CRITICAL CONCERNS FOR PASTORAL MINISTRIES = (PART ONE)

Life is obviously filled with critical concerns and no place is this more evident than in the pastoral responsibilities God has entrusted to the leadership of the church. Because of the work of the adversary, these concerns have existed from the very early days of the church, but in view of Paul’s warnings in 2 Timothy verse 3 regarding the increase of apostasy in the last days and what we are seeing today in the church, Paul’s instructions to Timothy in 1 Timothy 1:3-7 are tremendously significant. These instructions are pastoral in nature and reveal what might be called critical concerns for pastoral ministry. These are matters important to the leadership themselves and to the well-being of the flock of God as a whole. Obviously, there are many more concerns dealt with throughout those epistles we generally call, the ‘pastoral epistles’ (1 & 2 Timothy and Titus). Since these instructions deal specifically with pastoral concerns and since 1 Timothy is the first of the three pastoral epistles, a word is in order about the nature and scope of the pastorals.

The Nature and Scope of the Pastoral Epistles

The Term Pastoral Epistles

The term pastoral epistles have been used to designate the three epistles or letters addressed to Timothy and Titus (1 & 2 Timothy, and Titus).  Though addressed to individuals, they are not limited to personal and private communications since they were addressed to these men to guide them in matters concerning the church of Jesus Christ and its pastoral care (1 Tim. 3:15 with 2 Tim. 2:2). The term “pastoral” refers to the familiar biblical image of shepherds caring for their flock of sheep, an incredibly rich figure designed to portray two important images:

(1) the bewilderment and helpless of mankind, and (2) God and His loving care to bring lost sheep into His pasture and care for them like a shepherd. The church, of course, is God’s flock with the Lord Jesus as the Good, Chief and Great Shepherd (John 10:11; 1 Pet. 5:4; Heb. 13:20;), but from within His flock He raises up leaders who are to act as under-shepherds. To them has been given the responsibility of leading, protecting, feeding, and caring for His sheep (Acts 20:28; Eph. 5:12; 1 Pet. 5:2-3).

The term “pastoral” is an 18th-century designation that has endured down through the years because it is fitting though not entirely accurate. It is accurate in that these epistles are primarily devoted to church order and its life and function. It is inaccurate only in the sense that Timothy and Titus were not pastors in the present-day sense of the term. All in all, however, the content of these books is pastoral in nature whether they deal with personal matters or the corporate ministry of the church. They give directions that have both a personal and corporate flavour necessary for the care, conduct, order, ministry, and administration of churches or assemblies of believers.

In summary we can say that these books were designed by God to aid us in our pastoral responsibilities, organic development and organization, and shepherd care for local flocks (see 1 Tim. 3:14).

Their Place in the Canon of Scripture

In this regard there is a significant point that should, I believe, be noted. The pastorals were the last books written by Paul, the very last. Now why is that important?  Since these books deal with church order, organiza­tion, and ministering to the church in pastoral care, why not write them first? If you or I were doing this, we would probably first try to get the administrative organization in order (the structure) and then worry about the doctrine. This is the priority in many if not most churches today. It seems a lot of people think that if you have the constitution and the church organized properly, then everything will run smoothly, but is that so?   Some suggestions to think about:

(1)   If the emphasis we see in the chronological development of Paul’s epistles is taken as a model, church order is not the most fundamental priority; doctrine is. Certainly, the church is an organic body made up of many parts and each believer is a member with a special function and task to carry out in an orderly way, but the primary essen­tial for the church is right theology through consistent Bible-based teaching. This is teaching that is designed to lead to an understanding of the Word and its careful application via the ministry of the Spirit of God. This provides us with the spiritual and moral foundation on which we should base the methods, strategy, and administration or organization to be used in the local church. This not only gives us the right foundation, but it provides the spiritual motivation and ability to function in the power of God. Yet, as will be seen in this study, all doctrinal teaching needs to be guided by biblical goals. While our methods will vary, they must never contradict the moral or spiritual principles of the Word. 

As an illustration let us consider the issue of giving. Giving is a corporate and individual responsibility, but our giving and the collection of money should be so done that it does not violate biblical or spiritual principles. The thrust of the New Testament is that giving is to be the product of the leading of the Spirit and one’s personal relationship with Christ. It is to be voluntary and never the result of the methods that employ coercion or manipula­tion (see 1 Cor. 16:1f; 2 Cor. 8-9).

(2)   The organic and unified growth of a church (organization) should be based on sound doctrinal teaching that is based on rightly handling the Word (2 Tim. 3:15). It is God’s objective truth along with the selection of those who are spiritually right with God and qualified that leads to effective churches by God’s standards (1 Tim. 3:1f). 

When churches seek to operate an organization based on tradition or background and attempt to use people who are not uniquely qualified spiritually, they end up with an organization that may appear successful from the world’s standards, but it will not be successful according to God’s standards as found in Scripture. It will lack the foundation, true spiritual enablement, and capacity to fulfill the biblical model.

Oswald Sanders, in his classic book on leadership entitled Spiritual Leadership, has an important note in this regard. The true spiritual leader is concerned infinitely more with the service he can render God and his fellowmen than with the benefits and pleasures he can extract from life.  He aims to put more into life than he takes out of it.

