Milo

2 Timothy

INTRODUCTION
This last letter of Paul was written during a second imprisonment in Rome, about A.D. 67 or 68. Paul was fully aware he was soon to be executed, and he both encouraged Timothy, who would carry on his work, and warned against the growing corruption of true Christian teaching. The letter throbs with evidence of the great apostle’s triumphant faith, and his confidence in the Lord whom he would soon join.

STRONG IN GRACE
2 Timothy 1–2

“You then, my son, be strong in the grace that is in Christ Jesus” (2 Tim. 2:1).

Paul exhibited a strength of commitment that Timothy—and we—are expected to imitate.

Background
The setting. Most believe that Paul won release from the imprisonment mentioned at the end of Acts aboutA.D 62. He continued to minister, perhaps in Spain, but was rearrested in the mid-60s. A strong tradition indicates that Paul was executed in Rome during Nero’s reign, aboutA.D 68.
Paul’s conviction that “the time has come for my departure” (4:6) suggests this letter was written during that final imprisonment. If so, what we have here are the last words of Paul: a “deathbed” blessing and exhortation directed to Timothy, but just as applicable to you and to me. All the wisdom and experience of Paul’s long life with his Lord are shared here for our profit and encouragement. So let’s take Paul’s words of advice to heart, and so live that when our time of departure nears, we too will be satisfied that we have “fought the good fight” (v. 7).

Overview
Paul expressed confidence in Timothy (1:1–7). He called on Timothy to be faithful to the Gospel (vv. 8–18) and transmit it accurately (2:1–2). Soldier (vv. 3–4), athlete (v. 5), and farmer (vv. 6–7) illustrate faithfulness to a faithful Lord (vv. 8–13). Ministry demands that one rightly handle God’s Word (vv. 14–19) and pursue righteousness (vv. 20–26).

Understanding the Text
“To Timothy, my dear son” 2 Tim. 1:1–2. It is significant that Paul called Timothy his beloved son. Paul would soon exhort this younger coworker to face and endure great hardships—something we hardly ever want for our children. Yet Paul knew the rewards of suffering for Christ’s sake. He wanted the best for Timothy—and he knew that the path to glory is often marked by hardship and suffering.
We need to remember this in dealing with our own beloveds. We do them no favor by smoothing their way so much that they come to trust us rather than God.

“Your sincere faith” 2 Tim. 1:3–7. Paul kept the delicate balance here between what others can do for us, and what we must do for ourselves. The spark of a parent’s faith can ignite our own. But we must fan it into flame (v. 6).

“Join with me in suffering for the Gospel” 2 Tim. 1:8–11. It is amazing to me what people are willing to suffer for. Some are willing to suffer to reach a mountaintop. Some are willing to suffer to finish an “iron man” competition, that demands they swim 5 miles, bike over 100, and then run a full marathon. Others sacrifice home and family to make more money on a job that takes them constantly on the road.
Paul asks us to suffer for something far more worthwhile. The Gospel is that stunning expression of God’s grace, revealed in Christ’s appearance, that announces God’s victory over death and invites every man to come to Him for “life and immortality.” Now that is something worth suffering for. No wonder Paul said he was “not ashamed” to testify about our Lord!

“I know whom I have believed” 2 Tim. 1:12. Paul didn’t say, “I know what I have believed.” He said, “I know whom.” Our faith does have content, and that content is to be believed. But the foundation of faith is a personal relationship with God through Jesus.
When we can say, with Paul, “I know Him,” we have the same complete confidence that Paul expressed: I “am convinced that He is able to guard what I have entrusted to Him [my very self!] for that day.”

“The pattern of sound teaching” 2 Tim. 1:13–14. “Sound” here is hygiainonton, “healthy.” The teaching Paul gave had unique vitality: it is able to produce a spiritual healthiness that projects “faith and love in Christ Jesus.”
There are two tests for sound doctrine. One is its correspondence with the teaching of the Apostles that is recorded in the Scriptures. The other is its power to produce faith and love in the one who holds it. We may hold orthodox doctrines without being loving persons. But if we are not loving, those doctrines clearly do not have a hold on us.

