This week we
will finish the study of the Book of 1 Timothy and begin with the study of 2
Timothy in the New Testament.
(1) After the strong words in imperatives about being a good minister of Christ Jesus, Paul continues with another imperative that is about relationship within the body of Christ (vv. 1-2):
a. The respectful treatment of the elderly is part of the Law of Moses. See Leviticus 19:32. But what if an older person needs correction? What should a younger minister like Timothy to do? Should he not seek to correct him? What is the key attitude in such a correction?
b. In fact, when applied to younger ones and women, what is the attitude urged by Paul? How will such an attitude be shown?
c. What does Paul caution Timothy about the treatment of younger women and why?
(2) Read vv. 3-10 carefully a few times and see what the problems are that Paul seeks to address or correct? (See note below.)
(3) Paul wants to make sure that the church only helps those widows who are “really in need”:
a. Why are widows with children or grandchildren not really in need?
b. If the children or grandchildren do not provide for their widowed mother or grandmother, what wrong have they committed? What should the church do?
c. According to v. 5, who are the ones truly in need and what should they do?
d. In order to prevent abuse, what criteria does Paul instruct Timothy to use in putting widows on the “approved” list?
- What is the reasoning behind the age requirement?
- What is the reasoning behind the other requirements? What is the message behind these other requirements?
(4) Paul seems to be rather harsh on the young widows. However, we know that not all young widows “live for pleasures” (v. 6), therefore Paul is addressing only a special group of young widows who “have broken their first pledge" (the original Greek is faith, and the same word is used in v. 8):
a. What might these young widows have done that would amount to the breaking of faith in Christ according to v. 6 and v. 11?
b. Apart from sensual pleasures, what other sins did they get into according to v. 13? How potentially damaging were they?
c. How serious had some of their errors become according to v. 15?
d. What is Paul’s advice to Timothy in v. 14?
(5) How may we apply the principle of v. 16 to our church life today?
(6) What is the main message to you today and how may you apply it to your life?
Note:
It appears that the early church followed the example of the Jewish Temple and Synagogue in looking after widows in their midst. Acts 6 describes such work of charity and the problem that arose from it. In the church of Ephesus, it was obvious that such a ministry of charity had been abused and Paul saw the need to write about it, thereby giving young Timothy the clout to deal with the abusers authoritatively.
“Do not rebuke an older man harshly, but exhort him as if he was your father.” (1 Tim. 5:1)
I often hear from pastors of American and Canadian churches that the respect for the elderly is an Oriental custom that they should follow. The truth of the matter is respecting those who are elderly is not just a nice custom, but the very stipulation by the Law of Moses which western culture has abandoned for the longest time: “Stand up in the presence of the aged, show respect for the elderly and revere your God. I am the Lord” (Lev. 19:32). Therefore strictly speaking, it is not correct to say that Paul follows a Jewish or Oriental custom in this particular instruction to Timothy of not rebuking an older man harshly.
However, the underlying attitude is the same when dealing with both the young and the old who might have committed an offense and need correction. The underlying attitude is to treat them as part of your own family, because we are all one family in Christ. Thus if an older person needs correction, Timothy, the young minister, has to correct him or her as his own father or mother. If he does that, he would not use harsh words but gentle words in sincerity. The same applies in the case of a younger person. Timothy would treat him or her like his own brother and sister, and the correction, again, will definitely be marked by love, not harshness.
Now Paul again turns his attention on the church leaders, and in this case, the focus is on how the congregation should treat them, especially those elders (which could well include overseers and deacons) who have responsibilities in preaching and teaching (and are likely full-time):
(1) What does “double honor” mean?
(2) How might you express “double honor” to those whose responsibilities are to direct the affairs of the church full-time, and especially the pastors (like the Apostle Peter who calls himself an elder in 1 Pet. 5:1)?
(3) There is one aspect that the Apostle Paul has in mind in particular:
a. What is that aspect, according to v. 18?
b. What purpose does the quotation from Deuteronomy 25:4 serve?
c. In admonishing the church to pay double honor, why does Paul single out this particular aspect? How then should the church treat the pastors as a result?
(4) From time to time, there are accusations against church leaders. What does Paul advise the church to do in v. 19? Why is it so important to adopt such a careful approach?
(5) Another careful approach toward church leaders is also mentioned in v. 22. What is it? Why is it so important as well?
(6) In dealing with church leaders, Paul emphasizes the need to do so without partiality and favoritism.
a. Why does Paul use such a strong word as "to charge” with Timothy?
b. In so charging, why does Paul invoke the setting of the heavenly court in which judgment is made before God, Christ Jesus and the angels (presumably chosen for such an occasion)?
(7) In view of the truth of vv. 24-25, how should we approach the selection of church leaders?
(8) What is the main message to you today and how may you apply it to your life?
“Do not be hasty in the laying of hands, and do not share in the sins of others. Keep yourself pure.” (1 Tim. 5:22)
It is obvious that God does not desire the leaders of the church to lord over His people like dictators, but the fact remains, whether it is in the Old Testament or in the New Testament, God raises up individuals like Moses, like David, like the Apostle Paul to lead His people on His behalf.