The greatest need is not for leaders, but for saints and servants.  Unless that is held in the foreground of our thinking, the whole idea of leadership and leadership training becomes dangerous.

The pastoral epistles do, of course, deal with matters of church order or ecclesi­ology not hitherto addressed in the other epistles, but before God ever gave the church directions for organization or order as specific as those we find in the pastorals, he gave us Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, and Colossians—His instructions for godly living through faith in the Lord Jesus.

Is this because organization is unimpor­tant?  Certainly not! But may I suggest He gave us the other epistles first because: (a) organization and administration are not primary; they are secondary, and (b) because it is sound teaching that promotes true spirituality which ultimately results in ministries that are biblically effective and that manifest the spirit and character of Christ in ministry and outreach.

(3) Some areas of ecclesio­logy are more difficult to determine than others. As a result, students of the Word have debated certain issues for years like: (a) what is the exact form of government churches should have? or (b) how do we select and appoint men to leadership? or (c) how much authority are the elders to have? and (d) how much authority is the congregation to have?  Does this mean we should not carefully study these issues looking for biblical answers and then come to conclusions based on our study of the facts of Scripture as we can best understand them? Of course, not; we should obviously seek God’s mind on these matters. But the point is, regardless of the type of church government (within certain limits), if God’s Word is being consistently and accurately proclaimed with prayerful dependence on the Lord, and if the people take it to heart, a church will become alive, vital, and experience the touch of the living Christ on its ministry.

The Practical and Sound Doctrine Emphasis of the Pastoral Epistles

While the pastorals do deal with the local church and its conduct and organization, they are also intensely practical and contain a strong emphasis on sound doctrine. The pastorals are primarily practical rather than theologi­cal, but the doctrinal emphasis lies more on the defense of sound doctrine than on its development, explanation, or elaboration.

Thus, the emphasis is more on: (1) holding to sound doctrine, the doctrine already received as in Romans, Galatians, Ephesians, etc. (this is stressed at least 10 to 12 times in one way or another in the pastorals, and (2) on the practical outworking of that doctrine in an individual and in the corporate life of the church. 

How does Paul seek to promote both areas—sound doctrine and its practical outworking in these epistles? The pastorals are written to promote the maintenance of sound doctrine and practical Christian living through faithful, biblical pastoral care and through ministries that function according to the biblical and spiritual principles of these books. 

The organic development of a church is important, but its capacity to do its job rides on a firm foundation of theology and the spirituality of its people. This is nowhere more evident than in Paul’s opening words to Timothy as he brings up what we might call critical concerns for biblical pastoral care. First and Second Timothy are loaded with concerns about certain spiritual needs, qualifications, and behaviour that should characterize any church’s ministry and pastoral leadership. However, the focus of this study will be devoted to several key concerns that need to be addressed by every church leader and Bible believing church.

First Critical Concern: Staying Power (1:3a)

1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus …[3]

While many of the historical details are sketchy, verse 3a refers to a visit Paul made to Ephesus after his release from prison in Rome. While in Ephesus Paul evidently found serious conditions because the rise of false teachers, just as he had previously warned the Ephesians elders (Acts 20:28f). Though he felt the leading of God to go on to Macedonia, his concern for the false teachers at Ephesus caused him to strongly appeal to Timothy to stay in Ephesus to deal with this problem. So, the first concern the apostle addressed, and admittedly this is only by implication, is suggested by his words of exhortation, “As I urged you upon my departure for Macedonia, remain on at Ephesus.”

There are evidences here that suggest Timothy may have originally shown signs of reluctance or at least a fearfulness to stay in the battle at Ephesus, perhaps because of his youth or simply because of the nature of what he was facing in Ephesus from the false teachers. Two things here suggest the apostle was challenging Timothy to hang tough and stay the course. First, we can conclude from these words that this is the second time Paul had to urge young Timothy to stay on at the task assigned to Him by the apostle. Further, the word used, “remain on,” is prosmeno, a slightly intensive compound of the simple verb, meno, “to abide, remain.” He did not simply tell him to “remain” (meno„), but “remain on, continue longer” (prosmeno„) and this is related to the phrase, “just as I urged you” (parakaleo„, “appeal to, urge, exhort.” Other appeals made to Timothy by the apostle in 1 and 2 Timothy suggest that here Paul is encouraging Timothy to hang tough to avoid burnout or leaving the very difficult task assigned to him (1 Tim. 1:18-19; 4:6f; 2 Tim. 1:5-8; 2:1ff; 2:24f; 3:1f; 4:1f). Thus, knowing Timothy’s leaning in this direction or simply knowing the nature of the pressures of ministry, Paul wrote not only to instruct but to encourage and fortify. We might paraphrase, “Just as I urged you to stay on before, so now I appeal to you again to remain on, to hang in there despite your fears, feelings of inadequacy, or despite the nature of the problems you are facing.

Opposition, hardships of various sorts and difficulties go with the territory of ministry in a fallen world. Just as Daniel tells us that the walls of Jerusalem would be rebuilt in times of distress, so Paul warned Timothy and us that “in the last days difficult (kalepos, “hard, stressful, dangerous”) times would come” (2 Tim. 3:1). Ministry is often tough and filled with hardships and pressures, and sometimes the tendency is to run away. That seems the only logical solution. Those in pastoral care may simply feel, “Oh well, what is the use. This is like trying to climb a greased pole!”

