His Word Today

Deuteronomy 6:4–5 (ESV) – “⁴ “Hear, O Israel: The Lord our God, the Lord is one. ⁵ You shall love the Lord your God with all your heart and with all your soul and with all your might.”

The Bible teaches there is One God who exists in three persons: Father, Son and Holy Spirit. Each person possesses the divine essence.

In church history, there were two distinct viewpoints concerning the nature of God. The first was Homoiousia. This Greek word means “of a similar nature,” which was used by Arius in the fourth century to affirm that Jesus Christ was a supernatural heavenly being but not of the same nature as God the Father. The second was Homoousias. This Greek word means “of the same nature.” This was word used in the Nicene Creed to teach Jesus Christ was of the exact same nature as God the Father and therefore was fully divine as well as fully human.

There have been several errors throughout the church’s existence concerning the Trinity. The se erroneous views are as follows.

1. Modalism. The heretical teaching that holds that God is not really three distinct persons, but only one person who appears to people in different “modes” at different times. Also called Sabellianism. ^[1]
2. Arianism. The erroneous doctrine that denies the full deity of Jesus Christ and the Holy Spirit.^[2]
3. Tritheism. The belief that there are three gods.^[3]
4. Subordinationism. The heretical teaching that the Son was inferior or subordinate in being to God the Father. Also called ontological subordination, but different from economic subordination, which has been the historic view of the church.^[4]

What then is the biblical View of the Trinity?

God the Father. He is the Creator of all things (I Cor. 8:6; Heb. 12:9; James 1:17), the Father of Israel (Deut. 32:6; Isaiah 63:16), and the Father of all believers in Christ (Matt. 5:45; 6:6, 9, 14; Rom. 8:15; Gal. 4:4-7). God the Father is the First Person of the Trinity. John 1:14, 18; 8:54; 14:12-13), and who planned the word of redemption, creation, and providence (Eph. 1:3-6).

God the Son. He is the second person in the Trinity (John 1:1-18; Col.1:15-21; Heb. 1:1-3), the only begotten of the Father (John 1:14, 18; 3:16-18; Gal. 4:4). He is the Messiah chosen of the Father (Matt. 8:29; 26:63; John 1:49; 11:27; 17:1-5). He is eternally begotten of the Father (Psalm 2:1-7; Acts 13:33; Heb. 1:1-5), and who mediated the work of creation (John 1:1-3, 10; Heb. 1:1-3). The Son mediates the work of redemption. (Eph. 1:3-12; I Tim. 2:5).

God the Holy Spirit. He is the third person in the Trinity (John 14:16-17, 26; 15:26; 16:1-15; Rom. 8:26). He possesses intelligence (John 14:26), possesses emotion. (Isaiah 68:10; Eph. 4:30), possesses a will (Acts 16:7; I Cor. 12:11), proceeds from the Father and the Son (John 15:26; 16:7; Rom. 8:9l Gal. 4:6), and applies creation and redemption (Gen. 1:3; Job 26:13; Luke 1:35; John 3:34; I Cor. 12:4-11; Eph. 2:22).

Biblical Passages for the Trinity.

Isaiah 61:1 (ESV) – “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; See Luke 4:17-18.

Matthew 28:19–20 (ESV) – “¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

2 Corinthians 13:14 (ESV) – “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”

Revelation 1:4–6 (ESV) – “⁴ John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, ⁵ and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood ⁶ and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.”

One author writes, “The doctrine of the Trinity is foundational to the Christian faith and to Christian living, since knowing God is at the heart of biblical religion and God is fully revealed as Father, Son, and Holy Spirit in the unfolding of the divine mystery. The one true and living God eternally exists in three distinct yet inseparable persons. The creeds and confession of the church summarize the essential biblical truths about the triunity of God, providing theological nuance and support for this foundational doctrine. Nevertheless, the doctrine of the Trinity has also been frequently misunderstood, misrepresented and perverted. Considering biblical support for the doctrine of the Trinity and its historical development will help us more accurately comprehend this precious truth.”

Have a blessed Lord’s Day.

Soli deo Gloria!

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^[1] Wayne Grudem, Bible Doctrine: Essential Teachings of the Christian Faith, ed. Alexander Grudem, Second Edition (Grand Rapids, MI: Zondervan Academic, 2022), 609.

^[2] Ibid.,  597.

^[3] Ibid.,  616.

^[4] Ibid., 615.

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The following message is by Dr. John Piper. He preached this sermon September 9, 1984. He entitled it Camaraderie in the Fight of Faith. This is the second and final installment.

Why Does the Apostle Paul Call It a Good Fight?

Let me suggest five reasons why the fight of faith is a good fight and not a bad one.

1. Because the Enemy Is Evil

First, it is a good fight because the enemy is evil. The enemy is unbelief and the Satanic forces behind it and the sins which come from it. When you set yourself to combat the forces that try to get you to trust in yourself instead of God, you oppose a very evil enemy. Therefore, it is a good fight.

2. Because We Are Not Left to Our Own Strength

Second, it is a good fight because we are not left to our own strength to fight. If we were, as Martin Luther says, “All our striving would be losing.” Philippians 2:12 says, “Work out your salvation with fear and trembling.” That’s the same as saying, “Fight the good fight of faith, and lay hold on eternal life.” But the next verse says, “For God is at work in you both to will and to do his good pleasure.” In other words, when a child of God fights the fight of faith, God is really the one who is behind that struggle giving the will and the power to defeat the enemy of unbelief. We are not left to ourselves to sustain faith. God fights for us and in us. Therefore, the fight of faith is a good fight.

3. Because It’s a Struggle to Let a Burden Be Carried for Us

Third, it is a good fight because it is not a struggle to carry a burden, but a struggle to let a burden be carried for us. The life of faith is not a burdened life! It is an unburdened life! The fight of faith is the struggle to trust God with the burdens of life. It’s a fight for freedom from worry. It’s a fight for hope, and peace, and joy which are all threatened by unbelief and doubt about God’s promises. And since freedom and hope and peace and joy are good, the fight to preserve them is a good fight.

4. Because It Involves Self-Humbling Not Self-Exaltation

Fourth, the fight of faith is good because, unlike most fights, it does not involve self-exaltation but self-humbling. Most fighting is not good because it is a proud attempt to prove our own strength at someone else’s expense. But the fight of faith is just the opposite. It’s a way of saying that we are weak and desperately need the mercy of God. By nature, we do not like to admit our helplessness. We do not like to say, “Apart from Christ I can do nothing” (John 15:5). But the very essence of faith is the admission of our sinful helplessness and the looking away from ourselves to God for mercy. This kind of humility is good. Therefore, the fight of faith is a good fight.

5. Because by It God Is Greatly Glorified

Fifth, the fight of faith is good because by it God is greatly glorified. When we devote ourselves to self-abasement with the purpose of casting all our hope on God, he is exalted in the world. Trusting in ourselves gets us glory. Trusting in the power of God gets him glory. And nothing in all the world is as good as the glory of God. Therefore, the fight of faith is a good fight.

In sum, then, the fight to maintain faith and lay hold on eternal life is a good fight because the enemy is evil; the strength to fight is given by God; the faith we pursue is not a burden but an unburdening; the fight involves self-humbling not self-exaltation; and God is glorified as we learn to trust him with all our cares and hopes.

How Do We Engage in This Fight Successfully?

Here we could talk for hours about the proper use of the Word of God in personal devotion and in preaching and teaching, remembering that, “Faith comes by hearing and hearing by the word of God” (Romans 10:17).

We could talk about prayer and the constant cry of the true saint, “I believe, Lord, help my unbelief” (Mark 9:24).

