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God’s Sustaining Grace

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Having pled with the Lord for His help, a psalmist concludes his remarks by declaring his confidence in the Lord’s upholding the righteous in their struggles:

I know that the LORD secures justice for the poor
and upholds the cause of the needy.

Surely the righteous will praise your name
and the upright will live before you. (Ps. 140:12-13)1

As Futato remarks, “The godly, even when abused, can choose to praise the name of God, for not even violence done against them can separate them from the loving presence of the God in whom they live.”2 In accordance with his holy and righteous character, and promise, the Lord stands available to assist the faithful believer:

Your kingdom is an everlasting kingdom,
and your dominion endures to all generations.

The LORD is faithful to all his promises
and loving toward all he has made. (Ps. 145:13)

God himself is faithful, especially towards the needy (cf. Ps. 146:7).Accordingly, as we shall see, the psalmist confidently pleads for the Lord’s promise to sustain the believer (cf. Ps. 119:16-17). David can declare with full confidence:

If the LORD delights in a man’s way,
He makes his steps firm.

Though he stumble, he will not fall,
For the LORD upholds him with his hand (Ps. 37:23-24).

As Van Gemeren observes, “The Lord establishes the godly, even in times of adversity…but he will not fall. The Lord keeps him from falling (v24), just as he breaks the power of the wicked.”3

In another psalm David says,

Because you are my help,
I sing in the shadow of your wings.

My soul clings to you;
Your right hand upholds me (Ps. 63:7-8).

Here David refers to the familiar image of the right hand. Thus Alexander points out, “The right hand is the constant symbol of strength.”4 An interesting contrast may be seen in the ninth Psalm in which David declares that in the face of enemies it is the Lord who upholds David’s right and cause:

My enemies turn back:
They stumble and perish before you.

For you have upheld my right and my cause;
You have sat on your throne, judging righteously (Ps. 9:3-4).

In yet another Davidic psalm, David proclaims that it is the Lord that sustains him:

In my integrity you uphold me
And set me in your presence forever (Ps. 41:12).

It is to the Lord’s credit that David is able to maintain his integrity. Therefore, by God’s help David is confident that he will continue to live for the Lord and enjoy God’s “presence forever”. This should be a model for all believers and, as such, we may always praise the Lord, “from everlasting to everlasting”. (Ps. 41:13)

Indeed, the psalmists often properly praised the Lord for his sustaining grace for even Judah’s kings often demonstrated their loyalty to the Lord. For example, in the face of an invasion by the kings of Ammon, Moab, and Mount Seir, Judah’s fourth king, King Jehoshaphat, proclaimed to his people, “Listen to me, Judah and people of Jerusalem! Have faith in the LORD your God and you will be upheld; Have faith in his prophets and you will be successful” (2 Chr. 20:20). And so it happened due to the Lord’s supervision of the details of battle (cf. vv. 22-28). This is in accordance with many scriptures that point to the Lord’s sustaining of his people, not only in the face of their enemies, but in their daily lives.

Thus the Lord sustains the sick, for it is he who “has regard for the weak and delivers him in times of trouble, and who will sustain him ‘on his sick bed’.” (Ps. 41:1,3). Elsewhere David cries to the Lord:

Create in me a pure heart, O God,
And renew a steadfast spirit within me.

Do not cast me from your presence
Or take your Holy Spirit from me.

Restore to me the joy of your salvation
And grant me a willing spirit, to sustain me. (Ps. 51:10-12).

Here David pleads for God’s to so control his life that he may rejoice and seek God’s sustenance. When God is in control of the believer’s life and the Holy Spirit is operative within him, we tend to respond positively to God’s guidance and sustaining grace. Indeed, “Cast your cares on the LORD and he will sustain you; he will never let the righteous fall” (Ps.55:22). So it is that the Lord himself promises David, “My hand will sustain him; surely my arm will strengthen him” (Ps.89:21). Accordingly, the believer may earnestly pray, “Let me live that I may praise you, and may your laws sustain me” (Ps. 119:175).Surely believers can know and experience the reality of God’s sustaining grace and strength even as David often declares. For example, in Psalm 18 he says, “You give me your shield of victory, and your right hand sustains me” (v.35).

The right hand is a familiar Old Testament motif, which is often found in one or two similar uses: 1) prominence (cf. Gal. 2:9) and 2) as we have noted above, power – especially God’s unequalled strength. In New Testament times the apostle John was blessed by the risen Lord Jesus who utilized his right hand:

In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the first and the last. I am the Living One; I was dead, and behold I am alive forever and ever!” (Rev.1:16-17).

Indeed, the Lord himself is still active for the submissive believer. As David out, “The LORD sustains the humble but casts the wicked to the ground” (cf. Ps. 54:4). The right hand itself is a familiar and often used motif. It appears often “to emphasize God’s person and actions. God’s right hand is said to be ‘filled with righteousness (Ps. 48:10) and effective might’” (Ps. 80:15-16; 89:13).5 May each of us, then, remain sensitive to the Lord’s guidance. As Fanny Crosby said,

Thou my everlasting portion, more than friend or life to me;
All along my pilgrim journey, Savior, let me walk with Thee6.


1 All scripture references are from the NIV.

2 Mark D. Futato, “The Book of Psalms”, Cornerstone Biblical Commentary, (Carol Stream, Il.: Tyndale House, 2009), VII, 417.

3 Willem A. Van Gemeren, “Psalms”, The Expositor’s Bible Commentary, ed. Frank E. Gaebelein, (Grand Rapids: Zondevan, 1991), V, 302.

4 Joseph A. Alexander, Commentary on Psalms, (Grand Rapids: Kregal, 1991), 280.

5 Dictionary of Biblical Imagery,  eds. Leland Ryken, James. C. Wilhoit, Tremper Longman III, (Downers Grove, Il.: Intervarsity Press, 1998), 727-728.

6 Fanny J. Crosby,  “Close to Thee.”

Related Topics: Grace

14. Problems Within And Problems Without (Exodus 17:1-16)

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Life of Moses (14)

May 27, 2018

A standing joke among pastors is that the ministry would be great if it weren’t for the people! But, of course, the ministry is people. Since all people are fallen sinners and even the saints are not perfectly sanctified, if you’ve got people, you’ve got problems. And since Satan is opposed to Christ’s church, we can expect problems from within and problems from without.

In Exodus 17, Moses has to deal with problems from both fronts. Within the camp, the people quarreled with him because of no water. Their anger was so severe that Moses was concerned that they might even stone him (v. 4)! As if the internal problems were not enough, Amalek came from without and fought against Israel. In other words, “Welcome to the ministry, Moses!” This chapter teaches us that …

God’s people and His leaders should drink from Christ to deal with problems from within and problems from without.

1. God’s people and God’s leaders should drink from Christ to deal with problems from within (Exod. 17:1-7).

The people’s grumbling against Moses is similar to the incident in Numbers 20:1-13, but there are enough differences to conclude that they are not the same. In both incidents, the people grumbled about no water and the place was named Meribah (“quarrel”). In both places, God gave the people water from the rock through Moses’ action. But, Exodus 17 occurs near the beginning of Israel’s time in the wilderness; Numbers 20 occurs near the end of the forty years. In Exodus 17, the Lord commanded Moses to strike the rock with his staff and Moses obeyed. In Numbers 20 the Lord told Moses to speak to the rock, but in his anger with the people, he struck the rock. Because he disobeyed, the Lord prohibited Moses from leading Israel into the Promised Land.

There are four lessons here for God’s people and His leaders:

A. God’s people should be on guard against an evil, unbelieving heart that grumbles against God’s dealings with them.

If the problem of grumbling sounds vaguely familiar, it’s because we’ve already met it in Exodus 14, 15, and 16. These stories are repeated because we need to learn their lessons! As we’ve seen, grumbling is not a minor sin. In 1 Corinthians 10:10, Paul says that because of Israel’s grumbling, some were destroyed by the destroyer. Then he warns (1 Cor. 10:11), “Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come.”

The first thing we need to recognize here is that the Lord directly led Israel to Rephidim (“resting place”) where there was no water. Verse 1 states that they journeyed “according to the command of the Lord.” They weren’t lost! So you have to ask, “Why did God directly lead Israel to another place of no water?” The answer is: For the same reason He brings us into places of need: so that we will call upon Him in our weakness and He will be glorified when He delivers us. The Lord says (Ps. 50:15), “Call upon Me in the day of trouble; I shall rescue you, and you will honor Me.” So if you’re in a place of trouble, before you do anything else, call upon the Lord. If you’ve been grumbling, confess that to the Lord and ask Him to be glorified through the trial that you’re in.

This incident of Israel’s grumbling at Massah (“test”) and Meribah (“quarrel”) is mentioned in Psalm 95:7-11:

Today, if you would hear His voice,
Do not harden your hearts, as at Meribah,
As in the day of Massah in the wilderness,
“When your fathers tested Me,
They tried Me, though they had seen My work.
“For forty years I loathed that generation,
And said they are a people who err in their heart,
And they do not know My ways.
“Therefore I swore in My anger,
Truly they shall not enter into My rest.”

Hebrews 3:7-11 cites those verses and adds (Heb. 3:12), “Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God.” Grumbling stems from “an evil, unbelieving heart.” Unbelief tests or tries the Lord (Exod. 17:7; Ps. 95:9). In spite of His many mercies, when problems arise, unbelief challenges God by asking (Exod. 17:7), “Is the Lord among us, or not?” In other words, unbelief asks, “If God is really here and cares about me, how can He let this happen?” Unbelief doubts God’s sovereignty, His power, His wisdom, and His love. It removes God from His rightful place as judge and puts Him on trial, while I judge Him, questioning His ways of dealing with me! It stems from the pride of thinking that I know better than God what would be best for me. Be on guard against grumbling against the Lord!

B. God’s people should be on guard against grumbling against God’s leaders.

Grumbling against the Lord often comes out as grumbling against spiritual leaders who are seeking to direct you to the place of God’s blessing. Even though Moses was one of the greatest leaders in history, the grumblers accused him of bringing them and their children into the wilderness to kill them (v. 3)! Actually, in obedience to the Lord he was trying to lead them to a land flowing with milk and honey.

Even the greatest Christian leaders do not share Moses’ intimacy with God or his leadership gifts. But even so, Hebrews 13:17 exhorts the church, “Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.” Paul commanded Titus (2:15), “These things speak and exhort and reprove with all authority. Let no one disregard you.” He instructed Timothy (1 Tim. 5:17), “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.” “Double honor” refers both to respect and financial support (see v. 18) for those who preach the Word. But you can’t be in submission to a leader or honor him while at the same time you’re grumbling about him to others. Often, if people don’t like God’s message, they express it by attacking His messenger.

This does not mean that you can’t voice concerns about a church leader or a church problem. Paul goes on to tell Timothy how to deal with a sinning elder (1 Tim. 5:19-20): “Do not receive an accusation against an elder except on the basis of two or three witnesses. Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning.”

If your complaint is something other than a sin issue, then after praying about it and checking your attitude, go directly to the leader and share your concerns. If he doesn’t listen and it’s an important enough matter, take two or three with you and try again. But don’t go in anger just to vent. Don’t question the leader’s motives, as Israel here accused Moses of trying to kill them (Exod. 17:3). Your aim should be to glorify God by helping the leader and the church. But be careful, because as Moses pointed out (v. 2), by quarreling with him, the Israelites were really testing the Lord.

C. God’s leaders should take every problem from within to the Lord and rely on His sufficiency to deal with it.

Moses instantly recognized his own inadequacy to provide water in the desert for two million people, so he cried out to the Lord (v. 4). Even if our problem is not that big, we should immediately recognize with Paul (2 Cor. 3:5), “Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God.” As F. B. Meyer observed (Moses [Christian Literature Crusade], p. 103), “And when we have reached the end of self, we have got to the beginning of God.”

Moses’ staff (v. 5) was the symbol of God’s power. It was the same staff with which he had struck the Nile and divided the Red Sea. He will use it again to help the Israelite army prevail against Amalek (v. 9). It showed both the elders and the people that the power was not in Moses, but came from the Lord. Moses was just the man whom God used.

God instructed Moses not to go it alone, but to take with him some of the elders of Israel (v. 5). We’re not told whether the elders were trusting God along with Moses or griping along with the people, but the text emphasizes twice that Moses did this miracle with the elders (vv. 5, 6). God’s purpose may have been to teach the elders to trust in His sufficiency, to teach the people that Moses was not acting by himself, and to protect Moses from being killed.

The New Testament teaches that the local church is to be governed by a plurality of elders, also called pastors or overseers (Acts 14:23; 15:2; 20:17, 28; Eph. 4:11; Phil. 1:1; Titus 1:5, 7; 1 Pet. 5:1-4). It should never be a one-man show. When there is a problem, the elders should come together in prayer, seeking God’s wisdom through His Word, and then act together for the good of the church. It should be evident that they are relying on the Lord’s sufficiency, not on human methods or schemes.

D. God’s gracious provision to deal with His people’s problems is to give them Christ, who is water from the rock.

God’s provision of water from the rock demonstrates His grace toward His grumbling people. In Exodus 16:3-4, when the people complained about no food in the wilderness, without rebuke God graciously promised to rain bread from heaven on them. Here, again without rebuke, He instructs Moses to strike the rock so that water would come out to satisfy the people’s thirst. His grace was rebuke enough for their grumbling. When the Lord told Moses (v. 6) that He would stand before him on the rock, we don’t know whether the entire congregation saw a visible manifestation of the Lord or not, but if they did, it was a further rebuke of their challenge (v. 7), “Is the Lord among us, or not?” But either way, the water suddenly gushing from a rock in that barren desert was gracious proof that the Lord was in fact among them.

In 1 Corinthians 10:4, Paul makes a surprising comment on this incident: “and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ.” He means that the rock that supplied the living water for Israel was a type of Christ, who provides living water for all who thirst and ask Him for it (John 4:10-14). When he says that the rock followed them, I think Paul was using a manner of speaking to say that Christ went with Israel through the desert and that at His word, any rock became a fountain of water to satisfy their thirst. Just as the manna was spiritual in that it came from God and taught a spiritual lesson, so the rock was spiritual in that at God’s word, it brought forth abundant water and also showed the sustenance and refreshment that we find in the Lord Jesus Christ.

But the rock did not bring forth water until Moses struck it in obedience to God’s command. In the same way, Christ provided the living water of salvation only by being struck down for us at the Father’s command. Isaiah 53:4-6 wonderfully prophesied of Jesus:

Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
All of us like sheep have gone astray,
Each of us has turned to his own way;
But the Lord has caused the iniquity of us all
To fall on Him.

At the very end of the Bible is this wonderful invitation (Rev. 22:17), “The Spirit and the bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who wishes take the water of life without cost.” Are you spiritually thirsty? Three times the Spirit and the bride (the church) invite you to come to Jesus, the water of life. And, it applies also to the church and her leaders who are dealing with problems in the church: Come and drink more deeply from Jesus, our Rock who provides abundant living water for thirsty souls!

Thus, God’s people and God’s leaders should drink from Christ to deal with problems from within (Exod. 17:1-7).

2. God’s people and God’s leaders should drink from Christ to deal with problems from without (Exod. 17:8-16).

It was only after God supplied Israel’s need for water from the rock that they then had to face their first enemy from without, a desert tribe called Amalek. Until now, God has done everything for Israel: He struck the Egyptians with the ten plagues; He divided the Red Sea; He destroyed Pharaoh’s army in the sea. He graciously has provided both water and food in the barren desert. All of this pictures our salvation, in which God does it all. We receive salvation by grace alone through faith alone in Christ alone, apart from works, so that no one may boast (Eph. 2:8-9).

