Tactics are useless unless
they flow from a clear identification of problems or obstacles to the mission,
a clear mission purpose, an awareness and planned process of reaching the
purpose and relying on the right resources and provisions for the task. Paul lays out these tactical aspects in this
opening chapter. Let’s start our boot
camp and laying the necessary foundation for our tactics.
Called by
command. Paul identifies himself as
the author of this letter. He identifies himself as an “apostle of Jesus
Christ.” “Apostle” (Greek apostolos)
simply means a messenger. The first
disciples who were specifically appointed apostles by Jesus (Mat. 10) were
given power over demons and to perform miracles and authority in Jesus’ name to
perpetuate the gospel and to disciple those who were born again. Apostles were
itinerant and went out and established churches. Though Paul was not with Jesus
and the other apostles in the beginning his apostleship was equal to that of the
original twelve (2 Cor. 11:5). Jesus had personally called him into the
ministry of apostleship and the road to Damascus (Acts 9:15).
Paul further emphasizes his
apostolic authority with the words “by the commandment of God our Savior and
the Lord Jesus Christ, our hope.” This was a letter to a dear son in the Lord
but Timothy was not to listen and obey based on sentimentality toward his
spiritual father. Timothy was to listen
and obey because of the apostolic authority of Paul. Paul had been called to be
an apostle “by the commandment of God.” “Commandment” (Greek epitage) means command, decree, injunction, ordinance, or order. This word is
similar to a by the order of command
of a king or other authoritative figure to enforce an assertion. No one puts
themselves into ministry but they are put there by God (John 3:27). This is
something Paul will continue to emphasize in his letter to Timothy (cf. 1 Tim.
1:12 below). Perhaps Paul was subtly communicating to Timothy that just like
Paul, it was God who had put Timothy into the ministry. The ministry for
Timothy or anyone is not an accident or act of mere human choice, it is decreed
by God (or at least it should be).
2 To Timothy,
a true son in the faith:
Disciples: Authority and affection; a father-son
spiritual connection. After opening
in authority Paul perfectly balances his authority with an expression of
affection. Authority and affection need not be diametrically opposed. But
affection should never be taken in a way that lessons respect for authority.
To
Paul Timothy was his “true son in the faith.” Timothy had a biological father
who gave him physical life. But it was Paul who God had used to give Timothy
spiritual eternal life. As such Timothy was a “true son” or the greatest level
of being a son because this sonship was eternal (e.g. Romans 8:12-17). Its
possible Paul had stayed in the household of Timothy’s family during his first
missionary journey and at that time led the young man to the Lord.
When
we lead someone to Christ or invest in someone through discipleship a
relationship is formed like a father to son or mother to daughter, older
brother to younger brother, or older sister to younger sister. Such
relationships aren’t equated in terms of physical age but in spiritual
maturity. Therefore someone who has known the Lord for years and matured in the
faith can be a father even though their physical age is less. Spiritual
maturity is the emphasis. Just because someone has been a Christian for years
does not necessarily equate to spiritual maturity. Some have a stunted
spiritual growth. Spiritual growth is measured in terms of the fruit of the
Spirit and knowledge of the word of God.
The
point here is that when a person is led to the Lord through the gospel it
should include discipleship so that the new babe in Christ is trained in how to
grow in their faith. That is what Paul did with Timothy. We see Paul’s
interaction, instruction, encouragement and prayers for Timothy in his letters
to him. Those who lead others to Christ should follow Paul’s example in this.
Sometimes a person is used by the Lord to lead someone to Christ but someone
else is the one used by the Lord to disciple them. If that is the case the
person who leads the person to Christ should take responsibility that the baton
of discipleship is passed on for the one led to Christ. Spiritual babies should
not be birthed and left to fend for themselves.
Grace, mercy,
and peace from God our Father and Jesus Christ our Lord.