“Everyone in the province of Asia has deserted me” 2 Tim. 1:15–18. “Asia” here means the Roman province, in what is now part of Turkey. Ephesus, where Paul spent some three years, was its leading city. How tragic then that “everyone” there turned away from Paul, even though perhaps we can understand why.
Nero focused the existing hostility of the general populace against the Jews on the Christians. The arrest of both Peter and Paul, and their execution inA.D 68, suggests that it had become dangerous to be associated in the official mind with these Christian leaders. So perhaps fear motivated many to abandon Paul.
But fear did not deter one man Paul had known in Ephesus: Onesiphorus. Rather than distance himself from Paul, Onesiphorus came to Rome and searched until he found Paul. He must have asked dozens of minor officials where Paul was—and been firmly linked to Paul in their minds. How fortunate Paul was to have at least one loyal and faithful friend.
Such loyalty might bring us into danger in this world. But Paul was sure that Onesiphorus will “find mercy from the Lord on that day!”

“Entrust to reliable men” 2 Tim. 2:1–2. Verse 2 is inscribed on the seal of the seminary that I attended. Truth is passed on from generation to generation by those gifted by God to instruct others in the meaning of what is now recorded in Scripture.
Yet each of us is a transmitter, not only of truth, but of life. As Lois and Eunice, the grandmother and mother of Timothy, shared the spark of their faith with him, so each of us communicates the reality of our faith to those closest to us.

“Endure hardship with us like a good soldier” 2 Tim. 2:3–4. Paul now gives us three images of Christian ministry. This ministry he wrote of is not just for the full-time Christian worker. These images fit the ministries of each of us—to family, to friends, to neighbors.
The first image is military, and emphasizes disciplined commitment. We try to please our commanding officer. An easy life, distractions from our goal, these are all to be rejected. We’re to pick up our packs, and march through life as men and women on a mission.

“If anyone competes as an athlete” 2 Tim. 2:5. In swimming, the course is carefully laid out. Stray from your lane, and you will be disqualified.
The image of the athlete competing within the rules is another picture of full dedication. The soldier who wants to please his commander doesn’t get involved in civilian affairs (v. 4), and the athelete who wants to win doesn’t wander from his lane.

“The hardworking farmer” 2 Tim. 2:6–7. The last image adds a new dimension to Paul’s analogies. The “hardworking farmer” has to be patient and wait to enjoy the fruit of his labor. He deserves a share of the crop. But the crop isn’t available when he plows the ground. The crop isn’t there when he plants the seed, or hoes the weeds, or even when he shoos birds away from the ripening grain.
Like the soldier and athlete, we discipline ourselves to serve. And like the hardworking farmer, we discipline ourselves to wait patiently until the crop of righteousness we have planted ripens. But we wait confidently, for we know God is faithful. He will give us a larger share of the crop than our labors deserve.

“Remember Jesus Christ” 2 Tim. 2:8–13. Remembering Jesus is what sustains us as we serve Him, waiting expectantly for rewards that seldom are granted here and now.
The “trustworthy saying” Paul shares with us is likely drawn from the liturgy of the early church. It is a hymn or confession encouraging the faithful to look ahead, and take heart at the thought of Christ’s faithfulness. The faith even of the true believer may wane. But even “if we are faithless, He will remain faithful.”
It is this absolute confidence in Jesus’ commitment to us that gives us the strength to live and die with Him, and to endure whatever comes.

“Who correctly handles the Word of truth” 2 Tim. 2:14–19. Context helps us understand Paul’s intent. Scripture is not something to be debated. It is to be applied to deepen our faith in God, and to produce righteousness.
This is God’s “solid foundation,” that no twisting of His Word can shake. While only the Lord can look into hearts, and know who belongs to Him, those who do belong will “turn away from wickedness” (v. 19).

“Along with those who call on the Lord out of a pure heart” 2 Tim. 2:22. Human beings have always been vulnerable to the influence of others. This is why Paul calls on us to “pursue righteousness, faith, love and peace along with” others who share our commitment to Christ.
We express concern over the peer group’s influence on our teens. But what we need to realize is that God’s plan is to use every person’s peer group in a positive way! This is why we have such a deep need for Christian fellowship. The encouragement of others is vital for our own pursuit of righteousness.

“He must gently instruct” 2 Tim. 2:23–26. Other’s may “oppose” us. But in ministering to others we must always remember that we are on their side! We are not trying to win an argument, but to win a person who desperately needs to “come to [his] senses and escape from the trap of the devil.”
Heated argument is the worst possible way to accomplish this task, and so Paul said that God’s servant “must not quarrel,” but “be kind to everyone” and “gently instruct.” We rely on love, and on the Spirit of God who is at work through us in others’ lives.
If this is our outlook, we’ll be freed from that terrible urge to compete, and to “win” arguments at the cost of losing others’ souls.

