexander. These were examples of the bad teaching which was going on in the Ephesian Church. Paul handled them by excommunicating them. He says that he handed them over to Satan, which is the same language which he used in 1 Corinthians 5:5 for another man who was excommunicated. This man was delivered to Satan for blatant sexual sin. Most view this passage as Paul putting them in the realm of Satan where they will be exposed to his attacks. In other words, they will not enjoy the security and protection of being around other believers, but will face him on their own. In each case of Paul delivering someone over to Satan, it was for remedial purposes.
How then can we apply this passage to our lives? I have a few suggestions.
Paul had just finished his testimony concerning his salvation. God had saved him even though his sin was great. Paul was now an example of God's saving power.
Paul referenced his command to Timothy which he had made earlier. This command was to charge those who were teaching wrongly not to teach what they are teaching. Paul then encourages Timothy again.
Paul speaks of prophesies which were made about Timothy. The language used here would allow two possibilities of interpretation. These prophecies could have been about Timothy or they could have led Paul to Timothy. The balance of the argument leans toward the former since Paul urged Timothy to wage war based upon these prophecies. It is thought that these prophecies were given during Timothy's ordination. While Timothy was waging war against these false teachers, he was to make sure that he was holding to the faith and had a clear conscience.
One thing which is interesting here is that Paul talks about the "good" warfare. There is a good fight which must be waged, but there is also a bad fight which some will wage. What is the difference? There are those who like to fight and they will fight about anything. Churches have split over silly arguments which should never have divided brothers and sisters in Christ. Other churches have swept things under the rug which should have been fought over. The gospel is so important that a church should never compromise on this no matter what the consequences will be. There are other doctrines which must be kept at all costs without compromise. It was this for which Paul was exhorting Timothy to fight.
The false teachers had rejected "this." The word "this" is singular. This has led some to believe that Paul was only saying that they had rejected a good conscience. So, they had ignored the stings of their conscience and twisted doctrine to satisfy their lusts. Paul states that they had made something shipwreck. There is debate as to what this is. It could refer either to their faith or the faith. Many modern versions have that they shipwrecked their faith, while many commentators say that they have shipwrecked the faith. The Westcot and Hort rendering of this verse does not make this possessive but shows it with the article. 19 ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν· (Brooke Foss Westcott and Fenton John Anthony Hort, The New Testament in the Original Greek (Logos Research Systems, Inc., 2009; 2009), 1 Ti 1:19.) Therefore, I would agree with the rendering of them shipwrecking the faith. This verse is not saying that these false teachers had lost their salvation. In fact, they probably did not have it in the first place. Their love for immorality led them to twist doctrine to the point of shipwreck. These were dangerous teachers.
Paul names two of these teachers, Hymenaeus and Alexander. These were examples of the bad teaching which was going on in the Ephesian Church. Paul handled them by excommunicating them. He says that he handed them over to Satan, which is the same language which he used in 1 Corinthians 5:5 for another man who was excommunicated. This man was delivered to Satan for blatant sexual sin. Most view this passage as Paul putting them in the realm of Satan where they will be exposed to his attacks. In other words, they will not enjoy the security and protection of being around other believers, but will face him on their own. In each case of Paul delivering someone over to Satan, it was for remedial purposes.
How then can we apply this passage to our lives? I have a few suggestions.
- Doctrine needs to be joined with practice.
- There is such a thing as good and bad warfare.
- We should put effort into fighting things which matter.
- Those who teach false doctrine rarely have an intellectual reason for it but some other, ulterior motive.
- With that being said, we must watch ourselves that we are not justifying our own sin by twisting Scripture.
Thursday, December 9, 2010
I Timothy Part 4
I'm back to writing. I'm so far behind on the sermon series. Last Sunday's message is available in an audio form at http://bethelbaptisthc.com/sermons/
And now, on to Timothy.
1 Timothy 1:12-17
God grants salvation totally based upon His grace. We do not earn it at all. Paul presents himself as an example of the kind of sinner which God can save. Salvation does not come from the wrong use of the Law which the false teachers were twisting to their own benefit.