But the apostle did more than simply tell Timothy to remain. There is encouragement and motivation found throughout 1 Timothy to fortify Paul’s appeal?  What lessons, then, can we learn from these epistles that provide us with the needed fortification and stability in both finding and following through on what God has called us to do?

The principles for staying power I will suggest in what follows, come from Paul’s various instructions in the pastoral epistles. They are naturally inter-related, yet each principle is distinct and forms a part of the whole picture.

(1) The Principle of Purpose. The first suggestion is found for us in verse 3 and the words beginning with “in order that…”  This is a purpose clause that immediately pointed Timothy to the purpose of remaining on. Certainly, it is only one purpose in the sphere of a larger overall purpose for Timothy as a teacher of the Word, but it suggests the necessary truth of purposeful living—having an adequate purpose for life that gives one a sense of destiny and meaning for living. Purposeful living comes from recognizing God’s call and will for one’s life. Having an adequate reason and goal for life and for pressing on becomes tremendously motivational as the apostle later delineates in 2 Timothy 2:1ff with the illustrations of a soldier, an athlete, and a farmer.

Each purpose God has for us, as with this charge to Timothy, has its own special motivation. In keeping with the work of shepherds, Timothy was to provide a protection and a defense for others against false teaching by dealing with these teachers. This could mean the deliverance of these teachers as well as a protection for others in keeping with the call and responsibility we have of loving one another as children of God. In other words, the motive of love for others by what he was doing formed an added incentive and objective for the purpose of his life—the motive of love (cf. 1:3-5; 4:1f; 2 Tim. 4:1f).

If our lives and ministries are motivated by selfish desires like praise, recognition, success (i.e., self-love), then we have a totally inadequate and empty reason for living and we simply will not be able to endure the varied hardships, criticism, and the battles that come along (cf. 1 Thess. 2:3f).

(2) The Principle of Stewardship. Also associated with the principle of purpose that the apostle focuses on later in this epistle is the concept of stewardship—being good stewards of the gifts and abilities God gives us. A stewardship is something which belongs to another but is given to someone as a trust for manage­ment on which a return is expected.  This includes: (a) Accepting the fact of spiritual gifts and those gifts as stewardship trusts from God.[4] (b) Recognizing and accepting the responsibilities our gifts demand—we will each be held accountable.[5] (c) Confirmation of those gifts by the body of Christ is another important element of motivation and encouragement. So, Paul will also remind Timothy of this in 1 Timothy 1:18 and 4:14.

Further motivation for “remaining on” as good stewards is found in 1:19, “keeping faith and a good conscience.”  In the context in which this is said this means two things: (a) To fail to follow through on God’s call and the trust given to us, is to act in unbelief. It is to fail to believe God and trust Him and His wisdom, purposes, promises, and provision. It is to fail to believe in heavenly treasures and to live accordingly. May we remember that what God has called us to do, He has gifted us to do; and what He has gifted us to do, He has called us to do in some capacity and to some degree.  To fail to act on this is to act in unbelief. (b) It also means that if we fail to get involved with some form of ministry according to our gifts or to endure with the ministry God has given us, we must live with a bad conscience. This means we end up living in awareness of the fact we are not doing what God has called us to do. So, what should we do? Our options are twofold: First, we can face and confess the fact and deal with it—the goal is to have a conscience void of offence (1 Tim. 1:5; Acts 23:1; 24:16; 2 Cor. 1:12; 4:2). Second, we may opt for all kinds of rationalizations, cover ups, and excuses to avoid fulfilling our stewardship. If we go for this second option, then we end up hardening or searing our conscience (2 Tim. 1:3; 1 Tim. 4:2; 2 Cor. 4:2).

Paul later reminded Timothy in 1 Timothy 4:6 that to fulfill our calling, to use our gifts in faithful service regardless of the trials, means we become “good servants of Christ Jesus.” To run away and make excuses is to become a servant of our own selfish desires, fears, and false values. It is to be no servant of the Lord, at all (cf. Demas in 2 Tim. 4:10).

(3) The Principle of Personal Spiritual Nourishment. In 1 Timothy 4:6b-7 Paul points us to one of the keys of endurance—a spiritually nourished life, one that is nourished up on the words of the faith, i.e., the Word.  It is impossible to remain faithful to our stewardship if we are not feeding our own souls and being fed on the Word. The contrast brought out in these two verses should drive this home forcefully: listening to God’s Word (vs. 6b) versus listening to men and their ideas (vs.7a). Nourishing one’s life involves godly disciplines (1 Tim. 4:7b-8). This means the spiritual disciplines by which we grow and mature in the things of Christ. It is these disciplines that produce maturity, strength, wisdom, and faithful service from the right motives. This includes—prayer, Bible study (private and cor­porate), Scripture memory, Bible reading, fellowship with believers who mean business with Christ, and even disciplining others.

(4) The Principle of Maintaining a Heavenly Hope—Living as Sojourners (cf. 1 Tim. 4:4:8b-9; 6:6, 7, 17-19; Tit. 2:11-13; 1 Pet. 1:13f). One of the consistent themes of Scripture is the truth that this life is passing away and that our primary citizenship as believers in Christ is in heaven, from which we are to look for the Saviour (Phil. 3:20-21). As citizens of heaven, we are only here on temporary assignment as sojourners or pilgrims who are to live in this life with a view to laying up treasures in heaven (Matt. 6:19f). Coupled with this are the many promises of rewards that will be given for faithful service in the epistles. Demas deserted the apostle Paul in ministry and the reason given is that he loved this present world (2 Tim. 4:10). Only a heavenly hope will keep our values, priorities, and pursuits where they need to be.

