1 Timothy 1:1-2

Paul, an apostle of Christ Jesus, by the royal command of God, our Saviour, and of Jesus Christ, our Hope, writes this letter to Timothy, his true child in the faith. Grace, mercy and peace be to you from our Lord Jesus Christ.

Never a man magnified his office as Paul did. He did not magnify it in pride; he magnified it in wonder that God had chosen him for a task like that. Twice in the opening words of this letter he lays down the greatness of his privilege.

(i) First, he calls himself an apostle of Christ Jesus. Apostle is the Greek word apostolos (G652), from the verb apostellein (G649) which means to send out; an apostolos (G652) was one who was sent out. As far back as Herodotus it means an envoy, an ambassador, one who is sent out to represent his country and his king. Paul always regarded himself as the envoy and ambassador of Christ. And, in truth, that is the office of every Christian. It is the first duty of every ambassador to form a liaison between the country to which he is sent and the country from which he has come. He is the connecting link. And the first duty of every Christian is to be a connecting link between his fellow-men and Jesus Christ.

(ii) Secondly, he says that he is an apostle by the royal command of God. The word he uses is epitage (G2003). This is the word Greek uses for the injunctions which some inviolable law lays on a man; for the royal command which comes to a man from the king; and above all for the instructions which come to a man either directly or by some oracle from God. For instance, a man in an inscription dedicates an altar to the goddess Cybele, kat' (G2596) epitagen (G2003), in accordance with the command of the goddess, which, he tells us, had come to him in a dream. Paul thought of himself as a man holding the king's commission.

If any man can arrive at this consciousness of being despatched by God, a new splendour enters into life. However humble his part may be in it, he is on royal service.

"Life can never be dull again

When once we've thrown our windows open wide

And seen the mighty world that lies outside,

And whispered to ourselves this wondrous thing,

'We're wanted for the business of the King!'"

It is always a privilege to do even the most menial things for someone whom we love and respect and admire. All his life the Christian is on the business of the King.

Paul goes on to give to God and to Jesus two great titles.

He speaks of God, our Saviour. This is a new way of speaking. We do not find this title for God in any of Paul's earlier letters. There are two backgrounds from which it comes.

(a) It comes from an Old Testament background. It is Moses' charge against Israel that Jeshurun "forsook God who made him, and scoffed at the Rock of his Salvation" (Deuteronomy 32:15). The Psalmist sings of how the good man will receive righteousness from the God of his salvation (Psalms 24:5). It is Mary's song, "My soul magnifies the Lord, and my spirit rejoices in God my Saviour" (Luke 1:46-47). When Paul called God Saviour, he was going back to an idea which had always been dear to Israel.

(b) There is a pagan background. It so happened that just at this time the title soter (G4990), Saviour, was much in use. Men had always used it. In the old days the Romans had called Scipio, their great general, "our hope and our salvation." But at this very time it was the title which the Greeks gave to Aesculapius, the god of healing. And it was one of the titles which Nero, the Roman Emperor, had taken to himself. So in this opening sentence Paul is taking the title which was much on the lips of a seeking and a wistful world and giving it to the only person to whom it belonged by right.

We must never forget that Paul called God Saviour. It is possible to take a quite wrong idea of the Atonement. Sometimes people speak of it in a way which indicates that something Jesus did pacified the anger of God. The idea they give is that God was bent on our destruction and that somehow his wrath was turned to love by Jesus. Nowhere in the New Testament is there any support for that. It was because God so loved the world that he sent Jesus into the world (John 3:16). God is Saviour. We must never think or preach or teach of a God who had to be pacified and persuaded into loving us, for everything begins from his love.

THE HOPE OF THE WORLD (1 Timothy 1:1-2 continued)

Paul uses a title which was to become one of the great titles of Jesus--"Christ Jesus, our hope." Long ago the Psalmist had demanded of himself: "Why are you cast down, O my soul?" And he had answered: "Hope in God" (Psalms 43:5). Paul himself speaks of "Christ in you, the hope of glory" (Colossians 1:27). John speaks of the dazzling prospect which confronted the Christian, the prospect of being like Christ; and goes on to say: "Every one who thus hopes purifies himself as he is pure" (1 John 3:2-3).

In the early Church this was to become one of the most precious titles of Christ. Ignatius of Antioch, when on his way to execution in Rome, writes to the Church in Ephesus: "Be of good cheer in God the Father and in Jesus Christ our common hope" (Ignatius: To the Ephesians 21:2). Polycarp writes: "Let us therefore persevere in our hope and the earnest of our righteousness, who is Jesus Christ" (Epistle of Polycarp 8).

