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.

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). Believer’s 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). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2076). Nashville: Thomas Nelson.

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). Believer’s 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). Believer’s 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.

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth. For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time. For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth. So I want the men to pray in every place, lifting up holy hands without anger or dispute.

1 Timothy 2:1-8 (NET)

What are characteristics of praying churches and their members? How can we grow in our prayer life?

In 1 Timothy 2:1-8, Paul transitions from his challenge to Timothy to correct the false teachers in Ephesus to focus on the church’s prayer life. One of God’s great plans for the church is to be a place of prayer. In Mark 11:17, Christ described the temple as a house of prayer for all nations. In the same way, believers are the temple of God both individually and corporately (cf. 1 Cor 3:16, 6:19). Therefore, we should be characterized by prayer.

However, if we are honest, most of us struggle with prayer. We struggle with both how to pray and taking time to pray. In 1 Timothy 2:1-8, we learn characteristics of praying churches. Though the context is public worship (cf. 1 Tim 3:15), most of these truths apply to our private prayer lives as well.

Big Question: What characteristics of praying churches can be discerned from 1 Timothy 2:1-8?

Praying Churches Prioritize Prayer

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people,

1 Timothy 2:1

Interpretation Question: What does Paul mean by adding “first of all” to his instructions on prayer?

Why does Paul say “first of all” when beginning his instructions on prayer? He seems to be demonstrating the priority of prayer in corporate church life. He uses the word “urge” to further emphasize its importance. The church should prioritize prayer, as should individual Christians.

We see the early church’s priority of prayer in the book of Acts. Consider the following verses:

They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

Acts 2:42

But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task. But we will devote ourselves to prayer and to the ministry of the word.”

Acts 6:3-4

The early church devoted themselves to prayer, and the apostles prioritized it even over serving needy widows. They needed to give attention to prayer and the ministry of the Word. This must be our priority as a church and as individual believers.

Interpretation Question: Why must prayer be a priority in the church and in our private lives?

It has been said, “Prayer is not preparation for the great work. It is the great work!” For this reason, prayer must be our priority. It is the way that God has chosen to build his kingdom.

Why does God require us to pray, especially since he is sovereign? Possibly, because God originally made man to have dominion over the earth. Man was meant to be God’s vice regent. It was through man that he would rule and build his kingdom. Even though man fell, that is still God’s method on the earth. He works both through man’s prayer and man’s hands.

Moreover, God will not complete his works apart from man’s prayers. Consider Ezekiel 22:30-31:

“I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, declares the sovereign Lord.”

For lack of prayer, God destroys nations, governments, and individuals. God is always looking for people to pray within his church. But like Israel before us, we often fail to pray. Instead of prioritizing prayer, we prioritize family, money, education, entertainment, and even other ministries to the dismay of those around us.

In worship, prayer must be the church’s priority, and it also must be a priority in our individual lives. Sadly, prayer is not a priority in most churches. In many churches the announcements take up more time than the public prayer. And, our individual prayer often doesn’t fare much better.

Application Question: How can we prioritize both corporate and individual prayer?

1. We prioritize prayer by praying about everything, at all times.

First Thessalonians 5:17 says, “constantly pray” or it can be translated “pray without ceasing.” We must learn to pray when we are worried, angry, hungry, sleepy, resting, and working. We must pray at all times. This is a discipline we must develop by learning to bring every thought and activity before God. Prayer is not only important for God’s kingdom but also for us. Therefore, we must learn to do it at all times.

2. We prioritize prayer by setting aside specific times to pray.

This goes along with the last point. One might ask, “If we are to pray at all times, why do we need specific times devoted to prayer?” We need specific times devoted to prayer so we can learn how to pray without ceasing. My wife and I have a date night every week, and during our date, we give special attention to talking and sharing. However, the fact that we have a date night doesn’t mean we don’t talk every day. We do, but the date night is meant to enhance our daily communication. And it’s the same with setting aside specific times of prayer.

Here are some tips that might help with setting aside times of prayer: Choose days, a day, or part of a day during the week to really focus on prayer. Use a prayer journal, write out prayer requests, and work through those prayer requests during those set times. Having special times for prayer will help you pray without ceasing.

