In this issue THE OUTLOOK begins a new series of articles or lessons on I TIMOTHY by Rev. Henry Vander Kam, pastor of Grace Christian Reformed Church of Kalamazoo, Michigan. This series, intended for church societies, study groups, and all others interested promises to be both interesting and profitable. Rev. Vander Kam has the knack of presenting his material clearly and briefly as those who have used his outlines in the past will well remember. Two lessons are to appear each month.
Group subscriptions for society members are available at $4.00 each. Copies will be mailed to the individual subscribers upon receipt of their names and addresses. However. the order and payment for these subscriptions are to be handled by one person.
To understand any type of writing it is necessary to know who the author is, to whom it is addressed, what was the occasion for writing, what was the purpose of the writing, etc. This is also necessary to understand a book of the Bible.
The four Gospels and the Epistles of Paul form the greater part of the New Testament. However, the Book of Acts gives us a great deal of information about the various churches to which the Apostle later wrote his letters. We are now to study an epistle which the Apostle did not write to a church, but to an individual. The Book of Acts introduces us to Timothy.
The recipient –Timothy – We first hear of Timothy when Paul was on his second missionary journey. He met Timothy at Lystra. Timothy was born of a mixed marriage, his mother was a Christian and his father was a Greek. Though born of this kind of marriage, he was a devout Christian. He was well thought of by others in his town. His mother and grandmother seem to have had the greatest influence in the life of this young man. But, the father’s influence is seen in the fact that he was not circumcised at the time when Paul met him. Consequently he was not accepted by the Jewish religious leaders. Paul took such a liking to this young man that he wanted him as a helper on his missionary journeys. “Because of the Jews” Paul circumcised him. Later he did not circumcise Titus (Gal. 2:3) because a principle was at stake. According to Paul, no one need become a Jew before embracing Christianity. However, he accommodated himself to the feelings of the Jews in regard to Timothy so that the work to which he was called would not be hindered.
Timothy now left his home and went with Paul and Silas on their second missionary journey. He went with them them into Europe. He was left at Berea with Silas and later joined Paul again at Athens. He was sent to Thessalonica (I Thess. 3:2) to strengthen the members of this church. He was with Paul at Corinth (Acts 19:22). He was with Paul at Ephesus. He was at Troas. Timothy accompanied Paul on both the second and third great missionary journeys which arc recorded for us. He was, therefore, a man of vast experience by the time this epistle was sent to him.
The writer –Paul – Almost all scholars accept the position that the author of this epistle is none other than Paul the great missionary and Apostle of the Lord. The time of this writing doesn’t seem to be too difficult to fix, namely, between the first and second imprisonments of Paul at Rome. The Book of Acts closes with the first imprisonment. However, everything points in the direction that this imprisonment did not terminate in the execution of Paul, but that he was released.
The age of Timothy is given in neither the Book of Acts nor in the two epistles addressed to him. Paul speaks of his youth (I Tim. 4:12) but, as was noted above, Timothy was no novice. Very likely he had not yet reached the age of forty when he received this epistle.
In this epistle we hear the experienced and veteran pastor speak to one who is much younger and has much to learn. We hear a man who is inspired by the Spirit of God giving instruction for all the ages to come. We hear a man of tremendous talents speaking to one who has different talents. We hear a man who fears no one speaking to a colleague who has an inferiority complex. We hear a father speaking to a son. We hear a man who is coming to the close of his life pleading with his successor to take care of that precious church, the body of his Lord, for which he has given his life.
Theme of I Timothy – I believe the heart of this epistle to be: How one should behave (conduct) himself in the house of God (I Tim. 3:15). The church is dear to Paul. He has used all his many talents for the church and has willingly suffered for her. He is aware of the fact that his love for his Lord and for the church will finally cost him his life. Then, when he is no longer on the scene, those who are in office must safeguard that church, even though it will cost them much.
Paul will speak of sound doctrine, the only proper food for the church. He will also speak of proper church administration. This is one of the “Pastoral Epistles.” The true pastor, shepherd, is speaking.