(5) The Principle of Maintaining Biblical Motives and Goals. Another means to encourage staying power is the responsibility to have and maintain biblical motives and goals for ministry. Living for God’s glory rather than for the praise of men or personal gain in this life is crucial (cf. 1:5, 17). This will become the third critical concern discussed below where more will be said on this issue. For the moment, however, note the force of the appeal in 6:11-12: The negative flee (vs. 11a) is quickly followed by the positive, pursue godliness (vs. 11b) and fight the good fight and take hold of eternal life (vs. 12). Goal oriented living, like having an eternal perspective mentioned previously, has a powerful influence on one's life.

Second Critical Concern:
 False Teachers and Their Teaching (1:3b)

1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings, 1:4 nor to occupy themselves with myths and interminable genealogies. These promote useless speculations rather than God’s redemptive plan that operates by faith.

The second problem Timothy faced, and one we continually face as the church seeks to maintain its witness in a fallen world, is that of false teaching and the endless variety of strange doctrines, fads, and ideas. It seems there is no end to these strange doctrines that are always clamouring for our atten­tion and seeking entrance into the thinking of the body of Christ. This is no small problem because it is often so very subtle. They are called “strange” in that they are contrary to Scripture.

The Challenge Before Timothy: An Explanation of the Problem 

According to 1 Timothy 1:3b; 4:1-8; and 6:3-5, 20-21, there were false teachers creeping into the church at Ephesus. Their doctrine is described and characterized by Paul as:

(1) Strange or hetero doctrines (vs. 3b). “Strange doctrines” is the Greek word, heterodi­daskaleo„, from heteros, “another of a different kind” (not just another), and disdaskaleo„, “to teach, in­struct.” “Strange doctrines” are doctrines of a different kind, teachings not in keeping with the divine and infal­lible standard of the revelation of God in Scripture or the revelation of God in the person and work of Jesus Christ. In the final analysis, this means deviating from biblical standards either in content, nature, scope, or aim (1:5, 11; Tit. 1:9).

(2) Myths, consisting of endless genealogies (vs. 4a). One might think “myths” and “endless genealogies” refer to two different things, but, this is a two-fold description of the same aberration or heresy. Myths looks at the nature of their teaching and endless genealogies at the content.

In nature they are myths. Myths is the Greek, muthos. In its widest sense, muthos means “word, speech, conversation,” but then it came to refer to, “the mere talk of men, rumour, report, or a story or tale.”  Finally, it came to be used of an invention of the minds of men—a fiction, a falsehood, a myth. It contrasts the human ideas and perspectives of man with the divine perspective of God. One is myth and one is truth. One is likened to “old wives’ tales” and what is useless (4:7), the other to what is God breathed and profitable… (2 Tim. 3:16-17).

In content they were first endless genealogies.  “Endless” is the Greek aperantos from peras, “a limit or terminus, end,” and the negative alpha prefix which negates the word with which it is connected. It means “without limits or without end,” i.e., without biblical controls. (a) This could refer to the content, i.e., there is no end to these tales and to the human viewpoint legends of man when he is without the index of the divine Word of God. Without the objective and absolute authority of God’s Word, there is no terminus or restriction on the ideas of man and his endless philosophical and religious speculations. (b) Or this could refer to the goal, objective or aim, i.e., man’s myths (human viewpoint) are ultimately useless and futile. They cannot even attain unto man’s own goals; much less are they capable of furthering “the administration of God” (vs. 4b).  Both concepts are certainly true.

Further, in content their teaching consisted of endless genealogies, though based on real characters in Old Testament genealog­ical tables. These teachers were teaching mythologi­cal stories. They would then develop­ doc­trines based on these tales and mingle this with the Word. In addition, they were what we might call ‘fad teachers’ with novel or sensational doctrines which appealed to people with itching ears who wanted to hear something new, something different, or something sensational or strange (see Acts 17:21; 2 Tim. 4:3-4).

The Challenge Before Us: Illustrations of the Problem

In our world today we face the various cults with their false, heretical, mythological, and fad-like teachings. Then we see others with an emphasis on certain spiritual gifts so that (though claiming to be evangelical) they teach and advocate a different message because it distorts the focus of Scripture and true spiritual maturity. In addition, there are fads and caricatures of doctrine being taught. Unless we are careful, we can all be guilty of this in our ministries and fail to minister the Word appropriately and effectively. But what is meant by this? By fads, I am talking about jumping on the contemporary bandwagon of ideas that permeate the present theological scene rather than seeking to proclaim the whole council of the word with, of course, proper application to the contemporary problems and needs of people.

As Walter Kaiser warns in his book, Toward and Exegetical Theology, we must guard against, “…mixing the Word with such foreign elements as civil religion, current philoso­phies, schools of psychology, political affiliations, and personal predilection.” To do so, as he goes on to point out, “is to take the powerful Word of God and to make it ineffective, weak, and despised in the eyes of our contem­poraries.”[6]

And, as Paul shows us in this passage, to do so is to produce speculations and fruitless discussions rather than the furtherance of God’s stewardship or work and the sure convic­tions of faith that are based on the reliable and God-breathed Word (see 1:4, 6 and 2 Tim. 3:16).