But now, having received God’s salvation, Israel faces an external enemy and they have to take up the sword and fight. This pictures our sanctification, where we must fight the enemy through the power of the Holy Spirit. As Paul stated (Phil. 2:12-13), “So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure.” In other words, we are passive in our salvation, which comes from God’s sovereign grace alone; but we must be active in our sanctification, relying on the Lord as we use the means He has provided. There are lessons here both for God’s people and for His leaders:

A. God’s people and His leaders must fight the world, the flesh, and the devil, which seek to destroy them.

Amalek was a grandson of Esau through a concubine of his son Eliphaz (Gen. 36:12). Esau was a worldly man who despised his birthright for a bowl of stew. He succeeded in the world, but he didn’t know the God of his fathers. Centuries after Moses, God commanded Israel’s first king, Saul, to destroy Amalek because of this attack on Israel in the wilderness (1 Sam. 15:2-3). But Saul compromised, sparing Agag, the Amalekite king, and some of the best sheep and oxen. Because of Saul’s disobedience, God removed him as king and replaced him with David.

Later, some Amalekites raided Ziklag, taking captive the families of David and his men (1 Sam. 30). He was able by God’s direction to slaughter many of them and recover their families and belongings. But the Amalekites plagued Israel even into Hezekiah’s time, three centuries after David. And three centuries after that, Haman, a descendant of the Amalekite King Agag, attempted to annihilate the Jews in Esther’s time. So they were perpetual enemies of Israel (Jud. 6:33; Ps. 83:4, 7).

Several devotional writers say that Amalek represents the flesh that believers must constantly battle. They may be right, but since the flesh is an enemy from within and Amalek was an enemy from without, I think that Amalek represents our broader threefold enemy: the world, the flesh, and the devil. We’re engaged in perpetual spiritual warfare against these enemies of our souls. If you compromise with such aggressive enemies, they will eventually dominate your life and destroy you. First, Israel had to drink from the rock, which is Christ. But then, they had to take up their swords and actively fight this enemy. The point is, the Christian life is not an easy stroll in the park; it’s a daily battle against powerful forces of evil that threaten to destroy us. How do we fight the battle?

B. God’s leaders and God’s people fight by prayer, by using means in the battle, and by remembering God’s perpetual opposition to the enemy.

1) God’s leaders and God’s people fight by prayer.

Some object to the interpretation of Moses’ uplifted hand holding his staff as prayer, since the text does not say that he was praying. True, but his staff represented God’s authority and strength. By holding it up, Moses was clearly appealing to God for His help in the battle. When he held it up, Israel prevailed. When he let it down, Amalek prevailed. So it seems to be a picture of prevailing prayer that lays hold of God’s strength.

This interpretation may be supported by a difficult phrase in verse 16. The NASB translates, “The Lord has sworn,” but the literal translation is, “a hand upon the throne of the Lord.” The difficulty is, “Whose hand is upon the throne?” If it is the Lord’s hand, then He is raising His hand to swear perpetual battle against His enemy, represented by Amalek. It could refer to Amalek’s hand against the Lord’s throne. But more likely, it is Moses’ hand, which pictures his hand lifted to God’s throne in prayer (see Philip Ryken, Exodus [Crossway], p. 461.) This view fits with Ephesians 6, where after describing our need to put on the full armor of God to do battle against the spiritual forces of darkness, Paul adds (Eph. 6:18), “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints.” We prevail against the world, the flesh, and the devil through prayer that lays hold of God’s riches in Christ.

2) God’s leaders and God’s people fight by using means in the battle.

Moses prayed, but Joshua had to choose men and go out and fight with their swords against this enemy. This is the first mention of Moses’ successor, Joshua, in the Bible. Under his leadership, Israel would conquer the Canaanites. In the same way, we must pray, but also we must use the means that God has given us for spiritual victory (Eph. 6:14-17): girding our loins with truth; putting on the breastplate of righteousness; having shod our feet with the gospel of peace; taking up the shield of faith; taking the helmet of salvation and the sword of the Spirit, which is the word of God. There are other means, also, such as worship and fellowship with others in the body of Christ. The point is, you can’t win most battles against our spiritual enemy by prayer alone; also, you must fight, using the means that God has provided.

3) God’s leaders and God’s people fight by remembering God’s perpetual opposition to the enemy.

God directed Moses to write in a book as a memorial and recite it to Joshua that He would utterly blot out the memory of Amalek from under heaven. Then Moses built an altar and named it, “The Lord is My Banner.” It was to remind Israel, “The Lord will have war against Amalek from generation to generation.” And it was to remind them of how He provided victory in this first battle. A banner is a military insignia raised on a pole during the battle. As long as it’s still flying, the soldiers know that the battle is not lost (Ryken, p. 466). The Lord Himself was Israel’s banner.

Jesus Christ and His cross are our banner. He was lifted up to die for our sins. He was raised up in victory over the enemy of our souls (John 12:31; Col. 2:15). When we fight against the world, the flesh, and the devil, we can look to Christ crucified and know that we can conquer in His mighty name.

Conclusion

Someone has said, “The only person with all his problems behind him is probably a school bus driver.” If a church has people, it will have problems. But whatever the problems, whether from within or without, we also have Christ, the living water, always available to us in this wilderness. He promised the sinful woman at the well (John 4:14), “Whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” Make sure that you stay hydrated! Drink often from Jesus, the living water!

Application Questions

  1. How can you address a legitimate problem in the church without falling into the sin of grumbling?
  2. When do a leader’s imperfections call for correction rather than just letting them slide?
  3. What sorts of problems come from the world? The flesh? The devil? Do we need to determine the source to fight these problems?
  4. Discuss with a friend: In salvation, we are passive, but in sanctification, we must be active. Use biblical support.

Copyright, Steven J. Cole, 2018, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Christian Life, Suffering, Trials, Persecution

Preface

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And entrust what you heard me say in the presence of many others as witnesses to faithful people

2 Timothy 2:2 (NET)

Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.

Each lesson is based around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought, often called the Big Idea. After finding the Big Idea for each passage studied, students will discuss the Big Question, which will lead the small group (if applicable) through the entire text. Alongside the Big Question, note the added Observation, Interpretation, and Application Questions. The Observation Questions point out pivotal aspects of the text. The Interpretation Questions facilitate understanding through use of the context and other Scripture. The Application Questions lead to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in preparing the lesson.

As the purpose of this guide is to make preparation easier for the teacher and study easier for the individual, many commentaries and sermons have been accessed in the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader may wish to follow the suggested teaching outline:

  1. Introduce the text and present the Big Question.
  2. Allow several minutes for the members to discuss the question, search for the answers within the text, and listen to God speak to them through His Word.
  3. Discuss the initial findings, then lead the group through the Observation, Interpretation, and Application Questions.

On the other hand, the leader may prefer to teach the lesson in part or in whole, and then give the Application Questions. He may also choose to use a “study group” method, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective to first read the main section of the lesson corporately, then to follow with a brief discussion of the topic and an Application Question.

Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching or preaching, or simply as an expositional devotional to enrich your own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.

Appendix 1: Study Group Tips

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Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format for leading a small group is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.

  1. Each week the members of the study group will read through a select chapter of the guide, answer the reflection questions (see Appendix 2), and come prepared to share in the group.
  2. Prior to each meeting, a different member can be selected to lead the group and share Question 1 of the reflection questions, which is to give a short summary of the chapter read. This section of the gathering could last from five to fifteen minutes. This way, each member can develop their gift of teaching. It also will make them study harder during the week. Or, each week the same person could share the summary.
  3. After the summary has been given, the leader for that week will facilitate discussions through the rest of the reflection questions and also ask select review questions from the chapter.
  4. After discussion, the group will share prayer requests and pray for one another.

The strength of the study group is the fact that the members will be required to prepare their responses before the meeting, which will allow for easier discussion. In addition, each member will be given the opportunity to teach, which will further equip their ministry skills. The study group model has distinct advantages.

Appendix 2: Reflection Questions

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Writing is one of the best ways to learn. In class, we take notes and write papers, and all these methods are used to help us learn and retain the material. The same is true with the Word of God. Obviously, all the authors of Scripture were writers. This helped them better learn the Scriptures and also enabled them to more effectively teach it. In studying God’s Word with the Bible Teacher’s Guide, take time to write so you can similarly grow both in your learning and teaching.

  1. How would you summarize the main points of the text/chapter? Write a brief summary.
  2. What stood out to you most in the reading? Did any of the contents trigger any memories or experiences? If so, please share them.
  3. What follow–up questions did you have about the reading? What parts did you not fully agree with?
  4. What applications did you take from the reading, and how do you plan to implement them into your life?
  5. Write several commitment statements: As a result of my time studying God’s Word, I will . . .
  6. What are some practical ways to pray as a result of studying the text? Spend some time ministering to the Lord through prayer.

Appendix 3: Walking the Romans Road

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How can a person be saved? From what is he saved? How can someone have eternal life? Scripture teaches that after death each person will spend eternity either in heaven or hell. How can a person go to heaven?

Paul said this to Timothy:

You, however, must continue in the things you have learned and are confident about. You know who taught you and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus.

2 Timothy 3:14-15

One of the reasons God gave us Scripture is to make us wise for salvation. This means that without it nobody can know how to be saved.

Well then, how can a people be saved and what are they being saved from? A common method of sharing the good news of salvation is through the Romans Road. One of the great themes, not only of the Bible, but specifically of the book of Romans is salvation. In Romans, the author, Paul, clearly details the steps we must take in order to be saved.

How can we be saved? What steps must we take?

Step One: We Must Accept that We Are Sinners

Romans 3:23 says, “For all have sinned and fall short of the glory of God.” What does it mean to sin? The word sin means “to miss the mark.” The mark we missed is looking like God. When God created mankind in the Genesis narrative, he created man in the “image of God” (1:27). The “image of God” means many things, but probably, most importantly it means we were made to be holy just as he is holy. Man was made moral. We were meant to reflect God’s holiness in every way: the way we think, the way we talk, and the way we act. And any time we miss the mark in these areas, we commit sin.

Furthermore, we do not only sin when we commit a sinful act such as: lying, stealing, or cheating. Again, we sin anytime we have a wrong heart motive. The greatest commandments in Scripture are to “Love the Lord your God with all your heart and to love your neighbor as yourself” (Matt 22:36-40, paraphrase). Whenever we don’t love God supremely and love others as ourselves, we sin and fall short of the glory of God. For this reason, man is always in a state of sinning. Sadly, even if our actions are good, our heart is bad. I have never loved God with my whole heart, mind, and soul and neither has anybody else. Therefore, we have all sinned and fall short of the glory of God (Rom 3:23). We have all missed the mark of God’s holiness and we must accept this.

What’s the next step?

Step Two: We Must Understand We Are Under the Judgment of God

Why are we under the judgment of God? It is because of our sins. Scripture teaches God is not only a loving God, but he is a just God. And his justice requires judgment for each of our sins. Romans 6:23 says, “For the payoff of sin is death.”

A wage is something we earn. Every time we sin, we earn the wage of death. What is death? Death really means separation. In physical death, the body is separated from the spirit, but in spiritual death, man is separated from God. Man currently lives in a state of spiritual death (cf. Eph 2:1-3). We do not love God, obey him, or know him as we should. Therefore, man is in a state of death.

Moreover, one day at our physical death, if we have not been saved, we will spend eternity separated from God in a very real hell. In hell, we will pay the wage for each of our sins. Therefore, in hell people will experience various degrees of punishment (cf. Lk 12:47-48). This places man in a very dangerous predicament—unholy and therefore under the judgment of God.

How should we respond to this? This leads us to our third step.

Step Three: We Must Recognize God Has Invited All to Accept His Free Gift of Salvation

Romans 6:23 does not stop at the wages of sin being death. It says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because God loved everybody on the earth, he offered the free gift of eternal life, which anyone can receive through Jesus Christ.

Because it is a gift, it cannot be earned. We cannot work for it. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.”

Going to church, being baptized, giving to the poor, or doing any other righteous work does not save. Salvation is a gift that must be received from God. It is a gift that has been prepared by his effort alone.

How do we receive this free gift?

Step Four: We Must Believe Jesus Christ Died for Our Sins and Rose from the Dead

If we are going to receive this free gift, we must believe in God’s Son, Jesus Christ. Because God loved us, cared for us, and didn’t want us to be separated from him eternally, he sent his Son to die for our sins. Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Similarly, John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” God so loved us that he gave his only Son for our sins.

Jesus Christ was a real, historical person who lived 2,000 years ago. He was born of a virgin. He lived a perfect life. He was put to death by the Romans and the Jews. And he rose again on the third day. In his death, he took our sins and God’s wrath for them and gave us his perfect righteousness so we could be accepted by God. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” God did all this so we could be saved from his wrath.

Christ’s death satisfied the just anger of God over our sins. When God saw Jesus on the cross, he saw us and our sins and therefore judged Jesus. And now, when God sees those who are saved, he sees his righteous Son and accepts us. In salvation, we have become the righteousness of God.

If we are going to be saved, if we are going to receive this free gift of salvation, we must believe in Christ’s death, burial, and resurrection for our sins (cf. 1 Cor 15:3-5, Rom 10:9-10). Do you believe?

Step Five: We Must Confess Christ as Lord of Our Lives

Romans 10:9-10 says,

Because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.

Not only must we believe, but we must confess Christ as Lord of our lives. It is one thing to believe in Christ but another to follow Christ. Simple belief does not save. Christ must be our Lord. James said this: “…Even the demons believe that – and tremble with fear” (James 2:19), but the demons are not saved—Christ is not their Lord.

Another aspect of making Christ Lord is repentance. Repentance really means a change of mind that leads to a change of direction. Before we met Christ, we were living our own life and following our own sinful desires. But when we get saved, our mind and direction change. We start to follow Christ as Lord.

How do we make this commitment to the lordship of Christ so we can be saved? Paul said we must confess with our mouth “Jesus is Lord” as we believe in him. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.”

If you admit that you are a sinner and understand you are under God’s wrath because of them; if you believe Jesus Christ is the Son of God, that he died on the cross for your sins, and rose from the dead for your salvation; if you are ready to turn from your sin and cling to Christ as Lord, you can be saved.

If this is your heart, then you can pray this prayer and commit to following Christ as your Lord.

Dear heavenly Father, I confess I am a sinner and have fallen short of your glory, what you made me for. I believe Jesus Christ died on the cross to pay the penalty for my sins and rose from the dead so I can have eternal life. I am turning away from my sin and accepting you as my Lord and Savior. Come into my life and change me. Thank you for your gift of salvation.

Scripture teaches that if you truly accepted Christ as your Lord, then you are a new creation. Second Corinthians 5:17 says, “So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come!” God has forgiven your sins (1 John 1:9), he has given you his Holy Spirit (Rom 8:15), and he is going to disciple you and make you into the image of his Son (cf. Rom 8:29). He will never leave you nor forsake you (Heb 13:5), and he will complete the work he has begun in your life (Phil 1:6). In heaven, angels and saints are rejoicing because of your commitment to Christ (Lk 15:7).

Praise God for his great salvation! May God keep you in his hand, empower you through the Holy Spirit, train you through mature believers, and use you to build his kingdom! “He who calls you is trustworthy, and he will in fact do this” (1 Thess 5:24). God bless you!

1. Marks of Faithful Christian Soldiers (1 Timothy 1:1-7)

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From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord! As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings, nor to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God’s redemptive plan that operates by faith. But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. Some have strayed from these and turned away to empty discussion. They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.

1 Timothy 1:1-7 (NET)

What are marks of faithful Christian soldiers?

