Old Testament Reading: Jeremiah 23:1–5

“‘Woe to the shepherds who destroy and scatter the sheep of my pasture!’ declares the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: ‘You have scattered my flock and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil deeds, declares the LORD. Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing’, declares the LORD. ‘Behold, the days are coming’, declares the LORD, ‘when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.’” (Jeremiah 23:1–5, ESV)

Sermon Text: 1 Timothy 5:1-2

“Do not rebuke an older man but encourage him as you would a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity.” (1 Timothy 5:1–2, 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

As I was in the early stages of preparing for this sermon I almost took verses 1 through 8 together. It would have been possible. But two things led me to cover only verses 1 and 2 today. One, the subject matter of verses 1-2, and verses 3-8 is not quite the same. And two, as I reflected more and more on what is said here in verses 1 and 2, I grew convinced that we need to give this little passage our full attention.

Before we come to our text for today let me say something about where we are now in Paul’s letter to Timothy. In the previous section Timothy was exhorted to “put” good doctrine before the brothers and sisters — he was told to “command and teach” the scriptures. This he was to do for the whole congregation. He was to preach the word of God to them. But beginning with 5:1 Paul  instructs Timothy concerning how he is to relate to the variety of people within Christ’s church. Here in verses 1-2 Paul mentions older men, and older women, younger men, and younger women. Beginning in verse 3 Paul gives instructions concerning care for widows. In verse 17 Paul says something about how Timothy is to relate to the elders of the church — this is not a reference to the older men, but to those who hold the office of elder. And finally in 6:1-2 Paul says a word about how to care for bondservants in the congregation.  And so you can see that we have just now entered into a section of this letter where Paul is instructing Timothy concerning how he is to relate to the different groups within the church. Before, the instruction was general — “If you put these things before the brothers, you will be a good servant of Christ Jesus…”, and “Command and teach these things.” But here the members of the church are being considered according to their particular situation in life. It is as if Paul said, here is how you are to minister to young and old, to widows, to the Elders of the church, and to bondservants.

Can you see how even the structure and progression of Paul’s letter to Timothy reveals a great deal concerning the nature and proper ordering of the church. Notice three things:

One, we should expect and hope for diversity within the church. Ideally (and things are not always ideal), Christ’s church will be filled with men and women, young and old,  rich and poor, and if the broader community is ethnically diverse, then we should hope for ethnic diversity within the church as well. We should expect Christ’s church to be diverse, for it is faith in Christ that binds the church together, and Christ is reconciling all kinds of people to the Father. Were some other thing binding the church together — some shared interest, or personal friendships — then diversity would not be expected. But since the church finds its unity in Christ, we should not be surprised to see men and women of different ages, experiences, tastes, personalities, and life situations joined together in him.  

Two, though the church is diverse, being made up of all kinds of people, the church is to be unified under Christ and under the ministry of God’s word. Notice that before Paul instructed Timothy concerning how to care for the diverse members of the congregation, he first instructed Timothy concerning how he was to care for them all. Timothy was to put sound doctrine before all the brothers and sisters. He was to “command and teach these things” to the whole congregation. Though the church will be diverse, the church must be unified. Again, what is the unifying factor? It is faith in Christ and belief in God’s word. How important it is, therefore, for all of the members — male and female, young and old, rich and poor — to assemble together to hear God’s word proclaimed, and to commune with one another and with Christ at his table. Though the church is diverse, the church is to be unified under Christ and under the ministry of God’s word.

I must say that by the grace of God one of the best decisions we ever made as a congregation was to keep our children with us in the worship service to sing, to pray, and to hear God’s word proclaimed. It has its challenges, especially  for parents of very young children. But there are solutions to those challenges. And the rewards have been great. Being almost 10 years old now as a church, we are reaping a rich harvest as many of our children are emerging into adulthood. I give thanks to God for our multigenerational church.    

Three, though we enjoy unity in Christ, this unity does not obliterate the reality of our diversity. There are in fact a diversity of people and a diversity of needs within Christ’s church, and ministers must be mindful of them all. And this is why Paul wrote to Timothy concerning pastoral care for old men and young men, old women and young women, widows, Elders, and bondservants. Ministering to a great diversity of people who have a diversity of needs can be challenging (especially for a young minister), but it is a wonderful challenge and a great blessing. How wonderful it is to converse with a small child in one moment, and then to speak with someone advanced in years in the next. Thanks be to God. 