DEVOTIONAL
Noble Purposes
(2 Tim. 2:20–26)
The most common archeological find in biblical lands are pieces of broken pottery. When Paul spoke of many “articles” (KJV, “vessels”) found in every household, he meant the ceramic and wooden as well as the metal pots, bowls, and dishes that furnished first-century homes. But his reference to a “large house” and to gold and silver made it clear that he had in mind the home of a very wealthy person indeed.
Of course, even the wealthy used the more common clay vessels for ordinary (“ignoble”) things. But, even as today we bring out the best china and the silver when guests come, the householder reserved his best vessels to use when an opportunity for “noble” use presented itself.
Paul’s point was that in the church of Jesus everyone is a useful vessel. But some, perhaps because they have not dedicated themselves to a pursuit of righteousness (v. 22), or have not cleansed themselves of a hostile attitude (vv. 24–25), are fit only for the most ordinary tasks.
What is exciting is that Paul suggested each us can become vessels suitable for God to use for the most noble purposes of all. If we will cleanse ourselves, and commit ourselves to holiness, you and I can be “useful to the Master and prepared to do any good work.”

Personal Application
To be used, we must be useable.

Quotable
“Behold, Lord, an empty vessel that needs to be filled. My Lord, fill it. I am weak in the faith, strengthen me. I am cold in love; warm me and make me fervent, that my love may go out to my neighbor. I do not have a strong and firm faith; at times I doubt and am unable to trust You altogether. O Lord, help me. In you I have sealed the treasure of all I have. Therefore I will remain with You, of whom I can receive, but to whom I may not give.”—Martin Luther

CONTENTMENT
1 Timothy 6

“Godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it” (1 Tim. 6:6–7).

It’s fine to have money as long as money doesn’t have you.

Overview
Even servitude provides opportunities to minister (6:1–2). A love of money characterizes false teachers (vv. 3–5) and is a trap believers are wise to avoid (vv. 6–10). Godly people pursue righteousness (vv. 11–16), and view their wealth as providing opportunities to do good (vv. 17–21).

Understanding the Text
“Those who benefit from their service” 1 Tim. 6:1–2. The New Testament has a unique outlook on relationships. There is no shame in being a slave, because servitude provides a person with an opportunity to benefit others. The thought is reflected in other passages. Whatever role God gives us in life provides some opportunity to do others good.
The husband who loves his wife shows the same concern for her needs that Christ showed for the church. Thus “headship” is transformed by Jesus’ example from a grab for power to a commitment to servanthood. In the same way the wife’s “in subjection” position is not demeaning, but a description of one way she takes the lead in serving her husband.
You and I need to adopt this biblical perspective in all that we do. Are you an employee? Then work hard, to help your employer make a profit. Are you an employer? Then make sure you pay your workers a fair wage, and that you have a real concern for each one’s welfare.
When we see each relationship as a God-given opportunity to minister, all of our relationships with others will be fulfilling. And we will glorify God in them.

“Who think that godliness is a means to financial gain” 1 Tim. 6:3–5. One attribute of the false teacher, mentioned in nearly every New and Old Testament passage on the subject, is a love for money. They slip on a cloak of religion, not because they love God, but because they see it as a way to make a buck.
Paul noted other attributes: they invent distinctive and false doctrines to set themselves off from others (v. 3). They have an unhealthy interest in controversy—often encouraging suspicion of or antagonism toward others (v. 4). And those who follow their teachings are characterized by envy and malice rather than by Christian love (v. 5).
We need to be alert for such signs when popular new teachers appear. But more than that, we need to be alert for an unhealthy interest in money arising in our own hearts. Godliness often costs us opportunities to pile up earthly riches, and seldom pays material dividends. But it sure pays off in the end!

“Godliness with contentment” 1 Tim. 6:6–8. When Jesus taught His disciples to pray, “Give us this day our daily bread,” He didn’t use the wrong word. Sometimes I know I’d feel more comfortable if I had my “10 years bread” socked away in CDs or a money market fund. But if I did, I wouldn’t have the same motivation to rely on God for tomorrow’s, or this week’s, or this month’s needed income.
What God wants me to cultivate is an attitude of contentment with what I have now. Having “food and clothing,” Paul said, “we will be content with that.” God provides the necessities—and I don’t need the luxuries.
How do I know? Why, when I die, nothing material I’ve gained will be taken with me. But the essential “me”—all that I am as an individual, all that I have or will become, is carried on into eternity. In the last analysis, nothing else counts.
So if you’re not rich, count it a blessing. The opportunity to deepen your faith in God as you trust Him for daily bread is a great blessing. For the more godly person that you are becoming will enter God’s presence, and every material possession will be left behind.