3. We prioritize prayer by setting aside time for corporate prayer.

Believers should make time for corporate prayer, especially when the church gathers. Even the Lord’s Prayer implies our need to pray corporately. It says, “Give ‘us’ our daily bread. Forgive ‘us’ our trespasses.” Jesus said this about corporate prayer in Matthew 18:19-20: “‘Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. For where two or three are assembled in my name, I am there among them.’”

There is a tremendous power in corporate prayer; God meets with us in a special way when we participate in it. This reality should provoke spiritual leaders to add more corporate prayer into church services and gatherings. Leaders should incorporate prayer into the praise and giving times, as well as before, during, and in response to the preaching of the Word—in the midst of Paul’s doctrinal letters, he at times bursts into prayer and praise (cf. Rom 11:33-36). We should also set aside time for prayer in our casual meetings with believers. When meeting with fellow brothers and sisters for coffee, lunch, or dinner, we should take time to share prayer requests and lift one anther up.

Prayer should be the priority in worship services and our individual lives. When it is not, God’s will does not get done (cf. Ez 22:30-31).

Application Question: What tips help you with prioritizing prayer in your daily life? How is God calling you to make it more of a priority?

Praying Churches Pray for Everyone

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people

1 Timothy 2:1

Paul says that “requests, prayers, intercessions, and thanks be offered on behalf of all people.” One of the things we can discern about prayer from this verse is that all people need prayer. There is not one person we know that doesn’t need constant grace from God and, therefore, our prayers.

Interpretation Question: What do the various types of prayer that Paul mentions mean?

1. Requests is from a root word meaning “‘to lack,’ ‘to be deprived,’ or ‘to be without something.’ This kind of prayer arises from the sense of need.”¹ It essentially refers to asking God for something. Now certainly, our prayers should not only include requests, but when we do offer them, we should have confidence that God cares for us and wants to give us his best.
2. Prayers is a general word for all communication with God. Unlike supplications, it is only used of God in the Bible. Therefore, it probably includes a “unique element of worship and reverence.”² In our worship, we must constantly take time to praise God for who he is and honor his characteristics. The Lord’s Prayer begins with “Hallowed be thy name.”
3. Intercessions “comes from a root word meaning ‘to fall in with someone,’ or get involved with them.”³ It refers to requests made on behalf of others. Therefore, it is not only a word of advocacy, “but also of empathy, sympathy, compassion, and involvement.”⁴ We should constantly engage in others’ problems and lift them up.
4. Thanks refers to a basic sense of gratitude for God’s grace. First Thessalonians 5:18 calls for us to give thanks in all circumstances for this is God’s will for our lives.

And each of these types of prayers must be offered for all people. Sadly, our prayers tend to only focus on our friends, family, and maybe our church. John Stott said this about the public prayer offered in a church he once visited:

Some years ago I attended public worship in a certain church. The pastor was absent on holiday, and a lay elder led the pastoral prayer. He prayed that the pastor might enjoy a good vacation (which was fine), and that two lady members of the congregation might be healed (which was also fine; we should pray for the sick). But that was all. The intercession can hardly have lasted thirty seconds. I came away saddened, sensing that this church worshipped a little village god of their own devising. There was no recognition of the needs of the world, and no attempt to embrace the world in prayer.⁵

This is a picture of not only what’s common in public prayer but also our individual prayer. We commonly forget that we are part of a larger body of Christ and ultimately part of an entire world of people.

In Ephesians 6:18, Paul said this about prayer: “With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints.” Because the church is constantly under attack from the evil one (cf. Eph 6:10-17), we, as believers, should constantly lift up local churches, the church in nations, and the church globally. They need our prayers, and the reality is because we are all part of Christ’s body, they always affect us, as we affect them. The parts of the body are attached, and therefore dependent upon one another; this should encourage us to continually pray for other churches to prosper.

Application Question: How can we practice prayer for all people?