In the passage that is before us today Paul considers the congregation as diverse in regard to gender and age. Timothy as a minister of God’s word was to provide pastoral care to men and women, young and old, in a way that was fitting. And ministers today must be prepared to do the same. 

Let us now consider the text. 

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Do Not Rebuke; Encourage

First of all, notice that the command which governs this entire passage is “do not rebuke… but encourage.” We must ask what this means. And we will get to that in a moment. But for now, understand that the  command, “do not rebuke… but encourage”, governs all that is said in verse 1 and 2.  

I’m afraid that when some read this passage they think the words “do not rebuke… but encourage” apply only to Timothy’s interaction with the older men in the congregation. And upon first reading, this does seem to be what Paul has in mind. Timothy,  “Do not rebuke an older man but encourage him…”, Paul says. It does sound like Paul has only Timothy’s relationship to older men in view when he says, “do not rebuke… but encourage.” But we must pay careful attention to the rest of the passage. Picking up at the end of verse 1 we read, “younger men as brothers, older women as mothers, younger women as sisters, in all purity” (1 Timothy 5:1–2, ESV). You’ll notice that when I read only that portion of the text, it doesn’t sound right. And why doesn’t it sound right? It is because there is no verb in that portion. Again, from the end of verse 1: “younger men as brothers, older women as mothers, younger women as sisters, in all purity.” When we read only that portion of the text we are left to wonder what ministers are to do with these who are mentioned? And the answer is, “do not rebuke… but encourage.” The passage only makes sense when the verbs, “do not rebuke… but encourage” are applied, not only to the minister’s interaction with the older men, but also to the minister’s interaction with  the younger men, the older women, and the younger women also. 

The meaning is this: Timothy, do not rebuke, but encourage the congregation. Encourage the older men as you would a father. Encourage the younger men as you would a brother. Encourage the older women as you would a mother. And Encourage the younger women as you would a sister, with all purity. Do not rebuke them, but encourage them in a way that is fitting, taking into consideration their age and gender. The command, “do not rebuke… but encourage” governs the entire passage, as I have said. 

Now, some of you are thinking, but doesn’t Paul command in other places that ministers are to rebuke, upon occasion? Yes he does, as we will see. And so then you will ask, then doesn’t Paul contradict himself? Here he says, “do not rebuke”, and in another place he says “rebuke”? No, there is no contradiction if we understand this passage correctly. 

The clear teaching of the New Testament is that ministers of the gospel must be prepared to deliver a rebuke, on occasion. Jesus rebuked some. The Apostles were known to deliver rebuke. They even rebuked one another, on occasion. Even if we were to stick only to Paul’s letters we would see that this is the case.

Consider Titus 1:9. There Paul lists qualifications for pastors or elders, one of them being, “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (Titus 1:9, ESV).

In Titus 1:13 Paul was referring to people who were living sinfully within the congregation when he said, “This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith…” (Titus 1:13, ESV). Titus was to rebuke these sinful people in the church, and the rebuke was to be sharp. 

In 2 Timothy 4:2 Paul encouraged Timothy to “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” (2 Timothy 4:2, ESV)

And finally we return to 1 Timothy and we notice that Paul instructs Timothy to rebuke even later in this very chapter. Look down to verse 20. There we read, “As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear” (1 Timothy 5:20, ESV). Rebuke them, Paul says. And rebuke them in front of the whole congregation if they persist in their sin. Who is Paul referring to here in verse 20? Who is he telling Timothy to rebuke? As we will see in the weeks to come, Paul is here commanding Timothy to rebuke elders who persist in sin — elders here being a reference to those who hold the office of elder. If an elder is found to be living in sin and is unrepentant, even he is to be rebuked in the presence of all. No exceptions are to be made on account of office or age. 

So you see we do have a difficulty in interpretation. 1 Timothy 5:1: “Do not rebuke an older man but encourage him as you would a father…” (1 Timothy 5:1, ESV). 1 Timothy 5:20: “As for those [elders] who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear” (1 Timothy 5:20, ESV).