Paul ended his last paragraph by referencing that God had entrusted the gospel to him. This leads Paul to thank Christ. It was Christ Who strengthened him for his task. This was probably speaking about Paul's experience on the Damascus road when Christ appeared to Paul and change him from the persecutor of the church to one of her greatest missionaries. Christ judged him faithful and then appointed him to service. Of course, Paul was not faithful right at that moment. Christ knew what He would make out of Paul. Augustine wrote, "God does not choose anyone who is worthy, but in choosing him renders him worthy." All of our good is a gift from God; it does not come naturally to us. (Ephesians 2:10, Philippians 2:12-13) Paul was given a job to do in which he would suffer much, but would also preach the gospel to many people (Acts 9:15-16).
Paul's past was not one which someone would think would lead to missionary service. Paul was amazed himself that God would use him. First of all, he was a blasphemer. Someone who blasphemed would insult God. The word is not just using God's name in vain; as a pious Jew, Paul would have avoided that at all costs. It was that Paul insulted Christ. Since Jesus Christ is God, then Paul was blaspheming God. He thought he was doing service to God, but in reality, he was slapping God in the face. Secondly, he was a persecutor. He tried to jail Christians and even stood by and held coats when men stoned Stephen to death. He was no friend to the church. Third, Paul was an insolent person. The root here is hubris which some link to violence. Paul, as noted earlier, resorted to violence in order to stamp out the church.
Paul was not a nice man, to say the least. But, Paul received mercy. He did not deserve it for that would violate the definition of mercy. Paul claims that he was in a position to receive mercy because he acted in ignorance. He thought he was doing good by God's account. In the Old Testament, a distinction was made between sins which a person committed willingly in full knowledge, and those done in ignorance (Numbers 15:30). Paul did not deserve God's mercy because of his ignorance, for that would not be mercy, but it put him within the realm of mercy, so to speak. Paul describes the grace of Jesus Christ as overflowing to him. This grace resulted in faith and love which are found in Christ Jesus. Paul was not just granted mercy, he was changed by God from the inside. What used to characterize Paul, blasphemy, persecution, and hubris, was now changed to faith and love. Praise God for his ability to change us!
Paul uses a formula here which he uses several times in the Pastorals. He introduces the next phrase with the "this is a faithful saying" motif. It was probably something which was a doctrinal affirmation that the church would be familiar with. Paul declares that Jesus Christ came into the world with the express purpose of saving sinners. Not only that, Paul is the foremost. This probably means that Paul was the forefront sinner. His sin was well known so that God's grace in his life would also be well known. Christ saved him in order to show his great mercy to the world. Paul was the example for those who would come after him in belief.
Paul ends this paragraph with a doxology. He addresses the King of the Ages who is immortal and invisible. This King is the only God. To Him belong all honor and glory for eternity. Here Paul lifts up the transcendent qualities of God, those that show that God is wholly other than us. In his life story, which was just related by Paul, God's immanence was shown. Paul found it marvelous that this transcendent King of the Ages would show mercy upon such a sinner as himself.
How does this apply to us? God can use anyone. No one is beyond the pale of His service. God can also forgive anyone. Our sin does not get in the way of God's election. God's saving work cost Him dearly, but in love He provided the sacrifice of His Son in order to pay for our sin. While Paul is lifted up as the foremost sinner, we all have sinned and all deserve God's wrath. It is only by putting our faith in Christ that we can be forgiven (John 3:16; Romans 10:9, 10, 13). The fact is that you can serve God. If He has elected you to salvation, then He has gifted you for His service (Romans 12:3-8; 1 Corinthians 12:1-31).
Until next time. . .
And now, on to Timothy.
1 Timothy 1:12-17
God grants salvation totally based upon His grace. We do not earn it at all. Paul presents himself as an example of the kind of sinner which God can save. Salvation does not come from the wrong use of the Law which the false teachers were twisting to their own benefit.
Paul ended his last paragraph by referencing that God had entrusted the gospel to him. This leads Paul to thank Christ. It was Christ Who strengthened him for his task. This was probably speaking about Paul's experience on the Damascus road when Christ appeared to Paul and change him from the persecutor of the church to one of her greatest missionaries. Christ judged him faithful and then appointed him to service. Of course, Paul was not faithful right at that moment. Christ knew what He would make out of Paul. Augustine wrote, "God does not choose anyone who is worthy, but in choosing him renders him worthy." All of our good is a gift from God; it does not come naturally to us. (Ephesians 2:10, Philippians 2:12-13) Paul was given a job to do in which he would suffer much, but would also preach the gospel to many people (Acts 9:15-16).
