Old Testament Reading: Psalm 19:7–14

“The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward. Who can discern his errors? Declare me innocent from hidden faults. Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.” (Psalm 19:7–14, ESV)

Sermon Text: 1 Timothy 1:18-20

“This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.” (1 Timothy 1:18–20, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

In the introductory sermon to this series I raised the question, why should Christians who are not Pastors be concerned about what Paul says to Timothy, his co-worker in gospel ministry? This is a valid question, I think. Paul wrote this letter, not only to a Christian brother, but to a minister. As a result, much of what Paul says to Timothy has direct application to ministers of the gospel serving with the local church today. But from the start, I wished to convince you that this letter does apply to all Christians, either directly or indirectly.  

Indeed, many things are said in this letter that apply, not only to pastors but to all Christians. And even in those portions that apply most directly to pastors, we do find indirect application for the people of God. For example, what Paul says to Timothy his co-worker does help every believer to understand God’s will for the church. What is the nature of the church? What is she to be like? Paul’s instructions to Timothy are very revealing. Also, we might ask what is God’s will for pastors?  What should we expect from them? What is their work? 

Now obviously pastors should be concerned with the question, what is God’s will for pastors? It would be foolish, and even dangerous, to enter into ministry without a basic understanding of the answer to that question. But I hope you would agree that every member of every Christian congregation should also be concerned to know God’s will for pastors. Every member ought to know what they should expect from their pastors and elders. And this knowledge becomes particularly important when it comes time to appoint men to the office of pastor. What are the qualifications? What does the job demand? Do you know?

By asking these questions I am implying that the scriptures have something to say about this. And they most certainly do! The scriptures have not left the nature of the church nor the job of ministers undefined. On the contrary, when we pay close attention to what the New Testament says, and particularly to Paul’s letters to his co-workers, we  an see clearly what the work of the ministry entails.   

So far in this letter, we have learned that the work of the ministry entails promoting sound doctrine within Christ’s church. This is accomplished both positively and negatively. Positively, sound doctrine must be taught. And negatively, false doctrine must be opposed. Sound doctrine brings life and peace. False doctrine leads only to lifeless speculation and division. True doctrine must be promoted within Christ’s church if she is to flourish. The whole church is to see to it that this happens, but it is the particular responsibility of the minister.  

In the passage that is before us today, we learn more about the work of the ministry. Here we learn that to enter the ministry one must be called, that those called must be prepared to engage in warfare, and that this spiritual warfare must be conducted in faith and with a good conscience.  

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 To Enter The Ministry One Must Be Called

First, please recognize that to enter the ministry one must be called. The word “called” is not found in this passage, but this is what Paul describes. He reminds Timothy of his calling when he says, “This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you…” (1 Timothy 1:18, ESV)

Charge

The words “this charge” refer back to the charge that began in verse 3. A “charge” is an order or command. Paul began to order or command Timothy to do certain things as a minister of the gospel in verse 3. He then inserted his testimony (to make a point, if you remember). And now Paul resumes his charge to Timothy, saying, “This charge I entrust to you…” 

Entrust

Christ himself entrusted the work of the ministry to Paul the apostle, then Paul entrusted the work of the ministry to Timothy, and Timothy was to do the same with others. In 2 Timothy 2:2 we read, “and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.” And so we see a pattern. The work of the ministry is to be entrusted to faithful men from generation to generation. Elders have a particular responsibility to be sure this happens, but it is to be the concern of the whole congregation, generally speaking. The work of the ministry is to be passed along from minister to minister.

My Child

You will notice that Paul again refers to Timothy as “my child”. Not only is this a term of endearment. And not only does it indicate that Paul was older than Timothy. More than this, it reveals that Paul was Timothy’s spiritual father. It may be that Paul led Timothy to the faith personally, or that those who lead Timothy to the faith were first led to the faith by Paul. Certainly, it means that Paul mentored Timothy in the faith. Timothy was Paul’s child, spiritually speaking. And here we see that ministers of the gospel should aim to pass along a spiritual heritage to others. 

“In accordance with the prophecies previously made about you…” 

And then we find this phrase: “This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you…” The meaning is this: Paul’s charge to Timothy aligns with or corresponds to, the prophecies previously made about him.

What were these prophecies? Well, we do not have a record of the details, but clearly they were prophecies pertaining to Timothy’s call to the ministry in general, or his call to be a co-worker of Paul’s in particular. Though we do not have a record of these prophecies concerning Timothy, we do have record of similar prophetic activity within the early church. 

In the days of the early church, there were prophets who ministered alongside the apostles who spoke God’s word under the inspiration of the Holy Spirit. There are neither apostles or prophets in the church today. Their ministry was foundational and not perpetual (Ephesians 2:20). But there were certainly prophets ministering at the start of the New Covenant era, just as there were prophets who ministered under the Old Covenant.   

You might remember how in Acts 21:11 Agabus the prophet came from Judea to Caesarea and “he took Paul’s belt and bound his own feet and hands and said, ‘Thus says the Holy Spirit, ‘This is how the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles’’” (Acts 21:11, ESV). Agabus was a true prophet, for that is indeed what transpired.

But this prophecy that was made concerning Timothy was probably more like another prophecy recorded in Acts concerning the ministry of Paul (also called Saul) and Barnabus. In Acts 13:1 we read, “Now there were in the church at Antioch prophets and teachers, Barnabas… Saul [and others]. While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off. So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus” (Acts 13:1–4, ESV). Though we do not have a record of the details, we are to understand that similar prophecies were made concerning Timothy. Like Paul, Timothy was called to the ministry by God and through the church.

