Timothy I - Expositional Study
MALADY AND REMEDY
Scripture Reading: 1 Timothy 1:5-11 (KJV)
Introduction
The passage really begins further back than our title suggests, for a glance at verse 5 shows us a picture of good health. Consider the apparent marks of good health:
"Unfeigned faith" – the real thing
There is a spurious faith; a misplaced faith; a faith consisting only in the mental acceptance of a certain doctrine, or in the recital of a creed. Mental acceptance is, so far as it goes, a good thing; but it does not carry us far enough. "Thou believest that there is a God; thou doest well: the devils also believe..." (James 2:19). In our present text, Paul means something more than this, not merely a belief about Him acknowledging His ability, but a belief on Him, on His saving quality (Acts 16:31; John 3:16; etc.) It is the same "unfeigned faith" possessed by Timothy, following the example of mother and grandmother (2 Tim. 1:5). Do we have this kind of faith? How much of it do we have? Has our faith led us to obey the Master? To be born again? "Oh thou of little faith", says the Master of His disciple in Matthew 15:31; and in the next chapter, "O woman, great is thy faith" (15:28). Are we among the little; or do we belong to the greats? However small at the beginning, if our faith is of the real sort it will with exercise grow bigger and stronger.
"good conscience"
Another mark of the healthy Christian is a consciousness of freedom from guilt; a thankful, grateful realization that nothing will spoil our fellowship. Paul had said earlier to Felix, "I exercise myself to have always a conscience void of offence toward God, and toward men" (Acts 24:16). However, though we may not be conscious of anything between, it does not follow that there is nothing amiss in our sub-consciousness, which the convicting light of the Holy Spirit may later bring out and put right. Perhaps this is what Paul meant when he wrote, "I know nothing by myself; yet am I not hereby justified: but He that judgeth me is the Lord" (1 Cor. 4:4). He sees things that, as yet, I do not see; I may pass man's judgment and even self-judgment, but how does He judge me? If at any time He reveals anything amiss, let us fly at once to Him, and to any whom He shows us we have wronged, and get clear of it. How priceless is a sensitive conscience.
"pure heart"
Here is another health rule, which brings us down to our depth, facing the matter of motive. Why did we say, why did we do this or that? Honestly, was it so we might be more highly thought of? Was it that we expected or at least hoped to get something out of it – that "a recompense be made thee" (Luke 14:12), as our Lord devastatingly warns us. Or, was it out of sheer goodness of heart, real sympathy, a sincere desire to be a help? We need to always remember that it is not "what" we do, but "why" we do it. Physician, why do you regularly attend worship services? Is it because you long to worship God or because you have conceived the idea that it will make you persona grata with a well-to-do congregation, building up of your practice? Certainly, this is not the case with most fine Christian doctors, but is intended only as a consideration of what might be in the deepest part of our conscience. Another example is a grocer, who is meticulously careful about costs, not because of inner rectitude, but only because of inner fear, lest any departure from exactitude might land him in trouble. Certainly, "what" is important; but not as important as "why". In this connection, as in many others, it is well to remember that while "man looketh on the outward appearance...the Lord looketh on the heart" (1 Sam. 16:7). It is a good thing to have a pure heart – an inner being released from all selfish and unworthy motives.
"charity"
But the highest evidence of spiritual health is an originally lovely word whose present substitute is Love, not the "Eros" which is but unholy desire, having no right to the use of the name Love and which is not found in the New Testament. Not the "Philo" or "Phileo" representing simply natural affection and which was as far as Peter felt he could go in his post-resurrection interview with the Lord (John 21:15-17). But the "Agape" which is the Divine gift, "the love of God is shed abroad in our hearts by the Holy Ghost who is given unto us" (Rom. 5:5). It is no over-statement, or mis-statement, to say that this is an infallible thermometer, revealing the normal or low temperature of the Christian. Is there real love in our hearts? If so, it is a sure sign that we are in good spiritual health; if not, we are assuredly suffering from poor health. It is marvelous to think that we can actually possess this quality as pointed out in Romans 5:5.
Verses 6-10 remind us of those in bad health – "From which some having swerved have turned aside into vain janglin (talking)." Like travelers who leave the high road for a path that leads nowhere. This byway is described as empty argument or vain chatter. What, then, was the matter with these people, what was their malady? Paul, like the specialist he was, comes to the aid of Timothy the general practitioner, helping him with the diagnosis before prescribing treatment.