Paul's past was not one which someone would think would lead to missionary service. Paul was amazed himself that God would use him. First of all, he was a blasphemer. Someone who blasphemed would insult God. The word is not just using God's name in vain; as a pious Jew, Paul would have avoided that at all costs. It was that Paul insulted Christ. Since Jesus Christ is God, then Paul was blaspheming God. He thought he was doing service to God, but in reality, he was slapping God in the face. Secondly, he was a persecutor. He tried to jail Christians and even stood by and held coats when men stoned Stephen to death. He was no friend to the church. Third, Paul was an insolent person. The root here is hubris which some link to violence. Paul, as noted earlier, resorted to violence in order to stamp out the church.
Paul was not a nice man, to say the least. But, Paul received mercy. He did not deserve it for that would violate the definition of mercy. Paul claims that he was in a position to receive mercy because he acted in ignorance. He thought he was doing good by God's account. In the Old Testament, a distinction was made between sins which a person committed willingly in full knowledge, and those done in ignorance (Numbers 15:30). Paul did not deserve God's mercy because of his ignorance, for that would not be mercy, but it put him within the realm of mercy, so to speak. Paul describes the grace of Jesus Christ as overflowing to him. This grace resulted in faith and love which are found in Christ Jesus. Paul was not just granted mercy, he was changed by God from the inside. What used to characterize Paul, blasphemy, persecution, and hubris, was now changed to faith and love. Praise God for his ability to change us!
Paul uses a formula here which he uses several times in the Pastorals. He introduces the next phrase with the "this is a faithful saying" motif. It was probably something which was a doctrinal affirmation that the church would be familiar with. Paul declares that Jesus Christ came into the world with the express purpose of saving sinners. Not only that, Paul is the foremost. This probably means that Paul was the forefront sinner. His sin was well known so that God's grace in his life would also be well known. Christ saved him in order to show his great mercy to the world. Paul was the example for those who would come after him in belief.
Paul ends this paragraph with a doxology. He addresses the King of the Ages who is immortal and invisible. This King is the only God. To Him belong all honor and glory for eternity. Here Paul lifts up the transcendent qualities of God, those that show that God is wholly other than us. In his life story, which was just related by Paul, God's immanence was shown. Paul found it marvelous that this transcendent King of the Ages would show mercy upon such a sinner as himself.
How does this apply to us? God can use anyone. No one is beyond the pale of His service. God can also forgive anyone. Our sin does not get in the way of God's election. God's saving work cost Him dearly, but in love He provided the sacrifice of His Son in order to pay for our sin. While Paul is lifted up as the foremost sinner, we all have sinned and all deserve God's wrath. It is only by putting our faith in Christ that we can be forgiven (John 3:16; Romans 10:9, 10, 13). The fact is that you can serve God. If He has elected you to salvation, then He has gifted you for His service (Romans 12:3-8; 1 Corinthians 12:1-31).
Until next time. . .
Monday, November 29, 2010
1 Timothy Part 3
"The Lawful Use of the Law"
1 Timothy 1:8-11
Paul has been accused of negating the Law and leading people into antinomianism. In our passage before us, Paul tells us that there is a good use for the Law. It is useful for something. But, one has to use the Law in a lawful manner. Paul's play on words comes through even in the English translation here. Paul declares the Law good in other contexts as well. He mentions this in both Romans 7:16 and Galatians 3:15-29 especially Galatians 3:24. Basically, the Law was given to lead men to Christ and show them the need for a Savior.
This brings us to the question of for whom the Law is intended in the first place. First of all the Law was not intended for the Righteous. The Law will not make you righteous, as Paul declared in the Galatians passage cited earlier. The Law will be a guide to the righteous but they will follow because of their love for the Lord, not out of fear. Instead of for people to obtain righteousness, Paul lists several types of sinner. This list corresponds loosely with the Ten Commandments. The first statement was a summary statement (the Lawless and Disobedient). Next are the ungodly and sinners which correspond to the first two Commandments which are to worship God alone and without images representing Him. Then the Unholy and Profane show the third and fourth commandments which are about blasphemy and keeping the Sabbath. Those who would strike their father or mother are definitely not honoring them per the fifth commandments. Murderers are breaking the sixth commandment while the sexually immoral and homosexuals both break the seventh commandment. Those who would enslave others commit the ultimate act of theft when they steal another human being. Liars and Perjurers both bream the 9th commandment which is to not steal. The tenth command against coveting is not explicitly stated, but is covered by Paul's last thing of whatever else contradicts sound doctrine. Paul gives specifics in the list, but ends with an all-inclusive statement that covers anything which is contrary to sound or healthful teaching. Paul was countering how the false teachers were using the Law by showing how it applied to peoples lives in a plain way.