We could talk about the very ordinary disciplines of eating and sleeping and exercising which have far more effect on the perseverance of our faith than many realize.

Fighting the Fight Together Is Necessary Not Optional

But instead, we want to close by focusing on the foundation of the 20:20 Vision. The 20:20 Vision is a network of home cell-groups at Bethlehem. Pastor Steve will be saying more about the details in just a few moments. What I want you to see is that the foundation of this movement at Bethlehem is the doctrine that ALL CHRISTIANS MUST LAY HOLD ON ETERNAL LIFE BY FIGHTING THE GOOD FIGHT OF FAITH, and the truth that we must fight this fight together and not just in the privacy of our own lives.

Camaraderie in the fight of faith is not an optional fringe benefit of being a Christian. It is one of the God-ordained, essential ways of fighting the fight of faith and laying hold on eternal life.

Two passages in Hebrews make this very clear. Hebrews 3:12–13 says:

Take care, brethren, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we share in Christ, if only we hold our first confidence firm to the end.

According to this text fighting the good fight of faith means doing whatever God tells us to do to guard ourselves against an unbelieving heart and against becoming hardened by the deceitfulness of sin. So, the way that this text tells us to fight the fight faith is by exhorting one another.

“Exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin” (verse 13). This is what I mean by camaraderie in the fight of faith. The perseverance of my faith under God depends on the regular exhortations of Steve Roy and Tom Steller and Dean Palermo and Char Ransom. These are my comrades in the good fight of faith. Our fellowship in the Word together is not optional to me. Without the encouragement of this group of comrades, the faith I need to lead and serve Bethlehem would not survive.

The other text in Hebrews is 10:23–25.

Let us hold fast the confession of our hope without wavering, for he who promised is faithful; and let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

According to this text the fight of faith is the struggle to hold fast the confession of our hope without wavering and keep on loving each other. And the way this text tells us to do this is not to neglect to meet together to stir each other up. The Christian life of faith and love cannot be lived successfully in isolation. God intends for us to gather in groups small enough to exhort each other and stir each other up. All the exhorting and all the stirring is not supposed to come from the pastor. The phrase “each other” means every believer can and should encourage and exhort and admonish and rebuke others in a small group of comrades. And all the more as we see the Last Day drawing near!

So, the answer to our final question is plain. How do we go about engaging in the fight of faith successfully? We must rediscover the age-old gift of camaraderie in the fight of faith. We must commit ourselves to some group of believers small enough to know each other’s needs and to exhort each other in the fight of faith. If you haven’t done this already, I urge you with all my heart not to rest until you have made this commitment.

And when you discover camaraderie in the fight of faith, you’ll experience another reason why Paul called it a good fight. Very few things in this life are sweeter than like-minded camaraderie in the greatest cause in the world.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The following message is by Dr. John Piper. He preached this sermon September 9, 1984. He entitled it Camaraderie in the Fight of Faith.

Paul’s Words to Everybody in the Church 

Some things in Paul’s letters to Timothy are designed for pastors in particular rather than for all Christians. But not verse 12 of 1 Timothy 6. When Paul says, “Fight the good fight of faith,” we can be sure he is not giving counsel that only pastors must follow.

This applies to everybody in the church. We know it does because every Christian needs faith, not just pastors. And we know it does because the next phrase is the goal not just of pastors but of all Christians: “Fight the good fight of faith; take hold of the eternal life to which you were called.” By fighting the good fight of faith, Timothy must lay hold on eternal life. But there are not two different ways to eternal life—one for pastors and one for the rest of the church. Therefore, we can know that what Paul commands in this verse is for all of us not just for Timothy or just for pastors.

So, the doctrine that I want to draw out of this portion of God’s word and press home to your hearts today is this: All Christians Must Lay Hold on Eternal Life by Fighting the Good Fight of Faith

Three Questions 

In handling the text, I will try to answer three questions:

1. In what sense is our fight a fight of faith?
2. Why does the apostle Paul call it a good fight?
3. How do we go about engaging in this fight successfully?

1. In What Sense Is Our Fight a Fight of Faith?

As I look at the context of Paul’s command to fight the good fight of faith, I see two ways to understand the term “fight of faith.”

Two Ways to Understand “Fight of Faith”

One would be this: since our faith is often threatened by doubt and unbelief, we must fight to maintain faith. So, the phrase “fight of faith” would mean: the struggle to keep on believing God, the fight to keep on trusting his promises.

The other way to understand the phrase “fight of faith” would be this: we must fight the fight of faith in the sense that faith is used as the weapon to attain some other victory beyond faith itself. The idea is not merely that we are fighting to maintain our faith, but that we are maintaining faith in order to attain some victory by means of faith.

I think both of these are in Paul’s mind and that the two always go together. The only reason I distinguish them is that there are people who try to deny that both are true or try to live as though both were not true. Let me try to illustrate both meanings of the phrase “fight of faith” from the context and from some other Scriptures.

The Fight to Maintain Faith

In the verse just before our text (v. 11), Paul commanded Timothy to aim at, or pursue, “righteousness, godliness and faith.” But since Timothy is already a believer, this command to pursue faith must mean that Paul is admonishing him to attain more faith or to hold on to the faith he has. This is what Paul means by the fight of faith (in the first sense). The goal of Timothy’s pursuit is faith itself.

So, there is a sense in which every one of us must keep on pursuing faith. We must not rest content as though the faith we have is all we need, or as though the faith we have will remain in our hearts without a fight against the forces of unbelief. If you begin to coast in your Christian life, or if you begin to let down your guard, thinking that some past act of faith will save you without any struggle to persevere, you may be rudely shocked on the judgment day.

In 2 Timothy 4:7 Paul says at the very end of his life, “I have fought the good fight, I have finished the race, I have kept the faith.” Fighting the fight of faith, finishing the race, and keeping faith all mean the same thing. Fighting the fight of faith is the struggle to keep the faith. And it’s a struggle that a true Christian never finally abandons until he attains the crown of righteousness from the Lord. So, the first meaning of the term “fight of faith,” is the fight to maintain faith, and it comes from the context of verse 11 and from 2 Timothy 4:7.

Fighting with Faith as a Weapon for a Further Victory

The other meaning of the term “fight of faith” is illustrated in verse 12 in the very next phrase: “take hold of eternal life.” The reason Paul adds this command right after the command to fight the good fight of faith is that eternal life is the goal to be attained by a successful fight of faith. Paul is saying, “Fight the good fight of faith, and in that way lay hold on eternal life.” So, the fight of faith is not just a fight to maintain faith (the first meaning); it is a fight to use faith as a weapon for attaining a victory beyond faith itself, namely, eternal life.

It’s just as if one of our coaches of the Olympic boxing team would have said to a fighter just as the third and decisive round started, “Fight the good fight, brother, and lay hold on the gold!” So, the term “fight of faith” means, in this second sense, fighting to win the (gold!) crown of eternal life by means of persevering in our faith.

From Pilgrim’s Progress to the American Church

One of the reasons there is so little deep, earnest, passionate concern for godliness in the contemporary church is that this truth is so little understood—the truth, namely, that eternal life is laid hold of only by a persevering fight of faith. There is today, by and large, a devil-may-care, cavalier, superficial attitude toward the on-going, daily intensity of personal faith because people do not believe that their eternal life depends on it. The last 200 years has seen an almost incredible devaluation of the fight of faith. We have moved a hundred miles from Pilgrim’s Progress where Christian labors and struggles and fights all his life until he is safe in the Celestial City. O, how different is the biblical view of the Christian life than the one prevalent in the American church.

