Having just concluded the study of holiness, it is time to focus our attention on the upcoming Advent Season. Advent, from the Latin adventus meaning “coming or arrival.” It is the Latin translation of the Greek parousia. In the New Testament, this is the term used for the coming of the Christ or Messiah. The annual season of Advent in the Christian calendar anticipates the “coming of Christ” from three different perspectives.
The first is the physical incarnation or birth of Jesus Christ in Bethlehem of Judea (Micah 5:2; Luke 1:25-38; 2:1-7; Matthew 1:18-25; Gal. 4:1-4). It is the celebration known as Christmas.
The second perspective is the reception of Jesus Christ as Savior and Lord in the heart of the believer (John 1:12-13; Rom. 8:9; I Cor. 12:13; Gal. 4:4-6; Eph. 3:14-19). God accomplishes this by grace alone through faith alone in the person and work of Jesus Christ alone (Romans 3:21-26; Ephesians 2:1-10).
The third perspective is the soon eschatological or Second Coming of Jesus Christ. It is when the Savior returns to earth in power, might and glory (Matthew 24-25; Revelation 19-22) to establish His eternal kingdom.
Of the many Old Testament prophecies concerning the coming of the Messiah, the collection known as The Psalms contains several significant passages related to the coming Savior and Lord. It is to some of these Messianic Psalms we will give our attention to in the next several weeks. These psalms are either recited, or referred to, in the New Testament.
The entire collection of Psalms is entitled “Praises” in the Hebrew text. Jewish Rabbis often designated it “The Book of Praises.” The Septuagint (LXX), the Greek translation of the OT, labeled it “Psalms” (cf. “The Book of Psalms” in the NT: Luke 20:42; Acts 1:20). The Greek verb from which the noun “psalms” comes basically denotes the “plucking or twanging of strings,” so that an association with musical accompaniment is implied. The English title comes from the Greek term and its background. The Psalms was/is Israel’s ancient, God-breathed (2 Tim. 3:16; 17; 2 Peter 1:20-21) “hymnbook,” which defined the proper spirit and content of worship of the One, True God;.
It is helpful to recognize certain recurring genres or literary types in the Psams. Some of the most obvious are: 1) the wisdom psalm with instructions for right living; 2) lamentation psalms featuring patterns that deal with the pangs of life (usually arising from enemies without); 3) penitential psalms (mostly dealing with the “enemy” within, i.e., sin); 4) thanksgiving psalms; and (5) kingship (universal or mediatorial; theocratic and/or messianic rule). It is to these Messianic Psalms we are going to give our attention.
It is my prayer that our brief study of The Savior in the Psalms will deeply enrich your 2025 Advent Season. May each of us gain a deeper understanding of the Coming of the Lord Jesus Christ in all three of its biblical aspects.
May the Lords truth and grace be found here. Have a blessed Lord’s Day.
11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:11 (ESV)
The following message is from Pastor Charles H. Spurgeon entitled THE GLORIOUS GOSPEL OF THE BLESSED GOD. Spurgeon preached this sermon on June 30, 1867 at Camden Road Chapel. The biblical text is I Timothy 1:11.
“THIS verse occurs just after a long list of sins, which the apostle declares to be contrary to sound doctrine. From which we gather that one test of sound doctrine is its opposition to every form of sin. That doctrine which in any way palliates sin may be popular, but is not sound doctrine. Those who talk much of their soundness, but yet by their lives betray the rottenness of their hearts, need far rather to be ashamed of their hypocrisy than to be proud of their orthodoxy.”
“The apostle offers in the verse before us another standard by which to test the doctrines which we hear. He tells us that sound doctrine is always evangelical— “Sound doctrine according to the glorious gospel.” Any doctrine which sets up the will or the merit of man, any doctrine which exalts priest-craft and ceremonial, any doctrine, in fact, which does not put salvation upon the sole footing of free grace, is unsound.”
These two points are absolutely needful in every teaching which professes to come from God. It must commend and foster holiness of life, and at the same time, it must, beyond all question, be a declaration of grace and mercy through the Mediator. Our apostle was, by the drift of his letter, led incidentally to make mention of the Gospel. And then, in a moment, taking to himself wings of fire, he mounts into a transport of praise, and calls it “The glorious gospel of the blessed God.” Such is his mode of writing generally, that if he comes across a favorite thought, he is away at a tangent from the subject that he was aiming at, and does not return until his ardent spirit cools again.”
“In this case, or whenever he was aware, his soul made him like the chariots of Aminadab. His glowing heart poured forth the warmest eulogium upon that hidden treasure, that pearl of price immense, which he prized beyond all price, and guarded with a sacred jealousy of care. I think I see the radiant countenance of the apostle of the Lord, as with flashing eyes he dictates the words, “The glorious gospel of the blessed God, which was committed to my trust.”
“Our subject affords us fine sea-room, but our time is short, our boat is small, and the atmosphere is so hot and heavy that scarcely a breath of air is to be had, and therefore I will keep to one straightforward track, and not distract you with many topics. To open up the text in all its length and breadth would be fit exercise for the loftiest intellect, but we must be content with a few experiential and practical remarks, and may the Lord enable us to weave them into a heart-searching discourse.”
