Timothy I - Expositional Study
SON IN THE FAITH
Scripture Reading: 1 Timothy 1:1-4 (KJV)
Introduction
The intimate friendship between Paul and Timothy is one of the most beautiful in all history. One is several years older than the other; but there is a respectively paternal and filial relationship one to the other that is wonderful to behold. "My own son in the faith" – sums up the feeling of the elder member of this partnership for his younger helper. Timothy is now assuming a position of great responsibility; he is given the responsibility of teaching the church at Ephesus, a difficult task for anyone, especially a: young, delicate, timid, and sensitive young man. Paul is well aware of the problems and perils of the situation; so he writes this letter, giving his loved one in Christ guidance, and good cheer. As we begin our study, we consider the way...
Paul Introduces Himself
1. Like all Eastern correspondents, he opens with his name. He was known first as Saul (his Hebrew name). "An Hebrew of the Hebrews" (Phil. 3:5), and even though he dropped the use of the name Saul, it is doubtful that he ever lost an affection for his national birthright. Indeed, all through his life and ministry he maintained his love for his own people and his longing for their welfare. Wherever he went, his first "port of call" was always the synagogue. However broad a scope his message took, it was always "to the Jew first" (Rom. 1:16). Whatever enthusiasms he had, this was his foremost. In Romans 10:1 he says, "My heart's desire and prayer to God for Israel is, that they might be saved."
An interesting Bible study can be made by comparing contrasted careers of people bearing the same name. Take the Ananiases, for instance. Ananias, the deceitful (Acts 5:1); Ananias, the disgraceful (Acts 23:2); and Ananias, the delightful (Acts 9:10). Consider also, the contrast between the Old Testament Saul and the New Testament Saul – the end of one, "I have played the fool" (1 Sam. 26:21); and the other, "I have fought a good fight" (2 Tim. 4:7). How marvelous that Saul (spoiler of the church) became Paul, the apostle. This latter his Roman cognomen, given him because he was a Roman citizen (Acts 22:25-28). "Saul, who also is called Paul" (Acts 13:9). He had just started out on his specific and specialized ministry as apostle to the Gentiles, and what more natural than his Gentile name? From then on he is known as Paul, the name which became dear to young Timothy, and with which his beloved mentor begins this precious letter.
2. He also introduces himself by his office. Paul held his position in high regard: "I magnify mine office" (Rom. 11:13). So, he reminds Timothy that he is (a) "an apostle of Jesus Christ." The word apostle means "a sent-one", and in this sense, all Christians serve the Lord. Every Christian should be at God's disposal, ready to be dispatched as He desires. There is a delightful description given by Gabriel, "I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad things" (Luke 1:19). Stand: ready for orders; Sent: on His errand; Speak: a message from Him; Show: in the angel's case, by the expression of the Word; in our case, by the embodiment of the Word in our life and conduct. In this sense, all Christians are apostles – such is the Master's purpose and ideal for His children. But, certainly Paul had a particular place in God's work, different from other Christians. His office was conferred (b) by appointment of God. Timothy would never suppose that Paul would take such responsibility upon himself – self-appointed to the task; rather it was thrust upon him by the Master, Who at the start said, "he is a chosen vessel unto Me" (Acts 9:15). Paul was what he was by Royal Appointment. Therefore, what he said, though spoken in love, was uttered with authority, having behind it the power of God.
3. He introduces himself by his possessions – "our", is his word. It’s been said that "Christianity is a religion of personal pronouns." Paul is prolific in his use of them; so, too, is the Psalmist. Normally, the apostle would have said, "My"; but, he links himself with Timothy, and because they both share these blessed possessions, he says, "Our". (a) "Our Saviour" – this is the first and fundamental connection between God and the Christian. It is as "our Savior" that we must first come to know Him: bringing pardon from the guilt of sin, cleansing from sin's stain, bringing victory over sin's power and release from sin's hold. Then comes (b) "our Lord" – His lordship is the inevitable result of our salvation. The Lord has a blood bought right over the soul He has redeemed. The Revised Version omits the word, "Lord"; but the fact is there, even if the word is absent. In the next verse, the phrase, "our Lord" is translated in both the Authorized and Revised Versions. We need to ask ourselves, "Is He truly my Lord?" – keeping in mind that His lordship makes an all-out, and all-in, demand upon our whole life and being. If we do not crown Him Lord of all, we do not crown Him Lord at all."
4. Paul then reminds Timothy they share a common possession of a wonderful Savior, and mighty Lord; He is (c) "our hope" – no other religion possesses this character of hope. By their nature the pessimism of Buddhism or the fatalism of Mohammedanism are debarred from, devoid of, anything like this trait of blessed expectation. However, in its radiant quality of hope, the Gospel of Jesus Christ stands alone. The Lord not only gives, but "is" our hope. He is the hope for a distraught, distracted world. He is the hope for sinful, unsaved man. He is the hope of our being able to serve God. He is our hope for the hereafter. In all sorts of ways, "We are saved by hope" (Rom. 8:24) – the international hope, the redeeming hope, the future hope. Our love goes out to Jesus Christ; our loyalty is fixed on Him; our light proceeds from Him, Who is our Hope. Yes, Paul says to Timothy, "our".