By caricatures we are talking about majoring in the minors and minoring in the majors, about unbalanced teaching, and riding ‘hobby horses.’ Concerning this Spurgeon warned, A man’s nose is a prominent feature in his face, but it is possible to make it so large that eyes and mouth, and everything else are thrown into insignificance, and the drawing is a caricature and not a portrait: so certain important doctrines of the gospel can be so proclaimed in excess as to throw the rest of truth into the shade, and preaching is no longer the gospel in its natural beauty, but a caricature of the truth…”[7]

The Causes of Defection

Why does doctrinal defection and false teaching occur? The following is a brief overview of some of the causes that I trust will pose a warning to all of us.

(1) Failure to accept and or adhere to the Bible as our index and absolute guide for belief and practice (1:11; 4:6; 6:3; 2 Tim. 1:13,14; 3:10f). Note especially 1:4 with 4:6, 13; 2 Timothy 3:16.

(2) The misuse of the Bible through poor study habits, poor training, and faulty methods of exegesis. This often results in fads and novel interpretations and shallow teaching (2 Tim. 2:15).

(3) Failure to relate all our teaching and Bible study to God’s design and purpose. That design is true spirituality that produces godliness and changed lives according to the standards of scripture rather than one’s own personal bias or personal agendas (1:5; 4:6,7; 6:6f; Tit. 1:5).

(4) Moral failure and hypocrisy—teaching and religious activity that stems from ungodly goals and aspirations (1:7; 4:2; 6:1-8; Jude 4; 2 Pet. 2:10f 3 John 9-11; Ps. 50:7-23; Isa. 29:13).

(5) Spiritual carelessness—presuming upon the Lord or failure to take one’s spiritual life and God’s Word seriously (2 Cor. 10:1-13; Eph. 5:14f; 1 Tim. 1:6; 4:6,15).

(6) Giving in to the pressures of those who want their ears tickled and who are not really interested in digging into the Word. (1 Thess. 2:3-6; 2 Tim. 4:1-4 [note the connec­tion with Paul’s challenge in verses 1-2 and 3-4]).

The Charge to Timothy and the Cure for the Problem

1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings.

The Nature of the Charge

The nature of the charge is seen in the words, “in order that you may instruct.” “Instruct,” translated “command” in the NIV is the Greek, parangello„, “to charge, command, give orders, pass on commands from one to another, or to instruct authoritatively.” It clearly implies authoritative instruction (see 1 Tim 4:11; 5:7; 6:13, 17).

Timothy was an apostolic representative of Paul and he, by the authority of Paul, was to deal with these teachers through Paul’s instructions and the truth he already knew. If they ignored Timothy’s teaching and his charges, based on Scripture and the apostolic tradition, they would be disobeying what was equivalent to God’s Word. This is equivalent to the proper use of Scripture (not prooftexts taken out of context) to instruct others in the Bible, which is our authority in faith and practice. Likewise, when we accurately teach the Word, we are teaching that which carries God's authority, not because we have said it, but in so far as it accurately represents God’s Word. That authority, however, lies in the message, not in the man.

The Content of the Charge

What exactly was Timothy told to do?  As a leader and communicator of the Word, Timothy was responsible to do two things:

(1) Based on the authority of God’s truth, Timothy was to carefully instruct the false teachers. He was to show that their teaching was biblically wrong and out of line with the standards and goals of God’s revelation. Certainly, this was to be done in the spirit of love, but surely it was to be done firmly and specifically. He was not to ignore the problem nor side-step it. A lot of leaders are adept at stepping around issues. (See also 2 Tim. 2:24f).

(2) His instruction naturally included the charge to stop paying attention to false teaching, which is one of the causes and sources of drifting away. The words, “occupy themselves with,” (NET), “pay attention,” (NASB) or “devote” (NIV), means “to turn one’s mind to,” and thus, “to give heed to attach one’s self to, to become occupied with.” 

There is an obvious concern here that we must see. They had occupied their minds with doctrinal fads and the ideas of men rather than the clear absolutes of the Word (cf. 4:13f).  This is strongly stressed in 1:4 as well as in other parts of the pastorals (cf. 4:6,15; 2 Tim. 2:15; 3:14; 4:3-4). The standard and the focus of our thinking and preaching must be the authoritative and infallible word of truth. It is imperative that we all recognize that it is this. It is the faithful, exegetical study and communication of the Word with its careful application that protects us from the many delusions of Satan. It is this that builds sure conviction and confidence of the truth into the people of God enabling them to know what is to be believed and why (cf. 4:1-5 with 6f).

Kaiser writes, and I think correctly,

Those sermons whose alleged strength is that they speak to the contemporary issues, needs, and aspirations often exhibit the weakness of a subjective approach.  In the hands of many practitioners, the biblical text has been of no real help either in clarifying the questions posed by modern man or in offering solutions … the biblical text often is no more than a slogan or refrain in the message.  What is lacking in this case is exactly what needs to be kept in mind with respect to every sermon which aspires to be at once both biblical and practical: it must be derived from an honest exegesis of the text and it must constantly be kept close to the text.[8]

But why is this so important?  Because it is the Bible that is true and accurate and thus authoritative and powerful. It alone has the right, by its divine origin, to persuade men. Otherwise, we become manipulated by preachers who play upon and exploit people’s emotions, fears, and cravings for personal and selfish ends.