Mercy for the minister. Paul habitually opened his letters with mention of
grace and peace. When he writes to Timothy he adds to his introduction saying,
“Grace, mercy, and peace.” Grace is getting what we don’t deserve. Mercy is not
getting what we deserve. Peace is the inner assurance of being on God’s side
and under His watchful loving care. Perhaps Paul added mercy to his
introductory words since being in ministry puts one in the position of
receiving “a stricter judgment” (James 3:1). Since those in ministry remain
human and imperfect Paul may have been trying to communicate from the start
that Timothy should remember and rely on God’s mercy.
The
“Grace, mercy and peace,” Paul opens with is “from God our Father and Jesus
Christ our Lord.” Paul never missed an opportunity to point someone to Jesus.
That’s a good holy habit of Paul’s that we should copy.
3 As I urged
you when I went into Macedonia—remain in Ephesus
This
is the basis for the belief that Timothy was the Pastor at the church in
Ephesus. At the very least we know from these words that at the time Paul wrote
to Timothy, Timothy was in Ephesus.
The Mission Problem
Paul
is writing Timothy because he is concerned of a problem that has evidently
arisen at the church in Ephesus where Timothy is the pastor. Either Timothy has
previously asked for counsel about this problem or Paul has heard about it from
another source. Either way Paul addresses the problem that is presenting an
obstacle to their ministry mission.
If
you aim at nothing you’ll hit it every time. The only problem is without an
identifiable target you can’t measure progress. Without identifying and
narrowing down a problem, you can’t deal with it. Paul gets right to the point
with Timothy and identifies the problem he has been made aware of.
that you may
charge some that they teach no other doctrine, 4 nor give heed
to fables and endless genealogies, which cause disputes rather than godly
edification which is in faith.
The mission problem is not sticking to God’s word. Paul delegated the responsibility to Timothy to
command some of the people in the Ephesian church “that they teach no other
doctrine” (Greek heterodidaskaleō) which in particular refers to heretical doctrine. Doctrine simply
refers to Biblical based teaching. There were evidently some in the local
church there who were teaching things that were contrary to scriptures or
outside the parameters of scripture. Paul mentions “fables” (Greek mythos) which are legends, myths, fables or fictions. Fables are things based more on
hearsay and imagination than fact or scripture. Paul also mentions “endless
genealogies” which were used by some to trace people’s pedigree and heritage.
There’s nothing wrong with knowing who your ancestors were but when that
becomes a source of pride from “which cause disputes rather than godly
edification which is in faith” then they should be set aside. Research into
such things is “endless” (Greek aparentos)
or without limit and use up time that
could be much more wisely invested.
The
standard or measure of what Timothy and all believers should draw the line at
in determining what to get involved with and what not to get involved with is
“godly edification.” “Godly edification” (Greek oikonomia theou) means that
which administers growth in godliness. The root of this word (Greek oikos) is a construction term which
means building up.
Fables
and things based on human imagination and myth are only going to sap your time
and energy. Instead we should focus on those things which build us up in
godliness. Rather than focusing on or being sucked up in stories or fables we
should focus on the “faith” (Greek pistei)
which are the things dealing with the gospel and word of God.
Simply stick with God’s word. It’s possible that those who had gotten off track
began their efforts with good intentions. Perhaps they were trying to be
creative in their presentation of God’s word. Perhaps they were trying to
cushion the blow of it to sinners. The minister of God should always stay with
the simplicity of the word of God. It’s when we try to get creative and
embellish God’s word or present it in a way that is uniquely our style that we can get into trouble. We should simply
present the word in the power of the Spirit simply. The power is in the word of
God (Heb. 4:12). Ministry is powerful in proportion to the presence of God’s
word in it. Remember that.
By
speaking to Timothy of how “some” have gotten off track he is setting the tone
for communicating a clear mission purpose. He has identified the problem being
faced. Now comes the solution.
The Mission Purpose – Love
In
contrast to those who have strayed into other doctrine, fables, and endless
genealogies that don’t profit anyone spiritually, Paul is now going to clearly
lay out the target and objective of the mission of ministry.
