In Psalm 19, verses 7-11 we have brought before us the law, testimony, statutes, commandments, fear, and judgments of the Lord, and in verse 11 we are told, "Moreover by them is Thy servant warned." Do we appreciate the warnings given in the Scriptures? We do appreciate the warnings which are given to us in the affairs of life. They are generally given to us concerning our safety, whether as to our health, business, pleasures, or in our traveling along the highways. In this latter case we have warnings about speed, curves, etc. We do well to take heed to them, which we are inclined to do, as generally the effect of disregarding them will soon be apparent. But we are apt to neglect those warnings where the results are at a considerable distance in the future. We are inclined to regard the warnings of Scripture in this latter class, but, though the results may not soon be apparent, we should bear in mind that He who gave them makes no mistakes, and not one jot or tittle of them shall fail.
Let us now turn to 1 Timothy 1:3-7; 18-20. The setting of this epistle is built around the affairs of the church at Ephesus. The Apostle Paul had besought Timothy to remain there and "charge (or enjoin) some that they teach no other doctrine."
The Apostle Paul had spent considerable time at Ephesus, and there had been much blessing as the result of his labors. Then, when he wrote the epistle to them a few years later, as another has said, "His heart was full of the immensity of grace, and nothing in the state of the Ephesian Christians required any particular remarks adapted to that state."
But now reports had reached him that caused him to give us the warnings found in this epistle. In this first epistle to Timothy, the Church is seen in order, as to its outward form. There are certain trends of declension, as shown in verse 3 and later, but the Church, or assembly, is looked at as being able to deal with these problems. Here we have instructions to the man of God, on how to behave or conduct himself within the house of God.
If we turn to Revelation 2 and the address to the church at Ephesus, which was given a few years later, we hear the Lord's comments on their declension. There seems to be still an outward form of order, but what is put forth or done does not spring from that motive which He can value- love. They had left their first love.
In the epistle to the Ephesians, love is quite prominent. In chapter 1, verse 4, we learn that we have been chosen in Christ before the foundation of the world, "that we should be holy and without blame before Him in love," In chapter 2:4-6, we have His great love brought before us, that when we were dead in sins He "quickened us together with Christ...and...raised us up together, and made us sit together in heavenly places in Christ Jesus."
Then in chapter 3, his prayer is that we be rooted and grounded in love and that we may know the love of Christ which passeth knowledge. In chapter 4:15 it says, "speaking the truth in love." Then in verse 16 we have, "that which every joint supplieth...maketh increase of the body unto the edifying of itself in love." Then in chapter 5, verse 2, we are exhorted to "walk in love," and in verse 25 we have that wonderful expression, "Christ...loved the church, and gave Himself for it." Chapter 6 closes with, "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ."
Getting back to our chapter, 1 Timothy 1, I believe verse 5 stands out prominently and has a peculiar attraction. You read it and meditate upon it, and then as you feel constrained to come back to it again and again, you realize something of its depth. It seems to be a grand summing up of all that the Apostle has taught before. This epistle is one of his last, evidently coming after the letters to the various churches, or assemblies. So, on account of this, it demands our special attention and consideration.
Verse 5 refers to "the end of the commandment." It is perhaps better translated, "the end of what is enjoined." Unlike the law, we do not have specific commandments in the New Testament, but it is simply as in John 15, abiding in Him, and His words abiding in us.
This grand summing up specifies three things which are to claim our attention. Let us look at them in the order given. "Charity (love) out of a pure heart." Perhaps it may be asked, What is a pure heart in the light of Scripture? We have instruction in 2 Timothy 2:22, "Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." Then in 1 Peter 1:22 we are exhorted, "See that ye love one another with a pure heart fervently." I believe that the mind and heart of the new man are closely connected, and the exhortations as to each are similar in character. The heart is looked at as the seat of the affections, and the mind as where the intelligence of the new man is stored.
In Philippians 2:5 we are told, "Let this mind be in you, which was also in Christ Jesus." Then we have in Romans 12:2, "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God."
We have already referred to the prayer of Ephesians 3, where the desire is that "Christ may dwell in your hearts." Then in chapter 4 we read: "If ye have heard Him and been instructed in Him according as the truth is in Jesus; namely your having put off according to the former conversation the old man...and being renewed in the spirit of your mind; and your having put on the new man, which according to God is created in truthful righteousness and holiness." (J.N.D. Trans.)
It seems from these scriptures then that "love out of a pure heart" can only spring from one who is born again, and that all thoughts and desires of the old man are put in the place of death, so that it is only the thoughts and desires of the new man that are in evidence, and hence it comes from a pure heart. All the selfishness and ambition which characterize the present age are not given a place in the heart and mind of the new man. It is not a state reached once and for all practically, but it is a matter of being before the Lord constantly in self-judgment.
The Lord passes us through a school of training here in our wilderness journey, similar to Israel of old as brought before us in Deuteronomy 8: "To humble thee, and to prove thee, to know what was in thine heart...that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord."
This "love out of a pure heart" would be that love which Christ ever manifested down here, proceeding out of the hearts of His people. One is reminded of what is said in John 13: "Having loved His own which were in the world, He loved them unto the end."
The second thing brought before us in 1 Timothy 1:5, is "a good conscience." Again we might ask, Just what is a good conscience? Perhaps we might get some light on the operations of the conscience from Romans 2:13-15, which is really a parenthesis in the chapter. It describes the Gentiles before the cross, not having God's law, thrown entirely upon their consciences in relation to the witness of God in creation, which was manifested to them. They could show the work of the law written. in their hearts. This testimony of God which they had, depending on their submission to it, could produce the work of the law (or what the law should produce) in their hearts. How did it operate? Well, their thoughts the meanwhile were accusing or else excusing one another. If our thoughts accuse us or excuse us, we have not a good conscience. When we find this going on, we need to get before the Lord in self-judgment and own our state before Him. Then, and only then, can we have a good conscience. When in our thoughts we are excusing ourselves, we are virtually saying, If conditions had been different, we would not have failed. The Lord never had to excuse Himself, and neither would we if we were in communion with Him.