(i) Men found in Christ the hope of moral victory and of self-conquest. The ancient world knew its sin. Epictetus had spoken wistfully of "our weakness in necessary things." Seneca had said that "we hate our vices and love them at the same time." He said, "We have not stood bravely enough by our good resolutions; despite our will and resistance we have lost our innocence. Nor is it only that we have acted amiss; we shall do so to the end." Persius, the Roman poet, wrote poignantly: "Let the guilty see virtue, and pine that they have lost her for ever." Persius talks of "filthy Natta benumbed by vice." The ancient world knew its moral helplessness only too well; and Christ came, not only telling men what was right, but giving them the power to do it. Christ gave to men who had lost it the hope of moral victory instead of defeat.

(ii) Men found in Christ the hope of victory over circumstances. Christianity came into the world in an age of the most terrible personal insecurity. When Tacitus, the Roman historian, came to write the history of that very age in which the Christian Church came into being, he began by saying, "I am entering upon the history of a period rich in disaster, gloomy with wars, rent with seditions; nay, savage in its very hours of peace. Four emperors perished by the sword; there were three civil wars; there were more with foreigners, and some had the character of both at once... Rome wasted by fires; its oldest temples burned; the very capitol set in flames by Roman hands; the defilement of sacred rites; adultery in high places; the sea crowded with exiles; island rocks drenched with murder; yet wilder was the frenzy in Rome; nobility, wealth, the refusal of office, its acceptance, everything was a crime, and virtue was the surest way to ruin. Nor were the rewards of the informers less odious than their deeds. One found his spoils in a priesthood or a consulate; another in a provincial governorship, another behind the throne. All was one delirium of hate and terror; slaves were bribed to betray their masters, freedmen their patrons; and he who had no foe was betrayed by his friend." (Tacitus: Histories 1, 2). As Gilbert Murray said, the whole age was suffering from "the failure of nerve." Men were longing for some ring-wall of defence against "the advancing chaos of the world." It was Christ who in such times gave men the strength to live, and the courage, if need be, to die. In the certainty that nothing on earth could separate them from the love of God in Christ Jesus, men found victory over the terrors of the age.

(iii) Men found in Christ the hope of victory over death. They found in him, at one and the same time, strength for mortal things and the immortal hope. Christ, our hope, was--and still should be--the battle-cry of the Church.

TIMOTHY, MY SON (1 Timothy 1:1-2 continued)

It is to Timothy that this letter is sent, and Paul was never able to speak of him without affection in his voice.

Timothy was a native of Lystra in the province of Galatia. It was a Roman colony; it called itself "the most brilliant colony of Lystra," but in reality it was a little place at the ends of the civilized earth. Its importance was that there was a Roman garrison quartered there to keep control of the wild tribes of the Isaurian mountains which lay beyond. It was on the first missionary journey that Paul and Barnabas arrived there (Acts 14:8-21). At that time there is no mention of Timothy; but it has been suggested that, when Paul was in Lystra, he found a lodging in Timothy's home, in view of the fact that he knew well the faith and devotion of Timothy's mother Eunice and of his grandmother Lois (2 Timothy 1:5).

On that first visit Timothy must have been very young, but the Christian faith laid hold upon him, and Paul became his hero. It was at Paul's visit to Lystra on the second missionary journey that life began for Timothy (Acts 16:1-3). Young as he was, he had become one of the ornaments of the Christian Church in Lystra. There was such a charm and enthusiasm in the lad that all men spoke well of him. To Paul, he seemed the very man to be his assistant. Maybe even then he had dreams that this lad was the very person to train to take up his work when his day was over.

Timothy was the child of a mixed marriage; his mother was a Jewess, and his father a Greek (Acts 16:1). Paul circumcised him. It was not that Paul was a slave of the law, or that he saw in circumcision any special virtue; but he knew well that if Timothy was to work amongst the Jews, there would be an initial prejudice against him if he was uncircumcised, and so he took this step as a practical measure to increase Timothy's usefulness as an evangelist.

From that time forward Timothy was Paul's constant companion. He was left behind at Beroea with Silas when Paul escaped to Athens, and later joined him there (Acts 17:14-15; Acts 18:5). He was sent as Paul's emissary to Macedonia (Acts 19:22). He was there when the collection from the Churches was being taken to Jerusalem (Acts 20:4). He was with Paul in Corinth when Paul wrote his letter to Rome (Romans 16:21). He was Paul's emissary to Corinth when there was trouble in that unruly Church (1 Corinthians 4:17; 1 Corinthians 16:10). He was with Paul when he wrote 2 Corinthians (2 Corinthians 1:1; 2 Corinthians 1:19). It was Timothy whom Paul sent to see how things were going in Thessalonica and he was with Paul when he wrote his letter to that Church (1 Thessalonians 1:1; 1 Thessalonians 3:2; 1 Thessalonians 3:6). He was with Paul in prison when he wrote to Philippi, and Paul was planning to send him to Philippi as his representative (Php_1:1; Php_2:19). He was with Paul when he wrote to the Church at Colossae and to Philemon (Colossians 1:1; Philemon 1:1). Constantly Timothy was by Paul's side, and when Paul had a difficult job to do Timothy was the man sent to do it.