5 Now the purpose of the
commandment is love from a pure heart, from a good conscience, and from
sincere faith,
God’s mission purpose for us is to love. The words Paul chooses to use in this letter to
Timothy are important. Timothy may have been given to timidity. But Paul seems
to use military terms as a means to convey the thought to Timothy that there’s no time for cowardice or timidity,
it’s time to take courage and fight like a good soldier.
The
word “purpose” (Greek telos)
literally means the turning point, a
hinge, the point at which one stage ends and the next begins. The word
“commandment” (Greek parangelia) is a
military term which refers to orders,
commands, or mission objective. What Paul is going to tell Timothy (and us)
here is the purpose upon which the
success of the mission hinges. It’s as though Paul is telling Timothy to listen up soldier! Here is your mission
objective.
What
is the mission objective on which Paul says everything hinges, everything
depends on, and success is measured by? “Now the purpose of the commandment is
love.” Love is our mission purpose. Jesus
said His disciples were to be known by their Christ-like love (John 13:34-35).
The love of Christ is to compel and motivate us in all we do (2 Cor.
5:14ff.).And here Paul tells Timothy the mission objective of God is love.
“Love”
(Greek agape) here speaks of that Christ-like selfless servant-hearted
sacrificial love. Such love is not something an unbeliever can generate.
Such love is not something that can be experienced or attained or administered
apart from the Holy Spirit who provides those born again with such love (Romans
5:5). Such love flows from a person who has experienced a threefold
transformation from God.
First, such “love” comes “from a pure heart.” The word “pure” (Greek katheros) refers to something free
of dirt, clean, unsoiled. “Heart” (Greek kardia) refers to our inner most being, the place where decisions of
eternal destiny are made (e.g. Romans 8:9-10; 10:9-10). Our heart is deceitful,
self-deceiving, desperately wicked before it is worked on by the Spirit (Jer.
17:9-10). It is only when we put our faith in Jesus as Savior and His
redemptive atoning blood is applied to our heart that we can be cleansed from
the filth of sin (Acts 15:8-9; 1 John 1:7, and 9). So thorough is God’s
transformative work on out heart through the Gospel that it is like receiving a
heart transplant (e.g. Ezekiel 36:26). The Holy Spirit cleans our heart from
selfish and sinful motives so that the love of Christ can work undeterred. Paul
is telling Timothy and us if we want such love we have to be open to the
Spirit’s heart surgery. Arteries clogged by sin need to be cleared. Only the flowing
blood of Jesus by the Spirit can do that.
Second, such “love” comes “from a good conscience.” “Good” (Greek agatheis)
means good, perfect, complete, upright,
kind, benevolent, useful, acceptable, or wholesome. “Conscience” (Greek suneidesis) refers to the place of knowledge, information, and
communication. The idea here is that such “love” would come from a mind that is up to date and well informed
about what it is and what such love entails. Such “love” comes from a
spiritually educated mind. This is why it is so important to fill your mind
with holy things like God’s word, worship, and holy prayerful thoughts. The
love Paul speaks about as our mission objective flows from minds that are
filled with scripturally sound thoughts. Paul is telling Timothy and us that if
we want this mission objective love we need to saturate our minds with the
things of God and His word.
Third, such “love” comes “from sincere faith.” “Sincere” (Greek anupokritos)
actually means without hypocrisy, without
insincerity, or genuine. “Faith” (Greek pistis)
refers to trust, reliability, confidence,
assurance, conviction. Such “love” flows from genuine faith produced by
genuine conversion and being born again. Such love cannot and will not flow
from those with fake faith or hypocrites with sinful motives. Such love doesn’t
come from the pretentious. This love flows from the person who is all in in their relationship with God.
Paul is telling Timothy if he wants such love and if we want such love we need
to be all in – sincere in our faith.
6 from which
some, having strayed, have turned aside to idle talk, 7 desiring
to be teachers of the law, understanding neither what they say nor the things
which they affirm.