The Apostle Paul says in Acts 24:16, "Herein do I exercise myself, to have always a conscience void of offense toward God, and toward men." He did not want a conscience where his thoughts were continually accusing or else excusing. There cannot be real spiritual progress where there is this accusing or excusing.
We now arrive at the third thing, in verse 5- "faith unfeigned." It refers, I believe, to the manner in which I hold that which has been revealed, which I hold by faith. Where something is feigned, there is a pretense to something which is not real. When such is the case, we are simply deceiving ourselves, and under such conditions could hardly be a channel which the Lord can use. See 2 Timothy 3:13 and James 1:22.
These three things are followed by the statement in verses 6 and 7: "From which some having swerved have turned aside unto vain jangling; desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm," or, as in another translation, "or concerning what they so strenuously affirm."
Where there is a lack of any of these necessary things, we are swerving from the course; and though there be "good words and fair speeches," there is not the power of the Spirit of God, "for they that are such serve not our Lord Jesus Christ." A writer of a former generation used the expression, "Too much sail will upset the ballastless boat."
In the latter part of this chapter-1 Timothy 1:18-20-we have an illustration of the result of such a course-"shipwreck."
"Holding faith" refers, I believe, to what has been committed to the Church, as in the latter part of verse 4. It is a little clearer in the J.N.D. Translation: "Which bring questionings rather than further God's dispensation, which is in faith."
In verse 20 we have two men brought before us, Hymenaeus and Alexander, who, evidently allowing their minds to work, in connection with what had been revealed, made shipwreck. From what is said of them here, we could gather that they were those who truly had been born again, as we are told that the discipline was for the purpose of their learning not to blaspheme. Their course was the very opposite of girding up the loins of the mind according to 1 Peter 1:13, and also 2 Corinthians 10:5, "Casting down imaginations (or reasonings)...and bringing into captivity every thought to the obedience of Christ." These two men then had evidently gone on in a way that ruined them for being vessels suited for the public testimony of the Lord. They possibly could be salvaged, but for the present they were a hindrance and as such to be avoided.
The mention of "shipwreck" brings to mind very vividly a scene off the coast of England, in the Strait of Dover. There were several wrecks of small war vessels, with parts of their superstructures above the water, even at high tide. Some of them were German vessels, some English, and some American. Their positions were shown on the map at that point, and their names given, so that they were well-known. It was necessary then in steering a vessel in those waters, to avoid them, and to steer one's course around them, as in Romans 16:17. There was the danger of the tide sweeping one into them, with damage resulting not only from collision with them, but a hidden danger of possible explosions from unexploded shells, bombs, or torpedoes still on board. We are told in 2 Timothy 3:5 that there are some from whom we are to turn away. So we are to steer our courses around those who have made shipwreck of the faith.
Getting back to 1 Timothy 1:18, we have mentioned, "This charge I commit unto thee, son Timothy." I believe that the expression 'this charge" is the same as in verse 3, and also the same as "commandment" inverse 5. It is rendered "enjoin" and is used seven times in this epistle-chapter 4:11 and chapter 6:13,17. When we see the different ways in which it is used, we begin to realize something of the solemnity of what is here brought before us.
What we have just been considering in 1 Timothy 1 as to the pathway has been connected more with the doctrine and the manner of behavior which should accompany it. In chapter 6, however, we have exhortations that are more connected with the material things of life. In verse 5 we have men spoken of as "destitute of the truth, supposing that gain is godliness: from such withdraw thyself." This line of things, supposing that gain is godliness, is the opposite of that which the Lord used when tempted of Satan, in Matthew 4:4-"Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." In connection with the material side of things, it does not mention shipwreck, but does mention that which accompanies shipwreck. Verse 9 says, "which drown men in destruction and perdition." Then it refers to the love of money, "which while some coveted after, they have erred from the faith (or wandered from the faith), and pierced themselves through with many sorrows."
The man of faith, here called the man of God, is exhorted to flee these things. There is danger connected with them. The warning used is as though some great catastrophe is about to take place ahead, and he is told to flee; he is to lose no time in getting away.
He is to fight the good fight of faith, or to strive earnestly in it. It is a good fight. That is, it is worthy of all the energy that can be brought to bear upon it.
Then follows the most solemn "enjoin" of all those brought before us. It is done as in the sight of God, and the Lord's witnessing "the good confession" before Pontius Pilate: "that thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ." Then we shall be associated with Him in all His glory, and what a range of glory is here associated with His appearing!
This is followed by injunctions to those that are rich, not to trust in uncertain riches, but in the living God who is brought before us as the One who gives us richly all things to enjoy. The opposite, then, of heaping up riches, is to be rich in good works and willing to distribute.
In closing I would call attention to the last clause of verse 19: "That they may lay hold of what is really life." (J.N.D. Trans.). Man calls life that which his wealth or position enables him to do, which others not so favored are unable to do. But here, what is really life is not that, but is association with those whom God has chosen, the poor of this world, rich in faith and heirs of the kingdom which He has promised to them that love Him.
This can only be accomplished by getting our eyes off the things which are seen and fixing them upon the things which are unseen, realizing that the things which are seen are but for a moment, but the others work "for us a far more exceeding and eternal weight of glory."