Furthermore, the tendency today is to appeal to the itching ears of audiences and cater to their desire to be entertained because speakers want to be popular.  So, pastors, conference speakers and the like, as Kaiser again warns us often reward their audiences,

…with repetitious arrangements of the most elementary truths of the faith, constant harangues which are popular with local audiences, or witty and clever messages on the widest-ranging topics interspersed with catchy and humorous anecdotes geared to cater to the interests of those who are spiritually lazy and do not wish to be stirred beyond the pleasan­tries of hearing another good joke or story.  Where is that sense of authority and mission previously associated with the biblical Word?[9]

In other words, where is an exegetical and authoritative exposition of the Word so that people may know this is God’s truth, and not merely some preacher’s agenda?

Obviously, the solution or the cure to false teaching and the things that cause it is to counter both the problem and the cause with the appropriate biblical exposition or instruction from the text of Scripture. This will only occur when we recognize the Bible as our final authority and submit our lives completely to God’s plan for learning, proclaiming, and applying it to every area of life.

Third Critical Concern: Understanding and Pursuing Biblical Goals (1:4-5)

1:4 nor to occupy themselves with myths and interminable genealogies. These promote useless speculations rather than God’s redemptive plan (or stewardship) that operates by faith. 1:5 But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith.

The Goal or Aim of Promoting the Stewardship of God
which is by Faith (1:4)

Part of the charge to Timothy was to instruct the false teachers against being occupied with what amounts to man’s religious speculations. Here we see the reason and the reason is not only related to the futility of such speculation, but to the need for pursuing biblical goals. The goals mentioned in this text are two-fold: that which promotes God’s redemptive plan or the stewardship of promoting the message of Christ, and that which is to be the result of accurate biblical teaching—Christian (agape„) love.

The apostle focuses on the utter fruitlessness of the varied religious speculations of men. Such results are seen in the words, “which give rise to mere speculation…” (vs. 4) and “fruitless discussion” (vs. 6).  “Which” in the Greek text is the qualitative pronoun hostis and means “which by their very nature.” The pronoun looks back to the false teaching consisting of myths and endless genealogies. “Give rise,” is parecho„ and means “to cause, promote, give occasion for.” The point and emphasis is that by the very nature of man’s subjective ideas or by the very nature of those ministries that are based on sketchy and inadequate handling of Scripture, the result will be “mere speculation and fruitless discussion” in both teacher and student. They are subjective and fruitless because they represent teaching that is not based on the objective standard of the God breathed Word of Truth (2 Tim. 3:16-17). Failure to use and handle the Scripture accurately leads not only to what is useless but hinders the work of God. But why?

First, it causes “speculations” (vs. 4) and “fruitless discus­sions” (NASB) or “con­troversies” (NIV) (vs. 6).  “Speculations,” the Greek word, ek­ze„te„sis,” is used only here, but in this context, it must refer to “labourious, out of the way studies into the ideas of men” rather than the careful inves­tiga­tion of Scripture.  This refers to futile human speculations, looking at statis­tics, ever learning, but never able to come to the truth (2 Tim. 3:7) because, ignoring God’s truth, men are being tossed back and forth in an ocean of man’s thoughts and ideas (Isa. 55:8; Eph. 4:14). Second, this kind of teaching leaves men without the comfort and peace of the sure convictions of a faith based on the sure foundations of the Word, but such nonsense hinders the sound proclamation of Scripture. Note that our text says, “rather than furthering the administra­tion of God which is by faith” (NASB) or “rather than God’s redemptive plan that operates by faith” (NET).  The NIV has, “rather than (promoting) the work of God.” 

“Administration” (NASB) or “work” (NIV) or “redemptive plan” (NET) is the Greek, oikonomia, and means either (1) an administration, a way of running things or (2) a stewardship which includes the authority and the work or responsibilities given to a servant (cf. 1 Cor. 4:1-2; 9:17; and Col. 1:25).  The word comes from oikos, “house,” plus nomos, “law.”  Literally, it means, “a house economy” or “a house steward.”

what does it mean here?  Does it mean an administration or a stewardship? If we understand it to mean “administration or dispensation,” it means God’s method or plan of administering salvation to mankind today as in the dispensation of grace or the church age (since Acts 2).  The point being that myths and legalistic teachings of the Law cannot further the grace of God in promoting this new administration but hinders the work of carrying the message of God’s grace in Christ which is to be received by faith.

On the other hand, it refers to the office of a steward or a stewardship, it refers to the work of men as stewards of God who are minister­ing the gospel of Jesus Christ (cf. 1 Cor. 4:1-2).  It refers to the work of preaching the Word and building men and women in the Scriptures to develop their faith. Perhaps, because of the context (cf. vss. 3 and 4 and the emphasis on instruction), this is its meaning here though both elements are really involved. The stewardship of preaching the Word in this administration of God is to be done in faith and is designed—because of the Bible’s accuracy, divine authenticity, and authority—to bring people to faith in the work of God in Christ. This is the wealth of assurance which only an accurate understanding of Scripture can give (Col. 2:2).