James 1:12 says, “Blessed is the man who endures trial, for when he has stood the test, he will receive the crown of life which God has promised to those who love him.” The person who will receive the crown of eternal life is the person who successfully endures trial, that is, the person who fights the fight of faith and gets the victory over the temptation of unbelief.

Revelation 2:10 says to those who are being thrown in prison for their faith, “Be faithful unto death, and I will give you the crown of life.” This is very different from the mood of American Christianity. Here something infinite and eternal hangs on whether these Christians keep their faith in prison. But today worship services, Bible studies, prayer meetings, and fellowship gatherings in most churches do not have a spirit of earnestness and intensity and fervor and depth because people do not believe in their heart that anything significant is at stake—least of all their eternal life.

We have been poorly taught. And so, I urge each of you to return to the Scripture with eyes opened afresh to learn the doctrine of our text—that:

All Christians Must Lay Hold on Eternal Life by Fighting the Good Fight of Faith.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The Apostle Paul issued five commandments to his young protégé Timothy in the immediate context of I Timothy 6:11-16. The first was to flee the temptations of earthly riches (vs.11a). The second was to pursue righteousness, godliness, faith, love, steadfastness and gentleness (vs. 11b). The third was to fight the good fight of faith (vs. 12a). The fourth was to take hold of the eternal life.

To take hold of eternal life means to passionately, personally, and obediently seize the goal of pursuing holiness (I Peter 1:13-16). Paul described this pursuit in Romans 6:9-14, 8:1-8, 12:1-2, Philippians 3:12-16, and Colossians 3:1-17.  

Dr. John MacArthur writes, “Paul is here admonishing Timothy to “get a grip” on the reality of the matters at hand associated with eternal life, so that he would live and minister with a heavenly and eternal perspective” (Phil. 3:20; Col. 3:1-2).”

It is holiness God called Timothy to pursue. The phrase you were called (ἐκλήθης; eklethes) is an aorist, passive indicative verb. It means God decisively and at a particular point in time summoned Timothy to the task of pursuing holiness. It was this sovereign call unto salvation and sanctification which Timothy made the good confession. The word Paul used was ὡμολόγησας (homolegasas). It means at a particular point in time to acknowledge, admit, and declare one’s faith in Jesus Christ as Savior and Lord. This was done publicly, perhaps at Timothy’s baptism. Regardless, there were many witnesses.

At the evening of my public confession of faith in Jesus Christ in the waters of baptism there were many witnesses. Most of them remain dear friends over the past five decades. More than that, they are precious brothers and sisters in Christ.  

“One of the reasons there is so little deep, earnest, passionate concern for godliness in the contemporary church is that this truth is so little understood—the truth, namely, that eternal life is laid hold of only by a persevering fight of faith. There is today, by and large, a devil-may-care, cavalier, superficial attitude toward the on-going, daily intensity of personal faith because people do not believe that their eternal life depends on it. The last 200 years has seen an almost incredible devaluation of the fight of faith. We have moved a hundred miles from Pilgrim’s Progress where Christian labors and struggles and fights all his life until he is safe in the Celestial City. O, how different is the biblical view of the Christian life than the one prevalent in the American church,” explains Dr. John Piper.

Are you serious about living a godly life? God created us to be holy as He is holy (I Peter 1:13-16). Let us strive for such a lifestyle in practice which evidences our eternal life position, which again is only by grace alone, through God given faith alone, in Christ alone.

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The Apostle Paul issued five commandments to his young protégé Timothy in the immediate context of I Timothy 6:11-16. The first was to flee the temptations of earthly riches (vs.11a). The second was to pursue righteousness, godliness, faith, love, steadfastness and gentleness (vs. 11b). The third was to fight the good fight of faith (vs. 12a). The fourth was to take hold of the eternal life. It is this fourth command which is examined today.

To take hold (ἐπιλαβοῦ; epilabou) is an aorist, middle imperative verb. It means at a decisive moment, Timothy was to passionately, personally and obediently be concerned for and to grasp an object. The object Paul had in mind was what he called the eternal life (αἰωνίου ζωῆς; aioniou zoes). This does not refer to salvation from the penalty of sin because such a salvation is always by grace alone, through God given faith alone, in the person and work of Jesus Christ alone. (Rom. 3:21-26; Eph. 2:1-9). Then what does Paul mean by this expression take hold of the eternal life?

“By putting up a successful fight, one is already getting a firm grip on (note the aorist tense now, in distinction from the present in the clause which precedes) everlasting life. This life pertains to the future age, to be sure, to the realm of glory, but in principle becomes the possession of the believer even here and now. It is actually ever-lasting, never-ending, life. Yet, though whenever the life so qualified pertains to man the quantitative idea is not excluded, the emphasis is on the qualitative: this is the life which manifests itself in fellowship with God, in partaking of his holiness, love, peace, and joy.” ^[1]

It is the life of what Paul described in several sections in his Epistle to the Romans. Consider the following biblical texts.

Romans 6:9–14 (ESV) – “⁹ We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. ¹⁰ For the death he died he died to sin, once for all, but the life he lives he lives to God. ¹¹ So you also must consider yourselves dead to sin and alive to God in Christ Jesus. ¹² Let not sin therefore reign in your mortal body, to make you obey its passions. ¹³ Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. ¹⁴ For sin will have no dominion over you, since you are not under law but under grace.” (See also Rom. 6:15-23).

Romans 8:5–8 (ESV) – “⁵ For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. ⁶ For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. ⁷ For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. ⁸ Those who are in the flesh cannot please God.” See Rom. 8:12-14)

Romans 12:1–2 (ESV) – “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ² Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

Dr. John MacArthur writes, “Paul is here admonishing Timothy to “get a grip” on the reality of the matters at hand associated with eternal life, so that he would live and minister with a heavenly and eternal perspective” (Phil. 3:20; Col. 3:1-2).”  

Pastor Charles H. Spurgeon wrote, “LAY hold on eternal life.” Observe that this precept is preceded by another—“Fight the good fight of faith.” Those who lay hold on eternal life will have to fight for it. The way of the spiritual life is no easy one; we shall have to contest every step of the way along which it leads us. “Contest the good contest of the faith” would be an accurate rendering of the passage and a contest it is against the world, the flesh, and the devil. If we live unto God we shall need to war a daily warfare, and tread down the powers of death and hell.”

 Are you serious about living a godly life? God created us to be holy as He is holy (I Peter 1:13-16). Let us strive for such a lifestyle in practice which evidences our eternal life position, which again is only by grace alone, through God given faith alone, in Christ alone.

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 204.

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

One of the unfortunate reputations regarding believers in Christ has been they love to fight, particularly with each other. One wonders how many churches have begun from a church split caused by a previous disagreement among believers within another local congregation. More often than not, the disagreements are not over biblical truth but rather the carpet color in the nursery, how many electrical outlets should there be in a new church kitchen, and why the pastor’s wife does not sit in the front of the sanctuary during worship services. By the way, these are real examples.

When the Apostle Paul wrote to Timothy to fight the good fight of the faith, he had a particular perspective in mind. It is a perspective each believer in Christ must have.

To begin, the word fight (ἀγωνίζου; agonizou) is a present, middle, imperative verb. Therefore, the action is to be consistent, personal, and obeyed. The English word agonize comes from this Greek verb. It was used when referring to both military and athletic events. It refers to having the utmost concentration, and discipline.

Paul was giving a command and not making a suggestion. This is the third command Paul gave in the immediate context, along with flee and pursue (vs. 11).

To fight means to make every effort, to strive and struggle in the midst of conflict. In the context, the struggle is a spiritual one. Paul also stated this fight was a good fight. In other words, the conflict the apostle had in mind was a praiseworthy struggle. It was fitting and important.