Paul ends this paragraph by describing sound doctrine. This gospel, or good news, showed God's glory. The grand scheme of God's redemption brings Him glory. Every sinner who puts his faith in Jesus Christ for the remission of sins brings glory to God. It is only through God that blessedness can come. There is only one way to God. Jesus Christ provided this way when He died in the place of sinful man upon the cross. His death paid the penalty which God's justice required for sin. This allowed God to be both just and provide for man's justification (Romans 3:26). I love this verse. It shows God's heart for sinners in that He wants to save them, but also His commitment to justice. God must be just. He cannot just overlook sin. We seem to want a God that would, but we would demand the resignation of a judge who acted in this way. God must punish sin. He punished sin in His Son, Jesus Christ. The good news is that whoever trusts Christ for salvation will have it. God showed His love in that whoever believes in Christ, or takes Him at His word regarding the promise of salvation will have it (John 3:16). We cannot work for it and that is Paul's point in the passage. The Law shows us just how sinful we are and just why we need a Savior. We could never live up to God's standard. That is why He sent Jesus Christ who did live up to the standard of the Law and died as a perfect sacrifice. Praise God for His precious Gift!!
1 Timothy 1:8-11
Paul has been accused of negating the Law and leading people into antinomianism. In our passage before us, Paul tells us that there is a good use for the Law. It is useful for something. But, one has to use the Law in a lawful manner. Paul's play on words comes through even in the English translation here. Paul declares the Law good in other contexts as well. He mentions this in both Romans 7:16 and Galatians 3:15-29 especially Galatians 3:24. Basically, the Law was given to lead men to Christ and show them the need for a Savior.
This brings us to the question of for whom the Law is intended in the first place. First of all the Law was not intended for the Righteous. The Law will not make you righteous, as Paul declared in the Galatians passage cited earlier. The Law will be a guide to the righteous but they will follow because of their love for the Lord, not out of fear. Instead of for people to obtain righteousness, Paul lists several types of sinner. This list corresponds loosely with the Ten Commandments. The first statement was a summary statement (the Lawless and Disobedient). Next are the ungodly and sinners which correspond to the first two Commandments which are to worship God alone and without images representing Him. Then the Unholy and Profane show the third and fourth commandments which are about blasphemy and keeping the Sabbath. Those who would strike their father or mother are definitely not honoring them per the fifth commandments. Murderers are breaking the sixth commandment while the sexually immoral and homosexuals both break the seventh commandment. Those who would enslave others commit the ultimate act of theft when they steal another human being. Liars and Perjurers both bream the 9th commandment which is to not steal. The tenth command against coveting is not explicitly stated, but is covered by Paul's last thing of whatever else contradicts sound doctrine. Paul gives specifics in the list, but ends with an all-inclusive statement that covers anything which is contrary to sound or healthful teaching. Paul was countering how the false teachers were using the Law by showing how it applied to peoples lives in a plain way.
Paul ends this paragraph by describing sound doctrine. This gospel, or good news, showed God's glory. The grand scheme of God's redemption brings Him glory. Every sinner who puts his faith in Jesus Christ for the remission of sins brings glory to God. It is only through God that blessedness can come. There is only one way to God. Jesus Christ provided this way when He died in the place of sinful man upon the cross. His death paid the penalty which God's justice required for sin. This allowed God to be both just and provide for man's justification (Romans 3:26). I love this verse. It shows God's heart for sinners in that He wants to save them, but also His commitment to justice. God must be just. He cannot just overlook sin. We seem to want a God that would, but we would demand the resignation of a judge who acted in this way. God must punish sin. He punished sin in His Son, Jesus Christ. The good news is that whoever trusts Christ for salvation will have it. God showed His love in that whoever believes in Christ, or takes Him at His word regarding the promise of salvation will have it (John 3:16). We cannot work for it and that is Paul's point in the passage. The Law shows us just how sinful we are and just why we need a Savior. We could never live up to God's standard. That is why He sent Jesus Christ who did live up to the standard of the Law and died as a perfect sacrifice. Praise God for His precious Gift!!