First Timothy is a special epistle. It is called a pastoral epistle along with 2 Timothy and Titus. Paul sent Timothy this letter to encourage him to be faithful and to give him instructions on how to run the church. First Timothy 3:15 is a theme verse for the book. It says, “in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God, the support and bulwark of the truth.”

Who was Timothy? Timothy was a disciple of Paul, whom he met in Lystra in Acts 16. The disciples in Lystra spoke highly of Timothy, and therefore, Paul took him on his missionary journeys. He calls him a true son in faith (v. 2). Many people think Paul led Timothy to Christ, but Acts 16 reads as though he was already a believer. Plus, Timothy’s mother and grandmother were Jewish Christians who taught him the Scripture from infancy (cf. 2 Tim 1:5, 2 Tim 3:15). His father was a Greek unbeliever (Acts 16:3). “It seems probable that after Paul’s first imprisonment at Rome, he visited Ephesus with Timothy. When Paul moved on to Macedonia, he instructed Timothy to stay in Ephesus for a while to teach the word of God and to warn the believers against false teachers.”1

Though Paul writes this letter to Timothy, it is also for the Ephesian church. We can discern this because the contents explain how the church should be run, but also because Paul closes the letter with, “Grace be with you all” (1 Tim 6:21). The “you” is plural, as the entire church was meant to read this letter.2

In 1 Timothy 1:1-7 specifically, Paul writes using military terms. In verse 1, when Paul says he is an apostle by the “command” of God, it actually means by a “royal commission.”3 Christ, the King, commissioned Paul as an apostle, and therefore, Timothy and the Ephesians were receiving a royal command directly from the King. This command was mandatory and nonnegotiable.

We also see military terminology in Paul’s command to Timothy in verse 3. He said, “instruct certain people not to spread false teachings.” Warren Wiersbe’s comments on the meaning of “instruct” or “charge” are helpful:

Charge means “to give strict orders from a superior officer.” Paul used this word (sometimes translated “commandment” and “command” in kjv) eight times in his two letters to Timothy (1 Tim. 1:3, 5, 18; 4:11; 5:7; 6:13, 17; 2 Tim. 4:1). He was conveying this idea: “Timothy, you are not only a pastor of the church in a difficult city. You are also a Christian soldier under orders from the King. Now pass these orders along to the soldiers in your church!”4

Timothy and the church were to operate under the very authority of Christ—the head of the church. They were all Christian soldiers in a spiritual war. Sometimes attacks come from without, as the world persecutes the church, but the worst attacks come from within, as it is often propagated by demons and false teachers (cf. 1 Tim 4:1-3). Paul had warned the Ephesian elders while on his way to Rome that wolves would come even from their midst teaching perverse doctrines. He called them to be on their guard (Acts 20:28-31).

Now, just five years later, Paul, Timothy, and the Ephesians were in a war fighting to save the sheep from wolves.5 They were to fight this battle based on the command and authority of their King and so are we. In fact, when Christ said in the great commission, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations” (Matt 28:18-19b), he commands all of us to complete this ministry in his authority. We are all under military orders from the King!

Like Paul, Timothy, and the Ephesians, we must be faithful soldiers of Christ. What are marks of faithful soldiers? We can discern a great deal from this passage.

Big Question: What marks of faithful Christian soldiers can be discerned from 1 Timothy 1:1-7?

Faithful Christian Soldiers Know Their Assignments

From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord! As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings

1 Timothy 1:1-3

Interpretation Question: Who were the apostles? Do they still exist today?

In verse 1 of this text, we see Paul’s commission—his assignment. He was called to be an apostle of Christ by the command of God. The word “apostle” means “sent one.” It could refer to a missionary sent out by a church, or as in Paul’s case, it referred to a limited group of people who were witnesses of the resurrected Christ: the Twelve disciples and a few others. They were with Christ during his earthly ministry and testified to his resurrection. Paul was an apostle with an “abnormal” birth in that he was not one of the original apostles. Christ first appeared to him after Christ’s earthly ministry and sometime after Christ’s resurrection and ascension (cf. 1 Cor 15:8, Acts 9:3-6). Apostles were given the ability to perform miracles to prove and authenticate their ministry (2 Cor 12:12).

Paul seems to indicate that he was last of this special group of men in 1 Corinthians 15:8. He says, “Last of all, as though to one born at the wrong time, he appeared to me also.” There are no apostles today in the sense of the original apostles. In Ephesians 2:20, Paul called them the foundation of the church, as they taught and were inspired to write Scripture. The names of the Twelve are also placed on the foundations of the heavenly city of Jerusalem (Rev 21:14). However, there are still apostles with a lower case “a”—meaning those God calls to be founders of ministries, church planters, and missionaries (cf. Eph 4:11).

As mentioned, when Paul says he is an apostle by the “command” of God, it means a “royal commission.” Paul knew his assignment; he was following the command of the King. Therefore, he calls for Timothy and the church of Ephesus to follow his commands, as they originated from God.

This is important to see because we all have orders from God. Paul was ordered to be an apostle and to write this apostolic letter, among others. Timothy and the Ephesians were ordered by God, through Paul, to protect the church from false doctrine (1 Tim 1:3) and to run the church in a way that honored God’s order (1 Tim 3:15). We all have our God-given calls, and if we don’t know them, we can’t fulfill them.

What has God called you to do? God has a call and commission on our lives as well. We are his workmanship created for good works which he prepared beforehand that we should walk in (Eph 2:10). He calls some to serve the church through teaching, singing, leadership, administration, hospitality, helps, etc. He calls some to be lights in the business world, education, or politics. What has God called you to do?

Application Question: How can we discern our divine assignments?

1. We discern our divine assignments by obeying our general call, as given in Scripture.

Our general call includes everything taught in Scripture. We must flee all appearance of evil and turn away from sin (1 Thess 5:22). We must commit to and serve in a Bible preaching church (Eph 4:11-16). We must share the gospel with others (Matt 28:19-20). This is our general call; however, if we obey God’s general call then it opens the door to discern our specific call. Scripture says if we are faithful with little, God can give us more, but if we’re unfaithful with little (what he has revealed), God will not give us more (cf. Lk 16:10-12).

Are you faithfully studying and obeying God’s Word so you can discern God’s specific call?

2. We discern our divine assignments by God’s work in our hearts.

Philippians 2:13 says God works in us to will and to do of his good pleasure. Often, we discern God’s call by how he works in our hearts. He gives us desires to serve in specific ways and sometimes in specific places or with specific people.

What is God doing in your heart?

3. We discern our divine assignments by the confirmation of others.

Though Timothy was timid and maybe afraid to serve in leadership positions (2 Tim 1:7), God confirmed his call through Paul and through elders. First Timothy 4:14 says, ”Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you.” Most likely, this refers to Timothy’s ordination and God’s confirmation of his call through a time of corporate prayer. Similarly, when Paul and Barnabas were called to missions, God confirmed it through the elders of Antioch and a time of prayer (Acts 13:1-3). When God called David to be king, Samuel confirmed it by anointing him with oil (1 Sam 16). When God calls us to serve in a certain ministry or go a certain direction in life, he often confirms it through his body. If we are not connected to his body, we will often miss God’s call or struggle to discern it.

Are you connected with God’s body, so you can hear his call?

4. We discern our divine assignments by being intimate with God.

Psalm 25:14 says, “The Lord’s loyal followers receive his guidance, and he reveals his covenantal demands to them.” As we abide in his Word, prayer, worship, and fellowship, God confides in us. He makes his covenant known to us. Some have said, “Those who are near, hear.” Are you being near God so you can hear his words and discern his call—your assignment?

Faithful Christian soldiers know and fulfill their assignments. How has God called you to serve him?

Application Question: In what ways has God called you to serve him and others? How did you discern this? If you don’t know how God has called you to serve, what steps is God calling you to take to find out?

Faithful Christian Soldiers Are Empowered by God

From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

1 Timothy 1:2

When Paul says, “Grace, mercy, and peace from God the Father and Christ Jesus our Lord,” he essentially prays a blessing of God’s empowerment over Timothy. Throughout Paul’s letters to Timothy, we can discern that Timothy probably had a tendency towards discouragement and feeling like giving up. In 2 Timothy 1:7, Paul says, “For God did not give us a Spirit of fear but of power and love and self-control.” It also seems that some older members in the church probably didn’t respect him very much. Paul said, “Let no one look down on you because you are young” (1 Tim 4:12). The very fact that Paul “urged” him to stay in Ephesus (1 Timothy 1:3), may hint that Timothy wanted to quit and leave.

Timothy had many reasons to be discouraged—not including all the false teachers Timothy had to deal with. However, God the Father and Christ the Son would give him everything needed to complete the work, and this is true for us as well. In fact, 2 Peter 1:3 says God has given us everything we need for life and godliness. Three of the greatest gifts he gives us is grace, mercy, and peace (v. 2).

Interpretation Question: What does grace, mercy and peace refer to?

1. Grace refers to unmerited favor.

God constantly pours unmerited favor on his faithful soldiers to empower them to do his work. It is totally underserved and based on our relationship with him.

2. Mercy refers to deliverance from the consequences and guilt of sin; it also may refer to help in time of need.

Every soldier fails God—maybe that was something hindering or discouraging Timothy. The enemy works hard to accuse and condemn those faithfully serving God. Every failure is used as a fiery arrow from the enemy, and many get discouraged and quit. However, as we confess our sins and failures to God, he delivers us from the guilt and cleanses our conscience. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” To complete our tasks, God lavishes mercy on his faithful soldiers; he gives them help and refreshment in their time of need.

3. Peace refers to harmony and tranquility with God and others, and in our soul.

God may not always change our circumstances but he will give us his peace. This peace not only gives us rest but also guides us. Colossians 3:15 says, “Let the peace of Christ be in control in your heart.” “Be in control” comes from a Greek word used of an umpire at an athletic game. The umpire says, “Winner!” “Safe!” or “Foul!” As we walk with God, he guides us by his peace or a loss of peace, as we seek his direction. This was part of Timothy’s enablement to serve God.

In addition, God’s peace helps us have peace with others. Christ died not just to restore our relationship with God but also with others. Therefore, we must be quick to forgive and reconcile with those who harm and hurt us (Eph 4:3, 26-27).

Application Question: How can we operate in God’s empowerment for ministry?

1. God’s empowerment comes through prayer.

Paul prays for Timothy to have God’s grace, mercy, and peace—essentially empowerment for ministry. We must pray as well, and we must ask others to pray. Paul constantly asked for the prayers of others (cf. Col 4:3-4, Eph 6:19-20).

2. God’s empowerment comes through abiding in Christ.

In John 15:5, Jesus said, “‘I am the vine; you are the branches. The one who remains in me—and I in him—bears much fruit, because apart from me you can accomplish nothing.” As we abide in God’s Word, prayer, worship, and the fellowship of the saints, God gives us everything needed to serve him and others.

Are you walking in God’s power for Christian ministry?

Application Question: Why is God’s empowerment so important for Christian ministry? How do you daily practice abiding in the Vine?

Faithful Christian Soldiers Confront False Doctrine

As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings, nor to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God’s redemptive plan that operates by faith.

1 Timothy 1:3-4

Next, Paul calls for Timothy to confront the false teachers in this church. Most likely, these teachers were actually elders. In Acts 20:25-31, before Paul’s first imprisonment in Rome, he met with the Ephesians elders and warned them that wolves would come into the flock, even from their own number. Here, five years later, this seems to have happened.6 John MacArthur gives four evidences that these false teachers were probably elders:

First, they presumed to be teachers (1:7), a role reserved for elders (3:2; 5:17). Second, Paul, not the church, excommunicated Hymenaeus and Alexander [v. 20]. That implies they were in positions of power and the congregation couldn’t deal with them. Third, the qualifications of an elder are given in great detail in chapter 3. Giving those implies that unqualified men were serving in that office, and Timothy needed to see them replaced. Finally, Paul stresses that sinning elders are to be publicly disciplined (5:19–22).7

This means that Timothy probably needed to remove some elders, even as Paul had previously (v. 20). This would have been a difficult task.

Interpretation Question: What exactly were these false teachers teaching?

Their teaching seemed to have many different elements.

1. The teaching had Jewish elements.

Paul says that they were misusing the law (v. 7). This probably included forbidding certain types of food as seen in 1 Timothy 4:3. It may have even included salvation through the law, as the Judaizers taught. Paul said that their teaching did not advance God’s work which is by faith (v. 4). It also included Jewish myths and genealogies (v. 4).

Interpretation Question: What did Paul mean by their teaching of Jewish myths and genealogies?

Obviously, the Old Testament is full of genealogies, primarily given to trace the lineage of Christ. However, it seems that these teachers took a fanciful understanding of these genealogies—leading to controversy and speculation. It is possible these false teachers used an allegorical method of Bible interpretation, which made the Bible more exciting to study. As an example, they might have said, “Adam refers to the spirit, Eve to the flesh, the tree to free will, and the river to baptism.” This fanciful understanding of the Old Testament was common in several ancient Jewish works. Kent Hughes mentions some:

The Old Testament is full of genealogies that made perfect fodder for “Jewish myths” (Titus 1:14)—the fanciful allegorical creation of stories about the people in the genealogies. The Jewish tradition included books such as The Book of Jubilees (circa 135–105 b.c.), a fanciful rewrite of Old Testament history from creation to Sinai. The later Biblical Antiquities of Philo (circa a.d. 70) retells more of the Old Testament story—from creation to the death of King Saul. Thus there were ample allegorical models for the Ephesian elders turned Christian rabbis to imitate. 8

We’ve seen these fanciful interpretations throughout history. We must understand that the OT narratives are meant to detail the events of redemptive history; they are not meant to be a hunting ground for fantasies. But we’ve also seen fanciful interpretation in recent speculations such as with the “Bible Code”:

A few years ago the best-selling book The Bible Code, a tendentious interpretation of the Old Testament, claimed that an Israeli mathematician, Dr. Elijahu Rips, has decoded the Bible with a computer formula, unlocking 3,000-year-old prophecies of events such as the Kennedy assassination and the election of Bill Clinton—”everything from the holocaust to Hiroshima, from the moon landing to the collision of a comet with Jupiter.”9

The false teachings in Ephesus included common Jewish elements such as mythological teachings from the narratives and genealogies. We must be careful of teachings like these as they create speculations rather than holiness (v. 5).

2. The teaching had aspects of asceticism.

Again in 1 Timothy 4:3, Paul warns Timothy about those who forbid marriage and eating certain foods. Ascetics practiced strict self-denial as a means of attaining a higher spiritual plane (cf. Col 2:20-23). They were known for their rigorous discipline. This may be implied when Paul says “For ‘physical exercise has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come’” (1 Tim 4:8).

Application Question: How can we apply the Christian soldiers’ need to confront false doctrine?

Sadly, we live in an age full of relativism that denies truth. We can believe anything we like—the only thing wrong is declaring that somebody else is wrong. This thinking is even in the church. At times, to teach doctrine, which includes confronting false doctrine, is considered unloving. However, while Christ was on the earth, he confronted false teachers and warned us about them (Matthew 7:15-23, 23:1-39). In fact, the majority of Paul’s writings were confronting false teaching. In Corinth, he confronted the abuse of spiritual gifts like tongues. In Galatia, he confronted the abuse of the law as a means of salvation and sanctification. In Thessalonica, he confronted false teaching about the end times. In most of his books, he confronts false teaching. He will, in fact, continually call Timothy to guard the good deposit given to him (2 Tim 1:14) and to teach it to others so they can pass it on (2 Tim 2:2).

We must do the same. Doctrine matters.

  • In order to confront false doctrine, we must know doctrine so that we won’t be deceived.