Unfortunately, many churches, and even churches that claim to be conservative Bible teaching ministries, are filled with people who are loaded with doctrinal and practical uncertainties. There are a virtual hodge-podge of doctrinal ideas and fads. Why? While the reasons are many, certainly part of the cause is unbiblical philosophies and methods when it comes to proclaiming the Word. This is serious business! It is particularly important that we take stock of the nature of our ministries and how well we are truly communicating the Bible to people.

The Goal or Aim of Our Instruction is Love (1:5)

We might at first be surprised by this. Is it not our main goal through the study of the Word first fellowship with God and then the glory of God?  Yes, undoubtedly it is, but the point is this.  As Christians who profess to be God’s people and who claim to know Him, we are to be visible representatives of the invisible God, and nothing manifests that we know him, and know the truth like godly manifestations of love (1 John 4:7-12). And nothing shows our love, especially for those who have been given a responsibility of teaching as Sunday school teachers, parents, and pastor-teachers, like our willingness to labour in the Word and doctrine that we might be faithful communicators of the Word (see 1 Tim. 6:8f).

Literally the text says, “but the goal of the command.” What does “the command” refer to?  This is undoubtedly broader than just the charge of verses 3 and 4, though obviously that is included. The last words of verse 4, “the work of God,” or “the stewardship of God,” clearly refer to the whole charge God has given us as his stewards in the responsibility of heralding the gospel message and the Word as an authoritative message. So, communicating information or the knowledge of Scripture is clearly in view. For some thoughts on the benefits and dangers of knowledge, see the addendum.

The apostle clearly teaches us that the aim of our instruction or communication of biblical knowledge is love. “Love,” is the Greek word, agape„. In the Greek text it is without the article which may stress the quality or character of love. Men can try to manufacture or simulate the agape kind of love, but when put under stress, it will be found to be nothing more than hypocritical expressions of love which give way to the true conditions of the heart (cf. Rom. 12:9).

Because false teaching fails to bring one into a right relationship with God, it is virtually impossible for it to produce the quality of true agape„ kind of love.  Agape„ is the result of having the mind of Christ, or a Word-filled, Spirit-filled life. Further, agape„ love is sometimes used as a synonym for the fruit of the Spirit and the whole gamut of mature, spiritual character (1 Cor. 13:1f). It is never simply an isolated virtue, but that which most com­pletely expresses the ministry and character of the Lord Jesus (cf. Gal. 5:22f).

Men can try to manufacture the appearance of true Christian love for various reasons, but it is virtually impossible for false teaching to produce this quality of love. True Christian love is the expression of fellowship with the living God (1 John 4). It is the product of fellowship with God through His Son in the power of the Holy Spirit and the light of the Word. It is the product of preaching the mystery of godliness (1 Tim. 3:16).

However, sound teaching, or orthodoxy may also not produce this kind of love if people lose sight of the goal of biblical instruc­tion. In other words, the study of the Word is never to be an end. It is a means to an end, an indispensable means, but the end is the character of Jesus Christ reproduced in the believer by the fruit of the Spirit. When we study and teach the Word, THIS MUST BE EVER IN FRONT OF OUR MINDS!  The end is love for God and love for men (Matt. 22:37-40).

The necessity and means of genuine, Spirit-produced, Word-inspired love is developed and stressed for us in the following words, “from a pure heart and a good conscience and a sincere faith.” Note three things:

First, the text is pointing us to the source of genuine love and that which must be dealt with if we are to be a loving and serving people.  This is the significance of “from,” the Greek preposition ek meaning “out of” and which points us to the source.

Second, note that one preposition goes with all three phrases which suggests that together they form the source and means to the production of agape„ love. Love is the product of an inward and spiritu­al change, the product of a pure heart and a good conscience and a sincere faith.

Third, as the context makes clear, the only way to deal with all three of these areas or the inner man is the message of the Word. Only the Word, which is alive and powerful, ministered by the Spirit, can deal with the heart and conscience, and produce faith in God through the principles and promises of Scripture.

But what do these three refer to and how does it apply to us?

(1) A “pure heart” is a cleansed heart.  But in what sense?  “Heart” is the Greek kardia which may refer to the physical pump or to the inner man—to either the mind or emotions or will, or to all three. The mind refers to one’s mental orientation, understanding, viewpoint, and thought patterns—to the content of one’s mind or to how and what one thinks. A pure mind is one that operates with the Word as its filter or sieve.

Emotions are the feelings and appreciators or responders of the inner person. Good emotions stem from right thinking, from thinking that is being cleansed by the Word. We cleanse our emotions or have good emotions by thinking with the principles and promises of Scripture.

The will or volition is the decision maker of the inner person or the heart. Cleansed or right decisions come from transformed values and priorities and belief structures created by the Word in life.

“Pure” is katharos, an adjective describing the kind of heart that one needs to produce genuine love. The key here comes from its use. It meant pure in the sense of free from admixture, unadulterated. As such, (a) it was used literally of clean water, of metal without alloy, of feelings that were unmixed, and of motives that were pure, single, and sincere; (b) But it also had a spiritual or ceremonial use.  It was used of that which was fit for worship or service to God because it had been physically or spiritually cleansed. (c) Finally, it had an ethical use. It meant free from all guilt and pollution, innocent and pure or unmixed in motives, and of singleness of mind.