By the way, what do you do when you run into apparent contradictions like this in the text? Well, one thing you should not do is assume that the contradiction is real. This is God’s word we are handling. Also, it would be a very blatant contradiction for Paul in one verse to say “don’t rebuke” and then only a few verses down to say “rebuke”. If the contradiction were real, that would be a very big blunder. No, we should assume that there is a reasonable explanation, and we should search for it. 

In this case, the answer is found by looking at the original language. In all of the passage that I just read to you the english word “rebuke” is the translation of the Greek word, ἐλέγχω. That word is found 17 times in the New Testament and it means to “bring to light, expose, set forth”. It is translated in a variety of ways in the ESV: reprove, rebuke, expose, tell, convict. But the Greek word translated as “rebuke” in verse 1 is different. It is the word ἐπιπλήσσω. This is the only occurrence of this word in the New Testament. It too means “rebuke”, but the word is stronger. It might also be translated as “to strike” or “to snap at”. And I think that is the meaning here. It has to be! Or else we have a contradiction in this chapter. 

 What does Paul mean, then, when he says “do not rebuke… but encourage.” He means that Timothy, and all who are ministers, must not be harsh, short tempered, and snippy. Instead they must resolve to encourage the brothers and sisters, young and old. In fact, the word “encourage” in verse 1 does help us to understand what “rebuke” means, for the two ways are set in contrast to one another —  “do not rebuke… but encourage.” The word translated as “encourage” means “to ask for [something] (earnestly), to request, to plead for, to appeal…” (Louw Nida, 407)

And so when you put it all together the meaning becomes clear. Timothy was not to be harsh with the members. He was not to be short tempered. He was not to “strike” them verbally. Instead he was to come alongside the brothers and sisters, young and old, and patiently call them to faith and repentance through encouragement. He was to plead with them earnestly and appeal to them.

As you can see, in no way does this contradict those other passages that speak of rebuke, even sharp rebuke, and public rebuke. Rebuke, if it must be delivered, is to be delivered purposefully, with care and precision, and, ordinarily, only after the way of patient encouragement has failed.     

Brothers and sisters, I think our current elders have excelled in this. But it is good for us to be reminded that there is a ditch on both sides of the road of pastoral care. On the one side there is the ditch of negligence, and pastors who ignore sin within the congregation due to fear, laziness, or some other thing, do slide into that ditch. And on the other side of the road there is the ditch of harshness, and pastors who allow their hearts to grow hard and impatient towards the congregation do slide into that ditch. Brothers, it is important for us to hear the command, “do not rebuke… but encourage” and to be sure we stay on the straight and narrow. 

And it is also important for all who desire to hold the office of elder, or to minster the word of God to the congregation to hear this command. To hold the office of elder or overseer a man must meet the moral qualification set forth in 1 Timothy 3 and Titus 1, and he must also possess the gifts required for ministry. And one of the things he must demonstrate is the ability to shepherd. Brothers and sisters, a negligent shepherd, and a harsh shepherd will both do damage to the flock of God. Let us be sure to appoint men to the office of overseer who have demonstrated that they are able to care for the flock of God (1 Timothy 3:5).

And this command,  “do not rebuke… but encourage” is also applicable to husbands and wives, parents and children — indeed, to all of the members of Christ’s church. This rule should govern all of our interpersonal relationships — “Do not rebuke… but encourage”.

 Husbands, is it your habit to rebuke your wife, or to encourage her

Wives, is it your habit to rebuke your husband, or to encourage him? 

And what about parents? Do you rebuke or encourage your children? Please do not forget the meaning of these words! I am asking, do you snip and strike verbally out of impatience? Or do you come alongside them to plead with them and to earnestly appeal to them to do what is right in God’s eyes. Fathers and mother, there is a ditch on both sides of the road of parenting too. Avoid the ditch of negligence. Do not fail to instruct and to discipline. And be sure to avoid the ditch of harshness and impatience too. 

These same principles need to be applied by children as they relate to their siblings within the home — “do not rebuke… but encourage”. And these same principles need to be applied by all of the members to Christ’s church as we relate to one another — “do not rebuke… but encourage”

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Older Men As Fathers

Well, let us now return to the text and to the main point. Paul was instructing Timothy as a minister within Christ’s church to not be impatient and snippy, but to patiently, and even earnestly, appeal to the members of the congregation to walk in a manner that is worthy. That was the general command. But in the rest of the passage Paul does inform the minister that he will need to do this being mindful of the diversity in the congregation. He is to minister to each group in a way that is fitting or appropriate. 