David obviously ruled as a monarch who assumed almost absolute authority; while Moses led with a team of elders (Exod. 18) and he was in fact the commander-in-chief over all aspects of the life of the people; and the Apostle Paul commanded more than respect but spiritual authority in many of the spiritual issues of the early church although he was only one of the many apostles of the time.
In other words, irrespective of what polity is in place, there will emerge one or few leaders that God uses to lead His people. As a result, to ensure that the church of God remains the pillar and foundation of His truth, we cannot rely on the polity but on a careful selection of church leaders based on the manifestation of their calling and gifts given by the Holy Spirit (1:18; 4:14) and on their godly character (3:2-13).
It is in this respect that Paul urges Timothy not to hastily lay hands on any potential leader (5:22), because while good deeds are obvious, bad character manifests itself over time (5:24). I know it may be hard to put into practice, but if we cannot find suitably qualified spiritual leaders who have been tested especially in terms of their character (3:10), we should not seek simply to fill any leadership position.
Vv. 1-2
Paul has dealt with the abuse of the charitable ministry of the church by some widows, so he now turns to another area of abuse — that of the master and slave relation:
(1) As slaves who believe in the Lord Jesus Christ, they have found real freedom and equality before Christ (Gal. 3:27-28):
a. Should they, as result, seek to free themselves from their masters?
b. What does Paul admonish them to do and what reason does he give for his admonition?
c. What if their masters are also believers. Should they demand equality with them? Why or why not?
d. We know that eventually, through the tireless effort and sacrifice of Evangelical Christians in both Great Britain and America, slavery was brought to an end in the 1800’s. Why didn’t Paul advocate its abolition at all?
Vv. 3-5
Now Paul returns to the attack on false teachers:
(2) What are the external, visible marks of false teachers?
(3) Apart from their conceit and ignorance, what is their motive in being involved in church ministry?
Vv. 6-10
While Paul points out financial gain as the motive of false teachers, Paul explores the potential evil of money further.
(4) Paul defines “godliness with contentment” as the greatest gain or profit that one can get.
a. How does Paul define contentment?
b. How will you define contentment?
c. What has it to do with godliness?
d. Would you say you are a contented person? Why or why not?
(5) Why does Paul call the desire to get rich a trap?
(6) According to Paul, what will such a desire to get rich lead to?
(7) Do you agree with Paul’s famous saying that “the love of money is the root of all kinds of evil”? Why or why not?
(8) Can you cite examples of how believers “wandered from the faith and pierced themselves with many griefs”?
(9) Were you one of them? Have you been tempted in this respect?
(10) What is the main message to you today and how can you apply it to your life?
“For the love of money is a root of all kinds of evil.” (1 Tim. 6:10)
I have seen over and over again how the love of money ruins not just the character of a believer but the relationship one has with other brothers and sisters in Christ or his loved ones. The problem is further complicated by the common belief at the time that money was not the real issue.
Just like the brother who asked Jesus to tell his brother to divide the inheritance with him (Luke 12:13), he thought that what he was pursuing was simply fairness, but the truth remained that he was not content with what he had. In Paul’s words, his real desire was still “to get rich” (6:9). This was the reason why Jesus refused his request, because following Him means pursuing eternal life “that is truly life” (6:19), not money, not even fairness!
So, what is meant by contentment? Well I can cite two examples with you — one from the Bible, one from someone who is very close to me.
We learn from 1 Timothy that the early church followed the example of the temple or synagogue to provide food and likely other basic necessities to the widows among them (5:1ff); and so we read in Mark 12:42-44 of Jesus’ praise of the widow who “out of her poverty, put in everything — all she had to live on”. That’s contentment!
And I have a loved one who, in spite of her tight financial situation, said to her boss who was in charge of a small, underfunded charitable organization at the time of salary reviews, “I do not need the raise you give me, please channel it to another to use”. Now, that is also contentment!
As Paul is about to end his letter, his admonition, directed to Timothy as the minister of the church in Ephesus, becomes more personal.
(1) Paul now urges Timothy to differ greatly from the false teachers and to “flee from all this”.
a. What might “all this” include?
b. Why does Paul urge him “to flee”?
(2) Instead, Paul urges Timothy to pursue the following:
a. What is meant by to “pursue”?
b. How important is it for a church leader to pursue the following things?
- Righteousness —What does it mean?
- Godliness — How is it manifested?
- Faith — What does it mean?
- Love — How should one pursue love?
- Endurance — Against what?
- Gentleness — How important is it?
(3) Paul then urges Timothy to fight the good fight of faith:
a. Why does he describe it as a fight?
b. Why does he also call it a “good” fight?
c. While Paul has not explained how to fight this good fight, what might be the key to victory?
(4) Next, Paul urges Timothy to take hold of eternal life:
a. What is meant by to take hold of?
b. Howard Marshall opines that it means eternal life is not just something achieved at the end of the contest (i.e. in heaven), but rather something that can be achieved or experienced in this life. What is the significance of such an understanding to you?
(5) What is meant by being called to eternal life?
(6) Have you ever thought about eternal life as something you are being called to?
(7) What is eternal life to you?