In the first place, then, Paul praises the Gospel to the utmost by calling it “The glorious gospel of the blessed God.”—HAVE WE EXPERIENCED ITS EXCELLENCE?
“It is necessary to ask the question even in this congregation. For even to great multitudes who attend our houses of prayer, the Gospel is a dry, uninteresting subject. They hear the Word because it is their duty. They sit in the pew because custom requires an outward respect to religion, but they never dream of the Gospel having anything glorious in it, anything that can stir the heart or make the pulse beat at a faster rate.”
“The sermon is slow, the service is dull, the whole affair is a weariness to which nothing but propriety makes men submit. Some people do their religion as a matter of necessity, as a horse drags a wagon. But if that necessity of respectability did not exist, they would be as glad to escape from it as the horse is to leave the shafts and to miss the rumbling of the wheels. It is necessary, then, to ask the question, and I shall put it before you in three or four ways.”
“Paul calls the sacred message of mercy the Gospel. Has it been the Gospel to us? The word is plain, and I hardly need remind you that it means “good news.” Now, has the Gospel been “good news” to us? Has it ever been “news” to you? “We have heard it so often,” says one, “that we cannot expect it to be news to us. We were trained by godly parents. We were taken to Sunday school. We have learned the Gospel from our youth up. It cannot be news to us.”
“Let me say to you, then, that you do not know the word of reconciliation unless it has been, and still is, news to you.” To every man who is ever saved by the Gospel, it comes as a piece of news as novel, fresh, and startling, as if he had never heard it before. The letter may be old, but the inward meaning is as new as though the ink were not yet dry in the pen of revelation.”
“The Gospel in its spirit and power always wears the dew of its youth. It glitters with morning’s freshness—its strength and its glory abide forever. Ah! my dear hearer, if you have ever felt your guilt, if you have been burdened under a sense of it, if you have looked into your own heart to find some good thing, and been bitterly disappointed, if you have gone up and down through the world to try this and that scheme of getting relief, and found them all fail you like dry wells in the desert which mock the traveler, it will be a sweet piece of news to your heart that there is here present salvation in the Savior.”
More to come. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
8 “Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:8–11 (ESV)
Why did the LORD give His people the Mosaic Moral Law? The Apostle Paul answered this question in today’s text. Following a summary statement referring Timothy, and today’s reader of the text, to the previously mentioned false teachers (1:3-7), Paul set forth the purpose for the law of God. This moral law is often referred to as The Ten Commandments.
The apostle wrote, “…understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane.” He concisely explained God did not give the law for the righteous or the just. This was because no one is inherently righteous and just before the LORD (Psalm 14:1-3; 53:1-3; Isaiah 64:6; Romans 3:10). Sinners need to be justified with an imputed, or credited, righteousness which is alien or outside of themselves (Gen. 15:1-6; Romans 4:1-25).
God gave the law to sinners so they would recognize their sin. This was why the Lord presently and personally laid down (κεῖται; keitai), set in place and caused to exist His righteous rules and standards.
The purpose of God’s law remains the same; to expose the sinner’s sin before the sinner. What kind of sinners does Paul refer? Paul provided a concise list. They are initially organized in three pairs. The law of God was for the lawless and disobedient. It was for the ungodly and sinners. It was also for the unholy and profane. The descriptive terms pertain to the sinner’s relationship with God contained in the first four of the Ten Commandments (Exodus 20:1-11).
Paul then addressed the law of God as it pertained to the sinner’s relationship with other sinners. These are the remaining six commandments of the ten.
First, God gave the law for those who strike their fathers and mothers. These are they who do not honor their father and mother. (Ex. 20:12; Eph. 6:1-3).
Second, God gave the law for murderers. These are they who commit premeditated murder and who are also angry with others (Ex. 20: 13; Matt. 5:21; 19:18; Rom. 13:9; Gen. 9:5).
Third, God gave the law for the sexually immoral, and men who practice homosexuality. These are they who deviate from God’s standard of a husband and wife in a committed heterosexual marriage (Gen. 1:26-27; 2:18-25; Ex. 20:14; Lev. 18:20; Deut. 22:22; Prov. 6:32; Matt. 5:27; I Cor. 6:9; Gal. 5:19; I Thess. 5:1-8; Heb. 13:4). This is a condemnation of the current LGBTQ+ movement.
Fourth, God gave the law for enslavers. These are they who are thieves (Ex. 20:15; Lev. 19:11; Matt. 19:18; Eph. 4:28; Rom. 13:9).
Fifth, God gave the law for liars and perjurers. These are they who do not tell, or live by, God’s truth (Ex. 20:16; 23:1; Prov. 19:5-9; 21:28; 24:28; Matt. 19:18).
Sixth, God gave the law for whatever else is contrary to sound doctrine, The question of what is sound doctrine and what is not is answered by Paul’s statement in vs. 11. Sound doctrine is “in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”
Entrusted (ἐπιστεύθην; episteuthen) is a derivative of the word faith. God entrusted Paul to be committed to, dependent upon, and to honor the gospel of glory of the blessed God.