Paul
comments further on the problem as it relates to the mission purpose of love.
He states that some have “strayed”
(Greek astocheo – participle) missing the mark, swerving and missed the
target of this “love.” Some have
“turned aside” (Greek astrepo) willfully turned from or forsaken this
“love.” How have they done this? They were “desiring” (Greek thelo) or wishing or wishful thinking. There is nothing wrong with having a
desire. But these were wishing to be “teachers of the law” when to be a teacher
in the church is the result of the Holy Spirit’s spiritual gifting (cf. Romans
12:1-8; Ephesians 4:11-12). They desire the position
of a teacher of the law but they don’t understand
what they are saying or affirm.
We
can only deduce from this that those Paul is speaking about here are not people of the word of God. Instead
of relying on and teaching God’s word they have strayed into “idle talk” (Greek
mataiologia) or empty talk, vain talk, talk with no substance. These people step
into the position of teaching and figure if they talk enough something of value
will eventually come out. The only problem is that the power in ministry is derived in and through God’s word (Hebrews
4:12). Power in life and ministry is in proportion to the Spirit using us to
apply God’s word in our words and deeds. They have drifted and swerved into
empty inconsequential items that only cloud and confuse their listeners. These
teachers don’t teach in a way that leads people into the love of God. They
babble on in mediocrity and a mish mash of human platitudes. Paul’s is going to
show the way.
The Mission Process – Use of the Law
Paul
has identified the problem before them and the clear alternative purpose of
love from a pure heart, good conscience and sincere faith. Now he is going to
lay out the process by which such a mission purpose can be reached.
8 But we know
that the law is good if one uses it lawfully,
The mission process is using the Law. When Paul speaks of “the law” we may understand it to
refer to the Ten Commandments (Exodus 20). It may entail laws beyond the first
Ten. In principle we could apply the idea of “the law” to scripture as a whole.
Paul says, “But we know,” and in so saying he is putting his arm around the
shoulder of Timothy as though he were trying to communicate we’re in this together.
Paul didn’t want anything
he’s said thus far to be construed as disparaging against “the law.” “The law
is good if one uses it lawfully,” or if the law is used as it was meant and
intended to be used. God’s word can be taken out of context and misused. This
is what cults do; they pick and choose verses out of context to support their
aberrant teachings.
The proper use of the law is
very important to understand. The proper use of the law is to see it as a tutor
or guardian that leads a person to Jesus (Galatians 3:24). The law is holy,
just and good (Romans 7:12). In our own strength we cannot live by the law.
Therefore the law serves to expose and clearly identify the sinfulness of the sinner (Romans
3:1-23). No one can attain righteousness before God by keeping the law for
God’s standard is absolute perfect adherence to the law; the breaking of one
law one time is enough to damn a person to hell (Galatians 3:10-13; James
2:10). That is how HOLY and PERFECTLY RIGHTEOUS God’s standards are.
The wages or consequence of
sin is death (Romans 6:23a). But God doesn’t leave the convicted sinner
wallowing in their sin and hopelessly doomed to an eternity in a tormenting
place called hell. No, God sent His only Son Jesus to pay our death penalty on
the cross. The punishment and sentence for sin is death. Jesus, the PERFECTLY
SINLESS ONE and only One who is sinless took our place and paid the debt of
death for sin we owed (Isaiah 53; 1 Peter 1:18-19). God did this as an
expression of His own love (Romans 5:8). And as an expression of His grace He
offers the benefits of Jesus substitutionary atonement to anyone who turns from
their sin and in faith asks forgiveness based on accepting Jesus atoning work
for themselves (Romans 6:23a; John 3:16).
