Persecutor Become Preacher

Timothy I - Expositional Study
PERSECUTOR BECOME PREACHER

Scripture Reading: 1 Timothy 1:12-17 (KJV)

Introduction
Remember, Paul is writing to give Timothy all the help, guidance, and inspiration he can to aid him in his responsibilities. The apostle realizes that as this young friend assumes his work he will face many problems – confronted by seemingly inflexible, and intimidating, opposition. He wants Timothy to be sure in his own mind that even the toughest foe can be brought low by the convicting, conquering power and love of the living Christ, whose ambassador he is. Can Paul think of a story of such a conquest – bringing encouragement to the young evangelist? Indeed he can: his own – a story so remarkable that people scarcely believed it true. The loyal disciple, Ananias, says, "I have heard by many of this man, how much evil he bath done to Thy saints" (Acts 9:13) – it takes a special reassurance from the Lord to convince him of the sincerity of Saul's conversion, believing at first that the persecutor was setting a trap to catch him by avowing Christian discipleship. The Christians in Jerusalem "were all afraid of him, and believed not that he was a disciple" (Acts 9:26) – it took the guarantee of Barnabas to persuade them that his conversion was genuine. It was some time before it dawned upon the churches of Judaea that it really was a delightfully delirious fact "that he which persecuted us in times past now preacheth the faith which once he destroyed" (Gal. 1:23). Yes, Timothy will never come across a harder case, or a greater triumph: if God can save Saul, He can save anyone Timothy might come up against in Ephesus. Why? Because, in another sense, of a true story.

First, his explanation: "I obtained mercy" (v. 13). This is how it was. He was the object of God's loving grace. Until then, he had been "a blasphemer, and a persecutor, and injurious". How humble he was at the recollection of his sordid past. There was just one atom of palliation: "I did it ignorantly." Who is this speaking of ignorance? One of the most brilliant minds of his time, a famous product of perhaps the University of Tarsus, a noteworthy pupil of that scholar and professor of worldwide reputation, Gamaliel of Jerusalem. This Saul was the fortunate possessor of intellectual equipment second to none. Regarding such a man, ignorance is a word that sounds strange. But, there is a realm of knowledge whose doors are barred against natural gifts, however eminent, for "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned" (1 Cor. 2:14). We may, on occasion, be distressed though not disturbed by statements of worldly educated men, regarding religious, spiritual, Biblical, and Christian things – for all their learning, in such things they are completely out of their depth. They simply do not know: neither did Saul, until that never-to-be-forgotten occasion when, by a blinding light, he saw the light of truth in the living Lord Jesus Christ. The closing of his outward vision was the beginning of his inward sight. He was then baptized and God delivered him "from so great a death" (1 Cor. 1:10), and "from the power of darkness" and "translated [him] into the kingdom of His dear Son" (Col. 1:13). From then on, he was a spiritually loving man.

Then, there is employing grace – "He counted me faithful putting me into the ministry."
God's gracious forgiveness of our sins is not an end in itself, but a means to an end, always with a view to employment, salvation is to be followed by service. How grandly so in Paul's case. In whatever sort of work we are employed for Him, it is always to be a "ministry of reconciliation", in the sense of 2 Corinthians 5:18-19. God counted him "faithful", in other words, trustworthy; trusting him with His blessed ministry. May He find us among those He can rely on to do whatever service He may, in His wisdom and grace, give us.

Here, too, is enabling grace – "Who hath enabled me." Let no timid, or hesitant Christian hold back from service because of a sense of insufficiency, "our sufficiency is of God" (2 Cor. 3:5).

He never sends us out without supplying all we need for discharging His work. Never does He send us to engage the foe without providing everything required for the battle and victory – "who goeth a warfare...at his own charges?" (1 Cor. 9:7). Let the earnest Christian take comfort and courage from the plain statement, "If God command thee...thou shalt be able to" (Ex. 18:23). It is in this sense that Augustine said, "Give what Thou commandest; then, command what Thou wilt."