“The love of money is a root of all kinds of evil” 1 Tim. 6:9–10. The common misquote of this verse says, “Money is the root of all evil.” This is a double misunderstanding. Money isn’t bad in itself, and having money doesn’t automatically make you a bad person. And, every evil does not find its roots in money. Much good is done by money given by Christians and used to help others.
What Paul warned against is a love for money, for that passion for wealth can motivate a person to any and every sort of evil deed. Love for money can lead a person to lie, to defraud others, to betray friends, to steal, cheat, slander, and murder. A person whose goal is to get rich is sure to be betrayed by that passion.
If riches come, it’s all right to welcome them. But it is a “temptation and a trap” to desire them (see DEVOTIONAL).

“Flee from all this” 1 Tim. 6:11. The Christian life isn’t one of negatives. Wherever there is a “don’t,” we find implied a “do.”
It’s the same with a desire for money. Paul said flee this kind of thing. And then he listed values to hold in money’s place. What are we to love and pursue if we don’t love and pursue money? Why, righteousness, godliness, faith, love, endurance, and gentleness.
So when it comes to making decisions, we have some pretty clear guidelines. Which choice accords with righteousness? Which will help me grow in godliness? Which will help me develop and express faith, love, endurance, and gentleness?
Try using these guidelines when you make the significant decisions in your life. You’ll find true contentment. And you’ll spare yourself a lot of grief!

“In the sight of God” 1 Tim. 6:13–16. Sometimes we can fool ourselves about the motives for our actions. But we can never deceive God. And, deep down, you and I usually know when what we are doing is out of God’s will.
Paul used powerful words to remind us that we live “in the sight of God” when he urged Timothy, and us as well, to “take hold of the eternal life to which you were called.”
Ordinary people “take hold of” earthly life, and understandably pursue earthly goals. We can’t criticize the non-Christian for being motivated by money and the power or security he thinks it will bring. But you and I have been called to eternal life! We’ve been called to live here on earth in the constant awareness that our destiny is eternity. We know that life here flickers but for a brief moment, and then as we pass into the presence of God will burn brightly forever and ever. You and I, then, should never be deceived, or take the empty goals of earthlings as our own.
So let’s live “in the sight of God,” not only aware that He sees us, but seeing Him. If God is ever before us, the vision of His glory will release us from the inferior desires.

“Those who are rich” 1 Tim. 6:17–21. Earlier Paul asked us to view slavery as an opportunity to serve. Now he reminded the rich that their wealth gave them a unique opportunity to serve others.
But again, attitude is important. The rich are not to count on their riches, nor to guard their wealth jealously. Instead the rich are to “put their hope in God,” and “be rich in good deeds.” A generous rich man is a bright jewel in God’s crown. And, in being generous, the rich will find a meaning in life that they would otherwise never know (v. 19).

DEVOTIONAL
Eager for Money
(1 Tim. 6:6–11)
“I want a college major that will prepare me to make a lot of money.”
“I want to marry a millionaire.”
“I need to take this transfer if I’m going to advance in the company.”
I suppose each of these statements expresses a pretty common viewpoint. Each, however, also expresses something else. Each makes it clear that eagerness for money is a value that determines the speaker’s decisions.
Paul had a lot of sympathy for such folks, because they’ve missed something vital in Christian faith, and have set out on a course that’s likely to “pierce themselves with many griefs.”
Why? Well, for one thing, we Christians are placed here on earth to serve others and to glorify God. Looking at college as a ticket to some high-paying job means that the person is not looking at his life-work in a Christian perspective. All too many fast-track businessmen over 40 look back, and realize that in their pursuit of money they’ve sacrificed their families, health, and their own higher ideals. The grief they feel when it’s too late can never be assuaged by a six-figure salary, even with bonuses.
The girl who wants to marry a millionaire is being totally unrealistic about marriage. The qualities that make for a happy, successful, and lasting marriage can’t be measured by one’s bank account. If such women are unfortunate enough to find their millionaire, they all too often pay a high price in loneliness, lovelessness, and unhappiness.
The person who evaluates a transfer only in terms of financial benefit is also ignoring more important values. Is the family settled down in the present community, with a circle of good Christian friends, and a significant church life? How will the spouse and children be affected by a move just for the sake of the career? Again, moves motivated by a desire for money have often proven disastrous, and created many griefs for the individual and his or her family.
What Paul is saying to us isn’t that we should ignore the economics of our decisions. He is warning us that if we find an eagerness for money pushing out consideration of other, more important values, we’re in serious personal and spiritual danger. We can be sure of one thing. That desire for money was not given to us by God.

