Christians at work (vv.1-2)
Christianity does not primarily aim at righting social wrongs, bending nations’ laws, nor, through force and protest, influencing governmental legislation. Instead, it calls believers, through godly living, to rise above social injustices and inequalities, so glorying God. Christian slaves were not incited to rebel against their masters; far from it. They were exhorted to "count their own masters worthy of all honour" (v.1). This work ethic was not intended to please men, achieve worldly success, or secure promotion, but "that the name of God and his doctrine be not blasphemed" (v.1; Eph 6.5), because even a Christian’s work-life impacts on the witness of the local assembly. Christian masters may rule more leniently. Master and servant may be members of the same local church. Potentially, a slave could be an overseer in that local church and the master a new convert. However, such familiarity must not mar that slave’s service. Let him view his master as a faithful and beloved brother in Christ who will benefit from his good service. Do not forget, salvation does not free us from secular responsibilities, but it changes our attitude towards them. And these things Timothy was to "teach and exhort" (v.2).
False teachers (vv.3-5)
Men’s beliefs invariably affect their behaviour and character. For this reason Christians must disassociate themselves from false teachers (v.5). Through constant vigilance, sharp discernment and steely courage local churches must prevent them from ever infiltrating their ranks. In Israel false prophets were to be stoned to death (Deut 13.1-11). Sound doctrine promotes godliness, is spiritually healthy and is put on an equal footing with "the words of our Lord Jesus Christ" (v.3). This is all that should be heard in the local assembly. After all, our God desires "truth in the inward parts" (Ps 51.6). However, false teachers do abound. They "teach differently, and do not accede to sound words" (v.3, JND). They are conceited. In their ignorance they cannot positively teach God’s truth, but are "sick about questions and disputes of words" (v.4, JND). Such teaching, by stirring up the flesh (Gal 5.19-21), leads to "envy, strife, injurious words, evil suspicions, constant quarrellings" (vv.4-5, JND). Error ends in corruption. And with time, false teachers become "corrupted in mind and bereft of the truth" that they had never really grasped in the first place (v.5, ASV). It is in this deplorable state that they use their religious positions for financial gain. By way of contrast, the Apostle Paul could honestly say before the Ephesian elders, "I have coveted no man’s silver, or gold, or apparel" (Acts 20.33). "Anyone who puts a price on his ministry devalues it."1
The man of God (vv.11-21)
The expression "man of God" is rich with meaning. It conveys the ideas of ownership and total commitment. The man of God, having an overwhelming sense that he is God’s man, dedicates every area of his life to God’s cause. Furthermore, conscious of his weighty responsibility as God’s representative, a man of God lives piously and courageously preaches the inspired word without compromise (Jer 42.4; Acts 20.27). Though this inevitably provokes hostility (Jer 20.2,10) the word burns in the man of God’s heart as a mighty fire, so that he can do nothing but speak it (Jer 20.9). And throughout his ministry he knows God’s presence, power, protection and provision (Jer 1.18-19; 37.21).
The rigours of such a life are highlighted in this charge (v.13) and commandment (v.14) given to Timothy, the only person labelled by the New Testament as a "man of God" (v.11). Keep fleeing, in the context, poisonous doctrinal error and the perils connected with money-love (v.11). Keep following after spiritual excellence. Concerning outward conduct, be righteous. Regarding inner attitude, be godly. Trust God implicitly. Love all (Mt 22.37-39). Shun pride, embrace meekness. Never stop. When things get difficult, endure. It was when an Old Testament man of God rested under an oak tree that his downfall came (1 King 13.14). Such is the propensity of the human heart to wickedness that if the man of God ever ceases "fleeing evil, it will catch him; and if he stops pursuing righteousness, it will elude him".2 The analogy of fighting "the good fight of faith" – drawn from the Greek games – adds to the overall picture of intense and sustained effort. The stakes are high. "The gloves of the Greek boxer were…made on the outside of ox-hide with lead and iron sewed into it...the loser in a wrestling match had his eyes gouged out.3 For the man of God it is the faith – the sum total of Biblical revelation – that is on the line. He must zealously "guard that which is committed to [his] trust" (v.20, Newberry margin), never relinquishing a single doctrine. By thus fleeing, following and fighting – all in the present tense – the man of God lays hold of – in the sense of entering into the full enjoyment of – eternal life.
God calls His men. "The word of the Lord came unto [Jeremiah], saying, Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations" (Jer 1.4-5). The Apostle Paul also appreciated that God’s purpose for his life was settled ante-natally (Gal 1.15). The man of God, knowing his high calling, lives spotlessly, publicly and unashamedly confessing his allegiance to God and Christ, in whose sight he serves (vv.12-14).
God is the originator of all life (v.13). Therefore, He is able not only to sustain His men, but, should they die in His service, to raise them to life again (Rev 11.11-12). Christ’s exemplary behaviour before Pontius Pilate is another impetus to faithfulness, as is His future coming again in glory (v.14). Then will this world see Christ as he truly is:
• The blessed One – the blessed Man, who was separate from sinners, daily delighted in God’s law and lived a fruitful life (Ps 1.1-3), was "made a curse for us: for it is written, Cursed is every one that hangeth on a tree" (Gal 3.13).
• The unique Sovereign – though men mocked Christ’s regal claims (Jn 19.2-3,19), His second advent will show that He is the "only potentate, the King of kings, and Lord of lords" (v.15).
• The immortal Saviour – He had power to lay down His life and to take it again (Jn 10.18). Having died and risen again, the ascended Christ could declare, "I am he that liveth, and was dead; and, behold, I am alive for evermore" (Rev 1.18) – He can never die again.
• The unapproachable Light – He not only dwells "in the light which no man can approach unto" but is Himself that light. As "God is light, and in him is no darkness at all" (1 Jn 1.5) this is a clear attestation to His deity. Yet, in His incarnation He became approachable, inviting men to "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Mt 11.28). And Christ, the light of this world, endured three hours of darkness on the cross (Mt 27.45).
• The invisible God – paradoxically, the Son, "whom no man hath seen, nor can see" (v.16), is "the brightness of [God’s] glory, and the express image of his person" (Heb 1.3).
To this glorious and powerful person all honour rightfully belongs (v.16); and by focusing on Him the man of God is helped to finish his course (v.14), "avoiding profane [unhallowed] and vain [empty] babblings, and oppositions of science falsely so called: Which some professing have erred [missed the mark] concerning the faith" (vv.20-21).
Riches hold many dangers. There is the temptation of pride, of trusting in them – despite their uncertainty (v.17; Ps 52.7; Pr 11.28; 23.5) – of selfishness, and by becoming so completely absorbed in the present age we neglect the time to come. By personally fleeing money-love the man of God is well placed morally to "Charge them that are rich in this world" to trust humbly "in the living God, who giveth us richly all things to enjoy" (v.17), and, by generous giving, to "be rich in good works" (v.18). Through doing this they will lay "up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life" (v.19; cp. Pr 13.7; Act 20.35).
What a charge? Surely it is only with divine assistance that the man of God can live up to what is expected of him. How appropriate, therefore, that Paul closes this letter with the words, "Grace be with thee. Amen."
Concluded.
1 MacArthur, J. Rediscovering Expository Preaching (Word Publishing).
2 MacArthur, J. Rediscovering Expository Preaching (Word Publishing).
3 Wuest, K S. Word Studies in the Greek New Testament: First Timothy (Eerdmans Publishing Company).