The person who seeks and
receives forgiveness for their sin through faith in Jesus is forgiven and given
eternal spiritual life by the indwelling of the Holy Spirit (Romans 8:9-10;
10:8-10; 1 Cor. 6:18-20). When the Holy Spirit indwells a person He pours God’s
love into their heart (Romans 5:5). The evidence or fruit of the Holy Spirit in
a person is love (Galatians 5:22-24). It is by only by the Holy Spirit that a
person can love in a Christlike way. And what is important to understand is
that the person who lives by the love of
the Holy Spirit FULFILLS THE LAW (Romans 13:10). God uses the law to
convict us of our sin and makes us aware we can’t in our own strength fulfill
or live out the law. But then, with the help of the Holy Spirit and His love
brings us full circle and through living in love helps us to fulfill that which
once convicted us of sin. You can’t be loving and break God’s law. In the love
of God you fulfill God’s law. The only way the Law can be fulfilled by us is
through the love of the Holy Spirit poured into our heart by the Spirit when we
are born again by God’s grace through faith in Jesus Christ as Savior and Lord
(Romans 5:5).
The law is the beginning of this process as it brings
conviction for sin and awareness of the sinner’s need for redemption. The Holy Spirit uses the law to convict
the sinner of their sin (John 16:8-11). And as Paul is going to now explain, we God’s people are the ones to properly
administer the law to the unrighteous.
9 knowing
this: that the law is not made for a righteous person,
The law is for sinners; to convict them of sin. Paul speaks very clearly here; “knowing this: the law
is not made for a righteous person.” A righteous person is a person who has
sufficiently dealt with keeping the law. A righteous person is a person who is
no longer condemned by the law. The law isn’t made for a righteous person.
Perhaps there were teachers
misusing the law at the church in Ephesus where Timothy was pastor. Perhaps
they were trying to get people to keep the law before they were saved. Perhaps
they were swerving into a kind of loveless legalism or trying to obey the law
without loving. Paul now dispels any such notion by clearly pointing out who
the law is aimed at. He will not describe the proper use of the law and by the
end of the chapter we will see how the law of God is involved in the process of
fulfilling the mission of ministry.
but for the lawless and
insubordinate, for the ungodly and for sinners, for the unholy
and profane, for murderers of fathers and murderers of mothers, for manslayers,
10 for fornicators, for sodomites, for kidnappers, for liars,
for perjurers, and if there is any other thing that is contrary to sound
doctrine, 11 according to the glorious gospel of the blessed
God which was committed to my trust.
Paul, (in contrast to those
who have swerved away from scripture into empty material), is now going to
present a very clear teaching on how the use of God’s law is supposed to be
ministered. It is to be used with people to convict them of their sin. Sin
separates us from God (Psalm 66:18; Isaiah 59:1-2). We are created to be with
God, with a need to have a relationship with God (Eccl. 3:11). Sin blinds the
sinner to this need (e.g. 1 John 1:8 and 10; also 2 Cor. 4:4). The law exposes
sin and reveals our need for God in our live and the solution provided by God
to meet that need; the gospel; repentance and faith in Jesus as Savior and Lord
(Gal. 3:24).
The catalogue of sins give by
Paul here are pretty extensive. Paul lists fourteen sinful offenses that the
law exposes as sin. They consist of:
1. “But for the lawless” – (Greek anomos) one who does not
subject themselves to God’s law. One without law. A wicked person who refuses
to submit to God’s law.
2. “and insubordinate” – (Greek anypotaktos) one who refuse
to be under authority; disobedient; unruly.
3. “for the ungodly” – (Greek asebis) irreverent, impious,
not respecting of Holy God.
4. “and for sinners,” – (Greek hamartolos) devoted to sin;
full of sin; pre-eminently sinful.
5. “for the unholy” – (Greek anosios) unholy, impious,
profane. Anti-holy.
6. “and profane,” – (Greek bebelos) heathenish, worldly
oriented as opposed to interested in holy things. Living for common
unconsecrated purposes.
7. “for murderers of fathers” – (Greek patroloas) patricide; a murderer of one’s father.
8. “and murderers of mothers,” – (Greek metroloas) matricide; a murderer of one’s mother.
9. “for manslayers,” – (Greek androphonos) one who slays
people; one who has little value for life and willingly murders people.