Friday, November 12, 2010
1 Timothy Part 2
I Timothy 1:3-7
Paul had urged Timothy to stay on at Ephesus and confront certain false teachers which were active in the congregation. These teachers taught not only different doctrine, but also speculation about the Old Testament Law. Paul does not tell us exactly what they were teaching, he doesn't have to. The point is that there was error in their teaching and Timothy had to teach what was right and stop them from teaching otherwise. Instead of using the Law lawfully (next post) they were focusing on interpreting it in a mystical way to fit their wants. They had abandoned their stewardship which was to make disciples and instead they were seeking their own glory. In fact, Paul had warned the church at Ephesus earlier that their pastors would even start teaching error. We see this in Acts 20:30. Paul also gives extensive teaching as to the qualifications to be a leader. Evidently, there were those in leadership who were not qualified.
The end of the gospel should be different than what these teachers were leading the congregation to. The gospel should lead to love. This love comes from a pure heart, good conscience, and sincere faith. The false teachers had veered away from these. They had gone into worthless discussions instead. They would pine away at things that didn't matter. They wanted to be like the Jewish Rabbis which had honor and were respected for their teaching. They wanted to be recognized as teachers of the Law, yet they had no idea what they were talking about. They were dogmatic without being knowledgeable, a bad combination.
What does this have to do with us. We also can be attracted to novel teaching. We want to know things that are maybe hidden to other people. We see this all over the religious realm. Preachers and teachers will go beyond the Bible in their speculation in order to have something "new." Be careful. Evaluate everything based upon the Bible. The Church's mission is to make disciples. We should not get bogged down in things which do not bring us to that end. The things may be good, but making disciples must take precedence.
Paul had urged Timothy to stay on at Ephesus and confront certain false teachers which were active in the congregation. These teachers taught not only different doctrine, but also speculation about the Old Testament Law. Paul does not tell us exactly what they were teaching, he doesn't have to. The point is that there was error in their teaching and Timothy had to teach what was right and stop them from teaching otherwise. Instead of using the Law lawfully (next post) they were focusing on interpreting it in a mystical way to fit their wants. They had abandoned their stewardship which was to make disciples and instead they were seeking their own glory. In fact, Paul had warned the church at Ephesus earlier that their pastors would even start teaching error. We see this in Acts 20:30. Paul also gives extensive teaching as to the qualifications to be a leader. Evidently, there were those in leadership who were not qualified.
The end of the gospel should be different than what these teachers were leading the congregation to. The gospel should lead to love. This love comes from a pure heart, good conscience, and sincere faith. The false teachers had veered away from these. They had gone into worthless discussions instead. They would pine away at things that didn't matter. They wanted to be like the Jewish Rabbis which had honor and were respected for their teaching. They wanted to be recognized as teachers of the Law, yet they had no idea what they were talking about. They were dogmatic without being knowledgeable, a bad combination.
What does this have to do with us. We also can be attracted to novel teaching. We want to know things that are maybe hidden to other people. We see this all over the religious realm. Preachers and teachers will go beyond the Bible in their speculation in order to have something "new." Be careful. Evaluate everything based upon the Bible. The Church's mission is to make disciples. We should not get bogged down in things which do not bring us to that end. The things may be good, but making disciples must take precedence.
Monday, October 25, 2010
1 Timothy Part 1
It seems funny, calling this part one when we just finished part three in church yesterday. But, that's the way things go.
Paul's first letter to Timothy was written after his first Roman imprisonment. Scholars have pointed out that the story presented in 1 Timothy (or all the Pastoral Epistles for that matter) does not fit the story presented in the book of Acts. This is true, but is does not mean that these letters were not written by Paul. Acts never says that Paul's imprisonment which ends the book led to his death. In fact, Paul was very confident that he would be released to further ministry. Clement of Rome speaks of Paul reaching the extreme limits of the West. This would point to Spain, which Paul endeavored to reach. Eusebius wrote that Paul entered Rome a second time where he wrote 2 Timothy and was eventually martyred. So far, the case looks good that Paul is not eliminated as the author of the book.