(8) What is the main message to you today and how may you apply it to your life?
“Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.” (1 Tim. 6:12)
The gospel often mentions about the inheritance of eternal life as a result of our belief in Jesus Christ, especially in the gospel of John. However, modern-day Christians and even some pastors rarely talk about eternal life. Part of the reason, I suspect, is to avoid the criticism that we Christians are so heavenly minded that we are of no earthly good which is a folly in itself. Another reason, I believe, is the lack of understanding of what eternal life is, thinking that it is only a life that becomes a reality upon our death as a believer in Jesus Christ.
However, Paul urges Timothy to “take hold of eternal life” now. Howard Marshall is right when he quotes from John Stott on this admonition of Paul that, “Eternal life is thus a goal to be achieved here and now in this world” (TICC, The Pastoral Epistles, 660). In fact, the Apostle Paul goes on to point out the Eternal life is “truly life” (1 Tim. 6:19).
Indeed, eternal life is not something vague. We have eternal life when we receive the resurrected life of Jesus into our life, this is why the Apostle John says, “He who has the Son has life, he who does not have the Son of God does not have life” (1 Jn. 5:12).
Therefore, eternal life is not a warm, fuzzy feeling, but the life of Christ within us. It begins in the here and now, and will find its fullness when we shall see Christ face to face.
Now Paul forcefully charges Timothy to “keep this command”, and commentators have various interpretation of what this command is. Since the charge to keep such a command is “until the appearing of our Lord Jesus Christ”, it appears that it might not have to do with the temporary crisis faced by the church in Ephesus, but the immediate preceding context:
(1) V. 12 refers to the calling of Timothy by God to eternal life which was accompanied by his public confession in the presence of many witnesses:
a. Commentators in general see Romans 10:9-10 as a common profession made during baptism in the early church. If Timothy made a similar profession at his baptism, what does the charge to lay hold of eternal life mean to him?
b. Why does Paul have to invoke the presence of God in this charge, specially mentioning that God is the one who gives life to everything?
c. Why does Paul have to invoke the presence of Christ Jesus as well, emphasizing His testimony before Pilate? (Read Jn. 18:33-38 to see what confession Jesus made before Pilate.)
d. Paul qualifies the keeping of such a command when he says “without spot or blame". What does he mean?
(2) According to v. 15, when will our eternal life find its fullness?
(3) Now
Paul bursts into another doxology. Try
to consider the immediate context of the giving of eternal life and see the
implication of each of the following. Why Paul would refer to God in the following ways?
a. The blessed and only Ruler
b. The King of kings and Lord of lords
c. One who alone is immortal
d. One who lives in unapproachable light
e. One whom no one has seen or can see
(4) In this final segment of the letter, Paul again admonishes the rich, but this time the rich believers:
a. What does he ask the rich to guard against?
b. What is the basis of his command?
c. What kind of riches does Paul urge them to seek instead?
d. What should the reminder that “eternal life” is truly life mean to us, and especially the rich?
(5) If someone claims to have “special knowledge” about God and the Scriptures, what will be the likely outcome of that person?
(6) Can you name one cult that has resulted from someone’s claim of special knowledge or revelation from God?
(7) As this epistle draws to an end, spend time to do the following:
a. Reflect on how important this epistle must have been to Timothy and the church in Ephesus.
b. Summarize what might we be lacking, in terms of teachings, had Paul not written this epistle?
(8) What is the main message to you in this epistle and how may you apply it to your life?
“God, the blessed and only Ruler, the King of kings, and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To Him be honor and might forever. Amen.” (1 Tim. 6:15-16)
It is at the mention of eternal life and the thought of God, the life-giver and Christ’s appearance at the appointed time, that Paul bursts into another doxology. While God is the subject of this doxology, Lenski is right in pointing out that “In reality the one amounts to the other” (Lenski, 1 Timothy, 725). A case in point in this doxology is the fact that the titles "King of kings" and "Lord of lords" are ascribed in Revelation 17:14 to our Lord Jesus as well: “They will make war against the Lamb, but the Lamb will overcome them because He is Lord of lords and King of kings…”. Although the construct in the original Greek may differ slightly, the titles are essentially the same.
Indeed, the thought that we can share in the life of this God is simply unthinkable. He is all these:
- The only absolute, omnipotent ruler who ever existed;
- The one above all authorities whether kings or lords, whether in the earthly realm or the heavenly realm;
- The one who alone is immortal (the original simply means "the only one who cannot die") and yet imparts immortality to us;
- The one who lives in unapproachable light, and in fact is light and life itself (Jn. 1:4) and yet has shone upon us;
- The one whom no one has seen or can see because as He says, “no one may see me and live” (Exod. 33:20); yet He has manifested Himself in flesh (Jn. 1:14) and we shall even see Him face to face as He really is one day at His appearance (1 Jn. 3:2).
How much do we need to emulate the Apostle Paul as Lenski puts it, “He (Paul) lived in the very presence of the Almighty; he wrote as being in His presence; he thinks of his readers as being in His presence. In our minds and hearts, I fear, this direct contact with God is felt far less.” (Lenski, 1 Timothy, 724)