1. We can pray for all people generally.

Obviously, we don’t know all people; however, we can pray generally for the salvation of the lost. Paul later says God desires for all to be saved (v. 4) and prayer for the lost pleases him (v. 3). We can pray for the church to be strengthened, encouraged, and protected and for it to influence nations as it walks in holiness and preaches the gospel. To pray for all people, we can simply pray generally.

2. We can pray for all people specifically.

As we learn about the needs of individuals, groups of people, and churches, we then can pray specifically.

Application Question: How can we learn more about people’s needs?

We can begin by asking for their prayer requests so our prayers can be more informed. In addition, the news is a tremendous source of information about the world. We can be sure that God cares about every issue on our local news station. Also, many prayer ministries provide information about unreached people groups who need prayer. One such ministry is called Global Prayer Digest. You can subscribe and receive daily emails about these groups and how to pray for them.

Application Question: Why is it important to develop a global prayer life? How do you plan to incorporate more prayer for “all people” in your spiritual life?

Praying Churches Pray Specifically for Authorities

even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. Such prayer for all is good and welcomed before God our Savior

1 Timothy 2:2-3

Paul goes from prayer generally for all people to specific prayers for those in leadership. He says, “for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.”

This would have been a tremendous challenge to the Christians living in Ephesus. At this time, Nero was ruling in Rome. He spear-headed a wave of persecution against Christians. He would light Christians on fire in order to brighten his garden. He would put slabs of meat on Christians in the amphitheater and send the lions after them for sport.

However, Paul does not tell these Christians to rebel, protest, or fight for their rights. He calls them to pray for their authorities. Romans 13:1 says this about our authorities: “Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God.” All authorities, even ungodly ones, are established by God. They are God’s servants to reward the good and punish the bad (Rom 13:3-4). And because of this, Christians must constantly intercede for them, especially those who are evil. We must remember: “The king’s heart is like a river in the hand of the Lord, he turns it into whatever direction he pleases” (Prov 21:1, paraphrase). Our God is sovereign: he can change the hearts of even the most ruthless rulers.

Interpretation Question: Why should we pray for all authorities including government leaders?

Paul says we should pray for everyone and specifically for authorities so “that we may lead a peaceful and quiet life in all godliness and dignity. Such prayer for all is good and welcomed before God our Savior” (v. 3-4). “‘Quiet’ refers to circumstances around us, while ‘peaceful’ refers to a calm attitude within us.”⁶ By praying for our leaders, it provides protection for Christians—allowing them to live holy and godly lives in society.

Therefore, when the church is not praying for its leaders, it opens the door for difficult circumstances in society and unrest in the hearts and minds of believers. These difficult circumstances, at times, lead to Christians being persecuted. In a sense, believers are praying to be left alone to quietly practice their faith.

In addition, we should pray because it is morally good and pleasing to God (v. 4). When believers lift up their leaders, God looks down upon them with pleasure. This should motivate believers to pray often for their leaders.

Prayer for Spiritual Leaders

As we consider Paul’s call to pray for all authorities, we must remember to pray specifically for our pastors and other spiritual leaders. They need our prayers as they are the target of many assaults of the enemy. When we neglect praying for them, it affects not only them but the entire church community negatively. Furthermore, praying for our leaders delivers us from a critical spirit. We are less likely to throw stones at somebody we constantly pray for. Our leaders need this type of support.

Steve Cole shares a helpful story about Charles Spurgeon which demonstrates the importance of praying for our spiritual leaders:

Charles Spurgeon, the well-known British preacher of the past century, saw thousands of people come to faith in Christ under his preaching… On one of his visits to Europe, Spurgeon met an American pastor who said, “I have long wished to see you, Mr. Spurgeon, and to put one or two simple questions to you. In our country there are many opinions as to the secret of your great influence. Would you be good enough to give me your own point of view?” After a moment’s pause, Spurgeon said, “My people pray for me.” (In Iain, Murray, The Forgotten Spurgeon [Banner of Truth], p. 44).⁷

Are you willing to pray for your leaders? It leads to both individual and corporate blessing.

Application Question: Why is it so important to pray for our leaders, especially our spiritual leaders (cf. Gal 6:6)? How is God calling you to grow in practicing this discipline?