Personal Application
Keep “money” last on your list of reasons for making any significant decision in your life.

Quotable
“Of all temptations, none so struck at the whole work of God as the deceitfulness of riches, a thousand melancholy proofs of which I have seen during my fifty-year ministry. How deceitful indeed are riches! Only a few—perhaps sixty, maybe not even half that—of the rich people I have known during my fifty years of ministry, as far as I can judge, were as holy being rich as they would have been had they been poor.”—Charles Wesley

LIFE TOGETHER
1 Timothy 4–5

“I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism” (1 Tim. 5:21).

What we do for God, we do to others.

Overview
Paul warned Timothy again against false teachers (4:1–8), and exhorted him to minister confidently (vv. 9–16). He stated general principles for relating to others (5:1–2), and gave specific advice concerning widows (vv. 3–16), elders (vv. 17–20), and other matters (vv. 21–25).

Understanding the Text
“Things taught by demons” 1 Tim. 4:1–5. Paul described one of Satan’s most persistent avenues of attack on Christians. He illustrated two forms—an appeal to asceticism that rejects marriage, or forbids eating “certain foods.” Underlying such regulations is the notion that the Christian life is advanced by some legalistic discipline.
In fact, the Christian life is to be lived as an expression of personal relationship with Jesus: a relationship that rests on faith, and is expressed by a faith response to His Spirit’s promptings. Anything less is a doctrine of demons.

“Train yourselves to be godly” 1 Tim. 4:6–8. Rejection of demon-inspired demands for rigid self-discipline does not mean that the Christian is to live an undisciplined life. Paul drew a sports analogy: people work out to develop themselves physically. Christians are to “work out” to develop spiritually.
What is the difference between this and the devil’s counterfeits? We “work out” at being godly.
A weight lifter develops his ability to lift weights by lifting them. A Christian develops his ability to live a godly life by making godly choices. What you eat, and whether or not you abstain from marriage, have nothing to do with godliness, and so discipline in these areas is irrelevant to spiritual growth. If you want to grow spiritually, concentrate on those acts which show your love for God and for others.

“And especially of those who believe” 1 Tim. 4:9–10. Jesus has offered Himself as Saviour to all men. But He in fact saves only those who respond to His offer and believe.
Again we’re reminded of the freedom we have to share salvation with others. Christ did die for all. Not one person has been excluded by God. The only one who can keep a person out of heaven—is the person himself!

“Because you are young” 1 Tim. 4:11–14. In the ancient world, age was respected and equated with wisdom. The older individual was thought to have gained insight with his years. Thus it was sometimes difficult for Timothy, who lacked the wrinkles and white hair associated with authority, to assert himself.
Every society has such cues. In our culture, the tall person tends to get ahead more rapidly than the short one. The person with that magic piece of paper, the “college degree,” gets the promotion, while the high school graduate who may be better qualified gets passed over. And the woman who holds down a responsible job is almost sure to be paid less than a man in the same position.
What Paul was saying was, don’t let society’s expectations cramp your style as a Christian. Look confident, act confident, be confident! Spiritual significance does not depend on one’s height, education, or sex.
If you want to be used by God, “set an example for the believers in speech, in life, in love, in faith and in purity.” Anyone who sets such an example will be used mightily by the Lord.

“Watch your life and doctrine” 1 Tim. 4:15–16. Again we see twin themes that Paul linked in the Pastoral Epistles (cf. 1 Tim. 1:5; 2 Tim. 1:13; 3:10; Titus 2) as in his other letters (cf. Phil. 4:9). Doctrine is to find expression in life, and life is to be conformed to doctrine. Christian faith and life are woven so tightly together that neither can stand alone.
But what did Paul mean when he told Timothy that if he “persevere[s]” in Christian doctrine and life he will “save both yourself and your hearers”?
Most likely Paul was thinking of “present tense” salvation. We were saved from the guilt of sin when we believed, we will be saved from the very presence of sin when Jesus returns. And, until then, we are being saved from the grip of sin on our lives. If you want to free yourself from sin’s grip—and be influential in the salvation of others—persevere in Christian life and doctrine.