I will say a little bit more about how God calls ministers today in a moment. But for now, consider the effect that this reminder from Paul concerning the “prophecies previously made” would have had on Timothy? Perhaps Timothy was discouraged at this moment. Perhaps he was fearful. What a tremendous encouragement this would have been to be reminded of his calling. It as if Paul said, don’t forget your calling, Timothy. It was God who called you to this work, and he did so through the church. Take courage, therefore, and persevere. 

Though it is true that apostles and prophets do not dwell amongst us, God does still set men apart for the work of the ministry in much the same way as Paul, Barnabus, and Timothy were set apart. He calls ministers of the word inwardly and outwardly. That is, he calls them to his service subjectively and objectively. 

When I say that ministers are called subjectively, I mean that a minister must be called inwardly and in the heart, if you will. He must sense God’s call upon his life and desire the work so that he may, to quote Peter, “shepherd the flock of God… exercising oversight, not under compulsion, but willingly, as God would have [him]; not for shameful gain, but eagerly” (1 Peter 5:2, ESV). Concerning the desire for ministry, Paul begins his list of qualifications for the office of overseer, or elder, by saying, “If anyone aspires to the office of overseer, he desires a noble task” (1 Timothy 3:1, ESV). It is not wrong to desire to serve as an elder within Christ’s church. On the contrary, it is good for someone to desire to hold this office. In fact, one should not enter the ministry if he does not desire it, for then he would be doing what Peter forbids — he would serve, not willingly, but only because he feels obligated, or for selfish gain.

The inward and subjective call is essential, but so too is the outward and objective call. And here I am referring to the call of God that comes to a man through the church. The inward call is applied to the man’s heart by the Spirit. It is called subjective because it is perceived by the man through feelings. But the outward call is applied to the man by the Spirit through the church. It is called objective because this call is not based upon the feelings of the man, but upon the undeniable fact that the church has determined that the man is fit to hold the office of overseer, and they have agreed that the Spirit has indeed called him to the work. 

Here in our passage for today ,Paul reminds Timothy, not of the internal and subjective call, but the external and objective call. Prophecies were uttered concerning him. And presumably the church did with Timothy what they did with Paul and Barnabus before him — they fasted and prayed and laid their hands on him to set him apart for this work. And why do you think Paul reminded Timothy of this external and objective call, as opposed to the internal and subjective call. I hope the answer is clear to you. Our emotions and desires often change with the circumstances of life. I would imagine that Timothy often felt like persevering in the ministry. But sometimes he probably felt like quitting. And in those moments when he felt like quitting, he would benefit most from bringing to mind the external call, and not the internal —  the objective rather than the subjective. He would be most encouraged by remembering the feeling of the hands of those who ordained him on his shoulders and to remember the words that they spoke. We are to see here that the Spirit of God works powerfully to set men apart for Christian ministry. And this he does by calling the man inwardly and externally, subjectively and objectively. Both are crucial. No man should be ordained to the gospel ministry if he is lacking either of these. 

As I was considering all of this I started to think, I wonder who the Lord will call from amongst us to serve as a minister of the gospel either here at Emmaus or to take a call elsewhere? It may be that the Lord would rise up one of our young men to enter the ministry. I know that I began to sense a call to the ministry when I was 16 or 17 years old. That internal and subjective call was confirmed by the church externally and objectively when I was in my early 20’s. I would say that it was confirmed even more powerfully when we planted Emmaus when I was 30. It was good for me to reflect a bit on all of that this past week and to also think, I wonder if the Lord is doing a similar work with a young man who has been brought up in this church? We should pray that he would, brothers and sisters. 

Or perhaps the Lord would call someone to serve as pastor who is more advanced in years? This also would be a great blessing! But how will we know? Well, to put it simply, the man will feel called and the congregation will recognize that he is called — the current officers and members will come to see that the man possesses the gifts and meets the scriptural qualifications to hold this office within Christ’s church.     

And that brings me back to something I said in the introduction. Every member of every church should be very much concerned to know what God expects from pastors. What qualifications does the man have to meet? What gifts must he possess? What does the job entail?  It should not be difficult to imagine what a blessing a good minister of the gospel will be to the church, and what a curse a bad minister would be. Though current pastors play a significant role in identifying and appointing future pastors, ultimately it is the decision of the whole church. The whole church must agree that the man is fitted and called to the ministry. And only then may the elders lay their hands on the man and appoint him to the office of overseer. You are not passive spectators in the ordination process, but active participants. The Spirit of God will work through you to call men to his service. Are you ready? Do you know what God’s word says concerning the qualifications of ministers? 

 To enter the ministry one must be called.

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 Those Called Must Be Prepared To Engage In Warfare

Secondly, those called must be prepared to engage in warfare. This is what Paul says at the end of verse 18: “This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare” (1 Timothy 1:18, ESV). The words, “that by them” indicate that this is what fulfilling his ministry will entail. Timothy will have to engage in warfare. 

This might sound strange to someone unfamiliar with the demands of ministry. In fact, I would imagine that the vast majority of those who go into the ministry, go in underestimating the warfare they will face. 

The reasons for this are many. Two come to mind. 