Praying Churches Pray Evangelistically

Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth. For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time. For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth.

1 Timothy 2:3-7

As Paul moves from general prayer for everybody to specific prayer for leaders, he focuses on prayer for the salvation of souls. Paul says that God “wants all people to be saved and to come to a knowledge of the truth” (v. 4).

The fact that Paul challenges them to pray for all peoples’ salvation implies that they were not doing so or that they struggled in this particular area. Two strands of false teaching possibly hindered evangelistic efforts at Ephesus. One strand was the Judaizers. They focused on God’s saving purpose for the Jews and those who followed the law (cf. 1:7). There were also implications of Gnostic doctrine, which taught one’s need for special revelation to be saved. We can discern this from Paul’s declaration that Christ is the only mediator between God and mankind (2:5). For Gnostics, there were many mediators, and people needed this special knowledge to inherit salvation. Therefore, for the Judaizer and the Gnostic, salvation was not necessarily for everyone. It was for the ethnically or spiritually elite. Perhaps a form of Christian snobbery was present in Ephesus hindering evangelistic efforts. Therefore, Paul reminds them that God desires all to be saved—not some (v. 4).

Sadly, this manifests in various ways in contemporary churches. They become Christian clubs concerned only with themselves and therefore stop evangelizing and praying evangelistically. We should avoid this ingrown focus at all cost. God desires all to be saved.

Controversy in 1 Timothy 2:4

Paul’s declaration in 1 Timothy 2:4 that God “wants [or desires] all people to be saved” is actually a hotbed for controversy. Some teach universal salvation through this verse. Others see conflict with the doctrine of election. We will briefly consider both topics.

Universal salvation is the thought that God wants all to be saved, and therefore, he ransomed them all through Christ’s death (v. 4, 6); therefore, none shall ultimately perish. However, “saved” is passive in the original language, meaning that only God can save man. This depicts the divine side of salvation. And yet, “come to the knowledge of the truth” represents the human side. God doesn’t save apart from the will of man. He works through man’s will by providing faith to respond to the gospel (cf. Eph 2:8-9, Phil 3:12-13). Only those who come to the “knowledge of the truth” will be saved—not everyone. In addition, although Christ’s ransom was sufficient for the salvation of all, it is only applied to those who repent and accept Christ (cf. Rom 10:13). Therefore, this verse does not teach universal salvation, and neither does the rest of Scripture (cf. Matt 25:41-46).

Interpretation Question: Is there a contradiction between God’s desire for all to be saved and the doctrine of election?

As mentioned, others see a theological conflict with this verse when considering the doctrine of election—that God chose some for salvation before the creation of the earth (cf. Eph 1:4-6, Rom 8:29-30). If God “desires” everybody to be saved, then why didn’t he elect everybody for salvation?

This in part can be answered by considering the difference between God’s desire and his sovereign will. His sovereign will always happens, as God works all things for the purpose of his will (Eph 1:11). However, his desire does not always happen. God desires that all will be saved, but Scripture clearly teaches that many will be judged (Matt 25:41-46). In addition, we see this even as we consider our own desires and choices. We often have desires like recreation or rest that at times we forgo for greater reasons. There is no contradiction between God’s desire and his sovereign purposes in election (cf. Rom 9:6-24).

As we pray for all people and for those in authority, we must constantly pray for their salvation. Again, God has chosen to build his kingdom through his people and that includes their prayers.

Theology of Evangelistic Prayer

Next, in verses 5-7, Paul builds a theology of evangelistic prayer in order to correct the Christian snobbery in Ephesus. All prayer is ultimately based on one’s theology. Bad theology leads to bad prayers or no prayers at all. He says,

For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time. For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth.

1 Timothy 2:5-7

Observation Question: What theological truths should evangelistic prayer be based on according to 1 Timothy 2:5-7?