Older men are to be encouraged as fathers. 

We are beginning to study the 10 commandments with the help of our catechism and in the evening service. And you know that the 10 commandments are divided into two parts. The first four commands have to do with our relationship to God, and the last six have to do with our relationship to our fellow human beings. And what is the first commandment of that second table of the law? “Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you” (Exodus 20:12, ESV). This commandment is the first commandment of the second table of the law for a reason — in fact, for many reasons. 

Where do we first learn to “love our neighbor as our self” except in the home? The very first thing we must learn to do as it pertains to relating to other human beings is to show honor to our parents. And when we learn to honor our parents, we also learn to honor others who have authority over us. And as we learn this lesson, we also come to see that particular kind of honor is to be shown even to our peers and to those who may in some way be inferior to us. It is in the home that we learn to show honor to other human beings. And it is in the home that we learn to “[preserve the honor, and [perform] the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals” (Baptist Catechism 69).  

This order of honor ought to be maintained within the culture. There is a special kind of honor that those who are young ought to give to those who are old. This is a part of God’s moral law. In general, men know this. Most will be repulsed by the thought of a young person taking advantage of or assaulting someone who is old. But we do seem to be losing this sense of respect for the elderly in our culture, and it is lamentable. 

Again I will say that the church must be countercultural. In the church the young should honor the old. The church should be eager to show a special kind of love, care, and respect to those who are advanced in years. And those who are old should not despise their age, instead they should own it! Maybe you have noticed how I am using the words “old” and “elderly” unapologetically. It is interesting how those terms have almost become offensive in our culture. It is considered rude to ask an older person their age. If you think of it, that’s really strange. But it makes sense given the way that our culture foolish values youth over age. I cannot be this way in the church. The young should be eager to show a special kind honor to the old, and the old should not despise their age, but fulfill God’s calling upon their lives in their later years. 

“Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled” (Titus 2:2–5, ESV).

Honor is to be shown to those who are advanced in years, and that also is true for the minster. Ministers who are young must be careful to “not rebuke an older man but encourage him as [they] would a father…”

And this is one of the challenges that young ministers face! They must shepherd, not only those who are younger than them, but also those who are older. It will not do to have a large portion of the congregation without a pastor, will it?! But this must be done with a special kind of tactfulness and care. The guidance is this: “encourage him as you  would a father…” Paul assumes that Timothy understands how a father should be treated. If an adult child (or even a younger child) feels that their father needs to be exhorted in some way, they are to do it with tactfulness and care. This does not rule out the possibility of a pastoral rebuke. But it does show how young ministers are to shepherd older men in the congregation, generally speaking. 

I will say, one thing I am grateful for is a diversity of ages amongst our elders and deacons. I do believe that the pastoral care provided by the eldership and the diaconal care provided by the deacons of this church has been greatly strengthened over the years by the presence of older officers, thanks be to God.   

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Younger Men As Brothers

As we continue on, notice that Paul  commands that young men be encouraged as brothers. Timothy was to address the younger men in the congregation as brothers. 

This is interesting. Paul does not say, address them as sons, but as brothers. We know that Paul referred to Timothy as his child in the faith. By that he meant  he led Timothy to the Lord, or he nurtured Timothy in the Lord. But here he says encourage the young men as brothers.

I will build upon what I said a moment ago. The fifth commandments, when properly understood, not only establishes that children are to show honor to their parents, but that honor is to be shown to all people in a way that fits your relation to them. And I hope you would agree that it is right for a brother to show honor to his brother, and for a sister to show honor to her sister. If you think that it is ok to treat your brother or sister with disrespect given that they are your equal, then you have believed a lie. You have not understood the command of God. It is true, a child is to show a special kind of honor to their parents. But it is also true that a child owes a kind of honor to their siblings. You are flesh and blood, after all. Sadly, we do sometimes treat the members of our own household worse than we treat strangers. Friends, this should not be. Instead, we should be eager to show honor to our siblings. This is true when we are young, and when we are old. And Paul assumed that Timothy knew this. And so he urged Timothy to encourage the younger men in the congregation in the way that way that he would encourage a brother.

