False Teaching and Asceticism

Returning to his main concern (1 Tim. 1:3-20), Paul continues his attack on the false teachers and their doctrines.

False Teachers Wrongly Regulate Food and Forbid Marriage. Returning to his opening concern in the letter (1:3-11), Paul now addresses some of the particulars of the false teachers' misreading of the law—their prohibition of marriage, and their dietary restrictions

The Spirit clearly says. Here, and in 4:14, Paul appeals to the Spirit's gift of prophecy, discerned in close relation to 'the word of God and prayer' (4:5, 13). In later times. In keeping with the overall teaching of the NT about eschatology or 'last things,' this phrase refers to the period of witness that stretches between Christ's two appearances on the earth. Some will abandon the faith and follow deceitful spirits. In 1:19-20, Paul reported that Hymenaeus (see note 1:20; cf. 2 Tim 2:17-18) and Alexander (cf. Acts 19:33-34; 2 Tim 4:14-15) shipwrecked their faith and were handed over to Satan. The imagery of a shipwreck in chapter 1 and the emphasis here on 'deceit' (4:1) and 'hypocrisy' (v2) indicate Satan's strategy to destroy faith through lies.

Some false teaching promoted a rigorous lifestyle of self-denial (cf. Col 2:20-23). It would appear that the Ephesians had fallen under the Hellenistic teaching that since the material world is evil, the spiritual individual should avoid it. Guthrie calls this "Gnosticism with its dualistic view of matter".

We can see such practices today in those that call themselves the Church, for example, some forbidding marrying, others forbidding drinking wine, etc. Ephesian asceticism focused its denial on two gifts from God: marriage and food. Towner explains it this way:

The false teachers in Ephesus evidently favored asceticism. It is possible that both marriage and the eating of certain foods were considered part of the old order (the order of things that they believed had passed away with the resurrection of Christ and the outpouring of the Holy Spirit) and therefore to be avoided. The asceticism alluded to in Colossians 2:16-23 bears a striking resemblance, especially where foods are concerned. But it is also possible that this behavior reflected the attempt to enact the life of resurrection paradise by following the model given in Genesis 1 and 2, before the fall into sin - after all, Jesus taught that there would be no marriage in the resurrection (Matt. 22:30), and vegetarianism seems to have been the rule in Eden/paradise. The negative view of marriage seems quite similar to sentiments held by some in Corinth (1 Cor 7:1-7). In any case, whether to cope with the evil material world or to implement the new theology, the heretics enforced a regimen of denial.

Hughes goes further:

Asceticism is demonic in origin and diabolical in its intent. I use this strong wording purposely, because it is natural for us to think, "What's so bad about self-denial, even abstaining from good things? After all, we live in an age that insists on being denied nothing." But the reality is, those who introduce a contrived holiness are acting at the instigation of the devil. God is never properly worshiped by a denial of his gifts. And self-denying asceticism, especially in its external, public display, moves one away from worshiping God "in spirit and in truth" (cf. John 4:24).

Human origin. While asceticism has its ultimate origin with demons, it is also rooted in wicked humanity - "Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron" (1 Tim 4: 2). There is blatant hypocrisy here like that of Benjamin Jowett, the Oxford classicist and theologian who abandoned orthodoxy while still a churchman. Jowett would recite the Apostles' Creed in chapel by saying "I" in a loud voice. Then he'd whisper "used to" to himself, followed by "believe" in a loud voice. High-handed hypocrisy!

Paul's characterization of the ascetic purveyors as "hypocritical liars" is scathing. Their sin was doubly deliberate. As John Stott notes, hypocrisy is a deliberate pretense, and a lie is a deliberate falsehood - double liars! They did not believe their own teaching!

They will forbid to marry and to receive foods. Perhaps, under the influence of a strong philosophical dualism, and cultural values about marriage propagated by the cult of Artemis, these false, would-be teachers of the law touted a form of asceticism that misappropriated the opening chapter of Genesis. It is possible, they were commending their version of resurrected life by returning to a pre-fall garden—a celibate, vegetarian life.

Paul's teaching of the gospel opposes Ephesian asceticism. He affirms the essential goodness of God's creation (Gen. 1: 1:31). He says "nothing should be rejected." The human race was designed to be part of the created physical universe, just as we were created with physical bodies. Proper enjoyment of these things is appropriate (1 Tim. 6:17). Milne comments:

Paul reinforces his argument with a clear declaration of the goodness of God's material creation, for everything God created is good (1 Tim.4:4). When God completed his work of creation he considered it all and pronounced it very good (Gen. 1:31). This included the very things objected to by these hypocritical liars - human sexuality and food (Gen. 1:29). The goodness of created things consists in the way in which they demonstrate the goodness of the Creator by meeting the needs of men and women and giving them pleasure. They further illustrate the special care God has for men and women as his image-bearers (Gen. 1:26; Matt. 5:45; Acts 14:17).