2 Corinthians 10:1–5 (ESV) says, “I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!— ² I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of walking according to the flesh. ³ For though we walk in the flesh, we are not waging war according to the flesh. ⁴ For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. ⁵ We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ.”

2 Timothy 4:1–2 (ESV) states, “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: ² preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.”  

“Greco-Roman moralists often described moral struggles in terms of warfare, as did Jewish texts influenced by them (e.g., 4 Maccabees, where it refers to martyrdom). The image in the Greek here is not that of a war, however, but of another image the moralists equally exploited in a figurative manner: the wrestling match or athletic contest.”^[1]

The text continues to say fighting this good fight concerned the faith. Faith (πίστεως; pisteos) in this context refers to the trustworthy and dependable doctrine of biblical truth. This truth solely ordinates from the Lord (2 Peter 1:20-21). It is not to be changed or compromised.

“Paul follows the “flee and pursue” charge to Timothy by telling him to “fight the good fight” (1 Tim. 6:12). When we are fleeing sin and pursuing godliness, even on our best days there will be a battle in our lives. We must understand that this will be a constant struggle,” explains Dr. R. C. Sproul.

“Comparing the Christian life with a contest, the apostle continues his admonition in these words: Fight the noble fight of the faith. The sense is that Timothy must continue to fight this noble fight, just as he must continue to flee away from the vices of his opponents and to pursue the opposite virtues.”^[2]

How is the good fight going for you? Remember, the fight to which the Apostle referred to was not a fight over carpet colors, electrical outlets and seating charts. Rather, it was the fight to flee from sin and to pursue godliness. This requires a maximum effort of reading and meditating upon the Scriptures, prayer, serving one another and not loving the fallen world system of rebelliousness against the Lord (I John 2:15-17).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 6:12.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 203.

¹¹ But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness.” (1 Timothy 6:11 (ESV)

What is the biblical alternative for the love of money? The Apostle Paul warned his young protégé Timothy (I Tim. 6:10), and the Holy Spirit warned all believers in Christ (2 Peter 1:20-21), about the devastation caused by the affection for silver and gold. What then should Christians pursue as their life’s goal?  

First of all, the Scriptures say in today’s text to flee. Paul wrote, flee these things (ταῦτα φεῦγε; tauta pheuge). This is a present, active imperative verb. It means to continuously, actively, and obediently run away from and avoid the love of money.

Paul wrote to Timothy and called him a man of God, and by extension this refers to all believers in Christ who evidence godly behaviors. They are individuals who are known by what they flee from (I Tim. 6:11), what they follow after (vs. 11), what they fight for (vs. 12), and to what they are faithful (vs. 13-14).

To pursue (δίωκε; dioke) means to stive and to make every effort to chase and practice something. The man of God is to conduct this pursuit presently, actively and obediently. This is a command from God and not a suggestion from a man. What is the man of God to pursue instead of the love of money?

The man of God’s pursuit is to be towards righteousness, godliness, faith, love, steadfastness, and gentleness. What is the meaning of these characteristics?

Righteousness (δικαιοσύνην; dikaiosynen) refers to doing what God requires. It is to do what is right in relationship to God and man. The focus is upon an individual’s outward behavior.

Godliness (εὐσέβειαν; eusebeian) This refers to personal piety. This is not only having appropriate beliefs but also a devout practice of biblical obligations.

Faith (πίστιν; pistin) in this context is the believer’s trustworthiness, commitment, dependability, and honor. Such a life of faith is because an individual is a person of faith. The believer’s faith is placed in the person and work of Jesus Christ alone.

Love (ἀγάπην;agapen) is a self-sacrificial love of the will. Every believer in Christ is to demonstrate this kind of love to all believers in Christ (I john 4:7-8). This love is based upon God’s love for sinners (John 3:16; I John 4 :9-10).  

Steadfastness (ὑπομονήν; hypomonen) refers to the ability to endure. What the believer endures are difficult circumstances (James 1:1-5; I Peter 1:1-7; 2:21-24; 3:13-17; 4:12-19).

Gentleness (πραϋπαθίαν; praupathian) means a mildness in behavior and attitude. This is in contrast with harshness when dealing with other people (I Peter 3:13-15).

“Paul began this concluding section of the epistle by turning directly to Timothy. The words but you are an emphatic contrast with “some people” of verse 10, who chase after riches. Timothy, as a man of God, was to do the opposite—to flee from all this, but chase instead after personal virtues that are of eternal value: righteousness, godliness (eusebeian; cf. 2:2; 3:16; 4:7–8; 6:3, 5–6; 2 Tim. 3:5; Titus 1:1), faith, love, endurance (hypomonēn, “steadfastness under adversity”), and gentleness. This list may be compared to both the fruit of the Spirit (Gal. 5:22–23) and the qualifications of elders (1 Tim. 3:1–3).”^[1]

Here is Paul’s solemn charge to Timothy himself. There is both a negative and a positive side (11). The fleeing from all this, although primarily referring to the seeking after wealth, probably includes all the previous advice about what to avoid. The positive side is expressed in spiritual terms. The six words of v 11 sum up the character of the Christian of which Timothy is to be an example.^[2]

In the believer’s life, there will always be the constant struggle of fleeing and pursuing. Many deny this by teaching either perfectionism or antinomianism. In other words, we must avoid the extremes of thinking we can achieve sinless perfection or we can sin with recklessness and be carnal. The Christian life is the constant battle of the push and pull between holiness and unholiness.

1 Peter 1:13–16 (ESV) says, “¹³ Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. ¹⁴ As obedient children, do not be conformed to the passions of your former ignorance, ¹⁵ but as he who called you is holy, you also be holy in all your conduct, ¹⁶ since it is written, “You shall be holy, for I am holy.”

May the Lord’s truth and grace be found here. Have a blessed day in the Lord as you flee and pursue.

Soli deo Gloria!  

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^[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), 746–747.

^[2] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1303.

⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:9–10 (ESV)

The following excerpt is by Dr. J. Ligon Duncan. His message is entitled The Love of Money. He preached this sermon Sunday, October 17, 2004.

Guard your heart against the pernicious love of money. The Apostle Paul goes on to say this: in verses seven through ten. He calls us to guard our hearts against the pernicious love of money. He says we brought nothing into this world, we cannot take anything out of it, either; if we have food and covering, with these we shall be content.

Now, my friends, no Christian is immune from an inordinate love of
money. You can be poverty stricken and living in the slums of San Paulo,
Brazil, and struggle with the love of money. When you are poverty stricken,
your temptation is to want something that you don’t’ have, and to think what you
don’t have will give you the satisfaction you’re looking for.

We have a different struggle. All of us have this struggle: we have so much we are both inclined to forget the One who has given us what we have; and we are inclined to enjoy the things we have received from His gracious hand more than we enjoy Him. 

We are tempted to view Him as a means to get what we really want, which are things which we think will give us satisfaction and fulfillment. In other words, instead of loving God and using the world, we use God to get the world which we love more than God. That is the challenge of affluence, and we are awash in the
wealthiest culture in the history of the world. We are Christians in the midst
of that affluent culture, and so we ourselves must be on guard against the
pernicious love of money.

Notice two things: Paul does not say that money is the root of all evil. This is not a proto-Marxist speech here. This is not a rant against capitalism. But he says “the love of money is the root of all sorts of evil.” When your desires are centered upon things and material blessing, when that is where your satisfaction and your
delight and your security come from, ah! then you’re in trouble, because God
wants us to depend upon Him. He wants us to love Him and use the world, not use
Him and love the world.