There are further objections to Paul's authorship of the Pastorals. Some interpreters see a church polity which is far too advanced for Paul's time. They think this points to a second century author. Paul is not near as organized as the second century churches were. He used the terms pastor, bishop, and elder, but he used them interchangeably in Titus 1:5-9. In Philippians 1:1 Paul addressed both deacons and bishops. His use of the terms in the Pastoral Epistles does not show a second century author, but show the concerns of the church planter for the churches to be properly governed. In fact, a letter from Ignatius in the second century shows much more organization in church government then is evident in the letters of Paul.
Third, some look at the problems of Gnosticism which was not fully developed until the second century. While Gnosticism came into its own in the second century, there were hints of it early on. Paul seems to be combating some form of this heresy in the book of Colossians.
Finally, some look to the many instances of unique vocabulary evident in the Pastoral Epistles. They say that since it is so different from the letters of Paul that there must be a different author. Critics of this study point out that one would need a much larger sample in order to do a thorough study of authorship based upon vocabulary. Further, one would expect to find different vocabulary when a person is addressing different audiences. Paul's earlier letters were addressed to churches, mostly, while these letters were written to individuals which Paul knew very well.
When was this book written? Well, that would depend upon your interpretation of the challenges to authorship presented above. If you take Paul as the author, then it had to be written sometime before 67 AD. History tells us that Paul was put to death by Nero. Nero killed himself in June of 68. When Paul wrote to Timothy the second time, he asked for his cloak which would put him in prison at the latest in the Fall of 67. Paul must have written this letter, then, earlier when he was free, probably 62-66 AD.
We are not sure where Paul wrote this letter from, but most think it was probably Macedonia, since Paul mentioned going there in the beginning of the letter. Timothy was in Ephesus at the time. Paul encouraged Timothy to make sure that right doctrine was being taught in the church as Timothy 1:3 shows. While there are some great theological themes struck in this book and the other Pastorals, Paul's main focus was practical. Paul had already mentored these men in the faith. He was now encouraging them to act upon this in their administration of the church.
These letters were accepted by the early church as canonical. The Muratorian Fragment, which came from approximately 170-200 AD, mentions these books.
Now we come to the actual text of the letter. Paul proclaimed himself to be an Apostle of Jesus Christ. It may seem strange that Paul would put out his credentials in a personal letter. Paul was writing to strengthen Timothy's hand against the false teachers. They needed to be reminded that Paul was an Apostle because Jesus Christ Himself appointed him as such. Paul puts this command in two members of the Godhead. He names God the Father as the Savior, and Jesus Christ as our hope. It may seem strange that God the Father is mentioned as Savior, but this would be a very Old Testament expression, and it is true that God the Father is active in salvation, as are God the Son and God the Holy Spirit. And of course, Jesus Christ is the only hope for mankind.
Timothy is addressed as Paul's true child in the faith. Paul had taken Timothy under his wing and taught him about ministry. Paul prayed for Timothy to have grace, mercy, and peace which only come from God the Father and Christ Jesus our Lord. Grace and peace was Paul's customary greeting. He added mercy here for Timothy who was in a trying time as a leader in a church which had false teachers trying rising to prominence.
A big "thank you" is in order for the Expositor's Bible Commentary for most of the introductory material.
Until next time.
Paul's first letter to Timothy was written after his first Roman imprisonment. Scholars have pointed out that the story presented in 1 Timothy (or all the Pastoral Epistles for that matter) does not fit the story presented in the book of Acts. This is true, but is does not mean that these letters were not written by Paul. Acts never says that Paul's imprisonment which ends the book led to his death. In fact, Paul was very confident that he would be released to further ministry. Clement of Rome speaks of Paul reaching the extreme limits of the West. This would point to Spain, which Paul endeavored to reach. Eusebius wrote that Paul entered Rome a second time where he wrote 2 Timothy and was eventually martyred. So far, the case looks good that Paul is not eliminated as the author of the book.