In verses 2-4, we have the first steps toward the eventual moment when youth takes the helm.
First, consider (a) how it may have happened. In the course of his first missionary journey, Paul came to the city of Lystra, where lived a godly family, a Greek gentleman, his Jewish wife and their son, Timotheus (Acts 16:1); granny also seems to have lived with them (2 Tim. 1:5). By the time the great evangelist came to their home town, Timothy had grown up having enjoyed a religious upbringing based on the Old Testament Scriptures (2 Tim. 3:15). Now, this preacher comes to their area, showing how the Old Prophecies pointed to the coming of the Lord Jesus Christ, the promised Messiah. In other words, Paul "preached the gospel" (Acts 15:7). Not much is known about the results of his mission; but it seems that one of the "fruits" was this young boy, Timothy, whom Paul had the joy of winning to Christ. There is no happiness on earth comparable to the delight of reaching a soul for the Savior. It is a task worth putting our all into, for, "He that winneth souls is wise" (Prov. 11:30). Especially is this true when it is a young soul. An old preacher said, "Last week there were two and a half conversions." Someone remarked, "Two adults and a child?" His reply, "No, two children and one adult." He felt that the conversion of a grown-up is capturing for Christ only half a life, the first half already spent, and wasted; while the turning of a young one to Jesus Christ secured a whole life. The highest wisdom for soul-winners is to seek out the young. Paul never did finer work for the Kingdom than when he 'landed' young Timothy 'in the net'.
Consider (b) how he developed. Is youth conversion merely an ephemeral emotionalism, soon wearing off? Timothy is a grand example of the fact that it does last, because he lasted. Notice Acts 16:2, he "was well reported of by the brethren." Paul's heart surely rejoiced at the good report of "the brethren", because no doubt he shared John's feeling, "I have no greater joy than to hear that my children walk in truth" (3 John 4). Timothy has grown "well" as a Christian; and now he is ready for further service.
So, now consider (c) how he joined up – "Him would Paul have to go forth with him" (Acts 16:3). This young man was under no illusion as to what was involved in such work; he knew something of what the cost was likely to be. No doubt he had heard of perhaps even witnessed the stoning of Paul on his first visit. Persecution, hardship, suffering, perhaps death, but this young man, though delicate, sensitive, and timid, is ready to face it all. Anything; anywhere; any cost – such is the intrepid spirit of this young crusader. How many of us have such courageous consecration to the out and out service of the Master? Timothy joins Paul's group, which is complete once again. Silas, for Barnabas (Acts 15:40); now Timothy for John Mark. It is interesting to observe that Paul always seemed to love a youngster in his group, presumably so he could train them to take over when he and his older helpers fell out, through death, age, or infirmity. This old campaigner was a great strategist. So, Timothy becomes the doughty comrade. From now on, he is closely associated with his revered leader who prepared him for his ministry "by the putting on of my hands" (2 Tim. 1:6); who, in course of time, testified that "as a son with the father, he hath served with me in the gospel" (Phil. 2:22); and, who, at the end, longed to have him at his side, "Do thy diligence to come shortly unto me...Do thy diligence to come before winter" (2 Tim. 4:9,21).
Second, notice his work for God. In the course of missionary annals we find him accompanying Paul at Corinth, Ephesus, Athens, Antioch, Philippi, and Rome. In such varied environments, Timothy gained great experience that would serve him in good stead when, later on, bereft of his leader's presence, he tackles, on his own, the perplexities and perils of the Ephesian church. Truly, every experience in life helps to equip us for better service to God. As a side-light, we find that Timothy's name is associated with Paul's in six of his Epistles. We find, also, that Timothy grew so much spiritually that Paul used him to tackle delicate situations. Such is the case in verse 3, "I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine." Perhaps this was a foretaste of some of the problems in Timothy's future work.
Third, in view of what will be involved we should not be surprised that Timothy is here encouraged by his blessings for life. Paul's wish for him is also a prayer; a threefold intercession that, in the midst of the outward troubles and turmoils that will assuredly meet him, he may have the inward blessings that will at all times and in all circumstances keep his heart at rest.