Paul’s Apostleship – In the opening words of this first chapter some may have expected something quite different from that which is given us here. He is so formal—and he is writing to his spiritual son! His salutation and the mention of his name reminds one of the way in which he addresses the various churches to which he has written.
However, even though he is writing to Timothy he is not writing a personal letter in the usual sense of the word. He is writing as an Apostle of Jesus Christ. Whether he is writing to the churcchs or to individuals, he is always the Apostle! This already gives an indication of Paul’s view of office. This is not pride. In verse 15 of this first chapter he makes it very clear that there is no room for pride with him. But, he has received an office by the commandment of God! That office he must uphold because he is responsible for it. Timothy must also not conclude that this epistle is going to contain hints and advice for him from which he might proSt. No, Paul comes with the authority of his office. God is speaking through him. This epistle is pastoral but comes with canonical authority.
Paul’s Apostleship came about in a somewhat different way than that of the Twelve. As a result, he had to defend his apostleship again and again. However, all the marks of Apostleship had been found in Paul. He was appointed by Christ—and that for a very special service. He had seen Christ after He arose, and his view of the risen Christ left no doubt. as it did with others (Matt. 28:17, John 21:12). He had also labored more effectively than any of the others. God used him as an organ of inspiration, and in his inspired writings he has led the church into all truth. This Apostle’s office which he had received becomes his life. Whether he is preaching the Word or making tents, he is the Apostle. Whether he is writing official messages to the churches or writing to his own son in the faith, he is the Apostle.
The source of his Apostleship is found in God and in Christ Jesus. He speaks of God our Savior. We are, of course, accustomed to speak of Christ as our Savior. But, God certainly is our Savior—whether we mean the First Person of the Trinity or the Trinity itself. God paved the way. He so loved the world. He gave His Son for that purpose. God is here spoken of as Savior and Christ Jesus our hope. This is not a term which has been chosen at random out of many other possibilities, but goes to the heart of—the matter which he will bring to Timothy‘s attention. The times will become difficult. Paul is coming to the end of his labors. Timothy will have to keep his eye fixed on Christ Jesus in the days to come when everything will seem hopeless. Christ Jesus is the only hope. God our Savior and Christ Jesus our hope have appointed Paul to the high office of Apostle for the welfare of the church. That church will, therefore, continue regardless of circumstances. Timothy, who is disappointed so much more quickly than Paul, must remember this.
When the Apostle mentions to whom he is addressing this letter he not only mentions Timothy by name but adds the relationship in which he stands to him. He is his true child in faith. Usually the Apostle uses the term brethren for both colleagues and officebearers of the churches. However, Timothy is his child. To the Philippians (2:19–22) Paul gives his evaluation of Timothy and of his work. Paul is his spiritual father –he has begotten him. It may be that Timothy was converted by Paul’s preaching. Paul has great confidence in his son. But, it is his son in faith and his fellow-officebearer. So does he speak to Timothy throughout this epistle.
The Salutation – According to the usual pattern of that time Paul now comes with his salutation. Again it reminds us of the usual salutation he gave to the churches to which he would write official letters.
The salutations which Paul writes are not to be considered prayers for the churches or individuals addressed. He does not voice the hope that these various blessings may be given them. No, these blessings are given to those addressed by one who is authorized to do so. He writes to the “saints” at a certain place. If they are “saints” the blessings spoken of in the salutation are theirs! Those are Christ’s gifts to His people. In most of his salutations Paul mentions only grace and peace. It is true that these were respectively the Greek and Jewish greetings, but an entirely new content is poured into these terms in the gospel of Jesus Christ.
Saluting Timothy the Apostle adds one more term—mercy. Paul has called him by name and he knows Timothy’s relation to Jesus Christ and can therefore confidently pronounce these blessings on him.
The grace spoken of in the Pauline salutation is the grace which he has extolled in all his epistles and of which he had tasted so gratefully. It is the heart of the gospel. Grace has saved us—not works. It is from God Who has given it to us in Jesus Christ. No one could ever have “figured out” a way of salvation. God worked it out and that at the time when we were yet enemies. He gave it, therefore. Of that grace Timothy is the recipient as well as all those who believe.