There is a lot that could be said about this. But let me make this one point: I think it is important that we do not talk down to the young people in this church. Instead, we should show a special kind of love, concern and appreciation for our young people. Perhaps you have noticed that in the next 5 years we will see a lot of young people emerging into adulthood. Let those who are older encourage them as brothers and as sisters. That will be my aim as a pastor. I think we have some very exciting years ahead of us.  

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Older Women As Mothers

Paul then says that Timothy is to encourage older women as mothers. 

I don’t know that I have much to add here beyond what I have already said concerning the honor that is to be shown to older men. The same is true in regard to older women. 

I will add this one thing: for as much as we have said regarding the responsibility that men have to lead within the church and home, I do hope it is understood that we have tremendous love and respect for the women of this congregation. At the risk of sounding as if I am sucking up to the women, I will say that there is something particularly impressive about females. There is in them a wonderful mixture of strength and tenderness. And the men of the congregation, young and old, would be wise to acknowledge this, to encourage its development, and to give thanks to God for it. 

Whenever the topic of gender comes up in the scriptures I do wonder what the world would think if they were listening to the preaching. I’m sure they would think that the men of this church are chauvinistic, and the women are beat down and kept low. But then I say to myself, if only they would come and see the beauty of it! If only they would come and see how the men of this church honor their wives, and how strong the women of this church are! I do not claim that we are perfect in this. But in general, I do see in this congregation a deep love and appreciation for the fairer sex. And yes, I understand that phrase is very much out of style, but I don’t care. We will do it God’s way, and the world will do it their way, and we will see which way is better in this life and in the life to come.    

Brothers and sisters, those who are advanced in years are to be honored, and the older women are to be particularly cared for, as we will see in the next section. 

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Younger Women As Sisters, In All Purity

 Lastly, and very briefly, Timothy was called to encourage the younger women as sisters, in all purity.

Again, I don’t have much to add beyond what I have said in that section concerning the younger men. The same applies here. But I will say a word about the phrase, in all purity. 

Timothy, being a younger minister, was to be especially careful in his interaction with the younger women of the congregation. He was to care for them as sisters. But he was to be sure to guard his heart and to keep his way pure. I don’t need to tell you about the dangers. And I don’t need to tell you about how many have made a shipwreck of their faith by stumbling in this way. Ministers must  be very careful when ministering to the young women of the congregation. Boundaries must be set and kept. For example, never should a minister be alone with a woman of the congregation, and this is especially true of the younger women.   

But this phrase, “in all purity”, does apply to all of us, and not just to ministers. All are to walk in purity. It does not matter if you are young or old, if you are married or single, if you are a pastor or member. All are to walk in purity in thought, word, and deed, “For this is the will of God, your sanctification: that you abstain from sexual immorality…” (1 Thessalonians 4:3, ESV). “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8, ESV). Obey God law, brothers. Follow the path of wisdom, “So you will be delivered from the forbidden woman, from the adulteress with her smooth words, who forsakes the companion of her youth and forgets the covenant of her God; for her house sinks down to death, and her paths to the departed; none who go to her come back, nor do they regain the paths of life” (Proverbs 2:16–19, ESV).

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Conclusion

I do love to think about the diversity in Christ’s church. Truly, the church is like a family. You don’t choose your family. You’re born into it. And neither have you chosen your spiritual family. You have been born into it. And there is great diversity, by God’s design. 

Let us be sure to love one another in Christ despite our differences, giving honor to whom honor is due. And as we walk together in this world, let us not snip at one another, but encourage one another faithfully. 

Ministers are to remember that they are servants in Christ’s church. They are to care for Christ’s bride; for Christ’s flock. Negligence will not be tolerated, and neither will a harsh domineering disposition. Christ will judge the man who treats his bride in this way — his bride who has washed with his own blood.   