There are further objections to Paul's authorship of the Pastorals. Some interpreters see a church polity which is far too advanced for Paul's time. They think this points to a second century author. Paul is not near as organized as the second century churches were. He used the terms pastor, bishop, and elder, but he used them interchangeably in Titus 1:5-9. In Philippians 1:1 Paul addressed both deacons and bishops. His use of the terms in the Pastoral Epistles does not show a second century author, but show the concerns of the church planter for the churches to be properly governed. In fact, a letter from Ignatius in the second century shows much more organization in church government then is evident in the letters of Paul.
Third, some look at the problems of Gnosticism which was not fully developed until the second century. While Gnosticism came into its own in the second century, there were hints of it early on. Paul seems to be combating some form of this heresy in the book of Colossians.
Finally, some look to the many instances of unique vocabulary evident in the Pastoral Epistles. They say that since it is so different from the letters of Paul that there must be a different author. Critics of this study point out that one would need a much larger sample in order to do a thorough study of authorship based upon vocabulary. Further, one would expect to find different vocabulary when a person is addressing different audiences. Paul's earlier letters were addressed to churches, mostly, while these letters were written to individuals which Paul knew very well.
When was this book written? Well, that would depend upon your interpretation of the challenges to authorship presented above. If you take Paul as the author, then it had to be written sometime before 67 AD. History tells us that Paul was put to death by Nero. Nero killed himself in June of 68. When Paul wrote to Timothy the second time, he asked for his cloak which would put him in prison at the latest in the Fall of 67. Paul must have written this letter, then, earlier when he was free, probably 62-66 AD.
We are not sure where Paul wrote this letter from, but most think it was probably Macedonia, since Paul mentioned going there in the beginning of the letter. Timothy was in Ephesus at the time. Paul encouraged Timothy to make sure that right doctrine was being taught in the church as Timothy 1:3 shows. While there are some great theological themes struck in this book and the other Pastorals, Paul's main focus was practical. Paul had already mentored these men in the faith. He was now encouraging them to act upon this in their administration of the church.
These letters were accepted by the early church as canonical. The Muratorian Fragment, which came from approximately 170-200 AD, mentions these books.
Now we come to the actual text of the letter. Paul proclaimed himself to be an Apostle of Jesus Christ. It may seem strange that Paul would put out his credentials in a personal letter. Paul was writing to strengthen Timothy's hand against the false teachers. They needed to be reminded that Paul was an Apostle because Jesus Christ Himself appointed him as such. Paul puts this command in two members of the Godhead. He names God the Father as the Savior, and Jesus Christ as our hope. It may seem strange that God the Father is mentioned as Savior, but this would be a very Old Testament expression, and it is true that God the Father is active in salvation, as are God the Son and God the Holy Spirit. And of course, Jesus Christ is the only hope for mankind.
Timothy is addressed as Paul's true child in the faith. Paul had taken Timothy under his wing and taught him about ministry. Paul prayed for Timothy to have grace, mercy, and peace which only come from God the Father and Christ Jesus our Lord. Grace and peace was Paul's customary greeting. He added mercy here for Timothy who was in a trying time as a leader in a church which had false teachers trying rising to prominence.
A big "thank you" is in order for the Expositor's Bible Commentary for most of the introductory material.
Until next time.
Saturday, October 23, 2010
Hello
Hello Everyone. As a first post, I guess I should describe what it is I wish to accomplish. I see this as a place to interact with those who don't yet know me personally. I am the pastor of Bethel Baptist Church in Hayes Center, NE. I also am a missionary with the Rural Home Missionary Association (http://www.rhma.org). Many times people like to see what a church is like through a website before they will commit to visiting. This will give me an opportunity to give people an insight into the church and maybe what they will encounter in the preaching.
I also look at this as a place to interact with those that may know me about the Bible or its application. Currently we are working through I Timothy. Its amazing to see just how fast error had crept into churches which had interacted with Paul. They quickly sought after other teaching.
If you are around South-West Nebraska this Sunday, or any Sunday for that matter, please feel free to stop by. We start Sunday School at 10:00 am and Worship at 11:00 am. Hope to see you there.
Luke
I also look at this as a place to interact with those that may know me about the Bible or its application. Currently we are working through I Timothy. Its amazing to see just how fast error had crept into churches which had interacted with Paul. They quickly sought after other teaching.
If you are around South-West Nebraska this Sunday, or any Sunday for that matter, please feel free to stop by. We start Sunday School at 10:00 am and Worship at 11:00 am. Hope to see you there.
Luke
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