One, some are raised in church traditions where ministers of the gospel do not engage in warfare, but pursue a life of ease. My wife was raised in a different church tradition, and she remembers visiting the pastor with her father and would find him with his feet up on his desk reading the newspaper. That image is burned in her memory. Now, perhaps the man was hard working. Maybe the timing was just bad. But that was her impression of Christian ministry. I can tell you, that is no longer her view. 

Two, it really is difficult for those not in ministry to gain a clear view of what ministry actually entails. I suppose the exception would be if the church offers a robust internship program. But even then, it would be difficult to expose a man to the demands of ministry prior to him actually going into the ministry (I suppose the same is true of most professions). When do most people see their pastors? On Sundays. And what do most people see pastors do? Preach and pray. I can tell you, brothers and sisters, writing sermons and delivering them is light and enjoyable work. I don’t lose sleep at night over sermons. Preaching may be the most important thing I do, but it is not the most burdensome. The Christian ministry involves far more than preaching on the Lord’s Day. Many years ago a young man asked me the question, so what do you do all week? He was so sincere. He really wanted to know. I suppose he thought that I played lots of golf. 

Brothers and sisters, ministry is warfare. If you feel called to the ministry, you need to reckon with this fact before you go in. And as a member of Christ’s church, you need to pray for your ministers that they would “wage the good warfare”, and that the Lord would sustain them as they fight the good fight. You ought to pray for those of us who are devoted to full-time ministry, but also for those men who serve as elders while working in the secular realm. Not only are they bearing the burdens of work and home life, but of the church as well! And the burdens are often heavy. 

I am reminded of that passage in 2 Corinthains 11 where Paul recounts his sufferings as a minister of the gospel. He listed his imprisonments, the beatings he endured, along with shipwrecks, hunger and thirst, among other things. But at the end he added this: “And, apart from other things, there is the daily pressure on me of my anxiety for all the churches” (2 Corinthians 11:28, ESV). A long time ago I remember thinking, how strange that Paul would list this among imprisonments, beatings, shipwrecks and the like. But I understand him now. Ministers of the gospel will, if they are indeed waging the good warfare and not skating by, will be burdened with a deep concern for the church. 

I say all of this to you not so that you might feel sorry for me or for us. We are happy to do what we are doing. We are truly blessed to serve the church in this way. I share this with you so that you might pray for your ministers, and when it comes time to appoint new ministers you might know what the job actually entails. It is warfare. Furthermore, if you sense a call to the ministry you need to have some idea of what you are getting yourself into. If you are called and fitted, you will happily take up the work. But if you are not called and fitted, I fear that you will languish under the burden.    

Before we move on to point three I should probably say a word about the nature of this warfare. 

What kind of warfare is it? Well, clearly it is spiritual warfare. As Paul says in 2 Corinthians 10:4, “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds” (2 Corinthians 10:4, ESV).

And who is the enemy that misters fight against? Well, ultimately the enemy is Satan and his kingdom. You will notice that both he and his realm are mentioned in verse 20. But the fight is not with him only, or with him directly. Rather, this fight against the Evil One manifests itself in many ways.

To put the matter succinctly, the Christian minister must wage war against falsehood. He must preserve and promote the truth. And the minister must wage war against sin — both the sin of others within Christ’s church, and also his own. Stated differently, the minister must come alongside those entrusted to his care to help them in their fight against sin, all the while fighting against sin of his own. 

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  This Warfare Must Be Conducted In Faith And With A Good Conscience

And this leads us quite naturally to the third point. To enter the ministry one must be called. Those called to the ministry must be prepared to engage in warfare.  And finally, this warfare must be conducted in faith and with a good conscience. “Wage the good warfare”, Paul says, “ holding faith and a good conscience.” In other words, this is what the minister is to bring to the fight — he is to come equipped with faith and a good conscience. 

Faith

Here “faith” refers to personal faith and trust in God, in Christ, and the truth of his gospel. How will a minister help others to grow in their faith if he himself is weak in faith? And how will he possibly persevere in warfare unless his faith is strong? 

Good Conscience

And when Paul commands Timothy to maintain a good conscience he means that his conscience is to be kept clear. This means that ministers are to be sure that they themselves are walking in a worthy manner, and not in sin. When a minster sins (which all do) he is to quickly repent before God and man. Some sins are of a disqualifying nature. Other sins are not. But a minister but be sure to keep his conscience clear. He must live a holy life. And when he fails, he must repent truly and sincerely. A minister who knows what it is to sin against God and others and to repent truly will be well equipped to compassionately help others to do the same. But a minister who lives in sin, or who sins and does not have the humility to repent, will only bring harm to those who are under his care.  

 So what does the work of the ministry entail? Well, there are many tasks. But one task that must not be neglected by the minister is the task of keeping one’s faith strong and conscience clear. The conscience is kept good and clear when we walk in obedience to the commands of God. Paul will return to this idea later in this letter, saying, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers” (1 Timothy 4:16, ESV). This is not a pure repetition of what Paul says here, but the idea is similar. Ministers must not only be concerned for others, but they must first keep watch on themselves to be sure that their conduct is pure. Also, they must devote themselves to teaching the faith that they themselves believe.  

Shipwreck 

Paul warns that those who fail to hold to the faith and keep their conscience clear will make a shipwreck of their faith. Verse 19: “By rejecting this, some have made shipwreck of their faith…”, he says. 