A cleansed heart refers to an inner life that has been cleansed of all known sin by honest confession and the proper use of 1 John 1:9. But this would also refer to a heart that has been cleansed in its attitudes, motives, values, and priorities, and in its emotions and choices. This means being cleansed by the Word from selfish perspectives, values, priorities, and pursuits (cf. Matt. 6:19-24; II Cor. 2:17; I Tim. 6:3-5).

(2) A “good conscience.” “Good” is the Greek agathos and is used of what is good in the sense of beneficial in its results and actions (Matt. 7:11; Eph. 4:29; Rom. 8:28). The opposite is a seared, hardened conscience. “Conscience” is the Greek suneide„sis from a preposition, “with,” and another word meaning “to know.” Paul refers to the conscience six times in the pastorals (1 Tim. 1:5,19; 3:9; 4:2; 2 Tim. 1:3; Tit. 1:15). The conscience is the place of one’s standards and norms, one’s sense of right and wrong, the place of one’s moral awareness. A “good conscience” is:

(3) A “sincere faith.”  “Sincere” is the Greek “anupokritos” from “hupokritos”, “hypocrite.” It means “without hypocrisy, genuine.”  Hupokrinomai, “to be a hypocrite,” was used of actors on a stage who held up false faces or masks over their faces to show their moods to the audience seated high above in the seats of the Greek amphitheaters. So, our word means “real, genuine,” or the opposite of acting as one in a play.

A sincere faith is foundational to all and refers to only to real faith, but to one that actively believes the promises and principles of Scripture and acts on them. For a beautiful illustration of living the life of faith which motivates us to love, serving without regard to self and selfish ambitions, compare the testimonies of Paul as it concerns the ministry in 2 Corinthians 2:14f; 4:1f and 1 Thessalonians 2:1f.

Passages like these should be read regularly by all of us. When we live by faith, we can be faithful and content regardless of the pressures of the ministry because God is our reward and our sufficiency (2 Cor. 2:16-17; 3:4-5).

In summary:

(1) A pure heart stresses our honesty with God and our motives—free from selfish pursuits and goals.

(2) A good conscience is one with God’s set of standards and norms, that is sensitive and functioning, and that is keep short accounts with God. We keep the conscience clear when we approve only such thoughts, goals, motives, words, and deeds which are in harmony with the great goal or aim of the Word, namely LOVE.

(3) A sincere faith is a faith that is not only genuine, but in that genuineness, it reaches out and claims the promises of God.

Fourth Critical Concern: Failing to Aim Carefully
(1:6)

1:6 Some have strayed from these and turned away to empty discussion.

Undoubtedly, you have heard the statements, “aim at nothing and you will hit it every time,” or “people do not plan to fail, they just fail to plan.” Not only must we have biblical goals, but we need to stay focused on them, like a runner focusing and stretching for the finish line. One of the greatest dangers we all face is the danger of staying alert and focused on biblical goals. It is too easy to get sidetracked by problems and by the allurements of the world. The Lord challenged the dis­ciples to take heed to both what they heard and to how they heard it (Mark 4:24; Luke 8:18) and Paul challenges us to watch carefully how we are walking because of the days are evil (Eph. 5:15-17). Peter admonishes us in a similar fashion in two passages. First, he tells us, “Therefore, get your minds ready for action, by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed” (1 Pet. 1:13 emphasis mine). He then tells us to be on the alert, i.e., watchful, and cautious, because our adversary the Devil is on the prowl (1 Pet. 5:8).

It is ironic how most people tend to take such good care of their homes, cars and other possessions. They repaint, put on a new roof, re-carpet, wash their windows, and work hard at keeping their house in good shape. They wash and lube and detail their automo­biles, boats, and motorcycles, and put their valuables in the bank. That is all well and good, but the most important element of life, the spiritual life of the inner man, we so often neglect. Solomon advises in this paraphrase of the Hebrew of Proverbs 4:23,
“Above all keeping, keep your heart, for from it flows the issues of life,” and Jesus said, “Seek first the kingdom of God and all these things will be added to you” (Matt. 6:33).

In 1 Timothy 1:5-11 we see four failures of the false teachers that can become our failures too if we are not watchful: (1) departure from the aim of instruction (vs. 5), (2) impure motives, want­ing to be teachers of the law because this was a position of status (vs. 7), (3) insuffi­cient understanding about the law and the gospel (vs. 7), and as a result, (4) turning aside to fruitless discussions (vs. 6).

But the key to their failure is seen in the words, “straying from these things.” “From these things” refers to the above verses and, fail­ure to promote the work of God which is in faith and the great goal of instruc­tion which is love, the very epitome of Christ-like character.

“Straying” is the Greek astocheo„ from stochos which means “mark.” This verb means “to miss the mark, fail, deviate,” but it could also mean “to fail to aim carefully or even at all.”  It meant to miss either a target or the right path because of failing to aim or watch carefully at the target. The passage has stressed that we have two targets for which we must always aim carefully, or we will become defective to some degree and in some manner. These two targets are: (a) the stewardship God has entrusted to us, the proclamation and hearing of the objective truth of Scripture in place of the myths and fruitless discussions of men, and (b) the aim and goal of biblical instruction which is Christian love or being conformed into the image of the Lord which will result in the mani­festation of God’s love to others.

 (To be continued...Part two)