Everything created by God is good. Paul responds by sounding the refrain of Genesis chapter 1: 'And God saw that it was good' (Gen 1:4, 10, 25, 31). Having already affirmed the importance of marriage and childbearing (2:15; 3:2, 12)—an affirmation he will make again with regard to widows (5:9-10, 14)—Paul focuses his rebuttal from Scripture on their dietary restrictions. We know from Mark 4; Acts 10-11, 15; Rom 14-15; and 1 Cor 8-10 that this was a major practical and theological challenge for the early church. As non-Jews entered the covenant community would they corrupt it with their unclean foods and customs? What is the source of purity? Paul is consistent with the evangelists Mark and Luke in his answers: God purifies all people groups in the same way. Because humans are defiled by what comes out of their hearts and not what goes into their mouths, they must be purified in heart, from the inside out by the Holy Spirit.

Paul did not think that every activity in the physical world was automatically consecrated. Hendriksen says:

"By means of God's blessing upon it and by means of our confident prayer, it has been consecrated (cf. 2 Tim. 2:21), that is, set apart for holy use, lifted into the spiritual realm. For the Christian, eating and drinking are no secular activities (1 Cor. 10:31). While, before partaking of food, he utters his petition and thanksgiving, God at the same time pronounces his word of blessing (cf. Deut. 8:3). He remembers his gracious covenant (Psa. 11:5).

the word of God and prayer. Only God can purify us, and consecrate our activities. We engage God by hearing God's word and responding with thanksgiving and obedience. In addition to the refrain from Genesis, that God had made all things 'very good,' Paul may well have in mind 'God's word' to Simon Peter making both food and people 'clean,' a word that was ratified by the Jerusalem conference, and delivered to the churches by Paul, Silas and Timothy (Acts 16:4). He did not need to elaborate this to Timothy, since he helped deliver that word.

Having exposed the false teachers for what they were, Paul continues with a series of admonitions to Timothy regarding his response to this problem.

Paul Reminds Timothy that the Best Antidote to False Teaching is 'Healthy Teaching' and Godly living. Having countered the asceticism of the false teachers, Paul shifts positively and constructively back to the centrality of the Gospel, the nourishment of the Scriptures and the aim and practices of love and godliness as Timothy's most important resources for his service to Christ, including his confrontation with false teachers.

According to Mounce, "This verse almost functions as the title of the section. It introduces the basic themes to be discussed: Timothy's role as a teacher; the place of Scripture and doctrine; concern for Timothy's personal and ministerial well-being; and an implicit contrast with the opponents." Stott says:

To "point these things out" (1 Tim 4:6) is one way to express Timothy's assignment. "Command and teach" in 1 Tim 4:11 is a stronger way of putting it. By doing this he will be a "good minister of Christ Jesus." "Minister" (diakonos) is a word for anyone who serves God, as well as for the special group described in 1 Tim 3:8. Paul uses this word in his letters for himself and for any who serve with him in the work of evangelism and mission (Rom. 16:1; 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; Col. 1:7, 23, 25; 4:7).

a good servant of Jesus Christ. As he described earlier in his letter, regarding 'deacons' (see note 3:8-13), Paul uses the same word to describe the standard of 'good service' for Timothy. He or she is able to 'point out these things' to brothers and sisters, not as an academic exercise, but from his or her own 'nourishment in' and practice of 'the truths of the faith.'

See 1 Timothy 1:4. Throughout this section Paul intertwined personal discipline with official duties. The saint is to constantly study (dine upon Christ, nourish one's self) to show himself approved unto God (2 Tim. 2:15) and the understanding of the Scripture and doctrines of the church (2 Tim. 3:16), not giving heed to the doctrine of devils (1 Tim. 4:1), having nothing to do with godless myths and old wives' tales (1 Tim. 4:7). This speaks not only of knowing proper doctrine, but applying it to one's life daily. Hendriksen comments:

"The words" are the ones which embody "the faith" and "the excellent teaching" of the church, true Christian doctrine. The apostle may be thinking of certain summaries of doctrine which (perhaps in the form of current "reliable sayings" and other fixed formulations of truths) could be considered good spiritual nourishment. Timothy had been and is still following this excellent doctrine or teaching. If he is to remain a highly qualified minister of Jesus Christ, he must be constantly nourished by (or "on") this kind of food. A minister who neglects to study his Bible and the doctrine based upon it atrophies his powers by disuse.

stories loved by old women. See note 1:4. Instead, train yourself in godliness. Both here and in 4:8, Paul has the ascetic teachings on food and marriage in mind. While acknowledging that self-denial in physical training has some value, he has consistently aimed at the value of 'good works,' which also express self-sacrificial love in service to others. See note 2:10.