Paul knew all about shipwrecks. He knew what it felt like to be tossed uncontrollably to and fro by the wind and the waves. He knew what it was to be driven ashore and to watch the ship be broken apart by the relentless pounding of the surf. What a terrible experience, and what an awful sight that must be. And yet this is the term that Paul uses to describe the course of the false teacher who fails to hold to the faith and to keep his conscience pure — it leads to shipwreck, to the total destruction and  breaking apart of one’s faith and life. 

How sad it is to watch a professing Christian, and particularly a minister of the gospel, make a shipwreck of their faith. It is an awful sight. It takes your breath away when you see it. It leaves you with a pit in your stomach. And I have seen it. I have watched men with good and sound doctrine make shipwreck of their faith because they failed to keep a good conscience before God. Paul warns Timothy  to beware of the reefs of unbelief and immorality. Ministers must stay the course. They must keep the wind in the sails, and steer clear of temptation, lest they be driven ashore and broken to pieces.   

Hymenaeus And Alexander

You will notice that this text concludes with a reference to two well-known figures who made shipwreck of their faith, Hymenaeus and Alexander. These were teachers in the church who went off course and were wrecked as a result. 

Paul mentions Hymenaeus again in 2 Timothy 2:16ff, saying, “But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some. But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his,’ and, ‘Let everyone who names the name of the Lord depart from iniquity’” (2 Timothy 2:16–19, ESV). So we know that Hymenaeus erred in his teaching, saying that the resurrection has already happened. And we know that this was accompanied by ungodliness. And it may be the same Alexander who is mentioned again in 2 Timothy 4:14, where Paul says, “Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds” (2 Timothy 4:14, ESV).

Here in our text these two are set forth as an example of teachers in the church who failed to hold on to “faith and a good conscience” and made a shipwreck of their faith. Paul adds that he handed these “over to Satan that they may learn not to blaspheme” (1 Timothy 1:20, ESV). To be handed over Satan is to be put out of the church, which is the kingdom of Christ, and to be banished to the world, which is the domain of Satan. And the objective, you will notice, is that those who are put out would come to repentance. In the case of Hymenaeus and Alexander, these needed to learn not to blaspheme. 

In reminding Timothy of Hymenaeus and Alexander Paul was encouraging Timothy, one, not to go the way that they went, but to keep his faith and his way of life pure. And two, Paul was reminding Timothy of what must be done with those who persist in false teaching or in sin — they must be, to quote now from 1 Corinthians 5:5, handed over to “Satan for the destruction of the flesh, so that [their] spirit may be saved in the day of the Lord” (1 Corinthians 5:5, ESV). You will notice that in both 1 Timothy 1:20 and 1 Corinthains 5:5 the stated purpose of putting the person out of the church and thereby banishing them to the realm of the Evil One, is so they might turn from their sin for the salvation of their soul. And the same can be said regarding that famous church discipline passage in Matthew 18. The goal is to gain the brother who is sinning.

One very concerning thing about the modern church is that very few churches do the hard work of church discipline. In the early days of the Reformation the reformers wrestled with the question, how do we identify a true church? That was an important question because having broken away from Rome and the hierarchy of priests, bishops, and the Pope people were left wondering, where is the true church to be found if not in this organization? In general, the reformers — and particularly the later reformers —  taught that a true church is not true because they are under the hierarchy of Rome, but because the word is faithfully preached there, the sacraments are rightly administered, and — get this — the church is disciplined. I think it is right to identify “discipline” as the third mark of a true church. The New Testaments scripture speaks clearly about discipline. The church is to be kept pure. False teaching and sin is to be addressed within the church. Both members and ministers must do their part. There is formative church disciple wherein we naturally exhort and encourage one another to believe what is true and to walk in a manner that is worthy. And there is also formal discipline which may involve public admonition, suspension from the Lord’s Table, and even excommunication, which is what Paul describes here when he speaks of handing these two over to Satan. But pay very careful attention to this, brothers and sisters. The motive is love, and the goal is always repentance and restoration. The motive is love. Why should we trouble ourselves with church discipline? Because we love God and one another. And the goal is not to drive away, but to restore through repentance. And so we must be faithful to do what the scriptures call us to do, trusting that the Lord is able to use even excommunication to bring an erroring brother or sister to their senses. It is not difficult to understand how this might work. A brother or sister may be presuming upon the grace of God but only come to see their error of their way once they are put out of the church and barred from the ministry of the word, participation at the Lord’s Table, and from the sweet fellowship that is enjoyed within Christ’s church.

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Conclusion

There are so many applications to be drawn from this text.  

If you are in the ministry now serving as an elder within Christ church, then you have much to think about. 

And the same is true for those who feel called to the ministry — you also have much to think about. How important it is for you to consider the scriptures carefully so that you might know what the qualifications and responsibilities of ministers are.

And church members must also know. They must know so that they can pray for their ministers and also know what to look for when it comes time to appoint others to this office. 

But even beyond this, much of what has been said today concerning ministers may be applied by you as you fulfill God’s call upon your life. No matter what the Lord has called you to, you also must be prepared to engage in warfare. And you also must be sure to hold faith and a good conscience lest you make a shipwreck of your faith.   

May it never be. May we all stay the course so that in the end we hear the words, “well done my good and faithful servant”.