The mercy of which the Apostle speaks in this salutation is a term which the Bible uses frequently. Mercy is given to those who are not able to help themselves. Mercy is bestowed by one who has compassion on the difficulties of another. It takes self-denial to accept grace and mercy. Timothy will feel the need of the mercy of God in the time to come. But, God gives His mercy to His people.
The last element in this salutation is peace. Again, it is a very common word and everyone knows its meaning. The Scriptures, however, have given it a far richer content than it ever had before. The emphasis falls on the inner peace a person experiences. This inner peace is a peace with God. Only when the heart is at peace with God is there the possibility that peace will come in other relationships. Peace with God is basic to life. The “image” must be at peace with the “Orignal”!
As indicated above, the blessings mentioned in the salutations are not pious wishes, but the Apostle is commissioned by God to give these blessings to those who receive his epistles. He does not give them in his own name, but in the name of God the Father and of Christ Jesus our Lord. He greets the churches and the individuals to whom he writes in the name of God and of Jesus Christ. The Father and Jesus Christ come with their gifts–and what gifts—grace, mercy, and peace.
This salutation is given to the New Testament church as long as she stands. What blessings are ours! Everything is given to His people which they need for their spiritual welfare. He maintains His church and the offices in that church. Strange that some believe they can improve on the salutation to be given the church by saying “Good morning”!
Questions for discussion:
- How important is it to know the meaning and purpose of a whole Bible book to understand anyone particular verse in it?
- Timothy was with Paul for some time. How important is it for our seminarians to receive practical training before they are ordained?
- Why does Paul have such a high view of office? Is this still true today? If not, is this dangerous for the church?
- Who may pronounce a salutation or benediction? Why? Should you close your eyes when the salutation is given?
LESSON 2
Timothy’s Mission at Ephesus
I Timothy 1:3–11
Paul was not able to stay in anyone place very long. He was called to be a missionary—that is, to sow the seed of the gospel in the heathen world of that time. There was so much to do and so little time to do it. The difficult position of a missionary is that he must work himself out of a “job” as soon as possible.
However, this produces problems. The church he leaves may still be very weak and not able to cope with the problems which arise when his leadership is removed. This was the situation at Ephesus. Paul had labored there for some time but realizes that certain circumstances make it imperative that Timothy stay on for some time in this church. Perhaps Timothy was not too anxious to face the various problems which had surfaced here.
A doctrinal problem – The problem at Ephesus is a doctrinal one. There are some people in the church at Ephesus who are beginning to teach a “different” doctrine. Paul puts it very mildly. It is the kind of teaching which may seem harmless at first, but will lead farther and farther astray. It is a matter of the interpretation of the Old Testament. They speak of fables and endless genealogies. They seek to be teachers of the law. These people go over the genealogies revealed in the Scriptures, find something which no one has seen before, and spin out their views on this small item endlessly.
Such “teachers” seek to make the impression on the minds of others that they have a far “deeper” conception of what has been revealed than any former teachers. What they glean from these genealogies are myths. It is the old view of: “What haalt die man er toch wat uit!”* Whatever these so-called teachers drew out of the sacred writings by their interpretation was never contained in them. Paul does not hesitate to call such teachings fables and myths.
These teachings produce all manner of evils. Paul summarizes what these teachings do to the congregation by saying that they bring forth questioning. These “deep truths” do not give answers—they cause more questions to arise. They are of no benefit, but lend others astray.
Besides this type of teaching, or in connection with them, they also pose as teachers of the law. The teaching of the Mosaic legislation was one of the most important pursuits during Old Testament times and in the early years of the Christian church. But, of course, if a person is to teach this law he must understand it. That is the trouble with these so-called teachers at Ephesus. They do not understand the law and yet confidently affirm. This is typical. Those who understand the least are the most confident and certain in their statements.
Timothy‘s task – What must Timothy do under such circumstances? First of all, he must charge them not to teach a different doctrine. However, he must do more than that. He must give an account of his stewardship by proclaiming the true gospel. His teachings will not arouse more questioning hut will produce faith. The preaching of the Word is to build up the church of God. Love is the goal which must be sought. The law is fulfilled in that one word. The law has not been properly interpreted if it does not lead to love by those who would keep it. This love comes out of a pure heart. The heart must first be renewed.