Old Testament Reading: Psalm 149

“Praise the LORD! Sing to the LORD a new song, his praise in the assembly of the godly! Let Israel be glad in his Maker; let the children of Zion rejoice in their King! Let them praise his name with dancing, making melody to him with tambourine and lyre! For the LORD takes pleasure in his people; he adorns the humble with salvation. Let the godly exult in glory; let them sing for joy on their beds. Let the high praises of God be in their throats and two-edged swords in their hands, to execute vengeance on the nations and punishments on the peoples, to bind their kings with chains and their nobles with fetters of iron, to execute on them the judgment written! This is honor for all his godly ones. Praise the LORD!” (Psalm 149, ESV)

Sermon Text: 1 Timothy 4:6-16

 “If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. The saying is trustworthy and deserving of full acceptance. For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe. Command and teach these things. Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. 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 4:6–16, 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

This is one of those passages in 1 Timothy which is very specifically and directly addressed to Timothy. Of course, the whole letter is addressed to him. But there are some portions of this letter in which Paul speaks of things more generally. Here he is very direct, saying to Timothy, “If you put these things before the brothers, you will be a good servant of Christ Jesus”, and “train yourself for godliness…”, etc. Paul writes to Timothy very directly in this passage, but it would be a terrible mistake to assume there is nothing here for us. There most certainly is! This letter was not meant to be read by Timothy alone. Think of it. We have this letter in the canon of scripture. Timothy knew that he was not supposed to read this in his study and then stick it in the desk drawer. No, this letter was to be shared and preserved (which it was), for what Paul says to Timothy here applies to every minister of the gospel, and to every Christian. In other words, Paul wrote this letter to Timothy, but he wrote it in such a way that it would function as a guide for all ministers of the gospel and for all church members.  

When I read 1 Timothy 4:6-16 I hear a kind of job description for Pastors. What are pastors to do? What are they to devote themselves to? This passage doesn’t say it all, but it does say an awful lot!

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Pastors Must Pursue Godliness

The second and final point of the sermon today is that pastors must pursue godliness. 

These are the two things that Paul exhorts Timothy to do: devote yourself to teaching the scriptures and to living a godly life. Ministers of course do more than this. But these are two things that Paul highlights. Paul concludes this section in verse 16, saying, “Keep a close watch on yourself and on the teaching…” In other words, live holy Timothy. Persist in the faith yourself, and teach the faith to others. These are two things that every minister must do. 

This theme of pursuing godliness permeates this entire passage. 

Look back to verse 6:  “If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed”. Before Timothy taught others to walk in the faith, he himself walked in the faith.

Look at verse 7: “Have nothing to do with irreverent, silly myths . Rather train yourself for godliness…” I think it is safe to say that Paul was referring to the teaching of the false teachers with the words “irreverent, silly myths”. Their teachings about the law were mythical. They were not true. They were silly, meaning empty and useless. And they were irreverent or godless, meaning that they produced only a superficial and hypocritical kind of religion. Timothy was to have nothing to do with these false teachings, instead he was to train himself for godliness. 

The Greek word translated as “train” is γυμνάζω, meaning “to control oneself by thorough discipline” (LouwNida, 751). Athletes will go to the gymnasium to train their bodies, but Timothy is here commanded to train for godliness. And then Paul adds this explanation: “for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.”

You will notice that Paul does not say that bodily training is of no value. Instead, he says that bodily training is of some value. There is value to bodily training. The Christian should take care of their body. It is a gift from God. Our lives are lived in the body. We serve God with the body. The body and soul are interrelated. Also, bodily discipline is connected to spiritual discipline. So as Christians we should discipline our bodies. We should eat right. We should exercise. 

But here Paul contrasts the limited value of bodily training with the far greater value of training in godliness. Godliness — that is, living in a way that is pleasing to God and in obedience to his word — “holds promise for the present life and also for the life to come.” The rewards of godliness are great. The rewards are great in this life. Later in this letter Paul will say, “But godliness with contentment is great gain…” And godliness also holds promise for the life to come. Godliness in this life produces heavenly rewards. The same cannot be said of bodily training. 

Perhaps you have noticed that our culture places a very, very high value on bodily training, and a very, very low value on godliness. Look at how much our athletes are paid. Our culture even values their opinion on political, ethical, and philosophical matters. Why? What have they done to earn this respect except train the body? And yet those with true intellectual and spiritual abilities are disregarded. The church must be countercultural. We must place a very high value on godliness, and have a more sober esteem for bodily training.

And it is especially important for ministers to “train… for godliness.” Is there anything more damaging to the life of the church than for a minister who teaches and exhorts others to be godly, to be not godly himself. We all sin, brothers and sisters. All ministers sin. But when a minister lives a life of sin, or has some major moral failing, God’s people are badly hurt. 