(a) "Grace" – an aid from God that Paul always found "sufficient" (2 Cor. 12:9), the great life-changer, "what I am", and life-charger, "I laboured" (1 Cor. 15:10). Such is the adequate secret whose fullness will ever be at Timothy's disposal, and ours. Why, then, should we ever fail, in character or conduct? (b) "Mercy" – God will mercifully secure him so he will never be: over-awed by the power of Satan, over-driven by the pressure of circumstances, over-strained by the problems of the task, over-weighted by the perils of the way. After all, "God is faithful, who will not suffer you to he tempted above that ye are able" (1 Cor. 10:13). We can all rest upon the assurance that His merciful provision and protection will be available as we set out to serve Him. (c) "Peace" – how precious. The ocean may, in its depths, be still, and quiet, even though its surface be storm-tossed. It is not just outward peacefulness that is open to Christians; but persistent peace which is so extraordinary, this "peace of God which passeth all understanding" (Phil. 4:7), this "My peace" of the Savior (John 15:27), which not even the cruel circumstances of His outward experience could disturb. "Grace, mercy, and peace" – such are the blessings that Paul desires for Timothy; that the fact, reality, and experience of them, may be his inner strength and stay, however trying and turbulent the outward conditions may be.
Speaking of trying and turbulent conditions, and with our attention concentrated on the Ephesian church (v. 3), Paul indicates the difficulties ahead. That company of Christians began through the work of Paul, and may have been furthered and fostered by the apostle John, and perhaps by other teachers, such as Aquila and Priscilla. The church at Ephesus was aided by the great evangelist, Apollos. When he decided to move on to Achaia, the church at Ephesus 'encouraged him, and wrote to the disciples to receive him' (Acts 18:27a). Paul demonstrated care and affection for the Ephesians. He paid them a brief visit at the end of his Second Tour (Acts 18:19); at the outset of his Third Journey he spent three years with them (Acts 19:1; 20:31). On his last visit to Jerusalem, he stopped at a seaside town, near Ephesus, so elders from the great city could travel down for a farewell visit (Acts 20:17) – a most affecting occasion, as Acts 20:36-38 shows. The Christians at Ephesus seem to have made good spiritual progress, if we may judge by the high level of doctrine Paul felt able to address to them in his Ephesian letter. How sad to read of their fall, "Nevertheless I have somewhat against thee, because thou hast left thy first love" (Rev. 2:4). What about our local congregation? What about ourselves as members? In other words, what sort of congregation would mine be, if every member was just like me?
Fourth, consider now the business of the Ephesian church. It is hinted, by implication, "that they teach doctrine" (v. 3). Because "other" doctrine was projected, true doctrine must be proclaimed.
Because the devil makes it his business to see that false teaching is spread abroad, it becomes the urgent business of the church to disseminate the good seed of the Word, to secure (b) "Godly edifying which is in faith" (v. 4). Let it not, in these loosely taught days, be forgotten that feeding "sound doctrine" (v. 10), is the sole, and only sure way, to build-up the faith of those who have put their trust in Jesus Christ. One of the causes of weakness in the organized Body of Christ today is the virtual disappearance of sound, steady, Scriptural, expository teaching from the Holy Word of God – a widespread return to this most desirable practice is essential to the solid building-up of the family of God. Here, then, are two fundamental items in the business of any local church of our Lord educating and edifying. The church does many other things; but, it is these two particular duties that were incumbent on the Ephesian teachers, and Timothy.
This leads us to consider the Ephesian church dangers. There were perils enough in the world around, with all the evils inevitably associated with the worldly atmosphere in which these newborn Christians lived. Many today are not aware what this sort of thing means for native converts or, for that matter, missionaries in hard areas of the world, to live and work under the dead weight and living menace of pagan surroundings. We should always pray for missionaries, especially those in this situation, and for the converts, too, who have lately come out of vile worldliness. Ephesus had given over to the fanatical and frenzied worship of "the great goddess Diana" (Acts 19:27). Yet, more perilous still were the dangers arising from false teaching promulgated within the church. Young Timothy will deal with this. Therefore, Paul forewarns and prepares him. (a) This "other doctrine" creeping into the church was different from the pure gospel they had been taught. Whatever new and fresh truth God has to bring to man, it will never be anything contrary to His revealed Word. There is our undeviating touchstone of truth. (b) "Fables" – in those days there were no written Gospels, so it was easy for the heretics to gain credence for their doctrines by inventing fables regarding Him.
(c) "Endless genealogies" – some see in these "genealogies", a certain Jewish element, of which examples can he found in the Talmud. The lists of bare names in Old Testament genealogies were easily expanded into fictitious histories, supposedly illustrating God's dealings with His people. Indeed, the practice was so common that the word, 'genealogy', was often used in the sense of mythical history, and this seems to be its meaning in 1 Timothy 1:4. These fictions were "endless"; and the effect of the interminable stories was only to "minister questions", to arouse speculation, argument, and controversy, instead of contributing to the sturdiness of Christian faith.
Conclusion
So there it is. When youth takes the helm, he will find himself beset with difficulties and dangers – moral, spiritual, and physical (tradition says Timothy was beaten to death in Ephesus). However, at the outset, to be forewarned was to be forearmed; and this Epistle guides and cheers him as he takes up his task.