“Father . . . brothers . . . mothers . . . sisters” 1 Tim. 5:1–2. Here as in 1 Thessalonians 2, Paul resorted to the image of the family to describe relationships in the church. But here there is a special emphasis: Paul was telling Timothy, a young leader, how to relate to those for whom he was responsible.
Earlier Paul told Timothy to “command and teach” truths Paul had just outlined. Here he helps us see that “command” in the Christian context is not the “demand” of the secular world. The authority behind the command comes from God. The Christian leader does not seek a relationship “over” others—but a relationship of intimacy among them.
How clearly this comes through in Paul’s guidelines. The leader treats older men with the respect due their own fathers, and older women with the respect due their mothers. The younger men are treated as brothers, and the younger women as sisters. Respect and affection shape the attitude of the Christian leader toward others, and there is no hint of domination over them.
You and I, whether leaders or not, need to nurture just such relationships with other believers. Respect and affection create the context in which we can have a beneficial impact on each other’s lives.

“Those widows who are really in need” 1 Tim. 5:3–16.While the early church showed a consistent concern for needy members (cf. also Acts 6:1–6), it also showed a great respect for them. Christian widows were not just pensioned off. They were organized for ministry!
“Charity” can be so demeaning. And, whatever else it may have done, the early church was not into demeaning anyone. Instead all were expected to participate as they were able in enriching the life of the body of Christ (see DEVOTIONAL).

“Do not muzzle the ox” 1 Tim. 5:17–20. Paul warned against taking advantage of leaders in two distinct ways. First, those in full-time ministry deserve to be supported financially—and not grudgingly so. And second, unsubstantiated rumors and accusations against leaders are to be ignored. Leaders are particularly vulnerable to rumor and to false accusation.
Paul’s next saying, “Those who sin are to be rebuked publicly,” has a double reference. A leader who sins must not be allowed to hide behind his or her position. And a person who brings a false accusation must also be publicly rebuked. Only by such absolute fairness can the purity of the church be maintained.

“The sins of some men are obvious” 1 Tim. 5:22–25. It’s a big mistake to quickly set up a new convert, or a newcomer to the local congregation, as a leader. Paul made the reason very clear. Some folk’s sins are obvious, but the sins of others “trail behind them.” We don’t recognize their flaws until they’ve been around awhile.
In the same way, the good deeds of some are obvious—but many outstanding qualities of others are only recognized after long acquaintance.
Paul’s principle can be applied in any relationship where some sort of commitment is involved. For instance, don’t go into partnership with someone you don’t know very well. And, don’t get married in a hurry. The flaws in that guy or gal who looks so good now may trail so far after him it will take time for them to catch up. And given time, you may find that some pleasant but unspectacular person has just the qualities you want in a spouse.

DEVOTIONAL
Retire—or Inspire?
(1 Tim. 5:3–16)
It’s fascinating to read between the lines of Paul’s instructions to Timothy about widows. Several things are obvious. The early church cared about its widows and, if there were no family to help them, it made sure they had food and lodging. It’s also clear that widows were valued members of the congregation. They didn’t just fold Sunday bulletins, or fill Communion cups. They were kept busy and active and, according to the Letter to Titus, were involved in training “the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the Word of God” (Titus 2:4–5).
Reading between the lines, we sense that the first-century widows Paul commended had reached a third stage in their Christian experience, and had made a definite choice.
The first stage was that of new convert and learner of the faith. The second stage, represented in 1 Timothy 5:9–10, was that of personal maturity: the commended widow “has been faithful to her husband, and is well known for good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds.” And, now that her family was gone, and her personal responsibilities had been fulfilled, she had reached the third stage. She was ready to become a servant and trainer of the next generation of Christian adults. Out of her rich fund of personal experience with Christ, she shared now with others.
Paul suggested that this was not her only choice. Some widows “live for pleasure.” These women thought, as many do today, that they’ve done their share. They taught Sunday School, led the circles, and served on the committees. Now they choose to start looking out for number one, and looking for personal pleasure. They’ve earned a rest—and they are going to take it.
As a church, we today fail to use the vast resource of wisdom and maturity that exists in Christian brothers and sisters who have retired. We tend to put them in an old folks class, send them on bus trips, and make sure they have an activity day together once a week or so. We so seldom realize these are third-stage Christians—Christians with vital gifts to give other believers.
But then too, all too many retirees look at the 60s and 70s as a time to sit back, or travel, or just relax after years of carrying too much of the load. I suspect that only when we show that we value the retired Christian will most retirees realize that their later years may be the most spiritually significant years of all.

Personal Application
Retire—to inspiring others to live more committed lives.