When the heart is renewed the conscience is awakened. These are the steps which lead to the implanting of true faith. All this is accomplished by true gospel preaching and the fruit of it will be the love which no one else possesses. If they do not teach this truth they are guilty of vain talking.
Right view of the law – Now the Apostle comes to the positive view concerning the law. The law had played a very important role in the history of the people of God. Even today many are confused regarding the proper view of the law in the New Testament dispensation. Has not grace taken the place of the law? By the law no man is justified and we are no longer under the law but under grace(!)
Paul now tells Timothy that the law is good if a man use it lawfully. The law therefore still has a place even though the “Fulfiller” of the law has come. Evidently there is no contradiction between the law (lawfully used) and the grace revealed in the coming of Christ. The law is good—of course!—it has been given by God Himself. The law is good because it seeks the welfare of the moral creature. How could anyone assume that we have finished with the law of God?
The basic error of the “teacher” of the law at Ephesus was the wrong view of the purpose of the law. They didn‘t know for whom the law was intended. The law is not a piece of revelation separated from all others. It is interwoven in the fabric of salvation. It was not given, says Paul, for the righteous, but for the sinner. If a person were righteous he would have no need of the law. The law is given to turn men to righteousness again. It is for the lawless and unruly, for the ungodly and sinners, for the unholy and profane! It was given because men had become such! How can anyone study or teach the law and view it objectively! Josiah was crushed by the message of the law to him. Paul had a similar experience. We all have sinned, therefore, we all need the law! The law is the teacher of sin.
Not only does the Apostle speak of the law in generalities, but now comes to specifics. It is for those who, instead of honoring authorities, murder fathers and mothers. It is for those who, instead of upholding the sanctity of human life, slay men. It is for those who, instead of using sexual powers in the God-ordained way, practice fornication and improper abuse of these powers. It is for those who, instead of respecting the property of 01 hers, even engage in the worst form of stealing, namely, kidnapping. It is for those who lie, commit perjury, or any other sin. This catalogue includes all men. So must the law be taughtl If it is so taught men will see their need. A renewed heart will be sought. “Create a clean heart within me” (Psalm 51). The conscience wiII be awakened. So only can men come to a true faith. The purpose of the law, i.e., to love God above an and our neighbor as ourselves, will be achieved only if the law is thus used—lawfully!
Paul himself had so understood and applied the law. No one has given us a deeper conception of his own sin than he. No one has risen to such heights of joy and love than he. The second is the result of the first. When men speak constantly of love but will have nothing to do with the law, they will never achieve the love of which Scripture speaks.
Sound doctrine of the gospel – At the conclusion of the list of sins which the law lays bare, Paul tells us that the law condemns all things contrary to the “sound doctrine . . . . By this “sound doctrine” he means the healthy diet of the church of Christ. It is the true leaching in contrast to the fables and myths, etc., of the false teachers at Ephesus. It is the doctrine of the gospel of Jesus Christ. It is the true revelation of God given us in the Scriptures. The law turns itself against all those who do not come with the sound doctrine. They are placed on the same plane with murderers, fornicators, etc.
That sound doctrine of the gospel of the glory of the blessed God was committed to him. He committed it to Timothy. Timothy must see to it that no one spoils this sound doctrine given to him. He must guard it at all costs. He must reprove those who would teach a different doctrine. If a “different doctrine” is allowed, everything is lost! The church must ever be vigilant for its very life’s sake!
In that gospel is revealed the glory of the blessed God. In that glory is found the whole salvation of His people. It is a gospel which glorifies Him. He is the One who is blessed forever—He has in Himself all the blessedness His people must seek. That is the sound doctrine!
Questions for discussion:
- Is it more interesting to hear the kind of things the false teachers at Ephesus taught than to hear the same old gospel? Is this a real temptation for some people?
- Is it necessary to read the law in our worship services every Sunday?
- Why does the Heidelberg Catechism deal with the law in both the .first and third parts? Why the summary of the law in the first part and each commandment in the third?
- Are people sufficiently concerned about sound doctrine today?
- What is a “good conscience”? May our consciences be our guides?