1. We should pray evangelistically because there is only one God.

What does Paul mean by this? He probably says this because if there were many gods, there would be many ways to salvation. This is the pluralistic view common in the ancient world and today. There are many pathways to God, and therefore, evangelism is condemned. Evangelism says that there is only one right way. And that’s exactly the argument Paul makes: there aren’t many gods. There is only One and, therefore, only one way for salvation. We should pray evangelistically because there is only one God.

2. We should pray evangelistically because Christ is the only mediator between God and man.

As mentioned, the Gnostics believed that there were many mediators between God and man, and Christ was only one of them. Therefore, Paul affirms the full deity and humanity of Christ. As God, he can relate to the Father; and as man, he can relate to us. He is our mediator—our go between. Christ was our ransom, as he paid the penalty for our sins by dying on the cross (v. 6). His death for our sins—allows us to be accepted by a holy God. God now sees us through the blood and perfect righteousness of the Lamb. For that reason, only Christ can be our go between—he is the only God-man.

Gnostic doctrine has been seen in various forms throughout church history. In Catholic doctrine, saints can be our mediators with God. Paul, Mary, and other saints can intercede for us. However, Christ said, “I am the way, and the truth, and the life. No one comes to the father except through me” (John 14:6). He is our only intermediary. Therefore, if man is going to be saved, it must be through Christ alone.

We pray for the lost because Christ is the only way for their salvation.

3. We should pray evangelistically because sinners are saved through preaching.

Paul said, “For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth” (v.7). The God who chose the means of salvation also chose the method. People are saved by others faithfully preaching the gospel. Paul was a preacher, as he heralded the gospel. He was an apostle, as he was sent with authority from Christ to found churches. He was a teacher, as he explained the whole counsel of God to others. The fact that he mentions his ministry to the Gentiles supports the fact that the gospel was not just for the Jews or the spiritually elite but for all people. God desires all people to be saved.

John Stott said,

It is because there is one God and one mediator that all people must be included in the church’s prayers and proclamation. It is the unity of God and the uniqueness of Christ which demand the universality of the gospel. God’s desire and Christ’s death concern all people; therefore the church’s duty concerns all people too, reaching out to them both in earnest prayer and in urgent witness.⁸

Understanding that there is only one God, one Mediator, and one method for salvation should provoke us to constantly intercede for the lost. We should intercede for them while at the supermarket, while on the bus, while at the restaurant. We should also intercede for God to send laborers into the harvest to preach the gospel (Matt 9:38). God desires that none should perish, but that all would come to salvation.

Application Question: How is God calling you to implement more evangelistic prayer in your life or community?

Praying Churches Have Male Spiritual Leadership

So I want the men to pray in every place, lifting up holy hands without anger or dispute.

1 Timothy 2:8

Interpretation Question: Why does Paul single out males for public prayer?

When Paul says, “I want the men to pray in every place,” “every place” seems to refer to church gatherings, as is the context of the letter (cf. 1 Tim 3:15). In addition, Paul uses this phrase four other times in his epistles (cf. 1 Cor. 1:2; 2 Cor. 2:14; 1 Thess. 1:8)—all referring to an official assembly of the church.⁹ In the founding stages of the church, congregations met in the temple courtyard, in homes, or other large spaces for worship. Church buildings, as we know them today, were not yet established.

The word “men” is not a general word for people. It refers to men instead of women. He addresses the women later in verses 11-15. Why does Paul call for the men specifically to lead in prayer?

In Paul’s writing, he commonly singles out males as the spiritual leaders both of the home and the church. In Ephesians 5:22-23, he calls for wives to submit to their husbands as unto the Lord, and for the husbands to wash their wives with the Word of God, like Christ does the church. Similarly, in 1 Timothy 2:11-15, Paul commands for ladies to not teach or have authority over males in the church. In addition, in 1 Timothy 3:1-7 and Titus 1:6-9, he teaches that the overseers of the church should be males.

This doctrine is not only taught in the New Testament by Paul; it is also taught in the Old (cf. 1 Cor 14:34). When God established the priesthood, they had to be all males who came from the lineage of Aaron. When he established the Levites, they had to be all males as well. In the temple, the males were called to lead in worship, and this is true in the New Covenant as well.