“Paul’s yardstick for measuring what is and is not sound teaching, of course, was the message of God’s great good news in Christ with which he had been entrusted (cf. 1 Thes. 2:4; Titus 1:3), and which he had faithfully preached in Ephesus (cf. Acts 20:17–27).”[1]
John Calvin writes, ‘According to the gospel of glory. By calling it “the gospel of glory,” that is, “the glorious gospel,” he sharply rebukes those who labored to degrade the gospel, in which God displays his glory. He expressly says that it hath been entrusted to him, that all may know that there is no other gospel of God than that which he preaches; and consequently, that all the fables which he formerly rebuked are at variance both with the law and with the gospel of God.”
To guard God’s people begins with guarding God’s truth. God’s leaders must always be on their guard.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.
8 “Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:8–11 (ESV)
Why did the LORD give His people the Mosaic Law (Exodus 19-24)? The law I refer to is not the social, dietary or ceremonial law, but rather God’s eternal and moral law. Some people believe it was so sinners could earn their justification from God by their obedience to the moral law. The Scriptures offer no such hope (Romans 3:9-20; 4:1-25; 5:1-5; Galatians 2:15-3:29; Ephesians 2:1-10). Justification is solely by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26).
This brings us back to our original question. Why did the LORD give His people the Mosaic Moral Law? The Apostle Paul answered this question in today’s text. Following a summary statement referring Timothy, and today’s reader of the text, to the previously mentioned false teachers (1:3-7), Paul sets forth the purpose for the law of God.
The apostle began by writing, “…understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane.” He concisely explained God did not give the law for the righteous or the just. This was because no one is inherently righteous and just before the LORD (Psalm 14:1-3; 53:1-3; Isaiah 64:6; Romans 3:10). Sinners need to be justified with an imputed, or credited, righteousness which is alien or outside of themselves (Gen. 15:1-6; Romans 4:1-25).
God gave the law to sinners so they would recognize they were sinners. This was why He presently and personally laid down (κεῖται; keitai), sets in place and causes to exist His righteous rules and standards.
The purpose of God’s law remains the same; to expose the sinner’s sin before the sinner. What kind of sinners does Paul refer? Paul provided an equally concise list. They are organized in three pairs.
First, the law is for the lawless. The lawless (ἀνόμοις; anomas) are those who live outside law and order. They are disobedient to the law. Second, the law is for the disobedient. The disobedient (ἀνυποτάκτοις; anypotaktois) are the rebellious and the independent of any authority than themselves.
Third, the law is for the ungodly. The ungodly (ἀσεβέσι; asebesi) are those who live without regard for faith in the Lord and the practice of godliness. Fourth, the law is for sinners. Sinners (ἁμαρτωλοῖς; harmartolois) are those who have no concern for obeying the law of God.
Fifth, the law is for the unholy. The unholy (ἀνοσίοις; anoosios) are those who are not separate from sin or morally pure in their life and lifestyle. Sixth, the law is for the profane. The profane (βεβήλοις; bebelois) are the godless and worthless in their thoughts, speech and behavior.
“Paul provided a striking list of examples which seem to be intentionally based on the Ten Commandments (cf. Ex. 20:3–17). The list begins with three pairs corresponding to the first table of the Decalogue dealing with offenses against God: (1) lawbreakers and rebels, (2) the ungodly and sinful, (3) the unholy (anosiois, “not devout”; cf. hosious in 1 Tim. 2:8) and irreligious (bebēlois, “profane”; cf. 4:7; 6:20; 2 Tim. 2:16).”[1]
Dr. William Hendriksen writes, “The apostle now gives a summary of the law of the Ten Commandments. That summary shows clearly that there is no room for anyone (least of all for the Ephesian errorist) to sit at ease in Zion, to be filled with a sense of security, so that with perfect composure he can now begin to use the law as a kind of crossword puzzle or as raw material for the fabrication of interesting stories about ancestors.[2]
“God rules His universe by law. Nature itself operates under His providential government. The so-called laws of nature merely describe God’s normal way of ordering His universe. These ‘laws’ are expressions of His sovereign will,” explains Dr. R. C. Sproul.
“We are not autonomous. That is, we may not live according to our own law. The moral condition of humankind is that of heteronomy: we live under the law of another. The specific form of heteronomy under which we live is the law of God.”
The psalmist prayed, “Blessed are those whose way is blameless, who walk in the law of the Lord! 2 Blessed are those who keep his testimonies, who seek him with their whole heart, 3 who also do no wrong, but walk in his ways! 4 You have commanded your precepts to be kept diligently. 5 Oh that my ways may be steadfast in keeping your statutes! 6 Then I shall not be put to shame, having my eyes fixed on all your commandments.7 I will praise you with an upright heart, when I learn your righteous rules. 8 I will keep your statutes; do not utterly forsake me!” (Psalm 119:1–8 (ESV)
May we seek to be obedient to the law of the LORD. May His truth and grace be found here. Have a blessed day in the LORD.
Soli deo Gloria!
[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 67.
8 “Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:8–11 (ESV)
Years before the Apostle Paul wrote this first letter to Timothy, he cautioned the Ephesian church elders concerning false teachers within the church congregation. Whether the false teachers existed at that time, or whether he was anticipating their presence in the future, Paul warned the elders to be on their guard (Acts 20:17-38).