Quotable
“What great things some men have done in the later years of their life. Michelangelo painted the ceiling of the Sistine Chapel lying on his back on a scaffold when almost 90; Paderewski at 79 played the piano superbly; at 88 John Wesley preached every day; Tennyson, when 88, wrote ‘Crossing the Bar.’ Booth Tarkington wrote sixteen novels after 60, some of them when he was almost totally blind.”—Walter B. Knight

1 Timothy

INTRODUCTION
Paul’s two personal letters to Timothy and one letter to Titus are called the “Pastoral Epistles.” Each gives advice to younger coworkers of Paul who served as his representatives, visiting and giving guidance to churches in various cities of the Roman Empire.
First Timothy was written some time between Paul’s release from prison about A.D. 62 and his execution under Nero in A.D. 68. The letter warned against false teachers, gave qualifications for local church leaders, and dealt with a variety of other practical issues related to healthy, vital congregational life. This book is especially helpful to those in any leadership position.

TRANSFORMING TRUTH
1 Timothy 1

“Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst” (1 Tim. 1:15).

God’s truth transforms.

Background
Itinerancy in the first century. It’s popular to speak of Timothy and Titus as “pastors” of local churches. In fact neither Timothy nor Titus settled down into a pastoral role. Each of these younger companions of Paul served as a trouble-shooter, sent by Paul to correct abuses or give additional instruction to congregations the apostle had founded. Timothy and Titus were much more like the modern “bishop” or “district superintendent” than like local church pastors.
It’s difficult for us to recapture the role of the itinerant Christian leader of the Apostolic Age. Letters of Polycarp, dating to aboutA.D 115, show that significant changes in church structure had already taken place by his time. Many, many more changes have taken place since. However, the basic framework of first-century church life and ministry are relatively clear.
Christians met in houses in smaller groups, which may infrequently have met together. Local elders guided the church in the wider community, and the terms “elder” and “bishop” were used interchangeably to identify them. The churches also developed the office of “deacon.” Their function seems to have centered on charity and on those administrative tasks required in any organized group.
The life of these early churches was enriched by many intinerant teachers and preachers, who traveled from city to city visiting the house-churches. The itinerant teacher would stay for a while with a Christian family, share his special teaching, and then move on—often helped along his way with a gift of funds or food. But one problem with itinerants was that false teachers could and did pose as Christians. Some, particularly those with a Jewish background who argued that Old Testament Law was binding on Christians, succeeded in subverting the faith of young congregations.
The Apostles followed the itinerant pattern, though they and their representatives were rightly viewed as having special divine authority. Timothy and Titus were two of these “sub-apostles,” by whom Paul sent special messages to the churches he founded. Paul also sent them to correct doctrinal errors introduced by false teachers, and to call believers back to a dedicated Christian lifestyle.
In reading the Pastoral Epistles, then, we are reminded of the needs of all Christian churches, not just the situation in a single church pastored by Timothy, or by Titus. What we read here applies to the church of Jesus Christ everywhere, at all times. Thus it applies, not just to leaders, but to you and to me as well, and the congregations of which we are a part.

Overview
Paul warned Timothy (1:1–2) against false teachers (vv. 3–7) who misunderstood the nature of the Law (vv. 8–11). The Gospel emphasizes transforming grace (vv. 12–17) and calls for commitment (vv. 18–20).

Understanding the Text
“Timothy my true son in the faith” 1 Tim. 1:1–2. The word translated “true” here means “genuine.” It was frequently used in first-century letters to indicate affection and appreciation.
Timothy was the young son of a Jewish mother and Greek father whom Paul met on his second missionary journey (Acts 16:1–3). Paul invited Timothy to join his missionary team, and within a few years Timothy was trusted as an emissary Paul could send to visit churches in his stead. Paul said of the faithful Timothy in Philippians 2:20: “I have no one else like him, who takes a genuine interest in your welfare.”
This letter was written to Timothy to give him special instruction and encouragement while he was on a mission for Paul in Ephesus.

“Myths and endless genealogies” 1 Tim. 1:3–7. This phrase, with the observation that many in Ephesus were devoting themselves to “empty chatter,” suggests that some in the church there had begun to follow Jewish teachers who used an allegorical method of interpreting the Old Testament.
It was not uncommon in late Judaism or in early Christianity to look for “spiritual” meanings assumed to be hidden in the literal words and narratives of Scripture. The great Jewish philosopher, Philo, and the second-century Christian theologian, Origen, are both examples of this tendency. But the great problem with speculative approaches to Scripture is that there is no check on a person’s interpretation—and that such approaches fail to promote faith.
The meaning of the events of Scripture, as of the teaching of the Prophets and Apostles, is found in the plain intent of the words of the Bible, not in some hidden meaning discovered by supposedly gifted interpreters. Those who ignore the plain meaning of God’s Word show that “they do not know that they are talking about or what they so confidently affirm.”