However, it must be realized that males are not special in comparison to women. They are co-equal and heirs of God’s grace together (cf. Gal 3:28, 1 Peter 3:7). However, God created different roles for the sexes, especially in marriage and the church. This reflects the image of God on humanity (Gen 1:27). In the Trinity, the Holy Spirit, the Son, and God the Father are one and co-equal, but authority and roles exist in the relationship. The Holy Spirit and the Son submit to God the Father. And when God made man in his image, he made Adam and Eve one flesh, co-equal, and yet with authority and various roles within the relationship (cf. 1 Cor 11:3).

Interpretation Question: Does Paul mean that women cannot lead public prayer?

Some take this stance based on 1 Timothy 2:8. However, it seems clear from 1 Corinthians 11:5 that women both prayed and prophesied in churches. It says, “But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head.”

In that scenario, Paul challenged the women to have a covering when they prayed and prophesied (1 Cor 11:2-16). The head covering represented submission to their husbands or the male leadership in the church. Therefore, public prayer offered in the church by women should always be done in submission and not conflict with the established male leadership of the church.

Sadly, many churches and homes are stagnant in prayer, in large part, because of the absence of male spiritual leadership. Maybe, that is implied in Paul’s exhortation to the males at Ephesus. They needed to step up, and this is true in our day. Most prayer meetings are nearly void of men. Godly men need to lead so the church and the home can become the houses of prayer God meant them to be.

Application Question: Male and female roles are very controversial in the church. What are your beliefs on the topic? Why is it important for males to lead in prayer and worship? How can the church properly cultivate the gifts of women?

Praying Churches Pray with the Right Attitude

So I want the men to pray in every place, lifting up holy hands without anger or dispute.

1 Timothy 1:8

Observation Question: What descriptors does Paul use to describe how believers should offer public prayer in church?

Finally, Paul talks about having the right attitude in prayer. He desires men to pray, “lifting up holy hands without anger or dispute.” What does this say about how believers should pray? What does Paul mean?

1. Believers should pray with holy hands.

Holy or clean hands is symbolic of a blameless life (cf. 2 Sam 22:21; Ps 24:4). When we are walking in sin, it hinders the effectiveness of our prayers. David said, “If I had harbored sin in my heart, the Lord would not have listened” (Psalm 66:18). Holding on to unconfessed sin will hinder our prayers. Therefore, we must faithfully confess and repent of our sins. James 5:16 says that the prayers of the righteous are powerful and effective. There is power in a holy life.

2. Believers should pray without anger.

When Paul says without anger, he means without any discord in our relationships. In 1 Peter 3:7, Peter encourages husbands to be considerate of their wives as the weaker vessels so that their prayers will not be hindered. Discord hinders our prayer life. Therefore, if we are in discord with anybody, we must do as much as depends on us to live at peace with them (Rom 12:18).

3. Believers should pray with faith.

When Paul says without “dispute,” it can be translated without “doubting.” Prayer must always be offered in faith towards God. We must trust God’s character and the promises in his Word. If we pray without faith, James 1:6-8 says we are doubleminded and unstable in all our ways—we will receive nothing from God. We must come to God trusting his character and his promises.

Application Question: Which one of these attitudes do you struggle with most and why? How is God calling you to cultivate the right attitude of prayer?

Conclusion

What are characteristics of praying churches?

1. Praying Churches Prioritize Prayer
2. Praying Churches Pray for Everyone
3. Praying Churches Pray Specifically for Authorities
4. Praying Churches Pray Evangelistically
5. Praying Churches Have Male Spiritual Leadership
6. Praying Churches Pray with the Right Attitude

¹ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 60). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1995). 1 Timothy (p. 61). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 61). Chicago: Moody Press.

⁴ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 61). Chicago: Moody Press.

⁵ Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 61). Downers Grove, IL: InterVarsity Press.

⁶ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 215). Wheaton, IL: Victor Books.

⁷ Accessed 1/1/17 from https://bible.org/seriespage/lesson-6-priority-prayer-1-timothy-21-8

⁸ Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 63). Wheaton, IL: Crossway Books.

⁹ MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 73–74). Chicago: Moody Press.