27 For I did not shrink from declaring to you the whole counsel of God. 28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. 29 I know that after my departure fierce wolves will come in among you, not sparing the flock; 30 and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. 31 Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears” (Acts 20:27–31 (ESV).
What was once a future concern for the Apostle Paul became a present reality for the Ephesian church pastor, Timothy. Due to the presence of false teachers within the Ephesian church, Paul counseled Timothy about these individuals (I Timothy 1:3-7). Paul charged his protégé to make sure these heretics did not teach a different doctrine, myths or endless genealogies which would promote speculations and not biblical truth (vs. 3-4).
He further stated his warning was not be perceived as unloving, but rather coming from a pure heart, a good conscience and a sincere faith (vs. 5). Paul was concerned about these mistaken individuals. However, he also accurately diagnosed their spiritual condition of being without understanding of what they thought they knew and what they taught concerning the law of Moses (vs. 7). Paul then began a parenthetical treatise on the purpose of the Mosaic Law.
Paul wrote, ““Now we know that the law is good, if one uses it lawfully” (vs.8). To know (Οἴδαμεν; Oidamen) means to have knowledge and understanding of the law in the past, which impacts the individual’s life in the present. What was the knowledge and understanding of the law of Moses to which Paul referred? It was the knowledge and understanding the Mosaic Law was good (καλὸς; kalos). It was praiseworthy, fine and beautiful.
However, this inherent, and inerrant, law of God was good based on a subsequent condition. The condition was the law was to be used lawfully. In other words, the law was to be used in a right a commendable manner according to the character of God and the sinful condition of humankind.
“The Greek word for “good” can be translated “useful.” The law is good or useful because it reflects God’s holy will and righteous standard (Ps. 19:7; Rom. 7:12), which accomplishes its purpose in showing sinners their sin (Rom. 3:19) and their need for a savior (Gal. 3:24). The law forces people to recognize that they are guilty of disobeying God’s commands, and it thereby condemns every person and sentences them to hell (see notes on Rom. 3:19–20),” explains Dr. John MacArthur.
Commentator A. Duane Litfin writes, “Paul wanted to be sure that he was not misunderstood. He was not disparaging the Law. Paul viewed the Law as “holy, righteous, and good” (Rom. 7:12). Thus, he clarified his point by emphasizing that the Law is good provided it is used properly. There is an inappropriate, legalistic use of the Law which Paul disavowed; but there is also a proper use of the Law that Paul embraced (cf. Gal. 3:19, 24).[1]
Many believers in Christ today think negatively of the Mosaic law. Some pastors do not see the need of it. However, the Apostle Paul clearly stated the law was good. Some have certainly misused the law (e.g., the false teachers in this letter), but the law itself was a gracious gift of God to Israel and the church (see Psalm 1; 19; 119). It is to this moral law we will give our full attention when next we meet.
May the Lord’s truth and grace be found here. Have a blesse day in the Lord.
Soli deo Gloria!
[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.
6 “Certain persons, by swerving from these, have wandered away into vain discussion, 7 desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.” (1 Timothy 1:6–7 (ESV)
Individuals who embrace false doctrine (I Tim. 1:3-5) are not just content to dwell in their wanderings and vain discussions without understanding (vs.6). More often than not, they want to teach within the local church and infect it with their false doctrines.
Recently, a young man and his wife wanted to join a local church they attended. They were not in agreement with the church’s statement of faith. They requested the elders make an exception and allow them to become members anyway. The elders declined their request. The couple were not happy about it. Also, the young man wanted to teach in the church, once he became a church member.
Paul addressed a similar situation which Timothy was facing in Ephesus. There were individuals who were desiring to be teachers of the law. The word desiring (θέλοντες; thelontes) refers to a present, active craving for an experience. The craving was for the experience of teaching God’s Word. However, these so-called teachers possessed two major disqualifications.
First, they were without understanding (νοοῦντες; noountes). They did not correctly comprehend or perceive what they were saying concerning God’s Word. Second, they were equally without understanding about their confident assertions (διαβεβαιοῦνται; diabebaiountai) or what they were affirming.
“The problem with these false teachers, as is often the case, was a matter of the ego. They wanted to become respected teachers of the Law. Yet they were completely incapable of doing so. But instead of recognizing their inadequacies and remaining silent, they went on babbling as if with great authority, never understanding their subject (the Law), or even what they were saying about it.[1]
“Antipathy toward God’s Word inherently resides in the hearts of all sinners. This antipathy may even be present in those within the church. If there is any doubt about this, it is worth asking why popular evangelicalism’s greatest fear is being out of sync with the culture. Pastors and leaders are chasing the culture, so that its trends show up in their churches. They treat this pursuit as a necessary evangelistic strategy,” explains Dr. John MacArthur.
“But the only way to be in sync with the culture is to diminish the presence of the Word of God, because unregenerate culture will always be fundamentally and irreconcilably incompatible with the truth of God. By catering to the unchurched or to the unconverted in the church, evangelicalism has been hijacked by legions of carnal spin doctors seeking to convince the world that Christians can be just as inclusive, pluralistic, and open-minded as any postmodern, politically correct worldling.”