“The goal of this command is love” 1 Tim. 1:5. In the Pastoral Epistles Paul often emphasized the importance of teaching “sound doctrine” (cf. v. 10) as well as of silencing those who teach “false doctrines.” His reason was not just that sound doctrine is true, and false doctrine is not. Paul noted that teaching sound doctrine produces a distinctive lifestyle—and that teaching false doctrine does not!
The product of sound doctrinal teaching is “love, which comes from a pure heart and a good conscience and a sincere faith” (v. 5). This conviction was the foundation of Paul’s ministry. Teaching the truth will transform human beings. God’s truth has the power to stimulate faith, to cleanse the conscience, and purify the heart. A person touched by truth will become a loving, caring individual.
We’re not to fight for God’s truth. We are to open our hearts to the truth, and let it transform us.

“Law is made not for good men” 1 Tim. 1:8–10a. The allegorical approach of the teachers Timothy was to silence emphasized Law, not faith (cf. v. 4). Paul was not anti-Law. But he insisted Law be given only its rightful place.
Law is something like the iron bars that make a tiger’s cage. The bars are there to keep the tiger in. Thus Paul said, “law is made” for “lawbreakers and rebels, the ungodly and sinful,” and went on to list their terrible crimes. You need a cage for people like this. The cage is there to protect others from the harm the loose tiger would do.
But what if the tiger has been transformed into a puppy dog? You don’t need a cage for a friendly puppy. A friendly puppy barks and wags his tail in welcome, and leaps up to lick your face. No one puts a puppy behind iron bars, because the puppy will do them no harm.
This was Paul’s point. The non-Christian needs the Law: it provides some restraint against harmful behavior. But why would Christians need Law? The Christian has been made good by Christ: our tiger has been tamed! What you do with a Christian is throw the cage away, and let him or her love you!
It may sound religious, holy, and dedicated to speak up for the Law. But the Law, which says, “Thou shalt not,” is irrelevant for Christians, who “will not” anyway!

“The glorious Gospel of God” 1 Tim. 1:10b-11. How glorious the Gospel of God is! God has given us a truth that transforms human nature itself.

“Holding on to faith and a good conscience” 1 Tim. 1:18–20. Paul had discussed, and illustrated (see DEVOTIONAL) the revolutionizing power of the Gospel. Now he urged Timothy, and us, to “fight the good fight” for God’s transforming truth.
Two things are necessary if we are to serve God effectively. We must “hold on to faith,” that sound doctrine Paul affirmed. And we must hold to “a good conscience.” Simply put, we must hold sound doctrine—and let it get a hold on us.
Being doctrinally correct has no value to us or to others unless we are also doctrinally corrected: unless the lives we lead are as pure as the truth we embrace.

DEVOTIONAL
Was . . . and Am
(1 Tim. 1:12–16)
I love those diet ads on TV and in the newspapers that feature “before” and “after” pictures. Sometimes they are obviously staged. The fatter “before” person slouches and thrusts out the tummy. The leaner, meaner “after” shows a side view, with his chest stuck out, his tummy tucked in.
In other diet ads the young woman featured (it’s almost always young, very attractive women), looks like she never had a “before.” She’s like our 98-pound friend, Carol, who’s always moaning she’s 2 pounds overweight, and claiming with a straight face that 2 pounds on her tiny frame are as bad as 60 extra on my six foot two.
The Gospel makes “before” and “after” claims too. And here Paul presented himself as an example. Before he was “a blasphemer and a persecutor and a violent man.” After, having met Christ and experienced the overflow of His grace, Paul became a different man.
This is what is unique about the truth of the Gospel. It isn’t just a collection of true facts, or a compilation of doctrinal data. The truth of the Gospel is vital, transforming, dynamic. It is the living, active Word of God that when welcomed into our hearts works an inner alchemy.
Violence is transmuted into compassion. Blasphemy is altered to praise. Persecution is commuted into brotherly love.
Paul said, “Jesus Christ came into the world to save sinners—of whom I am the worst.” You and I may not be able to pose with Paul for the “before” picture. But let’s make sure we’re right there with him for the “after.”

Personal Application
What you were isn’t as important to God or others as what you are.

Quotable
“He that gives good admonition and bad example builds with one hand and pulls down with the other.”—Francis Bacon