Another thought is, exceeding grace – "And the grace of our Lord was exceeding abundant" (v. 14), Huperepleonasen. Paul is fond of compound words with "huper": one is tempted to render it "super". And, indeed, God's grace is certainly of that quality, meeting the condition of Paul, who described himself as "chief" of sinners (v. 15). This is no exaggeration, as all who have come under the deep convicting power of the Holy Spirit know. The young prophet knew it when the cry came from him, "Woe is me, for I am undone" (Is. 6:5). The disciple knew it when he cried, "Depart from me, for I am a sinful man" (Luke 5:8). The publican understood it when, in deep contrition, he confessed "God be merciful to me a sinner" (Luke 18:13) So, Paul cannot get away from the thought that, but for God's exceeding grace, his wickedness was the all-sufficient cause of his worthlessness; "not meet to be called an apostle" (1 Cor. 15:9); "less than the least of all saints" (Eph. 3:8). Yet, grace made him what he was, and enabled him to work as he did; "but by the grace of God I am what I am: and His grace...was not in vain, but I labored more abundantly than they all: yet not I, but the grace of God which was with me" (1 Cor. 15:10). Yes, merciful and mighty was that grace, leading him on to that "faith and love" (v. 14), which he, henceforth, exhibited in such abundant measure toward the Christ Jesus to whom previously he had displayed unbelief and hate.

Consider verse 15, "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners." Down through the ages there have been many great story-tellers, a virtual galaxy of tale-bearers, but never in all the world was there a story like the one Paul gave Timothy.

First, it was a mystery story – "Christ Jesus came into the world." If it had been said that Jesus came into the world, there would have been no mystery, for many bearing that name had come into the world. It was a common name. Origin says it was the name of Barabbas, the latter being only his description: Son of the father, Son of the Rabbi. How vivid, then, of Pilate's enquiry, "Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?" (Matt. 27:17). Which Jesus will you have? A common name; but how exquisitely rare it has become, since the Savior bore it. It is infinitely true of our Lord that He touched nothing He did not adorn; He who invested with glory a common city, common work, common cross, and common name. Yes; but what made the mystery was its connection with that other name, Christ – the anointed One, the holy One, the heavenly One, and the promised Messiah. Here the human and divine meet in One.

The God-man appears on the earth, "come into the world", truly human and as truly Divine; truly Divine and as truly human; beyond explanation or human reason; but not beyond experience through Divine grace. How we thank God for the Humanity, for the Deity, for the Trinity in Unity.

Second, we see an adventure story, "to save sinners." The Master said, "The Son of man is come to seek and to save that which was lost" (Luke 19:10). Reverently, we now briefly consider Him from three views. He embarks on that long-planned errand of rescue, leaving Glory. Can you imagine the scene as a multitude of angels gather around the heavenly gates to speed Him on His way? Though He voluntarily embarked upon the task, still, He often said He was "sent" on the great adventure by His Father (John 4:34, 37; 6:44; 7:33; 17:18, etc.). How eagerly the angels must have watched him down here, living the life – the Lord of Glory mingling with the sinful sons of men, the "Friend of publicans and sinners" (Luke 7:34). How greatly privileged some of the heavenly ones must have felt, being sent to His aid in times of His special stress and strain, as in the wilderness (Matt. 4:11), and the Garden (Luke 22:43). This search for precious souls, this loving the sheep, was certainly a costly business – knowing their danger, hearing their cry, following their track, rescuing their souls, bringing them home – the Good Shepherd, risking His life and giving it for the sheep (John 10:11). How those angels must have watched; and how merrily their music rang out when, one by one, the crowns of the Great Adventure were heralded in the skies (Luke 15:7, 10).

Third, surely no one will fail to see this as a love story. Why should the Almighty bother about the atom? Only for one over-mastering reason: in spite of our insignificance, "when we were yet without strength"; in spite of our wrong-doing, "while we were yet sinners"; in spite of our rebellion, "when we were enemies", His heart was set on us. "God commendeth His love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:6, 8, 10). Why should the All-Holy be ready to pay such a price to redeem the all-sinful? Only love, amazing love, can account for it.

Two wonders I confess –
The wonders of His glorious love,
And my own worthlessness.

Fourth, let it be emphasized, with uttermost gratitude, this is a true story. "This is a faithful saying, and worthy of all acceptation." It is not a disordered imagination, no figment of a distraught emotionalism; it is known to be true in the experience both of Paul and Timothy, shown to be true in the case of every believer since. Can you not add your own "Amen" to that affirmation? Has not this Christ Jesus saved you, as He came into the world to do? Was there ever a story like this – a story of such wide appeal, of such vast circulation, of such engrossing interest, of such compelling power?

It is interesting to observe that, in the pastoral epistles (occurring nowhere else) there are five of these "faithful sayings" concerning our life's salvation (1 Tim. 1:15), our life's service (1 Tim. 3:1), our life's sanctification (Titus 3:8), and our life's secret (2 Tim. 2:11).

Now we turn from what we might call the theoretical side of the matter to its more personal and practical aspect.