Paul and his company labored and strived. This was no cheap grace they were saved by. Nor was it a lazy grace either. They exerted themselves (forced labor, 1 Cor. 4:12; Eph. 4:28; 2 Tim. 2:6; cf. the noun in 1 Thess. 1:3; 2:9; 2 Thess. 3:8) in the work of bringing the gospel, "applying it to concrete situations, warning, admonishing, helping, and encouraging, generally amid great difficulties" (Hendriksen). They warred against principalities and powers (Eph 6:12). They suffered (1 Tim. 6:12; 2 Tim. 4:7; Col. 1:29; 4:12. 1 Thess. 2:2, etc).

As in 1 Timothy 2:1, 4, 6; 6:10, "all" here means "all kinds of" (cf. 1 Tim 2:1-4, 6; 4:9-10; 5:1-2, 3-6:2). The free offer of the gospel - the call to repentance and salvation - is extended to all types of people (Matt. 11:28). See "Definite Atonement: For Whom Did Jesus Die?" and "Everyone - 1 Timothy 2:1-3." Paul narrows the scope of the atonement - "especially of those who believe" - to indicate that salvation is extended effectually only to believers (Matt. 22:14; Rom. 8:30). See WCF 5.7; WLC 63. Knight says:

The phrase malista piston contains the one qualification that Paul and the NT always posit for receiving God's salvation, i.e., "trust" in God as the only Savior. Absolute piston, as used here and elsewhere in the NT, refers to those who believe in Christ, i.e., Christian believers ( e.g., Acts 16:1; 2 Cor. 6:15; 1 Tim. 5:16; 6:2a, b; cf. ton piston in 1 Tim. 4:12; thus five of the seven plural occurrences of pistos in the Pastoral Epistles have the meaning "believers" i.e., 1 Tim. 4:3, 10, 12; 6:2 [2x]). malista (Acts 20:38; 25:26; 26:3; Gal. 6:10; Phil. 4:22; 1 Tim. 4:10; 5:8, 17; Tit. 1:10; 2 Tim. 4:13; Philemon 1:16; 2 Pet. 2:10) has usually been rendered "especially" and regarded as in some way distinguishing that which follows it from that which goes before it. Skeat ("Especially the Parchments") argues persuasively that malista in some cases (2 Tim. 4:13; Tit. 1:10, 11; and here) should be understood as providing a further definition or identification of that which precedes it and thus renders it by such words as "that is." He cites several examples from papyrus letters that would seem to require this sense and that would in their particular cases rule out the otherwise legitimate alternate sense. If his proposal is correct here, which seems most likely, then the phrase malista piston should be rendered "that is, believers." This understanding is also in line with Paul's assertion that all sorts and conditions of people are in Christ (even at times using pantes and with his insistence in those contexts that all such are in Christ and have salvation by faith (cf., e.g., Gal. 3:26-28).

This message is trustworthy. See notes 1:15 and 3:1.

the living God, who is the Savior of all people. In his fourth gospel summary of the letter (see 1:15-16; 2:5-6; 3:16), Paul combines two key elements of his doctrine of God: 1) There is only one, true and living God, the God of Israel; and 2) Israel's god not only saves Jews, but all people who put their faith in him (cf. Isa 43:10-11).

Paul says to "teach these things." What things? Everything he has just written, including even the difficult subject of definite atonement (see below). The "whole counsel of God" (Acts 20:27) is to be taught.

The negative commands here in 1 Timothy 4:12 and in 1 Timothy 2:14 may indicate that Timothy had a tendency towards shyness or timidity. Furthermore, some in the Church in Ephesus may not have accepted his authority because he was young. Timothy was probably in his thirties (under 40 was considered young in this culture - see Ireneus, Against Heresies, II. xxii) and therefore younger than many of the Christians and even some elders in Ephesus.

Paul told Timothy to "set an example ... in purity." Timothy was to establish his authority not by flaunting it, but by setting an example of godly living (Tit. 2:7). Milne says, "Timothy is to lead by example. This way he will stand the best chance of silencing his critics and the skeptics." See WLC 129. Kistemaker gives some definitions of the purity of which Paul speaks:

a. in speech, that is, in personal conversation (for preaching see the next verse).

b. in conduct, that is, in customs, habits, ways of dealing with people, etc.

c. in love, that is, in deep personal attachment to his brothers and in genuine concern for his neighbors (including even his enemies), always seeking to promote the welfare of all.

d. in faith, that is, in the exercise of that gift of God which is the root from which love springs (note: love here probably indicates the horizontal relationship; faith, the vertical).

e. in purity (see also 1 Tim. 5:2), that is, in complete conformity, both in thought and act, with God's moral law.

Let no one despise your youth. The negative command here may denote some timidity in Timothy (cf. 4:14; 2 Tim 1:7), but also the reality that some, even beyond the false teachers, may not have accepted his authority or mandate from Paul. Again, Paul urges both correction and a constructive example. Instead, set an example for those who believe. Moral authority is gained and sustained by a good example in words, deeds and relationships. Indeed, this short summary echoes the character qualifications of church officers (see note 3:1-7 and 3:8-13).