The church is very biblically illiterate and, therefore, prone to deception (cf. Eph 4:11-14). We must read the Bible, study it, memorize it, and listen to or read good teaching on it. I highly recommend working through a systematic theology like Wayne Grudem’s Systematic Theology: An Introduction to Biblical Doctrine in order to better understand major doctrines in Scripture like the doctrine of salvation (What is salvation and can a person lose their salvation?), the doctrine of the church (What is the church and who can serve in leadership?), the doctrine of the Holy Spirit (Who is the Holy Spirit and what does he do?), etc. We must own the truth if we are going to guard it.

  • In order to confront false doctrine, we must be willing to lovingly challenge people.

Ephesians 4:15 (NIV) says, “Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ.” This is true as pastors preach the whole counsel of Scripture instead of ducking controversial parts of it (cf. Acts 20:26-27). When they do this, the church grows. But it is also true for the members, they must speak the truth in love when a brother or sister goes astray or accepts unhealthy teaching. The manner of our instruction is just as important as the doctrine. Proverbs 15:1 says a soft answer deters wrath.

Are you willing to study doctrine in order to know and guard it? Are you willing to confront those who have accepted wrong doctrine in a loving manner?

Application Question: Why is it so important to study and know the truth and also confront false doctrine? What makes this difficult in today’s society?

Faithful Christian Soldiers Advance the Gospel

nor to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God’s redemptive plan that operates by faith.

1 Timothy 1:4

Interpretation Question: What does Paul mean by the false teachers failing to advance God’s work “which is by faith”?

Here, we discern the work of a Christian soldier by contrast. False teachers either teach another gospel or neglect the gospel. In the midst of the Ephesian false teachers’ speculations over myths and genealogies, the gospel was lost. Paul describes them as promoting useless speculation instead of advancing God’s redemptive plan. “Redemptive plan” can be translated as “administration” or “stewardship.” Christian soldiers are stewards of the gospel of faith. They are called to protect it from being stolen or tarnished, but they are also called to teach it to others.

In 1 Corinthians 4:1-2, Paul said this about himself and other servants of Christ: “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful” (KJV).

We are stewards of the mysteries of God, and specifically the gospel. One day, at the return of Christ, God will check our stewardship. Did we protect the gospel? Did we advance it by sharing it with nonbelievers and helping believers understand the ramifications of it? This is what faithful soldiers do. They protect and advance the gospel message.

Are you still sharing the gospel? Or are you neglecting it?

Application Question: What are some effective ways of advancing the gospel? How is God calling you to better participate in the gospel’s advancement?

Faithful Christian Soldiers Promote Love by Teaching Scripture

But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. Some have strayed from these and turned away to empty discussion.

1 Timothy 1:5-6

Interpretation Question: What does Paul mean by “the goal of this command is love”? Which command?

When Paul says, “The aim of our instruction is love,” he is either referring to his command that Timothy forbid the false teachers from teaching or he is referring to biblical teaching in general. The latter would include all biblical instruction including our call to confront false doctrine. This would then be a contrast between false teaching and true teaching. False teaching promotes controversy, but biblical teaching promotes love for God and love for others. Paul then describes how we grow in love.

Observation Question: What are the prerequisites to love as promoted by biblical teaching?

1. Biblical teaching promotes love by developing pure hearts in believers.

Matthew 5:8 says, “Blessed are the pure in heart for they shall see God.” As the Word of God convicts us and cleanses us of sin, we start to see God more and love him. And as we love God more, we start loving others. Sin in our hearts hinders our ability to love. Pride, anger, unforgiveness, untruthfulness, and sexual immorality all must be removed in order for us to love God and others as we should. And that’s what should happen as we hear and study God’s Word.

Are you keeping a pure heart—avoiding sin and confessing it when you fail? Only a pure heart can love, as intended. Sin corrupts our hearts and our ability to love.

2. Biblical teaching promotes love by developing a good conscience in believers.

The conscience is the faculty residing in humanity that either accuses or approves our works (v. 5). It is the moral faculty of man. One day God will judge the hearts of men by their conscience (Rom 2:14-16). Our consciences can be hardened by living in unrepentant sin and eventually stop working (1 Tim 4:2). A hardened and guilty conscience will keep us out of God’s presence and keep us from worshiping him. It also will keep us from loving our neighbor. Biblical teaching challenges and sharpens our conscience.

For these reasons, every believer should aim to keep a clean conscience. In Acts 24:16, Paul shared how he always strived to keep a clear conscience before God and man. Again, we do this by studying and obeying God’s Word.

Are you keeping a clear conscience? If not, it will hinder your ability to love.

3. Biblical teaching promotes love by developing sincere faith in believers.

“Sincere” literally means “unhypocritical” (v. 5).10 It is genuine faith—one without a mask. “Sincere” comes from the Latin phrase “sin cera”—it means “without wax.” In ancient times, potters would go to the market to sell their pots, and they would have signs saying “sin cera”—without wax. When making pots, sometimes they would crack, and a dishonest salesman would put wax on the cracks and paint over them. The only way one could see the cracks was to raise the pot to the sun.

Paul is saying that biblical teaching promotes a faith that is sincere—a faith without pretense. It is not one thing on Sunday and another thing on Monday. It is genuine. And it is this type of faith that leads to loving God and others. Those wearing wax want to hide themselves, lest they be exposed. This prevents them from ever truly getting involved in the church and serving God as they should (cf. 1 John 1:7). Getting involved would expose their insincere faith.

In churches with false teaching, you will find teachers and people who love and promote themselves instead of loving God and others. Their outward righteousness is only a cover for insincere faith. Without the Word of God, people’s hearts, consciences, and faith cannot be changed or produce true love.

Therefore, the Christian soldier is marked by love because he is marked by Scripture (cf. 2 Tim 3:16-17, Ps 1:1-3). Scripture permeates his life, making him someone who loves God and others more. He also constantly shares the Word with others with the goal that they also will love God and others more. When we are not abiding in God’s Word, we don’t love as we should.

Are you allowing God’s Word to permeate your life—making you grow in love? Are you seeking to help others love God and people more through sharing biblical teaching? Hebrews 10:24 says, “And let us take thought of how to spur one another on to love and good works.” We spur others towards love and good deeds by faithfully sharing God’s Word with them.

Application Question: How can we help others grow through biblical teaching?

Some might say, “Well, I’m not a pastor or small group leader. How can I help others grow in love through biblical teaching?” Here are several things you can do:

  1. Invite people to church or small group so they can hear the Word of God.
  2. Be prepared to share with others what God is teaching you through devotions or church. Maybe, this is done in a small group, with an accountability partner, or with someone you are mentoring.
  3. Consider developing your ability to teach by volunteering for ministries: children’s ministry, youth ministry, evangelism, or small groups. God has called everybody to teach (cf. Matt 28:19-20, Heb 5:12); however, we all have different forums to teach in. The most effective teaching is not from a pulpit; it is one on one or in small groups.

Application Question: How have you experienced a growing love, as you saturated yourself in God’s Word? How have you experienced a lack of love when not saturating yourself in God’s Word? How is God calling you to help others grow in love towards God and others?

Faithful Christian Soldiers Possess the Right Motives for Ministry

They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.

1 Timothy 1:7

Interpretation Question: What does Paul mean when he says the false teachers want to be teachers of the law?

Paul said that the false teachers wanted to be teachers of the law. What did he mean by that? He probably meant they wanted the esteem that came with being called Rabbi. This also seemed to be happening amongst the Jewish Christians in the book of James. James 3:1 says, “Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly.” In considering this, John MacArthur’s comments are helpful:

The false teachers were driven by a strong, consuming desire to be teachers of the Law. They were not concerned about truly learning the law, or knowing the God of the law, or serving people in love by the law. They desired the kind of prestige accorded rabbis in Judaism, only they sought that within the church. Like the Pharisees denounced by our Lord, “they do all their deeds to be noticed by men … and they love the place of honor at banquets, and the chief seats in the synagogues, and respectful greetings in the market places, and being called by men, Rabbi” (Matt. 23:5–7). They were proud and sought the applause of men (1 Tim. 6:4).

Sadly, this is all too common, not only for false teachers, but also for those serving in ministry in general (cf. Matt 6:1-18, 23:7-8). They desire the prestige that comes with being called doctor, pastor, teacher, elder, or deacon. They desire to be lifted up instead of lifting up God and others. They desire to be served instead of serving others. They have the wrong motivations for ministry.

Application Question: What are the right motives for ministry?

1. Christian soldiers desire for Christ to be exalted instead of themselves.

Certainly, we see this in John the Baptist. When talking about Christ, he said, “He must become more important while I become less important” (John 3:30). A faithful Christian soldier is constantly humbling himself so that Christ might be exalted and magnified in his life.

2. Christian soldiers desire for others to be edified, even at great cost to themselves.

Consider what Paul said about the Jews:

I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen, who are Israelites.

Romans 9:2-4a

Like Christ, Paul was willing to be cursed and cut off from God for others. True service puts others before ourselves. And this is true of Christian soldiers; they are willing to sacrifice life, career, and comfort in order to serve God and build his kingdom (cf. Lk 14:26). The good shepherd gives his life for the sheep, but the hireling only cares about his pay (cf. John 10:11-15).

A Christian soldier’s motives are to exalt God and edify others. What are your motives for ministry? It is very easy for them to become about money and fame instead of God and others.

Application Question: What are your motives for ministry? How can we protect our hearts from wrong motives?

Conclusion

As we consider Paul and his exhortations to Timothy and the Ephesian church, we learn something about being a faithful Christian soldier. They were fighting a battle for the King of Kings and Lord of Lords. What are marks of faithful Christian soldiers?

  1. Faithful Christian Soldiers Know Their Assignments
  2. Faithful Christian Soldiers Are Empowered by God
  3. Faithful Christian Soldiers Confront False Doctrine
  4. Faithful Christian Soldiers Advance the Gospel
  5. Faithful Christian Soldiers Promote Love by Teaching Scripture
  6. Faithful Christian Soldiers Possess the Right Motives for Ministry

1 MacDonald, W. (1995). Believers Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2075). Nashville: Thomas Nelson.

2 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (pp. 38–39). Downers Grove, IL: InterVarsity Press.

3 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 210). Wheaton, IL: Victor Books.

4 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 211). Wheaton, IL: Victor Books.

5 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 26). Wheaton, IL: Crossway Books.

6 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 26). Wheaton, IL: Crossway Books.

7 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 15). Chicago: Moody Press.

8 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 27). Wheaton, IL: Crossway Books.

9 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 28). Wheaton, IL: Crossway Books.

10 MacDonald, W. (1995). Believers Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2076). Nashville: Thomas Nelson.

Related Topics: Christian Life

2. How to Apply the Mosaic Law (1 Timothy 1:8-11)

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But we know that the law is good if someone uses it legitimately, realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. This accords with the glorious gospel of the blessed God that was entrusted to me.

1 Timothy 1:8-11 (NET)

Application Question: What are some of the various views among evangelicals on the Mosaic law’s application for believers?

Why do we need the law? What is its purpose?

Some Christians believe that we are still under the law including its moral and ceremonial aspects. We see this often with Seventh Day Adventist and Messianic congregations that practice festivals, customs, food restrictions, and Sabbath days. Some believe that we are no longer under the curse of the law but under its blessings, as seen in the prosperity gospel camps. They take the blessings in the law of health and wealth and declare these are the rights of believers. Some believe we are only under the moral law—referring primarily to the Ten Commandments. Christ fulfilled the ceremonial and civil aspects of the law, but we are still under the moral aspects. This is common in reformed congregations. However, others believe we are not under the Mosaic law at all, as seen in those from a dispensational background. They believe that we are no longer under the Old Testament dispensation, but under the New Testament dispensation and there is a lack of continuity between the two. The Mosaic law is one of the most controversial subjects in Christian doctrine.

The Mosaic law was also a major controversy in the early church. Soon after the founding of the church of Antioch, where Paul and Barnabas ministered, Judaizers came into the congregation teaching the need for Gentiles to practice the Mosaic law in order to be saved. However, the apostles and elders from the church of Jerusalem gave a ruling denying the need for Gentiles to practice the law (Acts 15).

The false teachers in the church of Ephesus were also abusing the law. Because of this, Paul had already removed two leaders in the church, Hymenaeus and Alexander, (1:20) and was calling Timothy to complete the work of silencing these false teachers (1:3).

As Paul finishes his exhortation to Timothy and the church of Ephesus about silencing these false teachers, he digresses to talk about the true purpose of the law. He says, “But we know that the law is good if someone uses it legitimately (v. 8). The NIV translates this, “if one uses it properly.” In this lesson, we will consider proper and improper uses of the law. This is important because the law has been a hotbed for controversy and false teaching from the early church till today. By understanding the proper use of the law, it will not only allow us to use it properly but help keep us from being led astray or leading others astray through the improper use of it.

Big Question: What are the proper and improper uses of the law according to 1 Timothy 1:8-11?

The Mosaic Law Is Not Primarily for Believers

realizing that law is not intended for a righteous person

1 Timothy 1:9a

Interpretation Question: What does Paul mean when he says, “the law is made not for the righteous”?

When Paul says, the “law is not intended for a righteous person,” he seems to be referring to believers. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” At the cross, there was a great exchange: Christ took our sins and gave us his righteousness. Therefore, we are no longer under the condemnation of the law (Rom 8:1-2, 2 Cor 3:7-8), because God sees us as righteous. Romans 6:14 says, “For sin will have no mastery over you, because you are not under law but under grace.”

Believers are no longer under the Mosaic code. Paul also makes this argument in Romans 7:1-4, as he compares our relationship to the law as a marriage. He said,

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives? For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.

Because we died with Christ on the cross and rose with him, we are now dead to our relationship with the law. Now, we belong to Christ.

Interpretation Question: Does this mean Christians are not under any law (antinomianism) and therefore free to sin?

No, not at all. Scripture says we are now under Christ’s law and the law of the Spirit. Consider the following verses:

To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law.

1 Corinthians 9:21

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.

Romans 8:2

Instead of being under the Mosaic law, we are under the law of Christ in the New Covenant. The Holy Spirit has given us Christ’s teachings in the New Testament and written them on our hearts (Ez 36:26-27). It is this law that we are to obey.

With that said, much of the Mosaic law is repeated in the New Testament. Out of the Ten Commandments each is repeated in the NT except the Sabbath law: Do not lie, do not steal, do not commit adultery, etc. A good illustration of this is the similarities between the laws of most nations. As an American citizen living in Korea, if I break a law, I will be tried under Korean law—not American law. When I’m in Korea, I am under the jurisdiction of Korean law—though they are virtually the same. This is true for believers as well. In Christ, we are now under his law and that of the Holy Spirit.

This is what the false teachers at Ephesus failed to realize; therefore, they sought to bring New Testament believers under the Old Testament code. However, the law is not for the righteous—those declared righteous in Christ. With that said, we must ask the question, “Does the Mosaic law have any application for believers today? If it does, what is the application?”

Interpretation Question: What applications does the Mosaic law have for believers today?

1. The Mosaic law reveals God’s nature, as it is his self-revelation.

The Mosaic law teaches us much about God. It teaches us about his justice, as he required death for sin. It teaches us about his love, especially for the poor, the foreigner, widows, and orphans. Jews were called to allow the poor to freely glean from the edges of their fields (Lev 23:22), which essentially was a welfare system. The law also teaches us about God’s holiness. Leviticus 20:7-8 says, “‘You must sanctify yourselves and be holy, because I am the Lord your God. You must be sure to obey my statutes. I am the Lord who sanctifies you.” God gave Israel many laws including not practicing sexual immorality like the pagan nations, not offering their children to Molek, not tattooing their bodies, or cutting the sides of their heads. In considering this, one might ask, “Why all these laws?” God declared the reason was simply his holiness—he is different from everybody else—and therefore, the Jews, his priests, needed to be different. When we study the law, it teaches us about God’s nature: He is just, loving, and holy, among many other things. We study the law to understand God.