New Testament Reading: Acts 9:1-19

“But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. Now as he went on his way, he approached Damascus, and suddenly a light from heaven shone around him. And falling to the ground, he heard a voice saying to him, ‘Saul, Saul, why are you persecuting me?’ And he said, ‘Who are you, Lord?’ And he said, ‘I am Jesus, whom you are persecuting. But rise and enter the city, and you will be told what you are to do.’ The men who were traveling with him stood speechless, hearing the voice but seeing no one. Saul rose from the ground, and although his eyes were opened, he saw nothing. So they led him by the hand and brought him into Damascus. And for three days he was without sight, and neither ate nor drank. Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, ‘Ananias.’ And he said, ‘Here I am, Lord.’ And the Lord said to him, ‘Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.’ But Ananias answered, ‘Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. And here he has authority from the chief priests to bind all who call on your name.’ But the Lord said to him, ‘Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name.’ So Ananias departed and entered the house. And laying his hands on him he said, ‘Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.’ And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized; and taking food, he was strengthened. For some days he was with the disciples at Damascus.’” (Acts 9:1–19, ESV)

Sermon Text: 1 Timothy 1:12-17

“I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:12–17, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Here in this passage that we are considering today, Paul reminds Timothy of his former life in Judaism, how he once persecuted Christ’s church, of his conversion, and his appointment to the office of apostle. His presentation of his testimony here is very brief. It is only a summary of that story that is found in Acts 8 and following. Here in 1 Timothy the apostle does not speak of these things in detail, but only makes mention of them. Timothy knew the whole story. And indeed, the whole church would have been aware of the whole story. So Paul only gives a brief summary of it here. 

But what was the purpose of this? That is the question we must ask. Why did Paul interrupt his charge to Timothy, which was to confront false teaching within the church of Ephesus, to tell of his conversion and his appointment to the apostleship? You will notice that Paul returns to his charge to Timothy again in verse 18, saying, “This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare…”, etc. So he is not finished with his charge. And neither is he done with his rebuke of false teachers. In verse 20 he mentions two in particular:  “Hymenaeus and Alexander”, whom [he had] handed over to Satan that they may learn not to blaspheme” (1 Timothy 1:20, ESV). So again I ask, what is the purpose of this passage that is before us today? How does Paul’s brief presentation of his testimony fit within the argumentation of this letter? What is his point?

Three reasons can be identified. Paul reminded Timothy of his testimony, one, to defend his apostleship. Two, to present a pattern of true conversion. And three, to give all glory to God.

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To Defend His Apostleship

First, recognize that Paul speaks of his conversion to defend his apostleship and his authority as an apostle. 

As I have said before, apostles had a special kind of authority in the early days of the church. They were eyewitnesses to Christ’s resurrection. They were commissioned by Christ himself to serve as his special representatives. And this special authority possessed by the apostles was validated by signs and wonders. These apostles (and the prophets with them) worked miracles as proof that they spoke with divine authority. You can read all about this in the book of Acts. 

Now, Paul was an apostle, but he was unusual. He was not one of Christ’s original disciples. He did not walk with Jesus during his earthly ministry. In fact, he violently persecuted the church at the beginning. And so he was appointed as an apostle after all the rest. 

You can probably imagine how the opponents of Paul used this against him. No doubt these false teachers questioned his legitimacy by highlighting his violence against the church and his late arrival to the apostleship. It is not surprising, then, to see Paul defending his apostolic authority in the letters he wrote. For example, when he wrote to the Corinthians he listed those who had seen Christ in his resurrection. And at the end of that list he wrote, “Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God” (1 Corinthians 15:8–9, ESV). And this was Paul’s consistent approach. He admitted that he was unworthy to hold the office, and yet at the same time he insisted that he did indeed hold the office, by the grace of God. 

Though I cannot take the time in this sermon, it would be a worthwhile study to read through Acts, chapters 8 and following, and to consider all of the ways in which Paul’s apostleship was validated. The circumstances surrounding his conversion validated his apostleship — his conversion was marked by the miraculous. The miracles he performed also validated his apostleship — they functioned as signs. His reception by the other apostles and the church at large validated his apostleship — Paul did not go it alone but submitted to the church at large. And so too his faithful gospel ministry and his willingness to suffer for the sake of Christ validated his apostleship — clearly he was not in it for selfish gain. He suffered greatly as and apostle of Christ. The point is this: though Paul was an unusual apostle, he was truly an apostle, and he was received as one by the early church. 

The apostle Peter even made mention of Paul in 2 Peter 3:15-16. Listen to what he said: “And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures” (2 Peter 3:15–16, ESV). Peter referred to Paul as “our beloved brother”. He commended his writings as wise, though he admits there are some things in them that are hard for some to understand. He even places Paul’s writings in the category of scripture.

Again, the point is this: Paul was an apostle. He saw the risen Lord, and he was commissioned by him. In fact, in order to demonstrate this to the church, the Lord called Paul through that faithful brother, Ananias. The Lord appeared to Ananias saying, “‘Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.’ But Ananias answered, ‘Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. And here he has authority from the chief priests to bind all who call on your name.’ But the Lord said to him, ‘Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name’” (Acts 9:10–16, ESV). Paul was truly an apostle. The other apostles recognized this, as did the church at large. But his authority was often questioned by false teachers, just as it is to this present day. False teachers today will try to pit Paul against Jesus, or Paul against the other apostles. But their views are baseless.  

Here in 1 Timothy Paul defends his apostleship when he says, “I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus” (1 Timothy 1:12–14, ESV).