Two symptoms closely related to each other are noted. The first, wrong doctrine is often followed by the other. Some "other doctrine" (v. 3), than that which, at the beginning, they had been taught; something to do with "the law" (v. 7). The law is bad if it is in the wrong place. This is one of the major themes of Galatians and Romans; and those whom Timothy serves are "desiring to be teachers of the law" instead of the Gospel, i.e., preceptors of law rather than grace; not using the law legitimately, but abusing it. In other words, they founded on Judaism – idle fables and allegories, letting in latitude of morals, and ungodliness of life. Not that they truly understood what they were saying or teaching – their speech and subject were both unintelligible, even to themselves. On the other hand, "we know" (v. 8), that the law is good in its right place; if it is put and kept to its "lawful" use. "The law was our schoolmaster to bring us to Christ" (Gal. 3:24). Three lessons taught us by this "pedagogue" are used to drive us to the Savior. First lesson: we should – the standard at whose level we should be living. Second lesson: we have not – never for a single moment have we come up to God's ideal of conduct. Third lesson: we cannot – we are not able to reach the standard. In the words of an old hymn, these three lessons teach us "How helpless and hopeless we sinners had been", if He had not, through His infinite mercy and sovereign grace, provided a way by which we might be justified. So, "the law is good", if it is allowed to exercise its salutary ministry – convicting our true state and our great need.Now we consider the second symptom: wrong doing. Whether good or bad doctrine and doing often go together. Many preachers of the Gospel reaching old age come to understand that of the many supposedly intellectual difficulties brought to them over the years, most turned out to be moral. More often that we care to admit, religious error has its roots in moral, rather than intellectual, causes. Certainly, by and large in the long-run, there is an intimate connection between what a man believes and what a man is. "As he thinketh in his heart, so is he" (Prov. 23:7). We have been considering their wrong doctrine. It is not surprising that now Paul feels impelled to point out their wrong doing. How strikingly he shows it – by the proper use of "the law" (vv. 9-10), the great ten words of the universal moral law: the first table, our duty toward God – about no other God; no graven image; no profaning of the Name; no forgetting of the holy day. In the light of these demands, Paul exposes those who are convicted of being: lawless and disobedient, ungodly and sinners, unholy and profane.
When he comes to the second table, our duty toward our neighbor, he speaks with greater particularity, choosing the more excessive instances of each violation, father and mother – "murderers of fathers and murderers of mothers"; Murder – "manslayers"; "Adultery – whoremongers, and them that defile themselves with mankind"; Stealing – "menstealers", taking into forced slavery; False witness – "liars and perjured persons"; Covet, anything that is his – "any other thing that is contrary." So, by this lawful use of the law as a convicting medium, Paul shows up the wrong-doing of those concerned. It is a woeful demonstration of the low state of moral health to which many had sunk, and whom Timothy will meet – a situation for which he will have to seek grace and power to tackle.Thank God, he is in possession of the prescription for renewed health: "The glorious gospel of the blessed God, which was committed to my trust" (v. 11). This is indeed the sovereign remedy of the world's ill, and the soul's sickness. But, notice first the phrase at the end of verse 10, "sound doctrine", healthy teaching. In a day when quack nostrums abound, when spurious medicines parade our streets and come knocking at our doors, it is well to know of this "sound" prescription, made with guaranteed ingredients from the Bible Pharmacy. This is soul medicine not only "sound" in itself, but it engenders soundness in those who trust and take it. How delightful is the description (Luke 15:27) of the returned prodigal – "safe and sound". May we all have right to both adjectives. It can only be so if we partake of (a) the complete cure – "the glorious gospel". Too often, and for too long, some of us have imagined that the Gospel is restricted to making us "safe" – saving us from the: guilt, doom, stain, habit, and power of sin. Thank God, it has that enormous effect and we can never be too thankful for all that. But, let us never forget that the Gospel also has, and is intended to have, a positive effect as well as a negative result. It is calculated to make us "sound" – not only Christians, but healthy Christians – "The glorious gospel" is indeed "good tidings" (Luke 2:10) and glorious news for the sons of men. The Revised Version renders the phrase, "the gospel of the Glory"; and that too is beautifully true. This is a healing stream, its essence distilled in Glory, sent down to "be of sin the double cure" – negative and positive; as well as "from its guilt and power" as the old hymn reminds us. Not only does it come down from Glory, but it also takes us up to Glory. In its own miraculous way it prepares us for Glory so that in that Great Day, it can be said of each faithful Christian, "Thy Father hath received him safe and sound" and then there will be no cantankerous and self-righteous "brother" to spoil the joy of the homecoming. Therefore, we see that because it is a Gospel of Glory, it is a glorious Gospel.