2. The Mosaic law reveals Christ.

Another thing the Mosaic law reveals is Christ. Much of the laws teachings are shadows and symbols of Christ. Consider what Paul said to the Colossians about various aspects of the law:

Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days—these are only the shadow of the things to come, but the reality is Christ!

Colossians 2:16-17

The food laws, the religious festivals, and the Sabbath days were all shadows fulfilled in Christ. As shadows, aspects of Christ could be discerned from them which helped prepare people for the coming messiah. The Sabbath represented how Christ would be our rest. The Day of Atonement demonstrated how a perfect lamb would be a substitute for the people. When John saw Christ, he said, “Look, the Lamb of God who takes away the sin of the world!” (John 1:29). The atonement lamb never removed people’s sins, that is why every year it had to be offered again. But after Christ, there is no longer a need to practice the Day of Atonement. Christ completed it. He perfectly fulfilled it (Matt 5:17).

But not only did Christ fulfill the Mosaic law but also the prophecies and stories throughout the Old Testament. Christ said he was the manna that came down from heaven. In the same way, God sent Israel manna to eat, Christ said he was that manna (John 6:32-35). When the Israelites were dying from snake bites, and Moses called for them to look at a raised bronze snake and live, that was a picture of Christ on the cross and how those who believed in him would be saved (John 3:14). Christ is the last Adam (1 Cor 15:45). The first Adam willfully followed his wife into sin, but the last Adam died for his wife—the people of God—so that she might be saved. Christ fulfills not only the law, but the prophecies and the stories of the Old Testament. He is seen everywhere. In John 5:39, Jesus said, “You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me.”

The false prophets abused the law, the genealogies, and OT narratives because they pointed people away from Christ. They pointed people to “useless speculations” (1:4). However, Christ is the fulfillment of the Old Testament; it repeatedly foreshadows him.

3. The Mosaic law reveals continuing standards of righteousness for all generations.

As mentioned, much of the Mosaic law is repeated in the New Testament. This means they remain as standards of righteousness. Some laws were given specifically for Jewish people such as food, clothing, appearance regulations, and the Sabbath day. However, these do not continue. When studying the Mosaic law, it is good to ask what teachings are commanded in the New Testament and which are not.

4. The Mosaic law reveals wisdom principles.

Finally, though we are not under the law as a rule of life, it does reveal wisdom principles. For example, in 1 Corinthians 9:9-11, Paul uses a passage from Deuteronomy 25:4 about not muzzling an ox to teach about how pastors deserve pay. Consider what he says:

For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” God is not concerned here about oxen, is he? Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. If we sowed spiritual blessings among you, is it too much to reap material things from you?

The OT law was written to an agricultural society, and therefore, many of the laws often seem hard to apply. However, Paul discerns a wisdom principle from the law in Deuteronomy. Israelites were called to allow their oxen to feed from the grain they treaded upon. In the same way, Paul says, pastors and missionaries should be paid for working at the church and preaching the gospel to others. This is a wisdom principle that should be applied to ministry, business, and government, among other things. Throughout the Mosaic law, there are many principles that can be applied to marriage, parenting, business, church, and even eating and drinking.

As we consider the law, we must remember it was not given to the righteous—meaning those who have been made righteous in Christ. Believers are no longer under the law but under grace. However, the law teaches God’s character, reveals Christ and wisdom principles for life.

Application Question: In understanding the law’s use for believers, how should it challenge us?

Certainly, it must challenge us to study Exodus, Leviticus, Numbers, and Deuteronomy—the primary books that teach the law. These might be the most neglected books in the Bible. They are full of regulations for the tabernacle, the priests, the Levites, and the people of Israel. Often, people read them and feel lost or feel like it’s not applicable. However, the law is rich and relevant. In the context, the God of heaven breaks into a pagan world culture and says this is who I Am. This is how you will worship me. I am not like the pagan gods. It is his self-revelation, as it reveals the righteousness of God. It reveals Christ through shadows, and it gives us principles for life. One application is our need to dig deep into these books in order to better understand God, exalt Christ, and to be holy—different from the world.

Application Question: Many unhealthy teachings about the law are being taught in the church. Have you ever encountered these unhealthy views? How can we know which laws in the Old Testament continue today?

The Mosaic Law Is Primarily for Unbelievers

realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. This accords with the glorious gospel of the blessed God that was entrusted to me.

1 Timothy 1:9-11

Application Question: How are the Mosaic law and the gospel connected?

Next, Paul says that the law was made for the unrighteous—those caught in their sins and under God’s wrath. This is one of the problems with modern evangelism techniques. People are often told to focus on God’s love and to not say anything about hell or God’s judgment. However, the law was made for sinners. It is necessary and good for them. If people never feel the weight of their sin and their need for the Savior, they cannot be saved.

We get a good picture of this in the narrative of Christ and the rich man. The rich man approaches Christ to ask about eternal life. Christ does not lead him to the sinner’s prayer or even reveal to him that he was the Savior. He first gives him the law. Consider their interaction in Matthew 19:16-19:

Now someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother, and love your neighbor as yourself.”

Why does Christ give him the law first? It is because this man needed to see his sin before he could recognize his need for the Savior. Law and gospel must always go together. If a person is not willing to turn from his sin (repent) and accept Christ, he cannot be saved. God’s law is like a mirror; it reveals a person’s unclean areas so he can seek cleaning. It is like a doctor; it reveals a person’s sickness so he can seek healing.

Interpretation Question: In what ways does Paul’s thirteen descriptors in 1 Timothy 9-11 reflect the Ten Commandments?

In verses 9-11, Paul describes the lost who need the law by giving thirteen descriptions. Each descriptor reflects the Ten Commandments, which everyone has broken. The first six are general—reflecting the first four commandments and our relationship to God. And the next seven are specific—reflecting the last six commandments and our relationship to others.1 He talks about dishonoring parents, murdering, adultery, stealing, lying and everything else that is contrary to God’s Word. This list condemns every person that has ever lived because we all have sinned and fallen short of God’s glory (Rom 3:23).

Observation Question: What descriptions does Paul give and what do they mean?

The Teacher’s Outline and Study Bible’s comments on these descriptors are helpful:

  1. “The law is given to the lawless and disobedient (rebellious): all who fail to live as God wills and commands. If a person could fail just once (he cannot, but if he could), he would still need the law to let him know that he is short of the standard, has to pay the penalty, and must not violate the standard any more.
  2. The law is given to the ungodly and sinners: all who act contrary to God’s nature and come short of perfection.
  3. The law is given to the unholy and profane: all who refuse to set their lives apart to God and dedicate themselves to God; all who deny and question God and spiritual things, who exalt themselves and this world above God and the spiritual world.
  4. The law is given to “those who strike and beat and [even] murder fathers and strike and beat and [even] murder mothers” and for other murderers (Amplified New Testament).
  5. The law is given to whoremongers and to those who defile themselves with mankind, that is, all impure and immoral persons and all homosexuals.
  6. The law is given to menstealers or kidnappers.
  7. The law is given to liars and to those who commit perjury.
  8. The law is given to anything else that is contrary to the sound doctrine (teaching) of God’s Word.”2

As mentioned, these reflect the Ten Commandments. The summary of the Ten Commandments is to love God and love others (Rom 13:10). The lawless, unholy, and profane fail to love God. Murderers, liars, and the sexually immoral fail to love others. We all stand condemned by this law. It forces us to fall at the feet of God for mercy.

Interpretation Question: Why has God given his law to the unrighteous? What does it do?

1. The law convicts the unrighteous of sin.

Romans 3:20 says, “For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.” God gave the law to reveal how sinful we really are. It teaches us that we have not loved God with all our heart and mind. It also teaches us how we have failed to love others through our lying, cheating, coveting, and stealing. It convicts and condemns.

2. The law deters people from sin through the promise of judgment.

The law promises God’s judgment for those who break it. Those who curse their parents should be put to death (Lev 20:9). Those who commit sexual immorality should be killed (cf. Lev 20:10-21). And ultimately, Romans 6:23 says, “For the payoff of sin is death.” All sin ultimately separates us from God and requires death. The law not only convicts, it deters people from sin. It helps us understand that God is a righteous and just God who will not allow sin to go unpunished. God destroyed the earth by flood because of sin. He judged Israel in the wilderness for their drunkenness, sexual immorality, complaining, and general disobedience. The law promises God’s judgment to deter us from sin.

3. The law reveals one’s need for the gospel.

Galatians 3:24 says, “Thus the law had become our guardian until Christ, so that we could be declared righteous by faith.” The perfection that the law requires is impossible to keep, and therefore, the whole world is condemned by it. The ultimate purpose is that the world would look to Christ—the one who took the punishment for our sins so we could be saved.

Application Question: In knowing that the law is for the lost, how should this affect our evangelism?

Again, this is the problem with modern day evangelism techniques. Most are told to come to Christ for a better life or to give Jesus a try. However, the law is a necessary component of the gospel. In doing evangelism, we must share the righteous requirements of the law. The law says to not murder. Most would say they have not murdered, but Christ declared that if we have been angry with others, we committed murder in our hearts (Matt 5:21-22). The law says to not commit adultery, but Christ said that if we lusted after somebody that was not our spouse, we committed adultery in our hearts (Matt 5:27-28). The law ultimately speaks to our hearts calling us to love God with all our hearts, minds, and souls and to love our neighbor as ourselves. Because the law speaks to our hearts and not just our actions, it is impossible to perfectly keep.

Some might look at the law and declare they are not that bad. Maybe, they have broken only a few of God’s laws. However, the law is like a chain. If we break one link, we have broken the whole law. James 2:10-11 says,

For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law.

Since the whole law comes from God, to break any part of the law is to become a lawbreaker and to be found guilty of breaking the whole law. In our evangelism, we must not forget the law because it convicts and draws people to Christ. Law and gospel must come together. This is a flaw in much of our modern-day evangelism.

Like Christ speaking to the rich man, are you willing to share the law, so that others may know their need for the Savior?

Observation Question: How does Paul describe the gospel in verses 10b and 11?

Finally, Paul describes the gospel in verses 10b-11, which, no doubt, was meant to encourage Timothy and the Ephesians to faithfully protect it and share it. He said, “in fact, for any who live contrary to sound teaching. This accords with the glorious gospel of the blessed God that was entrusted to me” (1 Tim 1:10b-11).

How does he describe the gospel?

1. The gospel produces spiritual health.

When Paul says, “sound teaching” that conforms to the gospel, the word “sound” literally means “healthy.” The gospel is healthy for people. Before a person is born again, they are spiritually sick. In fact, it is worse than sickness; it is death. Ephesians 2:1 says we were dead in our transgressions and sins. However, when a person responds to the gospel, they experience a spiritual resurrection—new life.

Before they were like a dead man, when it came to God, the Bible, worship, and Christian fellowship; now, they respond to spiritual stimuli. They become alive, as God resurrects them from spiritual death to spiritual life (Ephesians 2:6). The gospel provides health for unbelievers, and it is healthy for believers to continually think and meditate on it, especially when the enemy condemns us for our sins.

We live in a world that is sick, which is why we must share the gospel with them—to help lead them to wholeness.

2. The gospel reveals the glory of the blessed God.

Paul says, “the glorious gospel of the blessed God.” The gospel reveals God’s glory. It teaches his righteousness, holiness, wrath, and love. It tells people that because of their sins they are under God’s judgment. God is too holy to have a relationship with sinful people, but because God loves them, he sent his only Son to die for their sins. This gospel reveals God’s glory. Therefore, as we share it, we exalt and glorify God.

3. The gospel is a gift we must protect and share with others.

Paul said that the gospel had been “entrusted” to him. The word “entrust” is used of a steward. Paul saw himself as a steward of the gospel (cf. 1 Cor 4:1-2) and so are we. As stewards, one day God will hold us accountable for our stewardship. Did we protect the gospel from being lost through neglect or contaminated by false teaching? Did we share the gospel with others?

We have all been given a stewardship of this glorious gospel. May we be faithful with it.

Application Question: Why is the law important to evangelism? Why is it often left out of modern day evangelism techniques? How is God challenging you to be more active in sharing your faith and using the law as part of it?

Conclusion

As in Ephesus and the early church, the Mosaic law is often abused today. It is abused as people use it improperly. Believers are commanded to practice festivals, Sabbaths, and food regulations. Sometimes, the law is used as a means of salvations. And sometimes, it is twisted to teach health and wealth.

How can we properly use the Mosaic law? What are its applications for today?

1. The Mosaic Law Is Not Primarily for Believers.

At salvation, we were translated from the dominion and condemnation of the law to the dominion of Christ and his grace. We are no longer under the law—neither its curses or its blessings. We are under the law of Christ and his Spirit (cf. 1 Cor 9:21, Rom 8:1-2). God works in us through his Spirit to will and do of his pleasure (cf. Phil 2:13). He leads us to fulfill Christ’s commands in the New Testament and to fulfill the love that the Mosaic law ultimately pointed us to (Rom 13:10).

2. The Mosaic Law Is Primarily for Unbelievers

The Mosaic law was given to convict and restrain sin and point people to the gospel. It condemns the whole world because we all fall short of God’s righteous demands (cf. Rom 3:23, 6:23). We have not loved God with our whole heart and neither have we loved our neighbor. Like Christ, we must present the law—the bad news—so we can present the gospel—the good news—to others (cf. Matt 19). This gospel makes people spiritually healthy, it reveals God’s glory, and it is a special deposit to be protected and faithfully shared with others.

Are you properly using the law?


1 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (pp. 48–49). Downers Grove, IL: InterVarsity Press.

2 Teacher’s Outline and Study Bible - Commentary - Teacher’s Outline and Study Bible – 1 Timothy: The Teacher’s Outline and Study Bible.

Related Topics: Law

3. Marks of God’s Abounding Grace (1 Timothy 1:12-17)

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I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them! But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.

1 Timothy 1:12-17 (NET)

What are marks of God’s abounding grace in a believer’s life? Each of us has received grace not only for salvation but for many other things. In 1 Timothy 1:12-17, Paul reflects on God’s abundant grace over his life. In verse 14, he says, “and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.” When Paul says the word “abundantly,” it actually means “super-abundantly” or “an exceeding abundant amount.” Paul added the Greek prefix “huper” to intensify the word “abundant” (pleonazo). The prefix “huper” has made its way into the English language. It is used of “hyperactive” children or “hypersensitive” people.1

Though grace is only mentioned once in this section, it flows throughout 1 Timothy 1:12-17. After Paul declared how the false teachers were misusing the law (probably as a means of salvation) (v. 4, 7), he began to think about his salvation, and the abundant grace, God poured over him. He was a violent persecutor of Christianity who God radically saved and transformed—calling him as an apostle to preach the gospel.

But as we consider Paul’s testimony, we must realize that it is no more radical than ours. Before Christ, we were rebels in our hearts towards God (Rom 8:7), dead in our trespasses and sins (Eph 2:1), and yet God, by his amazing grace, saved us (Eph 2:8-9). As Paul considers this, he cannot help but praise the eternal and immortal God. In verse 12, he says, “I am grateful to the one who has strengthened me, Christ Jesus our Lord,” and in verse 17, he says, “honor and glory” be to God forever. Maybe, we struggle with being thankful and praising God because we don’t remember what we previously were and how God’s grace radically changed us.