Over and over again Paul's voice vibrates with affection when he speaks of Timothy. When he is sending him to that sadly divided Church at Corinth, he writes: "I have sent to you Timothy, my beloved and faithful child in the Lord" (1 Corinthians 4:17). When he is planning to send him to Philippi, he writes: "I have no one like him.... As a son with a father he has served with me in the gospel" (Php_2:20; Php_2:22). Here he calls him "his true son." The word that he uses for "true" is gnesios (G1103). It has two meanings. It was the normal word for a legitimate child in contradistinction to illegitimate. It was the word for genuine, as opposed to counterfeit.

Timothy was the man whom Paul could trust and could send anywhere, knowing that he would go. Happy indeed is the leader who possesses a lieutenant like that. Timothy is our example of how we should serve in the faith. Christ and his Church need servants like that.

GRACE, MERCY AND PEACE (1 Timothy 1:1-2 continued)

Paul always began his letters with a blessing (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Php_1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; Philemon 1:3). In all these other letters only Grace and Peace occur. It is only in the letters to Timothy that Mercy is used (2 Timothy 1:2; Titus 1:4). Let us look at these three great words.

(i) In Grace there are always three dominant ideas.

(a) In classical Greek the word means outward grace or favour, beauty, winsomeness, sweetness. Usually, although not always, it is applied to persons. The English word charm comes near to expressing its meaning. Grace is characteristically a lovely and a winsome thing.

(b) In the New Testament there is always the idea of sheer generosity. Grace is something unearned and undeserved. It is opposed to that which is a debt. Paul says that if it is a case of earning things, the reward is not a matter of grace, but of debt (Romans 4:4). It is opposed to works. Paul says that God's election of his chosen people is not the consequence of works, but of grace (Romans 11:6).

(c) In the New Testament there is always the idea of sheer universality. Again and again Paul uses the word grace in connection with the reception of the Gentiles into the family of God. He thanks God for the grace given to the Corinthians in Jesus Christ (1 Corinthians 1:4). He talks of the grace of God bestowed on the Churches of Macedonia (2 Corinthians 8:1). He talks of the Galatians being called into the grace of Christ (Galatians 1:6). The hope which came to the Thessalonians came through grace (2 Thessalonians 2:16). It was God's grace which made Paul an apostle to the Gentiles (1 Corinthians 15:10). It was by the grace of God that he moved amongst the Corinthians (2 Corinthians 1:12). It was by grace that God called him and separated him from his mother's womb (Galatians 1:15). It is the grace given to him by God which enables him to write boldly to the Church at Rome (Romans 15:15). To Paul the great demonstration of the grace of God was the reception of the Gentiles into the Church and his apostleship to them.

Grace is a lovely thing; it is a free thing; and it is a universal thing. As F. J. Hort wrote so beautifully: "Grace is a comprehensive word, gathering up all that may be supposed to be expressed in the smile of a heavenly king, looking down upon his people."

(ii) Peace was the normal Jewish word of greeting, and, in Hebrew thought, it expresses, not simply the negative absence of trouble, but "the most comprehensive form of well-being." It is everything which makes for a man's highest good. It is the state a man is in when he is within the love of God. F. J. Hort writes: "Peace is the antithesis to every kind of conflict and war and molestation, to enmity without and distraction within."

"Bowed down beneath a load of sin,

By Satan sorely pressed,

By war without and fears within,

I come to thee for rest."

(iii) Mercy is the new word in the apostolic blessing. In Greek the word is eleos (G1656), and in Hebrew chesed (H2617). Now chesedh is the word which is often in the Old Testament translated loving-kindness; and when Paul prayed for mercy on Timothy, he is saying, to put it very simply, "Timothy, may God be good to you." But there is more to it than that. Chesed (H2617) is used in the Psalms no fewer than one hundred and twenty-seven times. And time and time again it has the meaning of help in time of need. It denotes, as Parry puts it, "God's active intervention to help." As Hort puts it, "It is the coming down of the Most High to help the helpless." In Psalms 40:11 the Psalmist rejoices, "Thy steadfast love and thy faithfulness ever preserve me." In Psalms 57:3 he says, "He will send from heaven and save me... God will send forth his steadfast love and his faithfulness." In Psalms 86:14-16 he thinks of the forces of the evil men which are arrayed against him, and comforts himself with the thought that God is "abounding in steadfast love and faithfulness." It is by God's abundant mercy that he has given us the living hope of the resurrection (1 Peter 1:3). The Gentiles should glorify God for that mercy which has rescued them from sin and hopelessness (Romans 15:9). God's mercy is God active to save. It may well be that Paul added Mercy to his two usual words, Grace and Peace, because Timothy was up against it and he wanted in one word to tell him that the Most High was the help of the helpless.

ERROR AND HERESY (1 Timothy 1:3-7)