We continue in that same theme as we think "of the blessed God" – wondrous Source. It is permissible to apply to the Gospel the words originally written of its amazing outcome, i.e., the new birth (John 1:13), that it is, "not of blood" – of inherited gift; "nor of the will of the flesh" – of our own fleshly effort; "nor of the will of man" – of any other man's urging; "but of God" – He is the Divine Author and Source of the Gospel of our salvation. He is here described as "the blessed God" or "the happy God." Certainly the Greek word bears out this interpretation. If the association of that quality of happiness with the Deity seems somewhat irreverent, perhaps flippant, it should be sufficient, by way of answer, to recall how frequently the idea is found in relation to the Second Divine Person of the Holy Trinity. He speaks of, "My joy", even in the threatening circumstances of the upper room, with Gethsemane, Gabbatha, and Golgotha in His immediate future (John 15:11). His personal return is described as "that (happy) hope" (Titus 2:13). It is said of Him that "Thy God hath anointed Thee with the oil of gladness above Thy fellows" (Heb. 1:9). Also, time after time in the Old Testament we have the conception of a rejoicing God. For example, "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee" (Is. 62:5); and "The Lord thy God...will rejoice over thee with joy...He will joy over thee with singing" (Zeph. 3:17). God is not only the object of His creatures' blessing, but has in Himself the fullness of bliss. Do we wish for the real happiness that God enjoys?
We should consider the Beatitudes of Matthew 5 all of which begin with the same Greek word for "happy". Indeed, this "glorious gospel" comes out of an environment of joy – out of the happy Heart of God. Therefore, we should not wonder that it brings such happiness to the heart of those accepting the Lord.
In closing consider the grave responsibility – "which was committed to my trust." We have been considering our present passage under a medical simile, malady and remedy.
There is a grand story in the Old Testament of the four leprous men outside the besieged city of Samaria discussing their miserable plight. To seek entrance to the city meant death and there was no food there; to stay where they were also meant death because there was no food there either; to go to the camp of the besieging army of the Syrians seemed the only course open to them. If the soldiers kill them, they will but die, which they will do if they stay and there is also the possibility that the soldiers will have pity. They decided to risk it. And to their amazement, they found the Syrians had fled leaving their camp intact. We can imagine they fell upon the food with what glee and gluttony. In the midst of it all, a sudden thought disturbed them. They recollected the starving thousands shut up in the city, perishing for need of supplies so near at hand. One of the lepers voiced the feelings of them all, "We do not well: this day is a day of good tidings, and we hold our peace" (2 Kings 7:9). Ours, too, is a Gospel day. Thousands, even millions, are starving for the Bread of Life, upon whom we have fed and feasted. Are we doing "well", or ill? Are we publishing the good news, or out of selfishness, shyness, slothfulness, keeping the glad secret to ourselves? Paul is keenly aware that "the glorious gospel" is not merely for his own salvation and enjoyment, but has been committed to him as a trust for the eternal benefit of others.
Conclusion
It was that compelling sense of trusteeship that led him to endure terrible suffering. 2 Corinthians 11:23-27, tells us some of what this intrepid man suffered, discharging his "trust". Yet, he looked at it as a privilege – "we were allowed of God to be put in trust with the gospel" (1 Thess. 2:4). We must not forget that there was another, even stronger element in his deep urge to propagate the Gospel. Paul says, "The love of Christ constraineth us" (2 Cor. 5:14). The need of men, the sense of trust, the love of Christ: what a trinity of impelling motive-power. It is the second that Paul now impresses on Timothy. He has been shown the remedy for man's malady, he has taken the healing medicine for himself; now he must let others know about it. A heart with Christ is a missionary; a heart without Christ is a mission field. Therefore, any local church of our Lord lacking missionary spirit is in grave danger of losing its spiritual health. A local church or an individual Christian constantly taking in without giving out, eventually, inevitably, becomes a Dead Sea.