In this study, we will consider marks of God’s abounding grace. God’s grace is so powerful it always changes us. However, it is not only available for salvation, but also for sanctification. James said, God “gives greater grace” (4:6)—there is more grace available. God loves to lavish his grace on his children. As we study this text, we should ask these questions: “Do we bear the marks of this grace?” and “How can we have more of God’s abundant grace in our lives?”

Big Question: What are the marks of God’s abounding grace in the life of believers as displayed in Paul’s testimony?

God’s Abounding Grace Calls and Equips Us to Serve God

I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry

1 Timothy 1:12

Observation Question: In what ways did God equip Paul for the task of ministry?

When Paul considered God’s amazing grace, he recognized how God called and equipped him for ministry. Paul was appointed to service as an apostle (v. 1, 12). When he says that he was “strengthened,” it can also be translated that he was made “equal to the task” (NEB). Paul was not equipped in his own strength to serve as an apostle and to suffer the persecution that came with that ministry. God made him equal to the task, and this is true for us as well. In whatever way God has called us to serve, he makes us equal to the task.

Consider how God speaks to Jeremiah, who felt unequipped to serve as a prophet. In Jeremiah 1:6-10, he says:

I answered, “Oh, Lord God, I really do not know how to speak well enough for that, for I am too young.” The Lord said to me, “Do not say, ‘I am too young.’ But go to whomever I send you and say whatever I tell you. Do not be afraid of those to whom I send you, for I will be with you to protect you,” says the Lord. Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. Know for certain that I hereby give you the authority to announce to nations and kingdoms that they will be uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.”

When the Lord called Jeremiah, he put his “words” in his mouth and he said he would protect him. In fact, in verse 18, God says he made him “a fortified city, an iron pillar, and a bronze wall” so he could stand against the attacks that would come against him.

God does the same for us. His grace is so amazing that he makes us “equal to the task”—able to stand up against the trials and attacks that come. He makes us like a fortified city and an iron pillar.

But not only did God give Paul strength, he also made him faithful. When Paul said that God “considered” him “faithful,” or it can be translated “trustworthy (NIV),” it was not because of Paul’s innate faithfulness or trustworthiness (v. 12). Paul was a persecutor of Christ and Christians. God made him trustworthy. In 1 Corinthians 7:25, Paul said, “With regard to the question about people who have never married, I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.” It was the Lord’s mercy that made him trustworthy for the task. It was the Lord’s mercy that kept Paul from falling away when encountering attacks. It was God’s super, abundant grace poured out on his life.

William Barclay said this about Paul being entrusted with such a great mission:

“It was to Paul an amazing thing, that he, the arch-persecutor, had been chosen as the missionary and the pioneer of Christ. It was not only that Jesus Christ had forgiven him; it was that Christ had trusted him. Sometimes in human affairs we forgive a man who has committed some mistake or who has been guilty of some sin, but we make it very clear that his past makes it impossible for us to trust him again with any responsibility. But Christ had not only forgiven Paul, He had entrusted him with His work to do. The man who had been the persecutor of Christ had been made the ambassador of Christ.”2

As we consider God entrusting Paul with the ministry of apostleship, we must remember that it doesn’t matter how often we failed or made mistakes, God still wants to use us. He wants to strengthen us and make us trustworthy for service through his hyper-abundant grace.

Now, certainly people can reject this grace; many do. They reject it because they love sin and the world more than God. They reject it because they feel unworthy. They reject it because instead of seeing God’s grace, all they see is their ability or lack of ability. They declare, “I can’t speak,” “I can’t lead,” “Lord, you have got the wrong person.” Many miss this grace, but not Paul. He said, “But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me” (1 Cor 15:10). He accepted it and allowed God’s grace to work through him, and so must we.

As Paul considered all that God did in calling and equipping him for ministry, he praised God. Thank you, Lord, that even though we are weak and untrustworthy, you make us strong and trustworthy through your grace!

Application Question: In what ways have you experienced God’s hyper-abundant grace making you strong and trustworthy for the ministry God gave you?

God’s Abounding Grace Forgives Our Sins

even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief

1 Timothy 1:13

Not only does God’s grace call and equip us, it also continually forgives and removes the guilt of our sin. Paul said that even though he was a blasphemer, persecutor, and violent man, he was given mercy because he acted in ignorance and unbelief. As a blasphemer, Paul blasphemed Christ. As a persecutor, he imprisoned and put Christians to death. As a violent man, he delighted in hurting believers—he was like a bully or a sadist.3 It seems that Paul is showing an “ascending scale of wickedness in the three words blasphemer, persecutor, and insolent.”4 It goes from speaking words only, to hurting people, and then to enjoying it. Though Paul was so sinful, God’s grace still forgave him.

God does the same with us; his super-abundant grace and mercy meets us in our failures. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” What we must notice about this verse is that when we confess, not only does God forgive the sins we confessed, but he purifies us from “all unrighteousness.” This means that when we confess known sin, God cleanses us even from unknown sin. This is super-abundant grace.

Interpretation Question: In what way did Paul’s ignorance and unbelief affect the mercy he received?

Interestingly, Paul says, “I was treated with mercy ‘because’ I acted ignorantly in unbelief.” Did Paul receive mercy from God because of his ignorance and lack of belief in Jesus? Does our ignorance make us less responsible for our sins?

When Paul mentions his ignorance, he is probably referring to the Old Testament’s teaching on unintentional and intentional sins. Numbers 15:28-31 says,

And the priest must make atonement for the person who sins unintentionally—when he sins unintentionally before the Lord—to make atonement for him, and he will be forgiven. You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them. “‘But the person who acts defiantly, whether native-born or a resident foreigner, insults the Lord. That person must be cut off from among his people. Because he has despised the word of the Lord and has broken his commandment, that person must be completely cut off. His iniquity will be on him.’”

The one who sinned accidentally could make atonement for his sins through sacrifice, but for those who were defiant and sinned intentionally, no sacrifice was available. In a sense, our knowledge makes us more responsible and guilty before God, and our lack of knowledge makes us less responsible and guilty.

We see this teaching in the New Testament as well. Consider these passages in Hebrews:

For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

Hebrews 6:4-6

For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies.

Hebrews 10:26-27

Even in the New Covenant, there is sense in which our willful rebellion against God’s commands brings a greater judgment. In fact, continual rebellion can actually harden the heart to an extent where it is impossible to repent. At that point, a person cannot be brought back to repentance (as they will not desire it) and no sacrifice for sins is left.

Some believe these verses refer to those who lose their salvation. However, that is unlikely, since the broader counsel of Scripture teaches the eternal security of believers (cf. John 3:15, 10:27-31, Rom 8:28-39). It seems to refer to those in the church, who hear God’s Word, experience the Holy Spirit, and yet still rebel. As they continue to rebel, their hearts become hardened so much that they cannot repent. These are professing believers who never truly knew Christ. They are like the Pharisees who witnessed Christ’s miracles and heard his Word, and yet, with that knowledge, rejected Christ—committing the blasphemy of the Spirit (Matt 12:31-32). It would be like Judas who tasted of the Holy Spirit and cast out demons and yet was still a child of the devil (John 6:70). Though he received great knowledge, he never truly accepted Christ or repented of his sins.

When Paul says he was shown mercy because he acted in ignorance and unbelief, he was not saying he earned God’s mercy—mercy was a result of grace (v. 14). He was saying, “I am not an apostate Christian rebelling against God. I sinned in ignorance. I didn’t believe that Christ was the messiah, and because of this, God was very merciful with me.”

God’s super-abundant grace overflowed onto Paul—teaching him the truth and bringing repentance in his life.

Application Question: How should we respond to the fact that our knowledge makes us more responsible before God?

Certainly, it should give us a holy fear in rebelling against God’s revelation. There is no such thing as “cheap grace”; there is always a cost to the grace we receive. We must respond to God’s grace or it can actually harm us. The grace of hearing and knowing God’s Word makes us more responsible, and it can actually harden our hearts. By preaching God’s Word, Isaiah was called to harden Israel’s hearts. In Isaiah 6:10, God says: “Make the hearts of these people calloused; make their ears deaf and their eyes blind! Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”

As we hear God’s Word and receive his grace, we have a responsibility to respond. If we don’t respond, it can lead to God’s discipline and a hardening of our hearts and consciences. It has been said, “The same sun that melts the ice, hardens the clay.”

Paul said God was merciful because he acted in ignorance and unbelief. How much more responsible are we who know God’s truth—especially those raised in church and who have heard the Bible since the time we sat on our parents’ knees? Luke 12:47-48 says,

That servant who knew his master’s will but did not get ready or do what his master asked will receive a severe beating. But the one who did not know his master’s will and did things worthy of punishment will receive a light beating. From everyone who has been given much, much will be required, and from the one who has been entrusted with much, even more will be asked.

God’s super-abundant grace lavishes mercy and forgiveness on us, but we must faithfully respond to his grace—lest we become more accountable to God. You have received God’s super-abundant grace through his witness in creation and the hearing of God’s Word. How will you respond to it?

Application Question: What are your thoughts about the analogy of grace being like the sun—it softens some and hardens others? How should this reality affect believers?

God’s Abounding Grace Changes Our Hearts

and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.

1 Timothy 1:14

God’s super-abundant grace not only called, equipped, and forgave Paul, but also radically changed his heart. He mentions two other blessings that came from God’s grace: faith and love. This is also true for all believers.

Interpretation Question: In what ways did Paul, and all believers, receive faith and love in their salvation?

1. At salvation, God lavishes the gift of faith on believers.

Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” When Paul considered the saving faith that he received, he realized it was a gift from God. There was nothing intellectually or spiritually special about Paul that made him accept Christ as Lord and Savior; it was grace. God’s super-abundant grace opened his blind eyes so that he could see Christ’s beauty.

And this is true for each one of us. First Corinthians 2:14 says, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.” Before salvation, we were all unbelievers, at one time, consumed with ourselves and blinded to heavenly realities. However, God through his grace sent the Holy Spirit to capture and wake us so we could see and respond to Christ. God lavished faith on us, but not just faith for salvation, faith to follow him daily.

Are you living by faith? Has God’s super-abounding grace drawn you to trust Christ as your Lord and Savior? Is it drawing you to trust God more daily? This is what God’s grace does; it enables the just to live by faith (Heb 10:38).

2. At salvation, God lavishes the gift of love on believers.

Romans 5:5 says the love of God has been shed abroad in our hearts by the Holy Spirit. Even our affections for God, his Word, and others, all come from God. Before salvation, Paul hated Christ and believers, in fact he persecuted and had them murdered. However, when he got saved, God’s super-abundant grace was poured out on Paul, enabling him to love. The one who hated Christ, now loved Christ and counted everything as nothing compared to knowing him (Phil 3:7). The one who hated Christians, now loved Christians. The one who despised Gentiles, now devoted his life to preaching the gospel to Gentiles. And, the one who defamed women, now became the liberator of women.

And this is also true for every genuine believer. If we don’t love God and others, then we have not received God’s super-abundant grace and therefore are not saved. First John 3:14-17 says,

We know that we have crossed over from death to life because we love our fellow Christians. The one who does not love remains in death. Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him. We have come to know love by this: that Jesus laid down his life for us; thus we ought to lay down our lives for our fellow Christians. But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?

If a believer lacks a sacrificial love for other believers, they are not saved. True love isn’t just something people say but something they do. It is even demonstrated in how they handle their material possessions. Because they love, they sacrifice for others (cf. Acts 2:44-45). The super-abundant grace of God works in us to love this way.

Are you loving others? Is God’s super-abundant grace drawing you to love and serve Christ’s body? Is it provoking you to greater faith in God? God’s super-abundant grace always pours out love and faith in believers. Love and faith mark them, as God changes their hearts.

Application Question: In what ways have you experienced God’s hyper-abounding grace drawing you to trust God and love others more? In what ways is God calling you to pursue growth in faith and love?

God’s Abounding Grace Convicts and Humbles Us

This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them!

1 Timothy 1:15

When Paul says, “This saying is trustworthy and deserves full acceptance,” this means he is about to give a statement of special importance. He uses this phrase five times in the Pastoral Epistles.5 Many think these were well-known quotations possibly from an early hymn or creed.6

After this statement, Paul gives the Gospel in miniature: “Christ Jesus came into the world to save sinners”—and I am the worst of them!” (v. 15). What stands out most is the fact that Paul calls himself the worst or chief (KJV). What did he mean by this? Was he really the worst sinner?

Interpretation Question: Why did Paul call himself the worst sinner?

Obviously, Paul was not the worst sinner on the planet. His sins were certainly heinous and evil, as he persecuted Christians and blasphemed Christ. His statement appears to reflect genuine conviction and humility coming from his receiving of God’s abundant grace.

This is common for people who are graced to encounter God. When Isaiah saw God in Isaiah 6:5, he declared, “Woe is me. I have unclean lips and I come from a people of unclean lips” (paraphrase). Similarly, Peter cried out, “Go away from me, Lord, for I am a sinful man!”, when he recognized Christ as Lord (Lk 5:8). God’s abundant grace creates genuine conviction of sin and humility in its recipient.

“It is significant that Paul makes this statement, not as a new believer, but after he had walked with God for over 25 years.”7 Paul does not use the verb “was” but “am”—meaning present tense. William MacDonald outlines this progression in the following verses:

In 1 Corinthians 15:9 (written about a.d. 57), Paul called himself “the least of the apostles.” Then in Ephesians 3:8 (written about a.d. 60), he called himself “less than the least of all saints.” Now in 1 Timothy 1:15, written some years later, he calls himself the chief of sinners. Here we have an outline of Paul’s progress in Christian humility.8

Walking with God and experiencing his grace, continually makes us aware of our unworthiness and sinfulness—creating humility in us. Pastor Steven Cole shared these quotes from Alexander Maclaren and C.S. Lewis:

Alexander Maclaren said, “The sign of growing perfection is the growing consciousness of imperfection.... The more you become like Christ the more you will find out your unlikeness to Him” (Expositions of Holy Scripture [Baker], 15:332, 333). C. S. Lewis wrote, “When a man is getting better, he understands more and more clearly the evil that is still in him. When a man is getting worse, he understands his own badness less and less” (cited by Nathan Hatch, “Purging the Poisoned Well Within,” [Christianity Today, 3/2/79], p. 14).9

Are you experiencing God’s super-abundant grace? It’s like a light exposing darkness and bringing clarity of sight. This is true for every believer. That is why the most seasoned (and sometimes the most successful) are often most humble. Moses who undoubtedly received much grace from God was considered the “humblest” man on the earth (Num 12:3).

Are you growing in awareness of your sin or are you becoming increasingly dull to your sin and that of the world? God’s super-abundant grace convicts and helps us grow in humility. These are marks of drinking from the fire hydrant of grace.

Application Question: How can we protect ourselves from becoming desensitized to sin? How have you experienced both a progression and a decrease of sensitivity to sin and why?

God’s Abounding Grace Displays God’s Glory to Others

But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

1 Timothy 1:16

Interpretation Question: In what way did God demonstrate his immense patience through saving Paul?

Next, we see how the display of God’s amazing grace is meant to glorify God. By giving Paul, a blasphemer, super-abundant grace in salvation, God displayed his immense patience to the world. God continually came after Paul, though he was in great rebellion. God is immensely patient; he desires that none should perish but that all would come to repentance (2 Peter 3:9). He holds back his wrath, in hope, that people will repent and turn to him.

By saving a tremendous sinner like Paul, God displayed the glory of his attributes to the world. Sometimes, people handle Scripture as though God’s primary goal in redemptive history is to save souls, but it is not. His primary goal is his glory, and the salvation of the lost is ultimately a vehicle for that. Ephesians 1:11-12 says,

In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will 1:12 so that we, who were the first to set our hope on Christ, would be to the praise of his glory.