Paul also doesn’t say that the love of money is the root of all evil. That’s how the King James translated this passage, and that’s a perfectly good literal translation, but this is one of those passages where Paul clearly uses “all” to mean not “every
last one,” but “every category, all sorts, all kinds of evil.” Paul in this
very book will show several roots of other sins, but here he is saying that the
love of money is the root of all kinds of sins. The New Testament bears that
out, doesn’t it? I’m haunted by the last phrase of verse ten, aren’t you?

“Some by longing for it have wandered away from the faith, and pierced themselves with many griefs.” You can think about that very thing in the New Testament.

Ananias and Sapphira; Simon Magus, who wanted to buy the extraordinary gifts of
the Spirit so that he could make money; Judas, who sold our Savior for thirty
pieces of silver; and even more heartbreaking than that, the rich young elder
who came to Jesus to ask Him how he could have eternal life–and he went away
sorrowing, we’re told in the gospels, when Jesus told him to sell everything
that he had and follow Him, “because he had many things.” And his contentment,
his fulfillment, his satisfaction was in those things.

We think of him wandering away from the faith. There he was, standing in front of his God and Savior, and he left Him because he had chosen to serve mammon rather than God. This is why Jesus is so concerned that we are determined to use the material blessings that God gives us: not to worship them, not to love them, not to find our ultimate delight in them, not to find our fulfillment or our security in
them.

By the way, that’s one way that stewardship to the church works. When you give for the building of Christ’s kingdom, one of the things that it does is it teaches you to trust that the Lord will provide for you in that you have given away for His work. It’s a blessing to give that away, and then to depend on, “Lord, you’re going to have to bring in what I need. I’m committing to support Your work, trusting that You will support my family’s needs.”

No, guard your heart against the pernicious love of money, Paul says. In this passage, Paul not only gives us words whereby we can detect false teaching, but he searches our own hearts to see if we love God more than we love things. I don’t know of a greater challenge for us as a congregation than that. Many sins and temptations we grapple with and wrestle against, but that one is one whereby we will be measured, friends. Let us pray that God, by His Spirit, would help us to love Christ, to love His kingdom, and to seek Him first and then let God add the other things.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:9–10 (ESV)

Money (That’s What I Want)!

Verse 1: [John Lennon]

The best things in life are free
But you can keep ’em for the birds and bees

[Chorus: John Lennon, Paul McCartney & George Harrison]
Now, give me money (That’s what I want)
That’s what I want (That’s what I want)
That’s what I want, oh yeah (That’s what I want)
That’s what I want.

Money (That’s What I Want) was written by Berry Gordy, Janie Bradford. Released in 1963 as part of the album With the Beatles. A musicologist writes, “Money the song’s title and chorus make it clear: the narrator wants money above all else. The lyrics repeat the line “that’s what I want” with a near-religious fervor, emphasizing a deep, almost desperate need for financial security.”

Money!

[Verse 1]

Money, get away
Go get a good job with more pay, and you’re okay
Money, it’s a gas
Grab that cash with both hands and make a stash

[Refrain]
A new car, caviar, four-star daydream
Think I’ll buy me a football team.

[Verse 3]
Money, it’s a crime
Share it fairly, but don’t take a slice of my pie
Money, so they say
Is the root of all evil today

[Refrain]
But if you ask for a rise
It’s no surprise that they’re giving none away.

Money was written by Roger Waters, bassist for the progressive rock band Pink Floyd’s 1973 album Dark Side of the Moon. Roger Waters has spoken about this song and its lyrical content. In a 1993 interview with magazine Observer to celebrate the 20th anniversary of Dark Side of the Moon,

Waters stated, “Money interested me enormously. I remember thinking, ‘Well, this is it and I have to decide whether I’m really a socialist or not.’ I’m still keen on a general welfare society, but I became a capitalist. You have to accept it. I remember coveting a Bentley like crazy. The only way to get something like that was through rock or the football pools. I very much wanted all that material stuff.”

Puritan biblical commentator Matthew Henry writes, “People may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil.”

Many individuals, including believers in Christ, say “money is the root of all evil.” They will cite I Timothy 6:10 as a proof text for their claim and perspective. However, that is not what the Apostle Paul wrote or what the biblical text says.

Continuing to speak on spiritual discontentedness (vs. 9), Paul stated to his young protégé Timothy, “For the love of money is a root of all kinds of evils.” It was not money itself that was evil, but rather the love of money.  The phrase love of money (φιλαργυρία; philargyria) refers to avarice, greed, materialism, and covetousness. The Pharisees were lovers of wealth (Luke 16:14). The love Paul refers to is a self-centered or an excessive love for oneself (2 Tim. 3:2).

Such a love for wealth is a root for all kinds of evil. Root (ῥίζα; rhiza) means source, cause or reason. The phrase all kinds of (πάντων; panton) means collective, a mass, or everything. Evil (κακῶν; kakon) refers to what is harmful, bad, and incorrect.

The word craving (ὀρεγόμενοι; oregomenoi) is a present and personal desire and striving to attain an object; whatever the object may be and no matter what the consequences. It is because of such a craving for money, Paul stated this resulted in two particular consequences.

First, “some have wandered away from the faith.”  The phrase have wandered away (ἀπεπλανήθησαν; apeplanethesan) is an aorist passive verb. It means certain individuals have been misled and strayed from the truth. The faith they have strayed from is their trust in, commitment to, dependence upon and worship of Jesus Christ as Savior and Lord.

“People who thus reach out after (or “aspire after,” see on 1 Tim. 3:1) money are like the planets. They have wandered away from, literally “planeted away from” (ἀπεπλανήθησαν) the faith. The word planet means wanderer, for that is exactly what a planet is. Not in the sense that the earth or the other planets are “thrown out of their appointed orbits.” Their orbits have been fixed, so that it is possible by means of six or seven “elements of a planetary orbit” to predict exactly where in the sky each planet will be. But in relation to the “fixed” stars, the planets, revolving around the sun, seem to wander about. This accounts for their name.” ^[1]

“Eager for money, they wandered from the faith. This may mean that they had fallen into heretical teaching (cf. 2 Tim. 2:17–18) or simply that their spiritual fruitfulness had been choked off (cf. Luke 8:14) by their concern for riches.”^[2]

Additionally, the apostle wrote, “and pierced themselves with many pangs.” Pierced (περιέπειραν; periepeiran) means to actively and decisively experience severe grief. It literally means to be impaled on a spit. The word pangs (ὀδύναις; odynais) refers to great distress and anxiety. A love for money can, and does, lead to such tragic results.

Dr. R C. Sproul writes, “Knowing that each estate of life has its own temptations helps us remember that Paul singles out love of money as a root of all kinds of evils, not the root of evil (1 Tim. 6:10). Other idols can take root in our hearts and bear sin. The abundance of resources available to us should make us beware lest we make wealth our god, but let us be on guard against the false deities of relativism, lust, narcissism, and so on that are also rampant in our culture.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 201.

^[2] 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), 746.

⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction.” (1 Timothy 6:9 (ESV)

The phrase “deceitfulness of riches” appears in Mark 4:18-19. Jesus used it in His Parable of the Sower: “¹⁸ And others are the ones sown among thorns. They are those who hear the word, ¹⁹ but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.” (Mark 4:18–19 (ESV)

In the parable, Jesus described wealth as deceiving because it can dominate an individual’s attention. It can motivate a person to pursue financial gain instead of spiritual growth in the Lord and a love for one’s fellow humans. E.g. Ebenezer Scrooge.

The Apostle Paul instructed Timothy there was great gain in godliness with contentment (I Tim. 6:6). He also stated people cannot take anything with them when they die (vs. 7). Therefore, we should be content with food and clothing (vs.8). Otherwise, a discontentedness may creep into our thinking.