Notice three things:

One, Paul does not deny his past but readily admits that he was formerly “a blasphemer, persecutor, and insolent opponent” of Christ and his church. A blasphemer is one who speaks evil of God and the things of God. And this Paul did when opposed Christ and his church at first. He persecuted the church. He was zealous in his persecution. He saw to it that many were imprisoned. Some he had killed. He harassed the early followers of The Way from town to town. The early disciples of Christ knew Paul, who was also called Saul, by name, and they feared him. Truly he was an insolent opponent — an arrogant and violent oppressor. Paul did not deny his past but readily admitted that he was opposed to Christ and his church at first.   

Two, Paul points to the mercy and grace of God as the ground of his apostleship. Indeed, all who were appointed to the office of apostle were appointed by the mercy and grace of God. Think of Peter and his shortcomings. Peter denied the Lord three times when the pressure was on. And yet the Lord had mercy upon him. He graciously restored him. And so it was with Paul. There was no room for boasting, therefore. He knew that he was undeserving and that he was appointed to the office by the mercy and grace of God alone. His first words are, “I thank him who has given me strength, Christ Jesus our Lord.” It was Christ who appointed him to his service, despite his awful past. He says that he “received mercy” and that the “grace of our Lord overflowed for [him] with the faith and love that are in Christ Jesus”. In other words, the strong faith that Paul possessed, and the fervent love that he had for God and for the brethren, was an undeserved gift from God.  

And three, Paul says that the Lord “judged [him] faithful”, and that he received mercy because he acted “ignorantly in unbelief” when he persecuted the church. 

There are some who are perplexed by these words. They imagine that Paul here says that God showed him mercy and grace only because he was found faithful and only because he acted ignorantly and in unbelief. If this is what Paul means — that he was shown grace because of something deserving in him — then he would here contradict things that he has said elsewhere concerning the free and unmerited grace of God. 

 But upon closer examination we see that Paul clearly states in this passage that all is owed to the grace of God alone — his faith and his love were his only because [verse 14] the “grace of our Lord overflowed for [him]”. Indeed, everything good in Paul, including his faithfulness, is owed to this grace of God. Truly, God judged Paul faithful because God had, by his free grace, made Paul faithful. 

So what is Paul’s point? Why does he say in verse 12, “I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief…” (1 Timothy 1:12–14, ESV). 

Well, notice that Paul is not here speaking of his salvation, but of his appointment to the office of apostle. He is speaking of his appointment to the service of Christ. And what is required to serve Christ in an official capacity, either as an apostle or an elder within Christ’s church? Among other things, ministers of the word must be found faithful. This is what Paul says in 1 Corinthians 4:1-2. “This is how one should regard us [speaking of ministers of the word — Apollos, Cephas and himself], as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful” (1 Corinthians 4:1–2, ESV). Faithfulness — that is, the quality of being trustworthy and dependable — is a requisite for ministers of the gospel. Though the word “faithful” is not used in the qualifications for elders which are listed later in this epistle, faithfulness is certainly implied. In fact, the term “faithful” could be used to summarize the qualifications that Paul gives. An elder must be faithful in the home and within the community before he serves in Christ’s church. It is interesting how often Paul emphasizes “faithfulness” when commending ministers of the word to the church. He commended Epaphras to the Colossians as a “ faithful minister of Christ” (Colossians 1:7, ESV). He said the same thing about  Tychicus, calling him a “beloved brother and faithful minister and fellow servant in the Lord.” And Onesimus was also called a “ faithful and beloved brother” (Colossians 4:7–9, ESV). Indeed, it should be the objective of every Christian to be found faithful — constant, trustworthy, and dependable — but it is a requirement for ministers of the word. May the Lord say to each one of us, “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (Matthew 25:23, ESV).

Perhaps this is why Paul emphasized his faithfulness. As awful as his sins were against Christ and his church at the beginning, the Lord judged him faithful, and thus appointed him to the office of apostles. But even his faith and faithfulness were gifts from God. God’s grace was lavished upon him.

But what are we to think of Paul’s little remark, “I received mercy because I had acted ignorantly in unbelief…” Well, let us think about the sins that Paul committed prior to his conversion. They were truly heinous sins. By his own admission, he was “a blasphemer, persecutor, and insolent opponent”. And do not forget the qualifications that Paul will soon lay down for elders. They must be, among other things, “above reproach… not violent but gentle, not quarrelsome…” (1 Timothy 3:2-3, ESV). I would imagine that some questioned Paul’s credentials saying, how could someone with a past like Paul’s be appointed to such a high office in Christ’s church. And the answer? By the mercy and grace of God. He was renewed. He demonstrated that he was renewed over a long period of time.  And concerning his former sins, he committed them being zealous for God and things of God, though he was ignorant. 

In a sense, all sin is sin. And we know that the wages of sin is death. But it is also true that we may distinguish between sins. Some sins are more heinous than others. Some sins have more severe consequences in this life. Some sins are committed intentionally, while others are committed unintentionally. Some sins are disqualifying for ministers, whereas others are not. Here Paul seems to be clarifying that although his former sins were truly heinous, he committed them truly believing that he was serving God and furthering his purposes. He was a blasphemer but did not know it. He was a violent opponent of the church, but he sincerely believed he was offering service to God. This does not make the wrong, right. But it does help us to understand Paul. He was always faithful, and he was always zealous to serve God, but he was ignorant. He was blinded by his sin until Christ graciously removed the scales from his eyes. And this is what Paul seems to be drawing our attention to in this passage when he says, the Lord “judged me faithful, appointing me to his service”, and “I received mercy because I had acted ignorantly in unbelief…” (1 Timothy 1:12–14, ESV). 