I am instantly on my guard when a visitor to church almost immediately wants to be allowed to teach an Adult Bible Fellowship (ABF), or to speak at a men’s, or women’s, church gathering. More than just asking, they become insistent and imply their knowledge of God’s Word surpasses all others; including the church’s pastors and elders.
What usually occurs when they are not allowed to teach is they become increasingly frustrated their desires are not met. They soon leave and begin attending another church in which this cycle repeats itself. However, in one instance an individual who fit this pattern returned when their new church would not allow them to teach either. They continue to attend our church but are conspicuously silent and no longer insist on teaching.
Pastors, elders and other church leaders must continue to be on guard for those individuals who seek to assert their influence. Pray for discernment on behalf of your church leadership. May the Lord’s truth and grace be found here.
Soli deo Gloria!
[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.
6 “Certain persons, by swerving from these, have wandered away into vain discussion, 7 desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.” (1 Timothy 1:6–7 (ESV)
Most churches have an active new church membership ministry. It is not unusual for some congregations to schedule a quarterly three-hour class to contain upwards of 12-15 couples along with single adults. These applicants are individuals who have regularly attended the worship services, benefited from its ministries, and now desire to become members.
However, church leaders may occasionally encounter people who do not agree in part with the church’s statement of faith, or doctrinal statement, particularly regarding salvation in Christ. It is on these occasions couples, or individuals, desire to become church members, but on their own terms and according to their own beliefs regarding justification, redemption, reconciliation and the substitutionary atonement of Christ on the cross.
When this occurs, the individuals in question often do not immediately submit to the church’s leadership but rather argue and push back and insist on having their own way. It is a strong and healthy church whose leaders hold firm to the truth of God’s Word, particularly concerning justification by grace alone, through faith alone in the person and work of Jesus Christ alone.
Such conflict concerning church doctrine is not unusual. Biblical truth cannot be compromised, but attempts to do so existed even in the early church. The Apostle Paul’s epistle to the Galatians thoroughly stressed the important of getting the Gospel right. Paul’s heartfelt counsel to the Ephesian church elders illustrated this important commitment to God’s truth and to be on guard concerning internal church error and false teachers (Acts 20:17-35).
Therefore, it is not shocking to read Paul’s challenge and directives to Timothy. As previously studied, Paul wrote, “As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, 4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. 5 The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” (1 Timothy 1:3–5 (ESV)
When Paul wrote, “Certain persons, by swerving from these,” he referred to individuals who were swerving (ἀστοχήσαντες; astochesantes) or abandoning, deviating, and departing from the truth. The biblical truth they were abandoning was a pure heart, a good conscience and a sincere faith. Consequently, these individuals wandered away (ἐξετράπησαν; exetrapesan) and became involved in vain discussions (ματαιολογίαν; mataiologian) referring to meaningless talk.
“Paul no doubt believed that such love should be the goal of all Christian ministry (cf. 1 Cor. 13:1–3). Yet, sadly, though they should have known better, some teachers in the Ephesian congregation had lost sight of this lofty purpose and had wandered away (lit., “missed the aim”; cf. 1 Tim. 6:21; 2 Tim. 2:18) and turned aside to meaningless talk. Their teaching was mataiologian, that is, idle, useless, futile, empty verbiage.”[1]
“These “certain individuals” are the people to whom reference was made in verse 3 (see on that passage). They are said to have wandered away or deviated (see also on 1 Tim. 6:21 and on 2 Tim. 2:18) from their proper objectives: the pure heart, the conscience good, and the faith without hypocrisy. Naturally, they also missed the true destination, the final goal, namely love. They are like marksmen who miss their target, like travelers who never reach their destination because they have taken the wrong turn and have failed to look for the familiar signs along the road. The path which these people have taken is not even a detour. It is more like a dead-end street beyond which lies a swamp, in their case the swamp of “futile talk,” useless reasoning, argumentation that gets nowhere (cf. Titus 1:10), dry as dust disputation, a wrangling about fanciful tales anent pedigrees! Yes, their vaunted learning has finally landed them in the no-man’s land of ceremonious subtleties, in the dreary marsh of ridiculous hair-splitting. And the owner of that quagmire is … Satan, who heads the welcoming-committee (1 Tim. 5:15).”[2]
Allowing such individuals into church membership where they may influence others by their false teaching and error is never wise. The meaningless talk will spread like a spiritual cancer adversely affecting all who come into its influence.
John Calvin writes, “This is a remarkable passage, in which he (Paul) condemns for “idle talking” (13) all the doctrines which do not aim at this single end, and at the same time points out that the views and thoughts of all who aim at any other object vanish away. It is, indeed, possible that useless trifles may be regarded by many persons with admiration; but the statement of Paul remains unshaken, that everything that does not edify in godliness is ματαιολογία, (14) “idle talking.” We ought; therefore to take the greatest possible care not to seek anything in the holy and sacred word of God but solid edification, lest otherwise he inflict on us severe punishment for abusing it.”
Pray for the elders and pastors of your church to hold firm to biblical truth. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 63.