And this is not only for the world and believers to see, it is also for angels. Ephesians 3:10 says, “The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.” God is not only displaying his patience but his wisdom to heavenly beings. When God lavishes grace on people, he does it in such a way that it brings glory to himself. Man was made for God’s glory (cf. Rom 3:23).

Application Question: How should we apply the fact that God distributes grace and mercy in salvation to glorify and magnify himself?

If we truly understand that our lives and our salvation are meant to display his glory, then it should encourage us to daily live for God’s glory. Paul said, “So whether you eat or drink, or whatever you do, do everything for the glory of God” (1 Cor 10:31). God’s super-abundant grace saves us for his glory and therefore we should seek to honor and glorify him in all we do. We do this by cultivating both right hearts and actions in how we live.

Are you living to glorify God? Is that the motive behind your eating, drinking, working, and playing?

Application Question: How is God calling you to seek to glorify him at home, work, school, and recreation? What have you learned about God by watching his work in and through others?

God’s Abounding Grace Makes Us Models for Others

But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

1 Timothy 1:16

Interpretation Question: In what way did Paul become an “example” or “pattern” for others in his salvation?

Paul’s salvation not only reflected God’s glory but also became a model for others. By saving a chief sinner like Paul, it gives hope to others who are far away from God and those praying for the salvation of others. If God can save Paul, he can save anybody! This should encourage us to never stop praying for even the most hardened sinner. God saved Paul in such a way that he became an example or pattern that encourages others to believe in God.

This is true for us as well. Our salvation and therefore our testimonies are powerful tools meant to be shared with others. In the story of the demoniac, when he tried to follow Christ, the Lord denied him saying: “‘Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you’” (Mark 5:19). God says the same to us; Psalm 107:2 (ESV) says, “Let the redeemed of the Lord, say so”.

Yes, we all have different testimonies—some dramatic and others less dramatic—but they are all marked by God’s grace. And God uses them to lead others to Christ. Therefore, we must faithfully share our salvation stories with others, as well as the stories of God’s daily grace. These stories are not ours to keep; they are God’s, and we must faithfully use them to glorify him and to bless others.

Application Question: Why is it so important to share our stories of grace with others? Do you have any stories of God’s grace that you feel like he wants you to share? In what ways has the faith stories of others affected you positively?

God’s Abounding Grace Provokes Us to Worship

Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.

1 Timothy 1:17

As Paul considers all that God did for him, he breaks out into praise. In his doxology, he gives four wonderful designations for our great God.

Observation Question: What designations does Paul use to ascribe praise to God and what do they mean?

Kent Hughes’ comments on these designations are helpful:

  • Paul calls him “the King eternal.” God is the King of all ages who sovereignly governs every age before creation, after creation, to the final age, and on into eternity.
  • Paul calls him “immortal.” God is not subject to decay or destruction and therefore is in the most absolute sense “imperishable, incorruptible, and immortal.”
  • Paul calls him “invisible,” for the physical eye cannot see him. He “lives in unapproachable light, whom no one has seen or can see” (1 Timothy 6:16). All that human beings have ever seen of him (other than the incarnate Christ) are glimpses of his glory.”
  • Paul calls him “the only God” (mono theo). He alone is what he is. Of himself God has declared, “I am the Lord, and there is no other” (Isaiah 45:18).10

We are also called to constantly worship God for his grace. First Peter 2:9 says, “But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light.”

Application Question: How can we live lives of worship and thankfulness to God, as Paul did?

Certainly, many of us have lost the joy of our salvation simply because we have forgotten what God has done for us. Like Paul, we must constantly remember our experiences of grace. No doubt, we see this in many of Israel’s festivals. In the Passover, they remembered God delivering them from Egypt. In the Feast of Booths, they remembered God’s protection in the wilderness. This type of remembrance happens when we practice the Lord’s Supper; we remember the grace God lavished on us while we were sinners. Christ died for us; his blood was shed and his body was broken for us, so that we may know God and have eternal life. Let us think often of this, like Paul. He mentions his conversion experience frequently in his epistles (cf. 1 Cor 15:9-10, Phil 3:4-9). He keeps revisiting it, and we must as well. We must remember our experiences of God’s super-abundant grace.

Do you remember it?

Application Question: Share your experience with the gospel: how God saved you and how he is changing you currently into his image.

Application

What if we lack these marks of God’s abundant grace? What if we don’t know our callings? What if we lack love for God and others? What if we lack humility and many of the other marks of grace?

  1. To receive God’s abundant grace, we must accept God’s grace for salvation (Rom 10:9-10). Is Christ our Lord and Savior? Have we committed to follow him the rest of our lives? This is when we first accept God’s hyper-abundant grace. Romans 10:13 says that whosoever shall call upon the name of the Lord shall be saved.
  2. To receive God’s abundant grace, we must repent of sin (1 John 1:9). Unconfessed sin blocks the blessings of God. Jesus said if we don’t forgive others, he won’t forgive us (Matt 6:15), and David said if we cherish iniquity in our hearts, the Lord will not hear us (Ps 66:18). Do you have unrepentant sin in your life?
  3. To receive God’s abundant grace, we must abide in Christ (John 15:5). Our relationship to Christ is the door way to his grace—all fruit comes from it. We must abide in prayer, his Word, and fellowship with the saints.

Are you marked by God’s hyper-abundant grace?

Conclusion

What are the marks of God’s abounding grace in the believer’s life?

  1. God’s Abounding Grace Calls and Equips Us to Serve God
  2. God’s Abounding Grace Forgives Our Sins
  3. God’s Abounding Grace Changes Our Hearts
  4. God’s Abounding Grace Convicts and Humbles Us
  5. God’s Abounding Grace Displays God’s Glory to Others
  6. God’s Abounding Grace Makes Us Models for Others
  7. God’s Abounding Grace Provokes us to Worship

1 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 212). Wheaton, IL: Victor Books.

2 Teacher’s Outline and Study Bible - Commentary - Teacher’s Outline and Study Bible – 1 Timothy: The Teacher’s Outline and Study Bible.

3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 27). Chicago: Moody Press.

4 MacDonald, W. (1995). Believers Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2078). Nashville: Thomas Nelson.

5 Guzik, D. (2013). 1 Timothy (1 Ti 1:15). Santa Barbara, CA: David Guzik.

6 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 52). Downers Grove, IL: InterVarsity Press.

7 https://bible.org/seriespage/lesson-4-grace-abounding-chief-sinners-1-timothy-112-17

8 MacDonald, W. (1995). Believers Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2079). Nashville: Thomas Nelson.

9 https://bible.org/seriespage/lesson-4-grace-abounding-chief-sinners-1-timothy-112-17

10 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (pp. 47–48). Wheaton, IL: Crossway Books.

Related Topics: Grace

4. How to Fight Our Battle Well (1 Timothy 1:18-20)

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I put this charge before you, Timothy my child, in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight. To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.

1 Timothy 1:18-20 (NET)

How can we fight our spiritual battle well?

Often Scripture talks about the Christian life as a battle. There is a battle with our flesh to be holy (cf. Gal 5:17). There is war of views with the world that often leads to Christians being persecuted (cf. Rom 12:2). There are wars within the church, as wolves teach false doctrine—trying to destroy the flock. Ultimately, all this is perpetrated by Satan and his demons (cf. Eph 6:10-13). The Christian life is a continual war and many don’t make it. In this passage, Paul mentions two former leaders in the church, Hymenaeus and Alexander, who shipwrecked their faith.

In 1 Timothy 1:18, Paul encourages Timothy to “fight the good fight” or it can be translated “fight our battle well” (NIV). False teachers had infiltrated the church, and Paul called Timothy to command them to stop teaching false doctrine (v. 3). There was a war going on in the church over the souls of the Ephesians. Paul’s command may possibly reflect Timothy’s desire to quit or give up (v.3, 18). He seemed to have a timid disposition that didn’t fare well in warfare (2 Tim 1:7). He needed encouragement, just as we often need it as well.

When Paul encourages Timothy to “fight the good fight.” The word “good is from kalos, meaning intrinsically good—noble, excellent, or virtuous.”1 This battle is good and virtuous. John MacArthur said this about the Christians’ good fight:

There is the duty to God and the church of Jesus Christ to motivate the embattled preacher—and the knowledge that it is the noblest warfare in all the universe. What better thing to live and die for than the great war between God and Satan—a war for the souls of men and women and the glory of God and our Savior the Lord Jesus Christ?2

There is no greater labor that we can give ourselves to than fighting this battle for the souls of people and the glory of God. It is truly a “good fight.”

The fact that Paul encourages Timothy to fight the battle well, implies that it is possible to not fight well or not even fight at all. Sadly, this is the reality for many Christians. Some get caught in sin and stop advancing. Some fall in love with the world and things of this world and become spiritually lethargic. Some, by encountering some difficulty, get discouraged. Some get trapped in false doctrines. Many, because of one or more of these factors, turn away from the faith, never to return. This is truly a war, a war over the faith. Here, Paul encourages Timothy to fight well, and we must also drink deeply from his words.

As we consider 1 Timothy 1:18-20, we learn principles about fighting our battle well.

Big Question: What principles can we learn from 1 Timothy 1:18-20 about fighting our battle well?

To Fight Well, We Must Have Godly Accountability

Timothy, my son, I am giving you this command in keeping with the prophecies once made about you, so that by recalling them you may fight the battle well

1 Timothy 1:18

Interpretation Question: In verse 18, Paul calls Timothy by name and with the title son; he also “commands” him. What does this say about their relationship?

In verse 18, Paul affectionately uses Timothy’s name and calls him his son. When the Christians in Lystra spoke well of Timothy in Acts 16, Paul took him as a companion on his missionary journeys. Timothy had watched Paul suffer and suffered with him. Now Timothy is strong enough to serve apart from Paul, and Paul encourages Timothy as his son to be faithful in Ephesus.

Paul not only speaks to him as a son, but also as a soldier. The word “command” is used of a superior speaking to someone under him. He speaks to Timothy as a general would to a captain. This relationship with Paul was a tremendous encouragement for Timothy to fight well.

This reality is true for us as well, and one of our greatest motivations to fight the good fight. God has put other soldiers around us who are also fighting. He has given us brothers, sisters, mothers, fathers, generals, captains, sergeants, and corporals who also bear our same struggles. And in order to fight well, we must develop and rely on these relationships. Consider these verses:

But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart

2 Timothy 2:22

And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.

Hebrews 10:24-25

So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness

James 5:16

Because of our need for spiritual accountability, one of Satan’s common strategies is to separate people from the flock. He does this through discord, gossip, apathy, and other sins. When living in sin, we won’t desire to be in fellowship with those walking with God.

Many people can’t fight because they have no one to fight along-side. They isolate themselves from the church. They won’t reach out to get to know people or allow themselves to be invested in and, therefore, are vulnerable to Satan’s attacks.

If we are going to fight our battle well, we must have fellowship and accountability with other godly soldiers.

Who are you pursuing righteousness with? Who holds you accountable when you stumble? Who do you confess your sins to in order to receive prayer? Who are your spiritual fathers and mothers who challenge and encourage you with loving affection? Who do you speak to as a son or daughter?

Application Question: Why is accountability so important to fighting the good fight? Who are your close accountability partners?

To Fight Well, We Must Remember Our Calling

I put this charge before you, Timothy my child, in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight.

1 Timothy 1:18

Interpretation Question: When Paul mentions the prophecies over Timothy, what is he referring to?

In addition, Paul encourages Timothy to remain faithful by reminding him of his calling. He says, “in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight” (v. 18). Most likely, in Lystra, when Timothy became Paul’s missionary partner, a group of elders prophesied his call to missions and pastoral ministry. Something similar happened to Paul when he was called to leave Antioch with Barnabas for missions. Acts 13:1-3 says,

Now there were these prophets and teachers in the church at Antioch: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (a close friend of Herod the tetrarch from childhood) and Saul. While they were serving the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” Then, after they had fasted and prayed and placed their hands on them, they sent them off.

Probably, something similar happened to Timothy, and it was these prophetic words from God that was supposed to encourage and sustain Timothy when he felt like giving up. This is true for us as well. We must have a strong sense of God’s calling to fight our battle well. We also need continual confirmations, as we are prone to doubt our callings.

We see the importance of continual confirmations in Abraham’s life. In Genesis 12, God calls him and reconfirms the call after he gets to the land. In Genesis 13, God reconfirms that call after Lot leaves for Sodom. In Genesis 15, God reaffirms the call as Abraham struggles with fear and doubt after conquering an army which may seek revenge. In Genesis 17, after Abraham sinned by taking another wife and having a son, God shows up and reconfirms his covenant and institutes the Jewish rite of circumcision. In Genesis 22, God reconfirms the covenant after Abraham offers his son, Isaac, in obedience to God’s command.

Why did God reconfirm his covenant so many times? It’s because Abraham was prone to doubt, prone to fail God, as he ran to Egypt and later took a second wife. We need God’s reconfirmation often over our calling—lest we become like the waves of the sea, unstable as we’re tossed to and fro. When we know our calling, we can fight like a soldier and stand firm when tempted or discouraged.

Application Question: How can we confirm our calling in order to fight the good fight of faith?

1. We confirm our calling through God’s Word.

It is through God’s Word that he confirms and reconfirms our general call. Has he called us to share the gospel? Yes. Has he called us to read and meditate on his Word? Yes. We need to hear that again and again because we often stop. Has God called us to pray? Yes. This too must be repeated. Has God called us to be involved with and serve the church? Yes.

David said the Word was a light to his path and a lamp to his feet (Ps 119:105); it gave him direction and confirmed his steps. If we are not in the Word, we will not fight well.

2. We confirm our calling through being intimate with God.

Psalm 25:14 says, “The Lord’s loyal followers receive his guidance, and he reveals his covenantal demands to them.” As we are intimate with God through his Word, prayer, and worship, God makes his covenant known to us. He confirms the specific ways he has called us to serve him. If we are not intimate with God, we will often lack a clear sense of calling.

3. We confirm our calling through the confirmation of others.

When God calls a person to a ministry, he often confirms it through others. God confirmed Timothy’s pastoral calling through prophets and reconfirmed it through Paul. David’s calling to be the king of Israel was confirmed through Samuel. Mark’s call to ministry was confirmed through Barnabas.

If we are the body of Christ and therefore are dependent upon one another, it just makes sense that God will confirm his call through others. However, if we are independent from the church, we often will miss God’s call. In 1 Timothy 3, Paul will talk about both the inner call and the outer call to pastoral ministry, as others confirm one’s calling to be an overseer.

Personally, I know the importance of having a strong sense of call. Pastoral ministry is hard, and it is easy to have days or seasons when I want to quit. It is then that I meditate on my call. God reconfirms my call through his Word and in my heart, as I abide in him. He also reconfirms it through many witnesses.

Now, we are not all called to be a pastor, as Timothy was, but we are all called to ministry and ministry is a battleground. If we are going to fight this battle well, we must know and continually reconfirm God’s call.

Before, moving on, let’s consider the spiritual gift of prophecy. What is it? How do we test it?

Interpretation Question: What is prophecy? How do we test it?

1. What is prophecy?

First Corinthians 14:3 says, “But the one who prophesies speaks to people for their strengthening, encouragement, and consolation.” The main function of prophecy is not telling the future; it is strengthening, encouraging, and comforting the body of Christ. For Timothy, the words he heard as a youth about his calling to ministry would strengthen him years into the future when he wanted to quit.