So why did Paul make mention of his former life as a prosecutor of Christ’s church, his conversion, and his appointment to the service of Christ? First, to defend his apostleship against critics.

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To Present a Pattern For True Conversion

Secondly — and I think this is even more important — Paul gives his testimony to present a pattern for true conversion. Stated differently, Paul’s own conversion was to be viewed as typical. 

Now, please don’t misunderstand. Paul’s conversion was, in some respects, far from typical. Really, it was quite extraordinary, involving visions and supernatural occurrences. But in another respect, Paul’s conversion was typical. He was living in sin and darkness as a prideful and self-righteous enemy of God, until the Lord graciously revealed himself to him, humbled him, and removed the scales from his eyes so that he might see the truth of the gospel of Jesus Christ. That is what I mean by typical. Paul’s conversion was spectacularly typical. What he experienced is what we have experienced if we are in Christ, though the details certainly differ.

In fact, this is precisely what Paul says in verse 16: “But I received mercy for this reason, that in me, as the foremost [of sinners], Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life” (1 Timothy 1:16, ESV). In other words, Paul was converted as he was so that his conversion might “display” the perfect patience of Christ towards sinners, even vile sinners. 

As I have said, all who are in Christ have experienced what Paul experienced, though probably in a less spectacular fashion. 

You too once walked in darkness. You were blinded by your sin and puffed up with pride.

And then in a moment, you were humbled. Your eyes were opened to the severity of your sin and to glorious grace that is found in Christ Jesus. Having been humbled you were drawn to Christ, and you believed upon him. 

And having believed upon Christ you were received by the church through the waters of baptism. And from there you began to grow and to serve the Lord, in one way or another, for the advancement of his kingdom.

In this way, Paul’s conversion is a pattern for true conversion. 

And I want you to recognize two vital components of true conversion. One, a true realization of one’s sin. And two, a true appreciation for the grace of God that is bestowed upon us in Christ Jesus. 

Clearly, Paul understood that God’s grace is glorious. In verse 14 we read, “and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus” (1 Timothy 1:14, ESV). Grace is undeserved favor. Grace is a gift. By God’s grace, Paul had faith and Christ and love. And he speaks of God’s grace as “overflowing”. God’s grace is not meager or stingy, it is overflowing, superabundant.

But before we can comprehend the superabundance of God’s grace, we must first comprehend the horror of our sin against God. 

Does that sound overstated to you? I hope not. Our sin is truly horrendous. We have failed to love God as we should, and we have failed to love our neighbor as ourselves. Add to this the sins that we have actually committed. Truly, we are rebels who deserve the judgment of God who is pure, right, and perfectly just. I wonder, do you see your sin as horrendous? I ask you this not to drive you from God and to despair, but to urge you to run to God through Christ because his grace is overflowing! Paul saw God’s grace as superabundant because he knew that his sin was so severe. 

Look at verse 15. There Paul says, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost” (1 Timothy 1:15, ESV).

When Paul says that this “saying is trustworthy and deserving of full acceptance”, he is referring to a staying that was common amongst the early Christians. Evidently it was common for them  to say, perhaps in their worship, or perhaps in their personal conversations, “Christ Jesus came into the world to save sinners, of whom I am the foremost.” Paul is here saying, this saying is good and true and ought to be accepted and used.

Where did this saying come from? Well, the first part is based upon something that Christ himself said. Do you remember that episode that is recorded for us in Matthew 9, Mark 2, and Luke 5 where Jesus is criticized by the religious leaders of his day for eating with tax collectors and sinners? What was his reply? He said, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners” (Mark 2:17, ESV). This teaching of Christ is reflected in the first part of this “saying” that is “trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners…”. He came for this purpose, to “seek and to save the lost” (Luke 19:10, ESV). The second portion of the saying, “of whom I am the foremost”, is the invention of the early church. But Paul agrees that this portion of the saying is also “trustworthy and deserving of full acceptance”. 

 “Christ Jesus came into the world to save sinners, of whom I am the foremost.” What does this mean?

One, Christ’s purpose for coming into the world was to save sinners. He did not come primarily to teach. He did not come primarily to serve as a moral example. He came to rescue men and women from sin and the effects of sin. He came to atone for sin. 

Two, if one thinks of themself as righteous, then Christ is of no benefit to them. That is the point of that passage that I cited from the gospels just a moment ago. No one is righteous, no not one. But many think they are righteous. And if someone thinks they are righteous, then Christ is of no benefit to them. They cannot be saved. Christ came to save sinners. And that is why he ate with tax collectors and sinners. They were sinners, and they knew it! Many of the Pharisees, on the other hand, we sinners, but they knew it not. If anyone is to come to Christ truly, they must come to him as the sinners they are, and not as if they were righteous. 

Three, the phrase “of whom I am the foremost” means, I consider myself to be the worst of sinners. Notice that Paul took this phrase to himself. When Paul thought of his own sin he considered himself to be the chief of sinners, or the foremost of sinners.

I think that many Christians are tempted to come running to Paul’s defense, saying, no, Paul. You really aren’t so bad. There are certainly worse sinners than you! Or maybe others questioned Paul’s sincerity, thinking, Paul said this, but he really did not believe it. 