When, in younger days we were presented with a story-book, it was usually the pictures, for most of us, which attracted. Speaking of the wonder of grace and power, Paul offers himself as an outstanding illustration. Not that he felt he, in any sense, deserved it. How readily he would have joined in the lines of the old hymn: "Jesus, what didst Thou find in me That Thou hast dealt so lovingly?"

Second, we now turn to that other use of the phrase "I obtained mercy" (v. 16). That is why it was. He was the gladly privileged recipient of all this mercy in order that He might be "a pattern" of His long suffering and tender dealing: (a) that all might enjoy – this is not Paul's exclusive prerogative. "In me first", it is true; but not in me only. The apostle's whole subsequent life was devoted to the proclamation that the Calvary dealing with sin was "not for ours only" (1 John 2:2) – he longed that others should hear the grand news. Paul's blessing is ours, too. (b) That none need despair. If God can do this for such a one as this persecuting and pernicious fellow (v. 13) then truly all have hope. If a man like Paul can be so gloriously saved, then so can any man, however bad he might be. This is a vital principle of the apostle's philosophy of salvation: no one is too bad for God's grace. Paul is, himself, a conspicuous specimen of that truth.

In days gone by, one often read in the title-page of a book that the story, "So and So" was a sequel to "Such and Such". Thus, it may be said that verse 17 is the outcome of verse 15 – that the true story of the earlier paragraph is followed by the fine sequel of this latter. It seems proper that it should be so. We almost expect this doxology in the place where we find it. It is not untrue to say that a doxology naturally follows every real conversion, for "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth" (Luke 15:7); but there should be the doxology of hearts as well as the doxology of heaven, so Paul's experience leads on to his exultation.

First, we have the person: "Now unto the King". No one is more emphatic that Paul regarding the duty of Christians to show loyalty to earthly sovereigns, even though he might be a Nero; yet it is this same teacher who instructed the Thessalonians about "another King, One Jesus" (Acts 17:7). When, in any matter, there is a clash of loyalties, it is this Other One that is to be obeyed, for His word is sacrosanct, and His command is superior. This is the Monarch to whom the apostle "now" addresses his worship.

"Eternal, immortal, invisible...only"
Here are descriptions applied to God alone – "Eternal", literally "King of ages", that ever was; "Immortal", that unseen, except through the mediacy of the Divine Son (John 14:9); "Only", that abides incomparable; there is none like Him, He is alone God; yet, not aloof, but alongside, again, in Jesus Christ (Matt. 1:23). The overwhelming weight of Manuscript authority compels us to omit "wise" in this passage; though the statement itself is Scriptural, and indeed, even Pauline, "God only wise" (Rom. 16:27). How we thank God, that His love wants what is best for us; that His power does what is best for us. Yes, He knows what, and knows how. Oh, the loving wisdom of our God. The word wise may not be in this passage, but it is in that other, and is, in truth, embedded in the very eternal reality of God. What a King He is. Yet is He, in fact, the King of our lives – Savior, Friend. Is He really King?

Second, let us now consider the praise, "be honour and glory, for ever and ever". His is the glory for every conversion: for Paul's, for Timothy's, for ours. Of course, He does most graciously make use of human instrumentality to that end. It is not unimportant to point out that our account of conversions is not always correct. When we speak of a person as being the means of the conversion of another, let us not forget that souls are generally brought to God chain-wise, not rope-wise. As we study this particular Epistle, let us ask ourselves, who was the means of Timothy's conversion? We answer, of course, Paul; for he himself describes his youthful protégé as "my own soul in the faith". Yet, there were earlier links in the chain, Lois and Eunice. Cheer up godly mothers, earnest Bible school teachers, faithful preachers of the Gospel. Do you feel despondent at what seems to be a lack of fruit in your work? You may yet discover that you have proved to be a link in the chain, perhaps the last link of which might be an evangelist, but all of you together shall have been the chain to bring to God that one over whom you have yearned, prayed, wept, and worked. Oh, the privilege of being a link, i.e., the joy of being a last link, the tragedy of being a missing link. How can a Christian care nothing about the wooing and winning of wanderers to the Master?

Conclusion
But, having said all this, it still remains true that the only soul-winner is God the Holy Spirit. He uses us in it, but it is He who does it – wherefore all the "honour and glory" belongs to Him. Truly, "He shall come to be glorified in His saints, and to be admired in all them that believe...in that day" (2 Thess. 1:10). So, why not in these days? Not merely for a little while but "for ever and ever"? Praise His Name, His salvation is "everlasting" (John 3:16), as many passages assert. Therefore, shall His "honour and glory" for it be eternal. Praise the Lord for His measureless glory and grace!