10. “for fornicators,” – (Greek perneimi) one who has sex
with a prostitute; engaging in sexual activity outside of marriage.
11. “for sodomites,” – (Greek arsenokoites) one who abuses
themselves with mankind; one who lies with a male having sex with them as with
a female; homosexual; sodomite.
12. “for kidnappers,” – (Greek andrapodistes) an enslaver;
one who brings men to their knees before him; slave-dealer; kidnapper;
man-stealer; a human trafficker.
13. “for liars,” – (Greek pseustes) falsifier; liar;
one who breaks faith; false and faithless person.
14. “for perjurers,” – (Greek epiorkos) one who breaks an
oath; falsely testifies; perjurer.
Paul then gives the general
statement that covers all sinners: “and if there is any other thing that is
contrary to sound doctrine, according to the glorious gospel of the blessed God
which was committed to my trust.” The purpose of the law is to expose and
convict people who are sinning. This list of Paul is a good measure of the
“all” who “have sinned and fall short of the glory of God” (Romans 3:21).
The picture Paul paints here
is a dire one for the person who does not know Jesus as Savior. But Paul, after
clearly demonstrating the conviction for sin, now will go into the glorious
provision of God’s grace that he and Timothy can both relate to.
The Mission Provision – Grace
Sin is pervasive and has
saturated every person. Every person is lost in their sin. In our own strength
and on our own terms there is absolutely no way to avoid judgment and a just
sentence of eternal condemnation from God. But now Paul rejoices in the glorious
gospel. He personally exults in God’s provision for himself and then for
everyone else. This is a glorious passage of scripture.
12 And I thank
Christ Jesus our Lord who has enabled me, because He counted me faithful,
putting me into the ministry,
God uses reclamation project sinners. Who does God use to fulfill His plans? He uses those
who have been redeemed and reclaimed from the junk heap of sin. No one deserves
to be a part of God’s plans or purposes. All who are used should see it as an
incredible privilege and opportunity. We are all a reclamation project. God
takes the sinner off the junk heap of life and redeems us and repairs us and
then puts us to use. We find our ultimate purpose and meaning in life in
serving our Lord Jesus.
Paul
thanks “Christ Jesus our Lord,” the “our” drawing Timothy into his expression
of thanks. And then he expresses the reason for his thanks to Jesus is “who has
enabled me.” “Enabled” (Greek endynamoo)
means increased strength, made stronger,
enabled. Paul is thankful that God’s
callings are God’s enablings. Paul knew the change he experienced and the
power in his ministry was from the empowerment of God in his life. Paul was
thankful for that and as Paul expressed his thankfulness to Jesus for such an
enabling he was encouraging Timothy too. Timothy,
the power of my ministry is from God not myself; and it’s available for you
too!
No
one can put themselves into ministry (e.g. John 3:27). They can try, but the
result will be empty like those Paul spoke of earlier. No, Jesus looks at and
chooses those He desires to put into
ministry. Jesus looked at Paul and “counted” (Greek hegeomai) or deemed,
esteemed, judged, through Paul “faithful” (Greek pistis) or a man of faith. And seeing that Jesus “putting me into”
(Greek tithemi) or willfully placed or set in place Paul
into ministry. Paul was selected and put in ministry by Jesus. It was no
accident that Paul was an apostle. It was no accident that Paul was used by God
to pen 14 of the 27 New Testament letters. It was no accident that God used
Paul to reach so far and wide with the Gospel. It was all the product of Jesus
choosing him and empowering him for the mission. What mission are you on? What
are you being used for by Jesus? Have you sensed His calling? His enabling?
13 although I
was formerly a blasphemer, a persecutor, and an insolent man; but I obtained
mercy because I did it ignorantly in unbelief.