3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, 4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. 5 The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” (1 Timothy 1:3–5 (ESV)
The following excerpt is by Pastor J. Ligon Duncan. He preached the message entitled The Goal of Christian Ministry June 20, 2004 when he served as Sr. Minister at First Presbyterian Church, Jackson, MS, He currently serves as Chancellor of Reformed Theological Seminary, Jackson, MS where he continues to teach in the department of Systematic Theology. The biblical text is I Timothy 1:3-5.
I Timothy is a book about the church. If we ask the question “What is the Church supposed to be like?” this is one of the best books in the Bible to go to, to find the answer. Of course, its companion letters in the Pastoral Epistles, II Timothy and Titus, all address very specifically the questions of, “What the local church ought to look like?” “What should the local church be doing?” “What should be the priorities of the local church?” “How should the local church be ordered and administered?” “How should the local church focus its resources?” and “How should we relate to one another, in the life of the local congregation?
If you had four pages to write a young preacher to give him a theology of ministry that would last a lifetime and impact literally millions, where would you start? What would be the first thing that you would say to him? I’ll bet you it wouldn’t be what Paul said to Timothy. Now, I can see you starting off by saying, “Now Timothy, love your people. Love them like they’re your own, love them with all your heart.” That would be good counsel. That would be biblical counsel. Paul’s going to give that counsel to Timothy elsewhere, but that’s not how he starts.
You could say, “Timothy, whatever else you do, pray for your people. Love them so much that you’re praying for them constantly. Lift them up before the throne of God in prayer. Realize that your intercession for them will be crucial in their growth in grace” That would be good counsel for you to give a young minister. It would be biblical counsel. Paul’s going to give that counsel to Timothy later on, but that’s not how he starts.
First, we must actively check false teaching as a regular part of our ministry. Paul starts in such a surprising way, doesn’t he? He says something that you and I never would have started with! We might have put it in somewhere down the line, but we wouldn’t have started there. Just shows you how important the truth is to Paul that he starts where he starts.
I want you to see in these three verses a negative exhortation and a positive exhortation. Paul starts with a negative exhortation in verses three and four; then he moves to a positive exhortation in verse five, which summarizes his whole approach to Gospel ministry. And I want to look at both parts of his exhortation.
His negative exhortation is this: “Timothy, teach them not….instruct them not…to teach falsely or to listen to false teachers.” He begins by calling Timothy to actively check false teaching as a regular part of his ministry. It’s the last place that you would expect Paul to begin. Now, here’s your first key to ministry, Timothy. Oppose false teaching. You see, it just shows you how important truth is to Paul. Paul knows that false teaching ruins lives, because false doctrine always leads to error in living. Whereas true doctrine, the truth of God’s word, is designed to flower forth in the life of the Christian and the congregation with a rich, biblical experience of God’s grace and walk with God. And therefore, false teaching hurts people.
This shows us how important the truth is to Paul, in ministry. The disaster of false teaching is that it always sidetracks people from the central elements of Christian discipleship, and so Paul knows that it is vital to a minister to distinguish truth from falsehood, and to protect his people from falsehood.
Second, we must minister with a view to the apostolic goal of ministry. But the second thing is what I want to focus on in verse five. In verse five, Paul is giving us a glorious summary of the goal of his discipleship program. He tells you here that in the local congregation the ministry of truth aims for this goal in you: love. The ministry of truth is not designed simply to get you to sign a card or pray a prayer. The ministry of the truth in the local congregation is not simply to arm you with Bible facts. The ministry of the truth is not simply designed to get you to believe certain things, although the design of truth is that you would believe and embrace biblical things. The ministry of the truth is more than that. It is to produce in you, love. Of course, ultimately the ministry of truth all aims to do what? Bring glory to God. But in you, the aim of the ministry of truth is to produce a heart of love. Is that not glorious?
Paul sets it over against the false teachers, and he says you show me a false teacher and I’ll show you a guy who’s trying to do two things. He’s trying to get you to follow him, (a); and, (b) to agree with him. He’s not really…he doesn’t really care about your life. He’s not really interested in transforming grace. He wants you to believe speculative things that he teaches, and follow him. That’s what he’s after. And Paul says to Timothy, “that’s not what we’re about. What we’re about is seeing the truth so worked in the hearts of people that they live the life of love to God and love to neighbor.” Isn’t it glorious? He says the goal of our instruction is love from a pure heart, and a good conscience, and a sincere faith.
So, what are we aiming for here at First Presbyterian Church? Is our goal, when we preach to you, that you would know more stuff than any other Christians in Jackson? We do want you to know more Bible truth than any other Christians in Jackson! We want to spoil you rotten with Bible teaching! But that’s not our ultimate goal. We want that truth to be so wrought in your heart, Christians, that your lives are transformed so that your neighbors and your friends say, “that brother, that sister knows the Bible and knows God, and loves like the God of the Bible.” So that you are fully embracing the truth of God, and fully living a life characterized by the love of God. Our goal in discipleship is that transformation of union with Christ by faith that leads us as a congregation to love from a pure heart, and a good conscience, and a sincere faith. May God bring that about in our discipleship in this congregation.