“Discontent is one of the most powerful shaping influences in our society. Advertisers regularly attempt to dissuade us from the things we use every day in order to sell us their products. Political parties thrive on discontent, stirring up voters to covet things they do not have in order to elect a candidate who will take from one group of people and give to another. Truly, contentment is rare today,” explains Dr. R. C. Sproul.

Paul stated, “those who desire to be rich fall into temptation.” The phrase who desire (βουλόμενοι; boulomenoi) is a present, middle, plural verb. This refers to present, personal, and collective thinking, feeling and choosing by people. What these individual desire in their minds, emotions, and wills is to be rich (πλουτεῖν; ploutein). This is a present, infinitive verb meaning to be materially wealthy.

Those who pursue such a worldview of wealth fall into temptation (ἐμπίπτουσιν; πειρασμὸν; empiptousin peirasmon). This means to collapse into an enticement for evil and sin.

Paul used other words to explain this deceitful condition. He called it a snare (παγίδα; pagida) or a trap. He then used another word for desire (ἐπιθυμίας; epithumias) referring to a lust or craving. Such lusts and cravings for wealth Paul referred to as senseless (ἀνοήτους; anoetous) meaning unintelligent or foolish and harmful (βλαβεράς; blaberas) producing hurt and injury. It plunges people (βυθίζουσι ἀνθρώπους; bythizousi anthropous) or drowns them intellectually, emotionally and volitionally into ruin (ὄλεθρον; olethron) or devastation and destruction (ἀπώλειαν; apoleian) which is disaster, waste and death.

“When discontentment is the driving force in a person’s life, all sorts of problems can result. Spouses can rush headlong into extramarital affairs. Households can pile on loads of debt as they try to keep up with the lifestyles of their neighbors. Biblical truth can be distorted in an effort to make the message easier to sell. Timothy faced some kind of doctrinal aberration resulting from teachers who made monetary gain their chief end in life, and that is why Paul urges contentment with one’s own estate (1 Tim. 6:6–8). He expands upon this principle in today’s passage, reminding us that a desire to be rich fueled by discontentment can create senseless desires and result in destruction (v. 9),” continues Dr. Sproul.

Wealth is not wrong. However, it can become sin when the acquiring of gain consumes a person and it becomes all they desire. John Calvin explains, having luxuries is not “to be condemned on its own account, but lusting after them is always sinful.”

“Greedy people are compulsive—they are continually trapped in sins by their consuming desire to acquire more. ruin and destruction. Such greed may lead these people to suffer the tragic end of destruction and hell. These terms refer to the eternal punishment of the wicked,” states Dr. John MacArthur.

Are we content with what God has given us? Or, are we coveting and lusting for something more? Something more could be money, a relationship, a job, recognition, or anything else considered good. When we think we need such things, we begin to distrust God’s provision. We no longer depend upon Him and become lazy in our commitment to Him. Do our life goals evidence a discontentment?

May the Lord’s truth and grace be found here.

Soli deo Gloria!

⁶ But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content.” (1 Timothy 6:6–8 (ESV)

A friend of mine once contributed to a television evangelist’s ministry. The popular preacher’s promise was if he contributed to their television ministry my friend would receive a financial blessing from the Lord. He never did. The incident deeply affected this young man so much he not only renounced his Christian faith but also his Christian friends, including me.

I realize my friend was responsible for his own choices. No one forced him to financially give to a so-called evangelical ministry, which preyed upon the gullible and naive. However, the charlatan manipulation of people by false teachers greedy for gain continues to this day. Seeking to enrich themselves with private planes, luxurious mansions, and all manner of financial power and influence, they leave in their wake a boulevard of broken trust. commitment, dependence and worship of on the one, true God.

“A few passages in the New Testament imply that the early church dealt with the problem of false teachers aiming to enrich themselves. Peter’s instructions to the elders warn against using the ministry “for shameful gain” (1 Peter 5:1–2). Acts 8:9–25 records the story of one Simon Magus who sought to buy the power of the Holy Spirit, presumably to get people to pay to see his own wonderworking abilities. The church fathers say that Simon was one of the founders of the Gnosticism that threatened God’s people in the second century AD,” explains Dr. R. C. Sproul.

The reaction to such manipulation can also be anger and resentment. This emotional response is then directed towards all churches, congregations and pastors who sincerely seek to worship, preach and teach, disciple, minister, fellowship with believers while also evangelizing the lost without Christ.

Both believers in Christ, and those who are not and others who pretend to be must realize the truth of what the Apostle Paul wrote to Timothy 2,000 years ago. The biblical truth then certainly applies today. What is this truth?

In vs. 7 of today’s text, Paul wrote, “for we brought nothing into the world, and we cannot take anything out of the world.” This is why godliness with contentment is great gain. The old adage is, “there are no Brinks trucks in a funeral procession.” Whatever you gain on earth, whoever you may be and whatever riches you acquired on earth, do not accompany you when you die. It is left for the living (Ecclesiastes. 2:1-11).  

Therefore, what is the proper attitude a believer in Christ should have concerning possessions and wealth? The apostle answers the question in vs. 8. “But if we have food and clothing, with these we will be content.”

“For “nourishment and shelter” the original has the plural (cf. “victuals and coverings”). Our word “nourishment” is sufficiently comprehensive to include all the articles of food that are necessary to support physical life, just as our word “shelter” indicates whatever is necessary for the outward protection of the body. The rendering “food and clothing” is less exact. The original (“shelter” or “coverings”) in all probability, includes the dwelling in which a man resides as well as the garment which he wears. The Lord does not demand of us that, having clothing, we do not even look for a tent or a house in which to live. The desire to meet the needs of the body is not criticized. It is the yearning for material riches, as if these could satisfy the soul, that is here condemned,”^[1]

May we loosely hold on to what temporary and hang tight onto what is eternal. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 199.

⁶ But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content.” (1 Timothy 6:6–8 (ESV)

As previously stated in this webpage, a fundamental principle of correct biblical interpretation is Scripture interprets Scripture. Consequently, Scripture does not contradict itself because the author of Scripture, the Holy Spirit, does not contradict Himself (2 Tim. 3:16-17; 2 Peter 1:20-21). In other words, what Scripture says in one passage or portion will be consistent with another passage or portion. Such is the case with today’s featured biblical text.

The Apostle Paul, who the Holy Spirit used to produce inerrant Scripture, wrote these words to his young protégé Timothy, who was pastoring the church in Ephesus. Paul’s words were written perhaps thirty years after Jesus Christ spoke similar words in His Sermon on the Mount. Consider the spoken words from our Lord found in Matthew 6:25-34.

²⁵ “Therefore, I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? ²⁶ Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? ²⁷ And which of you by being anxious can add a single hour to his span of life? ²⁸ And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, ²⁹ yet I tell you, even Solomon in all his glory was not arrayed like one of these. ³⁰ But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? ³¹ Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:25–34 (ESV)

Paul began this portion of his epistle with seven words, “But godliness with contentment is great gain.” Let’s examine each word individually.

But. The word but (δὲ; de) is a conjunction of contrast. It means on the other hand or and now. This conjunction of contrast is in relationship to what Paul just stated in I Tim. 6:3-5.

Godliness. Godliness (εὐσέβεια; eusebeia) refers to personal piety, holiness, and Christlikeness. It is a word Paul previously used in this epistle (I Tim. 3:16; 4:6-10).

With contentment. The phrase with contentment (μετὰ αὐταρκείας; meta autarkeias) means to be in association or in a relationship. The relationship the believer in Christ has with godliness is contentment. It means to be at peace with one’s circumstances in life.