Paul
humbly mentions what he had been in contrast to what he now had become. He was
“a blasphemer” (Greek blasphemos) one
who speaks evil, slanders, reproaches,
rail against and abuses others. And Paul was guilty of these things against God as he persecuted the church
of Jesus. He was a “persecutor” (Greek dioktes)
or one who actively sought out and
pursued believers in Jesus. He was “an insolent man” (Greek hybristes) a proud, relentlessly cruel, and violent man. To mention these things
that once were part of who he was must have been incredibly humbling for the
one Jesus changed and inspired to write chapters on love (1 Cor. 13) and grace
(Romans 5; Ephesians 2).
He
then says, “but I obtained mercy because I did it ignorantly in unbelief.” That
Paul did this “ignorantly” (Greek agnoeo)
or without knowing did not excuse him
from what he did. Ignorance is no excuse for sin. Paul was not excusing himself
in any way. What he does do is express thanks for the mercy of God who looked
on him and saved him from his blinding faithless sin.
Sincerity doesn’t save us. The issue here was not one of sincerity. Paul was very
sincere in his persecution of the church, but he was sincerely wrong! A person
is not saved by their sincerity. It’s not as though God will look on the
sincerely wrong person and overlook their sin because of their sincerity. We
can sincerely climb to the roof of a building and sincerely jump off while
sincerely flapping our arms because we sincerely think we can fly. But
regardless of our sincerity, we will crash and burn because we were sincerely wrong.
No,
we are saved by God’s grace. The Spirit reaches out to us in our sinful state
with prevenient grace. With this reach to us He exposes and convicts us of our
sin. He uses the Law to do this (e.g. Gal. 3:24). As we are convicted of our
utter sinfulness and bowed down in the realization that we deserve God’s just
eternal condemnation the Holy Spirit gently lifts our head to see Jesus on the
cross as God’s solution to our sin problem. We then are given the offer of
salvation and forgiveness of our sin as a gift of God’s grace through faith in
Jesus. If we receive that offer and believe in Jesus we are forgiven our sin
and the Holy Spirit indwells us giving us spiritual life; we are born again
(John 3). Then, with our sincerity reconciled to the truth of God, we sincerely
serve the Lord in love and joy unto eternal life. To that we say glory!
Imagine
your worst and most regrettable sin. We can all look back and regret. But we,
with Paul, can exult in the grace of God that is able to overcome our sin problems.
14 And the
grace of our Lord was exceedingly abundant, with faith and love which are in
Christ Jesus.
The mission provision is grace; it’s all about God’s
grace. God’s grace was super abundant
along with faith for Paul and love which are all in Christ Jesus. Grace, faith
and love, these are all superlatively abundant in Jesus. The only sin that is
beyond the grace of God in Christ is the sin of refusing that grace. If we turn
from our sin and ask God’s forgiveness through faith in Jesus we will be
forgiven and given purpose in Christ. That’s God’s promise. We can all count on
that.
15 This is
a faithful saying and worthy of all acceptance, that Christ Jesus came into the
world to save sinners, of whom I am chief. 16 However, for this
reason I obtained mercy, that in me first Jesus Christ might show all
longsuffering, as a pattern to those who are going to believe on Him for
everlasting life. 17 Now to the King eternal, immortal,
invisible, to God who alone is wise, be honor and glory forever and ever.
Amen.
Paul’s testimony of God’s wonderful, wonderful grace! Have you ever asked the question “why?” “Why wasn’t I
saved earlier in life? Why did I sin so severely? Why did my salvation happen
the way it did?” All the answers to all such “shy?” questions are summed up in
the words of Paul’s testimony, “that in me first Jesus Christ might show all
longsuffering, as a pattern to those who are going to believe on Him for
everlasting life.” In other words, Paul and we are a “pattern” (Greek hypotyposis) a type, pattern, sketch, imitation, form or example. People can
look at Paul and how far off he was from God and say, “Wow! If Jesus and his
gospel can save and change someone like Paul, he can do the same for me.” And
maybe the Lord wants to use you and me as a pattern to someone too. To such a
glorious possibility all we can do is join Paul and sing, “Now to the King
eternal, immortal, invisible, to God who alone is wise, be honor and glory
forever and ever. Amen.” Yes, I will sing and shout that forever!