Let’s pray. Our Lord and our God, do this work of grace in us not so that we would be saved by love, for our own love will never save us. Only Your love can save us, only Your Christ can save us, only Your free pardon can save us. Nothing in our hands we bring, simply to Your cross we cling. But, O God, You have created us in Your grace in Christ Jesus for good works that You have prepared beforehand. So we pray, O God, that You would cause those good works–Your love, love to God, love to neighbor–to abound in our lives by grace, and that we, thought never trusting in them for one iota of our salvation or resting our assurance upon them, would nevertheless live in them for Your glory. We ask it in Jesus’ name, Amen.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” (1 Timothy 1:5 (ESV)
When serving as a pastor, there is a temptation to ignore or dismiss questions and concerns regarding biblical doctrine. How firm must a pastor, or an elder board, be in holding to biblical doctrine? Is it possible, wise, or even biblical to make exceptions for people who want to become church members but who do not completely agree with the church’s statement of faith? In other words, can a so-called asterisk be attached to an individual’s church membership application, who agree with most, but not all, of what the church states it believes? What are the consequences in such a situation?
First, a church may risk losing potential members who may chose to leave if their request is not granted. They may opt to attend another local congregation. After all, isn’t congregational fellowship and increased attendance more important than doctrine? Is not the rationale, “you are not following successful church growth strategy by not giving people what they want,” applicable in such a scenario?
Second, are not the church leaders allowing for false doctrine to be taught and embraced when allowing people to become new members who do not completely agree with the church’s statement of faith? Should this even be a concern? Again, many might conclude doctrine divides but fellowship unites. Does it really matter what you believer, as long as you are sincere?
Third, doctrine and attendance aside, it is wise fiscal policy to turn potential church members away who may financially give to the church’s ministries and the church staff salaries. Aren’t the congregation customers and are not church leaders to keep the customer satisfied?
These are not new questions or concerns for church leaders. Situations, such as the examples I have outlined, occur all the time. They occur in mega, large and even small churches. Pastors face the consequences of decreasing church membership, financial shortfalls, veiled and outright bullying and threats of termination by not only fellow leaders but also church members. It tempts a pastor to leave the ministry and begin either selling insurance or driving a truck.
The Apostle Paul was firm and forthright with Timothy, who pastored the church in Ephesus. Paul told him to remain the church’s pastor and to command certain individuals to not teach false doctrine (I Tim. 1:3-4). On the surface, this may appear to be overbearing counsel and even harsh. However, Paul understood biblical truth matters. It cannot be compromised no matter the pragmatic consequences.
Understanding Timothy and the church might perceive him as harsh and overbearing, Paul communicated his aim or goal for such a directive. It came from three sources.
First, Paul’s charge originated from a pure heart. Pure (καθαρᾶς; katharas) means to be clean: morally and spiritually. This purity is to be within one’s heart (καρδίας; kardias). This refers to the mind, emotions and will. In other words, the individual’s soul. The heart is pure when it possesses the cleansing work by the Holy Spirit (Ps. 51:10-11).
“The heart is the fulcrum of feeling and faith as well as the mainspring of words and actions (Rom. 10:10; cf. Matt. 12:34; 15:19; 22:37; and see N.T.C. on John 14:1). It is the core and center of man’s being, man’s inmost self. “Out of it are the issues of life” (Prov. 4:23). “Man looks on the outward appearance, but Jehovah looks on the heart” (1 Sam. 16:7),” explains Dr. William Hendriksen.[1]
Second, Paul’s charge came from a good conscience. Good (ἀγαθῆς; agathes) refers to what is morally right in God’s perspective. Conscience (συνειδήσεως; syneideseos) means a moral sensitivity to the Lord.
Dr. Hendriksen writes, “Conscience is man’s moral intuition, his moral self in the act of passing judgment upon his own state, emotions, and thoughts, also upon his own words and actions whether these be viewed as past, present, or future. It is both positive and negative. It both approves and condemns (Rom. 2:14, 15).[2]
Third, Paul’s charge originated from a sincere faith. Sincere (ἀνυποκρίτου; anypokritou) means to be genuine and without hypocrisy. Faith (πίστεως; pisteos) refers to a trust in, a commitment to, a dependence upon and a worship of the Lord Jesus Christ. Paul wanted Timothy and the Ephesian believers to know his words originated from a genuine trust, commitment, dependence and worship of the Lord.
The overall goal for Paul’s command was love (ἀγάπη; agape). This is a self-sacrificial love of the will. Such a love’s characteristics are found in I Corinthians 13:1-8.
“Unlike such aimless speculations, the intended result of Paul’s instruction to Timothy was love, and the purest kind of love at that. It is that love which pours naturally from a cleansed heart (cf. 2 Tim. 2:22), untainted conscience, and a sincere (anypokritou, “unhypocritical”; cf. 2 Tim. 1:5) faith. Each member of this beautiful trio speaks of a purity and integrity which produces the most exquisite kind of selfless love, seen in its ultimate form in God’s love itself. Whereas the false teachers were motivated by worthless curiosity, Paul’s instruction was designed to promote the most magnificent of virtues by maintaining the purity of the church’s teaching. God’s truth always purifies the human spirit, while error putrifies it.” [3]
When church elders deny an individual’s request to become a church member, because the individual disagrees with the church’s statement of faith, it is not about these leaders being on a power trip. It is about them having a pure heart, a good conscience and a sincere faith in the Lord and His Word. It is about having a necessary connection to biblical truth in belief and practice. It is about telling the potential church member what they need to hear rather than what they want to hear. Such courage is needed in the church today.