Is. The word is (ἔστιν; estin) is a present, active, indicative state of being verb. It means to be or being.

Great. The adjective great (μέγας; megas) means extensive. It also refers to something being large or important.

The final word is gain (πορισμὸς; porismos). This is wealth. Within the context, Paul does not refer to material wealth as something of great gain, in contrast to false teachers (I Tim. 6:5). Rather, it is the spiritual wealth of a godly character.

“Picking up on the words “godliness” and “gain,” Paul shifted their meaning in a characteristically Pauline fashion (cf. 1 Cor. 2:5–6 for a similar shift) from the erroneous to the truthful. Godliness does not give financial gain (1 Tim. 6:5); it itself is gain when accompanied with contentment. Autarkeias literally means “self-sufficiency.” Yet the sufficiency of oneself is due to the sufficiency of God (cf. 2 Cor. 9:8; Phil. 4:11, 13 for other uses of the same word). Godliness combined with that inner God-given sufficiency which does not depend on material circumstances (the opposite of the false teachers’ greed) is indeed of great gain.”^[1]

The truly godly person is not interested in becoming rich. He possesses inner resources which furnish riches far beyond that which earth can offer. Hence, with respect to this genuine godly life Paul continues: And it is great gain, namely, the (practice of) godliness with soul-sufficiency. This is the life of true devotion to God. It is “of benefit in every way,” (see on 1 Tim. 4:8). Such Christian living springs from the source of—and is accompanied by—soul-sufficiency.^[2]

Where is your heart regarding the transitory nature of earthly wealth in contrast to heavenly and eternal wealth? The former will perish.  The latter is unperishable and undefiled (I Peter 1:4).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

.

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^[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), 746.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 198.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, ⁵ and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” (1 Timothy 6:3–5 (ESV)

What does it mean to be depraved and deprived? In essence, these two words describe false teachers. These words not only describe what false teachers do, but also what they are.

The Apostle Paul warned his young protégé Timothy about false teachers within the church. These were individuals who (1) teach a different doctrine; (2) do not agree with Jesus’ teachings; (3) do not teach godliness; (4) are conceited; (4) lack understanding; (5) crave controversy; (6) love to quarrel; and (7) produce envy, dissensions, slander, and evil suspicions.

However, Paul was not done. He had more to say about false teachers. These were they who produce constant friction among people. The phrase constant friction (διαπαρατριβαὶ; diaparatribai) refers to constant arguing and the mutual irritation false teachers foster within the church. These individuals are only content when they create discontentedness. They are most tranquil when creating agitation. It follows them wherever, and whenever, they participate in a local church. After a period of time, and numerous church affiliations, their reputation precedes them.

Paul did not mince words regarding the character and intentions of false teachers. He used two intense terms to describe them: depraved and deprived.

Depraved (διεφθαρμένων; diephtharmenon) means to receive a moral ruin and perversion. This condition began in their past and continues in their present. This depravity exists in their mind (νοῦν; noun) referring to their way of unbiblical thinking and their attitude.

Deprived (ἀπεστερημένων; apesteremenon) means to receive and possess a deprivation or a lack of something. This condition also began in their past and continues in their present. This condition of deprival characterizing false teachers is their lack of biblical truth. They do not speak it, they do not live it, and they do not believe it.

Rather, any affiliation false teachers may have to biblical truth is not an end in and of itself. Rather, they use biblical truth as a means to an end. What is the end or their goal? It is the acquisition of gain. The phrase means of gain (πορισμὸν; porismon) refers to financial profit and the procuring of wealth. In their depraved thinking and their deprivation of biblical truth, they use a veneer of godliness as a means to an end.

“Such conduct and its bitter fruits mark the men who are “depraved in mind and deprived of the truth.” It is God himself who endowed man with intelligence, so that he is able to reflect on the higher things of life. Yet, with respect to this precious gift, namely, the intelligence, the errorists at Ephesus and vicinity have corrupted themselves, so that they have now entered the abiding state of being “depraved in mind.” The depraved mind opposes the truth and welcomes the lie, until at last those who possess such a mind become completely and permanently separated from the truth: God’s objective revelation as revealed in his Word. Envy, wrangling, reviling, base suspicions, and mutual altercations lead to mental, moral, and spiritual sterility. Those who practice such things are so completely occupied with themselves and their own interests that in their hearts there is neither time nor room for God and his revealed truth.” ^[1]

“Such evil fruits seem the inevitable external products of false teachers once one understands their true inner motives (Matt. 7:13–23). They are men: (1) whose minds have been corrupted (cf. 2 Tim. 3:8); (2) who have been robbed of the truth by Satan (cf. Luke 8:5, 12, and the culpability of being “hard ground” rather than “good ground”); (3) who think that godliness is a means to financial gain. Greed was their core motivation (cf. Titus 1:11; Jude 12). In that day the stipends associated with ministry were attractive, so that even the best men had to be warned against letting personal gain creep into their motivation (cf. 1 Peter 5:2). Congregational leaders were to be chosen from those known for their “freedom from the love of money” (cf. 1 Tim. 3:3, 8; Titus 1:7). By contrast the moral corruption so often associated with false teaching (cf. Jude 4–16 for the most graphic description in the NT) produced just the opposite.”^[2]

What was true in the first century church is also true in the 21^st century church. True believers in Christ must be on their guard (Prov. 4:23-27) and test the spirits to see if they are from God (I John 4:1-6).

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 197.

^[2] 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), 746.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.”  (1 Timothy 6:3–4 (ESV)

The following commentary is be Dr. William Hendriksen. Dr. Hendriksen (18 November 1900 – 12 January 1982) was a Dutch-born American minister, New Testament scholar, and writer of Bible commentaries. He served as Professor of New Testament at Calvin Theological Seminary. He also was pastor of the Frist Christian Reformed Church, Byron Center, MI.  

Novelty-teachers and hair-splitters! The apostle was fully acquainted with them. He emphasizes that any peddler of ponderous platitudes about the law of Moses, any specialist in specious speculations about ancestors, is “blinded with conceit.” Such a person is “full of smoke,” be-smoked, befogged, beclouded (see 1 Tim. 3:6). Two ideas are combined here: moral-spiritual denseness and conceit. The first is the result of the second.

This description is true with respect to every dissenter who “does not come over to the sound words of our Lord Jesus Christ.” The verb used in the original (προσέρχεται which is favored by textual evidence both internal and external) has here a meaning not far removed from its primary sense: come to, approach. Here it seems to mean come over to, that is, join, fall in with. This is a little stronger than consent to or agree with.

A mere listener may mentally agree with the words of a speaker. An enthusiastic listener will come over to or join the speaker. He will not only agree, but he will express that agreement. He will “chime in.” He will eagerly come to the same fountain and will drink the same water. He will take to heart and will begin to proclaim “the sound words of our Lord Jesus Christ,” the pure and perfect “unimpaired,” “uninfected,” and in that sense “healthy,” “sound” truths which issued from Christ’s mouth and were exemplified in his life and death.

Viewed as a whole, these “words” constitute “the doctrine that harmonizes with godliness.” This doctrine is the expression of the inner attitude of “complete devotion to God,” that is, of godliness (for this noun see on 1 Tim. 2:2; 3:16; 4:7, 8; 6:5, 6, 11; 2 Tim. 3:5; Titus 1:1. Cf. the verb, 1 Tim. 5:4; and the adverb, 2 Tim. 3:12; Titus 2:12).^[1]

Now the person who, in his blind conceit and obstinate dissent refuses to come over to such doctrine which tallies with godliness, is prevented from knowing anything. Living in a mental, moral, and spiritual world of his own making, he is now completely out of touch with reality.^[2]

More to come. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 195.