It’s
interesting that Paul, the apostle of Jesus Christ, greatly used by the Lord,
refers to himself as the “chief” of sinners. “Chief” (Greek protos) can be translated first, foremost, leading, most or chief. How
could Paul, an apostle, so greatly used of the Lord refer to himself as the
foremost chief of sinners? Here is an important spiritual principle; a humbling
one. The closer you come to Jesus the
more clearly you see your sin. The closer you come to Jesus the clearly you
will see yourself as a sinner.
Isaiah
the prophet opens his book declaring the sins of Israel. But in chapter 6 as he
encounters the LORD he exclaims, “Woe is me, for I am undone! Because I am a
man of unclean lips, and I dwell in the midst of a people of unclean lips; for
my eyes have seen the King, the LORD of hosts” (Isaiah 6:5). The closer Isaiah
came to the LORD the more clearly he saw his sin and that he was a sinner. It
humbled him.
Paul
pursued and persecuted Christians (Acts 8:3). He did so until Jesus knocked him
off his high horse, saved him, and called him to be an apostle (Acts 9). This
encounter with Jesus humbled Paul. As he walked with Jesus he referred to
himself as the “least of the apostles” (I Cor. 15:9). As he continued with
Jesus getting closer and closer to Him he would refer to himself as “less than
the least of all the saints” (Eph. 3:8), and eventually as he refers to himself
in this letter to Timothy, the “chief” or foremost of sinners (1:15). Paul
exemplifies the humbling that takes place when we walk with the Lord drawing
ever closer to Him. The Christian who is growing in their relationship to the
Lord will become humbler not prouder. A “proud” spiritually maturing Christian
is an oxymoron.
We
should follow the example of Paul in sharing our testimony of God’s grace in
our life. Think about God’s grace in your life. Meditate on God’s grace in your
life. In your prayers thank God for His grace in your life. And like Paul,
exult and worship the Lord for His grace in all our lives.
The Mission Charge
18 This charge
I commit to you, son Timothy, according to the prophecies previously made
concerning you, that by them you may wage the good warfare, 19 having
faith and a good conscience, which some having rejected, concerning the faith
have suffered shipwreck, 20 of whom are Hymenaeus and
Alexander, whom I delivered to Satan that they may learn not to blaspheme.
A charge to fight on. Paul closes with a charge to his “son Timothy.”
Timothy had apparently had a word of prophecy made concerning himself and the
ministry Jesus would call him too. Paul exhorted and encouraged Timothy to
remember those words of prophecy and to fight on “wage the good warfare.” Has
someone uttered a word of prophecy about how Jesus might want to use you?
Paul
encourages Timothy for his faith and good conscience. But he also mentions a
sobering alternative of Hymenaeus and Alexander who shipwrecked their faith and
who Paul had to delivered over to Satan “that they may learn not to blaspheme.”
This was not a shunning by Paul. It’s not necessarily a terminal lose of
salvation either. Shipwrecks can be salvaged. God’s grace can do that. But life
lessons must be learned for that to happen.
There
was purpose behind Paul’s discipline. He wanted these two to “learn not to
blaspheme.” So in some way he prayerfully turned them over to Satan. Maybe
these two were obstinate toward Paul’s warnings and so Paul said, “You want to
blaspheme? Okay, go your sinful way and experience the evil consequences of
your sin.” Love must be tough sometimes. But the objective of such discipline
is to teach the offender in a redemptive manner.
The
problem, the purpose, the process and God’s provision in Christ. These are the
foundational aspects of the tactics for life and ministry that Paul opens this
first letter to Timothy with. Let’s
receive conviction for our sin where appropriate and God’s gracious provision
in Christ as he provides. In everything let us exult and glorify Jesus! “Now to the King eternal, immortal,
invisible, to God who alone is wise, be honor and glory forever and
ever. Amen.”
No comments:
Post a Comment