Pray for the pastors and elders of your church. Pray they may be strong and courageous in defending the Word of God and sound doctrine (2 Tim. 3:16-17).
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 61–62.
[3] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 731–732.
“As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, 4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.” (1 Timothy 1:3–4 (ESV)
“The message of false teachers may be attractive and even seem orthodox. The only way to know for sure is to allow time to see their fruits (I Tim. 1:6-20). Some of the false prophetic fruits are mentioned in the New Testament (NT) controversies (I Tim. 1:3), divisions (I Tim. 6:3-4), greed (6:5-10), destruction of faith (2 Tim. 2:18), and self-destruction by heresy (2 Peter 2:1),” explains Dr. R. C. Sproul.
Paul urged Timothy to remain as pastor in Ephesus. He did not want him to leave this pastoral post. This was because the apostle wanted Timothy to charge (παραγγείλῃς; parangeiles) or command certain individuals within the church to not teach any different doctrine (ἑτεροδιδασκαλεῖν; heterodidaskaein) from what was previously, and accurately, taught. In other words, to teach error in the church was forbidden. This would be anything, by anyone, deviating from the doctrine of justification by grace alone, through faith alone, in the person and work of Jesus Christ alone. In other words, the biblical Gospel.
The danger within the church is not only the existence of false teachers, but also their false teachings. Centuries after the death of heretics, the impact of their heresies remains within the contemporary culture and the contemporary church. An injury may heal, but often a scar remains. The conspicuous scars of once great Christian denominations, and their churches and seminaries, may be seen in many a city’s landscape. The buildings may remain, unless torn down, but the biblical truth taught by godly theologians within those structures has long since disappeared.
The Apostle Paul sought to proactively warn his protégé Timothy to be on guard against false teachers. He also called for his young child in the faith to be equally on guard against false teachings. What false teachings did Paul have in mind?
First, he mentioned the false teacher’s present, active and endless devotion to myths. Myths (μύθοις; mythois) refers to legends, fanciful stories, fables and fairy tales.
Commentator Craig Keener states, “Plato and most other philosophers rejected or reinterpreted the “myths” that they believed misrepresented the gods, although some believed that myths could be used to illustrate truths. Philo, Josephus and other Jews argued that their Scriptures contained no myths; but extrabiblical elaborations of biblical accounts were common, and Paul probably has them in view here (cf. Tit 1:14).” [1]
Second coupled with myths is the phrase endless genealogies (γενεαλογίαις ἀπεράντοις; genealogiais aperantois). It means limitless human and family lineages.
“The expression “myths and genealogies” is one. It must not be divided, as if Paul were thinking, on the one hand, of myths, and on the other, of genealogies. The apostle refers undoubtedly to man-made supplements to the law of God (see verse 7), mere myths or fables (2 Tim. 4:4), old wives’ tales (1 Tim. 4:7) that were definitely Jewish in character (Titus 1:14). Measured by the standard of truth, what these errorists taught deserved the name myths. As to material contents these myths concern genealogical narratives that were largely fictitious,” explains Dr. William Hendriksen.[2]
“We feel at once that here we have been introduced into the realm of typically Jewish lore. It is a known fact that from early times the rabbis would “spin their yarns”—and endless yarns they were! —on the basis of what they considered some “hint” supplied by the Old Testament. They would take a name from a list of pedigrees (for example, From Genesis, I Chronicles, Ezra, Nehemiah), and expand it into a nice story. Such interminable embroideries on the inspired record were part of the regular bill of fare in the synagogue, and were subsequently deposited in written form in that portion of The Talmud which is known as Haggadah.”[3]
“Now there is, indeed, a legitimate place for the exercise of the gift of the imagination. There is room for dramatization, yes even for fables and fairy-tales. Grown-ups as well as children can enjoy Hans Andersen’s “Fir Tree” and can take its lesson to heart. But one who begins to mix sacred history with fiction and this for the purpose of theatrical effect, gross enjoyment, intoxicating thrill, or the satisfaction of vain curiosity, tampers with the very essence and purpose of the inspired record.”[4]
Paul warned such a fixation on fanciful stories leads to that “which promote speculations rather than the stewardship from God that is by faith.” Recent bestselling books, aimed at a Christian market, touts survivors of hell, visitors to heaven and an individual’s personal encounters with God the Father. The popular book The Shack comes to mind.
Regarding the phrase “the stewardship from God that is by faith” Dr. Sproul writes, “Ministers of the Gospel, like the slave who is steward of his master’s estate, are accountable to the Lord for their conduct in leadership and preservation of the message of Christ (1:11; 6:20; 2 Tim. 1:13-14; 2:1-2). Above all, the steward must be faithful (I Cor. 4:1-2).”
May we each take seriously this counsel from this godly mentor to his godly protégé. We dare not do anything less. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 58.
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