This is also true today. God at times may speak prophetically through somebody in the church. Not everybody who prophesies necessarily has the gift of prophecy. Saul was filled with the Spirit on different occasions and prophesied (1 Sam 10:11, 19:24), but it wasn’t his gift. Sometimes God may speak to you through another brother or sister in a powerful way, and you will know it’s of God. I often encourage people to write these types of messages down in order to test them but also because God may use them to help fight their battle well.

2. How do we test it (cf. 1 John 4:1)?

Prophecy is tested in several different ways.

  • We test prophecy through Scripture. Scripture equips the man of God for every good work (2 Tim 3:16-17). We must test every supposed “word” someone gives us against the Word of God. If it tells us to sin or to do something that contradicts the Bible, it must be discarded.
  • We test prophecy by the witness of our heart. God knows our hearts and will often confirm the message through revealing our heart. First Corinthians 14:24-25 says, “But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all. The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, ‘God is really among you.’”
  • We test prophecy through the discernment of others. First Corinthians 14:29 says, “Two or three prophets should speak and the others should evaluate what is said.” The witness of others is very important in discerning a prophecy. We should bring any “word” we receive before other godly brothers and sisters so they can pray over it and test it with us.
  • We test prophecy through waiting to see if it comes true. Deuteronomy 18:22 says, “whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear him.” Some prophecies will have an element of foretelling. Many times, the only sure way to test them is to wait and see if they come true. Therefore, again it is wise to write the prophecy down and wait to see if it’s of God. There are many presumptuous prophets and some who are simply false prophets.

Passing one test alone isn’t enough. Each of these must be used to discern the validity of a prophecy.

With that said, prophecy is a gift God gave to the church (cf. 1 Cor 14). Because of its abuses, many reject it (cf. 1 Thess 5:20). However, the greatest abused gift in the church is not prophecy; it is the gift of teaching. Abuse is no reason to get rid of something God gave to enrich the church. When properly used, as with Timothy, it can be tremendously encouraging. It can help people fight the good fight of faith. Paul said to Timothy, “by the prophecies made about you, fight the good fight” (paraphrase).

If we are going to be faithful ministers, faithful soldiers, we must constantly remember our calling. It will give us strength to stand and fight well.

Application Question: What has God specifically called you to, as discerned through intimacy with him and the confirmation of others? Why is remembering one’s call so important to fighting well? What is your experience with prophecy? How have you seen it properly used or abused?

To Fight Well, We Must Hold on to Sound Doctrine

To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith.

1 Timothy 1:19

Interpretation Question: What does Paul mean by faith?

When Paul calls Timothy to hold on to “faith,” he is not primarily referring to his trust in God. When he mentions faith at the end of 1 Timothy 1:19, it has an article—”the faith.” Faith refers to the objective truths of God’s Word. Some shipwrecked their faith because they did not hold onto God’s Word. They started to abuse the Old Testament law and accepted other false doctrines (v. 7).

Here is an example of this: If a person is taught that it is never God’s will for Christians to suffer sickness or poverty (cf. 1 Cor 11:29-34), as taught through the prosperity gospel, the person who believes this often becomes angry at God when these things happen. Many, in fact, not only become angry at God but fall away from him all together. Bad doctrine often leads to shipwreck—that is one of Satan’s purposes in false doctrine. Therefore, it’s important to hold on to sound doctrine.

Application Question: How can we hold on to the faith—right doctrine?

1. We hold on to the faith by studying it.

Second Timothy 2:15 (NIV) says, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth.” It can also be translated “Study to show yourself approved.” We hold onto the faith by doing our best to study and rightly handle it. God approves of those who do this.

Sadly, those who neglect God’s Word—by not reading, studying, and memorizing it—often shipwreck their faith. They are led astray by a love for the world, a love for sin, or false doctrine. If we are going to fight well, we must hold onto the Word by studying it.

Are you studying God’s Word?

2. We hold on to the faith by guarding it.

First Timothy 6:20-21 says,

O Timothy, protect what has been entrusted to you. Avoid the profane chatter and absurdities of so-called “knowledge.” By professing it, some have strayed from the faith. Grace be with you all.

Timothy was called to “protect,” or “guard” as translated by the NIV, the deposit entrusted to him by Paul by rejecting godless teaching and opposing philosophies. Often Christians get turned away from the truth because they are fascinated with the false. Some Christians get caught up in conspiracy theories like the illuminati, the false doctrines of cults, or even secular world views. And this fascination essentially turns into a worship. They are consumed with symbols, signs, and arguments which ultimately distract them from God and his Word.

We must guard the truth by staying away from the false. God pronounced a blessing on the man who does not sit in the counsel of the ungodly (Psalm 1:1). He stays away from the false in order to guard the true. Also, when the truth is attacked, he willingly defends it through Scripture.

Are you willing to guard God’s Word?

3. We hold on to the faith by teaching it to others.

In 2 Timothy 2:2, Paul said to Timothy, “And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.” We are always only a generation away from losing what has been entrusted to us. As we have received, we must teach it to others. This is one of the ways we hold on to the faith. We all stand here in the faith because someone before us was a good steward.

Are you willing to guard the faith by passing it on to a new generation? Who are you sharing God’s Word with?

Sadly, we live in a day and age of biblically illiterate Christianity. People don’t know the Word because the Word is not taught in their churches. Instead of Scripture, pastors share stories, testimonies, and encouraging thoughts. However, this develops a spiritually weak army—one that cannot stand the doctrinal onslaught of the enemy nor persecution from the world. We are developing a navy that will shipwreck their faith. Paul said this to Timothy:

Preach the message, be ready whether it is convenient or not, reprove, rebuke, exhort with complete patience and instruction. For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.

2 Timothy 4:2-4

This is the season we are in. Will you fight the good fight by holding onto faith—the apostolic doctrines passed down to us?

Application Question: Do you agree with the statement that the church today is largely biblically illiterate? Why or why not? In what ways have you seen or experienced the itching of ears in churches instead of sound teaching? How is God calling you to better hold on to the faith?

To Fight Well, We Must Hold on to a Holy Life

To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith.

1 Timothy 1:19

Interpretation Question: What is the conscience and how does it function?

Not only does Paul teach one’s need to hold on to the faith but also the need to hold on to a good conscience. What is a good conscience? John MacArthur adds,

A good conscience is the result of a pure life. Like Paul (cf.. Acts 24:16), Timothy was to maintain a blameless conscience. Conscience is a God-given device in every human mind that reacts to that person’s behavior. It either accuses or excuses (Rom. 2:14–15). It produces feelings of well-being, peace, contentment, and calm when behavior is good. When behavior is evil, it activates guilt, shame, remorse, fear, doubt, insecurity, and despair. Its purpose is to warn the person of the fact that he is sinning. What a blessing to have such a warning device. It is to the soul what pain is to the body. Pain warns that something threatens the body’s well-being. Guilt warns that something threatens the well-being of the soul. Paul was always anxious to have a clean, clear, pure, good conscience (cf. 2 Cor. 1:12) and desired the same for Timothy. He calls for holiness in this charge to Timothy.3

Paul urges Timothy to hold onto a good conscience essentially by living a holy life. He then makes an interesting connection between a good conscience and one’s faith or doctrine. This is more clearly revealed through the ESV. It says, “By rejecting this, some have made shipwreck of their faith” (v. 19). “This” is singular, referring to the conscience. Consider how the NLT translates it: “Cling to your faith in Christ and keep your conscience clear. For some people have deliberately violated their consciences; as a result, their faith has been shipwrecked.”

By not living a holy life and violating their consciences, many lose their faith—their doctrine. Our doctrine is always vitally connected to our life—the way we live. Romans 1:18 describes the pagan world this way: The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness. The world suppresses the knowledge of God and his Word because of sin. Sin affects our recognition and acceptance of truth. Consider what Paul said about false teachers in 1 Timothy 4:1-2:

Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared.

These false teachers were deceived by demons because they lived hypocritical lives and their consciences didnt work. While claiming to be religious, they lived in sexual immorality, pride, and greed which opened the door for deception and false teaching.

Many people cant fight the good fight of faith because they are living compromised lives. Sin drastically affects their ability to see—leading them to shipwreck. John Calvin said, A bad conscience is the mother of all heresies. Kent Hughes said, When morals slip, doctrine ebbs, and the fight is soon lost.”4

On the reverse, it must be noted that a holy life and a desire to obey God leads to right doctrine. Jesus said in John 7:17, “If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.” Properly understanding Scripture is not so much an intellectual issue but a moral issue. The more holy we are and the more we desire to obey God, the more we will have the capacity to rightly understand God’s Word. The more we compromise in little areas of our life, the more prone we are to accept false doctrine—leading to shipwreck.

If we are going to fight the good fight, it cannot be done apart from a good conscience and a holy life.

Application Question: How should we respond to the reality that a holy life affects our understanding of Scripture?

1. We must be aware of the danger of even little compromises.

Shipwreck doesn’t typically start with big compromises. The Christian sailor who eventually shipwrecks his faith always begins with little compromises. What type of compromises?

It could be things like illegal downloading, telling little white lies or sexual jokes, cursing, stealing supplies from work, cheating on tests or taxes. No matter how much these practices are accepted in our society (and sometimes even the church), we must rebel by keeping a clean conscience. We are in a war, and we can’t afford to lose our ability to clearly hear our Commander and Chief. Only those who keep a clean conscience can clearly discern the King’s voice and protect their lives and others.

2. We must be quick to confess and repent of any moral failures.

Have we sinned against God? Let us repent—turn away from our sin and restore our relationship with God. Have we sinned against others? Jesus said if we go to the temple to offer a gift to God and yet realize somebody is angry with us, we should go and make that relationship right and then offer our gift (Matt 5:23-24). We must be quick to confess and repent of sins before God or others.

Application Question: Why does our conscience affect our faith so much? How is God calling you to strive to maintain a good conscience?

To Fight Well, We Must Be Sober

some have rejected and so have suffered shipwreck in regard to the faith. Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.

1 Timothy 1:19b-20

Interpretation Question: Who were Hymenaeus and Alexander?

In talking about those who shipwrecked their faith, he mentions Hymenaeus and Alexander. We don’t know for sure who these men were, but most likely, they are the two people mentioned in 2 Timothy. Hymenaeus taught that the resurrection had already passed (2 Tim 2:16-18), and Alexander was a metal worker who did Paul great harm (2 Tim 4:14).

Most likely, these men were leaders in the church since Paul disciplined them instead of the church members. The implication is that the church members could not discipline them because of their positions. Not only were they probably leaders in the church, but possibly elders. In Acts 20, Paul warned the Ephesian elders that men from their own number would arise and teach perverse doctrines (v. 28-31). Wolves would come from them and not spare the flock.

Paul and Timothy had probably served alongside these men—praying, preaching, and enjoying sweet fellowship with them, and yet they still fell away. This was a sober warning to Timothy and the Ephesians, and it should be to us as well.

Judas was an apostle that cast out demons, was entrusted as the treasurer, and sat at Jesus’ feet, and yet in the end, still denied him. Demas was one of Paul’s missionary companions and yet he fell away from God because he loved the world (2 Tim 4:10). Daily in the contemporary church, someone who was once faithful, admired, and exalted falls away. Personally, I have known several pastors who stole money from the church, committed adultery, or fell away from the faith.

Certainly, these are realities we should mourn, but they should also remind us of our susceptibility. First Corinthians 10:12 says, “So let the one who thinks he is standing be careful that he does not fall.”

If we are going to fight well, we must be sober. We must recognize our own vulnerability. Paul mentions these former leaders to sober Timothy and the Ephesians. It must do the same for us, if we are going to fight well.

Application Question: How have you seen or experienced those in spiritual leadership stumble or fall away from God?

To Fight Well, We Must Perform Unpleasant Tasks

Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.

1 Timothy 1:20

Interpretation Question: What does Paul’s handing Hymenaeus and Alexander “over to Satan” refer to?

Mostly likely, Paul’s handing these men over to Satan refers to excommunication (cf. 1 Cor 5:5). These men were kicked out of the church because of their ungodly lives and false teaching. The implication of handing them over to Satan referring to excommunication is that the church provides a tremendous protection for believers. Warren Wiersbe’s comments are helpful:

Paul viewed the world as Satan’s domain. To be in the church, under the authority of the elders, provides a person with a certain amount of protection from the devil and his attacks through the world. What Paul probably means is that these two men were delivered over to Satan’s domain, the world, by being excommunicated from the protective covering of the church and from the fellowship of its members

When Paul shares this with Timothy, he essentially reminds Timothy of his need to confront the false teachers at Ephesus (1:3). If he was going to fight the good fight, he needed to perform some unpleasant tasks. And this is true for each of us as well. Christ instituted the practice of church discipline in Matthew 18:15-17. It says,

“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.

We should first approach a sinning brother one on one, and then with accountability. If the sinning brother still won’t repent, the church should lovingly call the brother to repent. If he still won’t repent, he should be removed from the congregation—treated as a pagan or tax collector. This is a difficult task that many don’t want to do. However, if we are going to fight the good fight of faith, it must be done.

Interpretation Question: What is the purpose of church discipline in general? Why did Paul kick these believers out of the Ephesian church?

1. Discipline is needed so that sin will not spread.

Paul said the following to the Corinthian church when calling them to hand the sinning man in their congregation over to Satan: “Your boasting is not good. Don’t you know that a little yeast affects the whole batch of dough?” (1 Cor 5:6). He essentially teaches them that sin spreads like yeast in dough. When a church member continues in unrepentant sin without being challenged and potentially disciplined by the church, it creates a culture of sin. It creates a church where God and his Word are not welcome.

2. Discipline is needed to turn the erring brother or sister back to God.

Paul’s purpose in disciplining the two men in Ephesus was to teach them not to blaspheme God. Paul said this about the man disciplined in Corinth: “turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord” (1 Cor 5:5). Discipline is not for condemnation but for restoration. Paul’s ultimate hope, and that of the church, was to turn the erring person back to God through discipline.

It’s no different than paternal discipline. When my daughter disobeys me, it creates a distance between her and me. When I discipline her, ultimately, it is meant to bring us back in a right relationship. It’s the same when God disciplines us, whether through trials or through the church. Discipline is restorative both for the erring brother or sister and the church.

If we are going to fight the good fight, we must at times perform difficult tasks. We must seek to restore those who are wounded in battle or captive to the enemy by lovingly speaking God’s Word to them and at times disciplining them in love. Paul said this in 1 Corinthians 5:11:

But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person.

By eating and drinking with brothers and sisters living in unrepentant sin, we encourage their rebellion. Our eating and drinking implies that it is OK with us and God. However, we are Christ’s body, and in love, we must seek to restore that body part to obedience to the head, which is Christ.

Are you willing to do the unpleasant tasks of restoring the rebellious back to Christ—even when it means disciplining them?

Application Question: Why is church discipline so uncommon in the contemporary church? How have you seen or experienced church discipline? How can this be done properly in love and not in an abusive manner?

Conclusion

How can we, as believers, fight our battle well? How can we persevere and not quit when things are difficult?

  1. To Fight Well, We Must Have Godly Accountability
  2. To Fight Well, We Must Remember Our Calling
  3. To Fight Well, We Must Hold on to Sound Doctrine
  4. To Fight Well, We Must Hold on to a Holy Life
  5. To Fight Well, We Must Be Sober
  6. To Fight Well, We Must Perform Unpleasant Tasks

1 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 42–43). Chicago: Moody Press.

2 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 42–43). Chicago: Moody Press.

3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 43). Chicago: Moody Press.

4 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 53). Wheaton, IL: Crossway Books.

Related Topics: Christian Life

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