Consider three things though. One, Paul’s sin really was great. He persecuted the church. Christian’s lives were ruined because of what he did. Some were killed. Steven, the first martyr of the church, was stoned to death while Paul, who was also called Saul, gave his formal consent (see Acts 8:1). In fact, it is not hard to imagine that Paul really considered himself to be the foremost of sinners. Two, it is not unreasonable for any Christian to sincerely believe themselves to be the foremost of sinners, even if they have lived a relatively good and wholesome life. I’m much more aware of my sins than I am of yours (or at least I should be). For every one sin of yours that I might be aware of, I am aware of 100 of my own (or at least I should be). And three, as we mature in Christ we should grow more aware of our sin, and not less. It’s a strange phenomenon. As we mature in Christ we actually sin less and less, but we are aware of our sin more and more, so that those who are mature in Christ say with honesty, “Christ Jesus came into the world to save sinners, of whom I am the foremost.” 

As I have said, Paul’s conversion is set forth here as a pattern for true conversion. We are not truly converted unless we are truly humble concerning our sin, and grateful for the superabundant grace that is ours in Christ Jesus.  

But I still have not really answered the question, why does Paul insert his conversion story here in his letter to Timothy? What does his conversion have to do with these false teachers and the charge that he is delivering to Timothy to deal with them?

Let’s think about this for a moment. 

One, can you see how Paul’s testimony would itself counter the errors of these false teachers? They were mishandling the law of Moses, remember. And instead of using the law to confront men in their sin, and thus to drive them to Christ, they were consumed with speculations about myths and genealogies. It is safe to assume, I think, that instead of confronting men with their sin and urging repentance and faith in Christ, these false teachers were claiming to have some kind of special knowledge gained from their expertise in the law of Moses. Paul’s conversion is a reminder that true conversion involves turning from sin and to Christ, and the law is to be use to show us our sin and to drive us from Christ. These false teachers understood neither the law nor the gospel. Their message was powerless to save, therefore .

Two, Paul’s testimony would have also reminded Timothy to be appropriately gracious with these false teachers. That might sound strange, but think of it. Paul did not tell Timothy to cast these men out of the church, but to “charge… [them] not to teach any different doctrine” (1 Timothy 1:3, ESV). Repentance was the goal. If they refused to repent from teaching another doctrine, then they would be like “Hymenaeus and Alexander, whom [Paul]… handed over to Satan that they may learn not to blaspheme” (1 Timothy 1:20, ESV). These would not turn from their error, and so they were put out of the church. But Timothy was to begin by urging these “certain persons” not to teach any different doctrine”. And how valuable it would have been for Timothy to remember Paul’s story as he ministered to these. Paul himself was a “blasphemer, persecutor, and insolent opponent” of the church, but God was merciful and kind to him, appointing him to the apostleship, for he acted in ignorance. I hope you would agree with me that there is a great difference between a false teacher who teaches different doctrine because he is ignorant, and a false teacher who teaches different doctrine knowing that he is doing so and for selfish gain. If the man is faithful, he will turn from his way and right the wrong. But if the man is faithless and self-serving, he will persist in his error to his own ruin and the ruin of others. These two types must be dealt with differently. And I believe that the reminder of Paul’s testimony would help Timothy to discern the appropriate way. 

Three, Paul’s testimony concerning his former sin and the superabundant grace of God that was shown to him would help Timothy to maintain a kind and patient disposition, not only towards these false teachers, some of whom acted out of ignorance, but towards all of the saints in Ephesus who were struggling with sin. A minster of the word must deal with sin within the Christian congregation. Sin, be it moral failure or false teaching, must be addressed. It cannot be ignored. The whole church must deal with it, but pastors have a special obligation to deal with it. But we are to do so patiently. Listen to 2 Timothy 2:24: “And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will” (2 Timothy 2:24–26, ESV). This does not mean that there is never time for a firm rebuke. But even if a rebuke is in order, patience is required. Listen to 1 Thessalonians 5:14: “And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:14, ESV). 

One of the worst things that can happen within the heart of a pastor is for him to forget his own sin and to lose sight of the grace of God as he ministers to others in their sin. Christ said, “Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:4–5, ESV). Notice that Christ does not say, do not be concerned with the speck in your brother’s eye, but rather, “first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” When you take the log from your own eye first, you will gain a heart of compassion for your brother or sister. Pastors must deal with sin within the congregation, but they must be patient, loving and kind. And if they are to maintain that disposition, they must never lose sight of their own sin and the superabundant grace of God that has been shown to them. These false teachers needed to be corrected. Indeed, they may have been deserving of a firm rebuke. But Paul reminded Timothy that he himself was a “blasphemer, persecutor, and insolent opponent” at the start, but God was merciful to him. 

Brothers and sisters, what I have just said about the heart of a pastor applies to you also. Do you consider your own sin and the marvelous grace that has been shown to you when relating to one another, or have you developed a judgemental spirit? This can be applied to relationships that exist within Christ’s church, but also the relationships within the home. Husbands and wives, “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:29–32, ESV). Parents, do the same for your children as you raise them in the instruction and discipline of the Lord. Discipline them but in love. Shower them with grace.

*****

To Give All Glory To God

There is one last thing that needs to be said concerning the reason that Paul gave his testimony here: to give all glory to God. 

Look at verse 17: To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen” (1 Timothy 1:12–17, ESV).

Brothers and sisters, when the law and gospel are faithfully proclaimed, it is God who gets the glory, and not man. Conversely, when the law and gospel are distorted, it is man who gets the glory and not God.

Truly, we are sinners saved by the grace of God alone. To him be honor and glory forever and ever. Amen.