^[2] Ibid., 195.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.” (1 Timothy 6:3–4 (ESV)

When interpreting a portion of Scripture, it is essential, not optional, to examine the immediately preceding context. The Apostle Paul began today’s featured text with the following words, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness.”

Paul did not write this verse with a casual disregard of what he previous wrote. Rather, he made this statement in full awareness of all he previously communicated to Timothy in chapters 5:1-6:2. This point of view must also be kept in mind when examining vs. 4 of today’s text.

“Sound doctrine is one of Paul’s main concerns in 1 Timothy, for it alone cures the relational and doctrinal disease spawned by false teaching (Rom. 12:2). As we saw in 1 Timothy 1:10, the Greek words rendered as “sound doctrine” mean “health-giving doctrine.” Thus, “sound words” in 6:3 can likewise be represented in English as “health-giving words,” explains Dr. R. C. Sproul.

“This life-producing teaching is given throughout the Bible, but the contents of 1 Timothy are specifically in view here; so, the apostle refers to things like the right use of the Law (1:8–11), proper sex roles (2:8–15), church officer qualifications (3:1–13), the incarnation and exaltation of Christ (vv. 14–16), personal holiness (4:11–16), and the correct behavior of widows and slaves (5:1–6:2a). When such things are practiced and taught, the church is at peace with itself and is a powerful witness to the truth.”

The underlying reason anyone teaches a different doctrine, or does not agree with the words of the Lord Jesus Christ, and rejects biblical teaching towards godliness is because such an individual “is puffed up with conceit and understands nothing.” To be puffed up with conceit (τετύφωται; tetyphotai) means to be insanely arrogant, extremely proud, and vain. Such an attitude, and corresponding behavior, begins in the past and continues in the present and future. Such an individual personally and presently lacks understanding (ἐπιστάμενος; epistamenos), which is the ability to really comprehend truth and to possess knowledge.

The Apostle Paul stated the insanely arrogant, extremely proud, and vain individual has an unhealthy craving (νοσῶν; noson). This refers to a present, active, and singular sick and morbid desire. This unhealthy craving is for controversy and for quarrels about words,” Controversy (ζητήσεις; zeteseis) means to love debates and disputes. Quarrels about words (λογομαχίας; logomachias) means a love for arguing.

What does such an attitude and actions produce within the church? The list Paul gave was not good but all to commonly found among believers in Christ. The list includes, but is not limited to, “envy, dissension, slander, evil suspicions.”

Envy (φθόνος; phthonos) means jealousy. Dissension (ἔρις; eris) refers to contention, strife, discord and quarreling. Slander (βλασφημίαι; blasphemiai) defaming the character of someone, especially the Lord. Evil suspicions (πονηραί ὑπόνοιαι; ponerai hyponoiai) are wicked imaginations.

“If health-giving doctrine is not the church’s concern, the diseases of envy, dissension, and the like result (vv. 3–5). These vices violate the Savior’s command to love one another and make it impossible for the world to recognize us as the disciples of Jesus who serve the one, true creator God (John 13:35),” states Dr. Sproul.

Matthew Henry comments, “When men are not content with the instruction of the Lord Jesus Christ, but will frame notions of their own and impose them, they sow the seeds of all harm in the church.”

“In recent years, some of the most disturbing attacks on biblical doctrine have come from supposedly Protestant writers who approach biblical scholarship as if the goal were to invent new perspectives on time-honored doctrines, find novel interpretations of core biblical passages, or even devise a whole new kind of Christianity. None of their ideas are really novel. Every essential point of the gospel truth has been continuously under attack on one front or another since apostolic times,” explains Dr. John MacArthur.

I encourage you to consider the words of Paul in his epistle to the Galatians. “⁴ Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— ⁵ to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.” (Galatians 2:4–5 (ESV)

Do not yield, even for a moment, from the truth of the gospel. May gospel truth be preserved.

Soli deo Gloria!

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.” (1 Timothy 6:3–4 (ESV)

When interpreting a portion of Scripture, it is essential, not optional, to examine the immediately preceding context. The Apostle Paul began today’s featured text with the following words, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness.”

Paul did not write this verse with a casual disregard of what he previous wrote. Rather, he made this statement in full awareness of all he previously communicated to Timothy in chapters 5:1-6:2. He was warning Timothy about false teachers and false teaching. Let us examine the Lord’s thoughts through the apostle phrase by phrase.

“If anyone teaches a different doctrine” refers the reader to the subjects of (1) the proper church relationships between men and women (5:1-2); (2) honoring widows (5:3-16); (3) church elders (5:17-25); and (4) bondservants and their masters (6:1-2). The phrase teaches a different doctrine (ἑτεροδιδασκαλεῖ; heterodidaskalei) means to presently, actively and deliberately teach what is in opposition to the Word of God. This applies to not only the immediate context but also the entire overall context of Scripture.

John Calvin explains, “The word ἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated, teacheth other things Yet there is no ambiguity as to the meaning; for he condemns all those who do not agree with this manner of teaching, although they do not openly and avowedly oppose sound doctrine. It is possible that he who does not profess any wicked or open error may yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness; for, when there is no progress, and no edification in the doctrine itself, there is already a departure from the ordinance of Christ.”

“… and does not agree with the sound words of our Lord Jesus Christ.” Paul then used a second scenario. To not agree with (προσέρχεται; proserchetai) means to presently, personally and deliberately disagree with someone about something. In this case, the individual is disagreeing with the sound (ὑγιαίνουσι; hygiainousi) or healthy words (λόγοις; logois) or statements solely originating from the Lord Jesus Christ. In other words, the person is objecting to the very words of God.

“This clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to reject the sound words of Christ? for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it,” continues Calvin.

“…and the teaching that accords with godliness.”  This third phrase refers to God’s revelation regarding personal godliness. Teaching (διδασκαλίᾳ; didaskalia) refers to instruction and education. Godliness (εὐσέβειαν; eusebeian) is personal piety and holiness.

“This has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it does not instruct us in the fear and worship of God, if it does not edify our faith, if it does not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers,” concludes Calvin.

“Paul identifies three characteristics of false teachers: 1) they teach “a different doctrine”—a different teaching that contradicts God’s revelation in Scripture (Gal. 1:6–9); 2) they do “not agree with the sound words”—they do not accept sound, healthy teaching, specifically the teaching contained in Scripture (2 Pet. 3:16); and 3) they reject “teaching that accords with godliness”—teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin (2 Pet. 2:10–22; cf. Jude 4, 8–16),” explains Dr. John MacArthur.

Notice the comparison between I Timothy 1:3-4, 10 and I Timothy 6:3-4)

Chapter One:                                               Chapter Six.

Certain individuals (vs. 3).                            Anyone (vs. 3).

Teaching differently (vs. 3)                         Teaching differently (vs. 3).

Disputes (vs. 4).                                          Controversies (vs. 4).

Sound doctrine (vs. 10)                                Sound words (vs. 3).

As Calvin noted, false teachers provide “the brilliancy of its display, that does not tend to the profit of the hearers.” False teachers are creative and entertaining, but have no substance or lasting value.

What about their character? When next we meet, we will see a consistency of character all false teachers possess.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

The following commentary on today’s text is by John Cavin.

It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed, the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor.

Thus, when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.

1 They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.

When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honors them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.

That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.

2 Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. ¹¹⁶ It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore, this ought to be no slight inducement to bear slavery with patience.

They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.

These things teach and exhort. He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.

May the Lord’s truth and grace be found here.

Soli deo Gloria!