In verse 9 we read, “The saying is trustworthy and deserving of full acceptance.” What saying? Well, it is the saying we have just considered. “For while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come” (1 Timothy 4:8, ESV).

Evidently this saying was well known and applied, not only to ministers, but by the whole church. Perhaps it was especially common within the church at Ephesus where Timothy ministered. The gymnasium was very popular in Ephesus. And perhaps the Christians in Ephesus adopted this saying in response to it:  “For while bodily training [γυμνασία] is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.”

Are you training for godliness, brothers and sisters? Are you working hard at it? Are you striving to think, speak, and act in a way that is pleasing to God and in obedience to his word? Are you training for godliness with the kind of intensity that a runner trains for a marathon, or a boxer trains for a fight? That is what Paul is calling Timothy to do. And this is what you ought to do as well. Frankly, sometimes we do not progress in godliness because we do not try. We are far too complacent with our sinful thoughts, words, and deeds. Train for godliness, brothers and sisters. 

Verse 10: “For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” To toil means “to engage in hard work, implying difficulties and trouble” (Louw Nida, 514). To strive means to fight, or to fight with weapons. Are you striving for godliness? Are you fighting the good fight? Or have you grown soft and complacent, spiritually speaking? 

Why do we toil and strive after godliness? Because our hope is in Jesus and through him we have been saved! Notice Paul does not say, for to this end we toil and strive so that we might be saved. Rather he teaches that we strive for godliness because we have been saved by Christ, and our hope is in him. This is massively important. We pursue holiness because we have been made holy. We strive after godliness out of gratitude for the grace that God has bestowed upon us in Christ Jesus.

Notice that God is here said to be the Savior of all people, especially those who believe. All people clearly means all kinds of people. It is those who believe, from amongst the Jews and the Gentiles, rich and poor, slave and free, who are saved. These are God’s elect. These are the ones for whom Christ died. 

In verse 12 Paul says, “Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12, ESV). Being a young pastor has its challenges. The word young here may be used to refer to men under the age of 40. Most would agree that Timothy was in his 30’s when Paul wrote to him. As a young minister some were tempted to look down on him. But Timothy was to overcome this by setting “the believers an example in speech, in conduct, in love, in faith, in purity.” In other words, Timothy would earn the respect of those older than him by being godly in his words and deeds, and also in his heart. He was to serve in love. He was to maintain a strong faith. He was to be pure in the whole of life. 

We come now again to verse 16 where all of this is brought to a conclusion: “Keep a close watch on yourself and on the teaching” Paul says. “Persist in this, for by so doing you will save both yourself and your hearers.” Ministers need to recognize and remember that there is a lot on the line. Minsters do not save people. Christ does. But ministers save themselves and those who hear them through the gospel they preach. It is the gospel of Jesus Christ that saves. And so ministers must be sure to preach that gospel, and to live according to it themselves, so that the name of God be not reviled .  

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Conclusion

Brothers and sisters, this second point of the sermon applies to you. Though Paul is here addressing ministers of the gospel, is it not also necessary for you to grow in godliness? Is it not also right for you to live in a way that agrees with the gospel you claim to believe? You share this gospel with others, don’t you? You give people a reason for the hope that is in you. Be sure to live in a way that agrees with that gospel, and to adorn the gospel with good deeds. And would you be sure to pray for your ministers that they would grow in godliness. For this “saying is trustworthy and deserving of full acceptance”, “ while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.”

Old Testament Reading: Psalm 100

“A PSALM FOR GIVING THANKS. Make a joyful noise to the LORD, all the earth! Serve the LORD with gladness! Come into his presence with singing! Know that the LORD, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture. Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name! For the LORD is good; his steadfast love endures forever, and his faithfulness to all generations.” (Psalm 100, ESV)

Sermon Text: 1 Timothy 4:1-5

“Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared, who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer.” (1 Timothy 4:1–5, 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

Some time ago I remember hearing that the second great doctrine of the protestant reformation was the doctrine of Christian liberty. The most important doctrine of the reformation — the one that was discussed and emphasized the most — was of course the doctrine of justification. The reformers were right to insist that the scriptures teach that men and women are justified — that is, declared not guilty by God — not by their obedience or good deeds, but by the grace of God alone and through faith in Christ alone. Justification by faith alone is regarded as the great and central doctrine of the protestand reformation, and rightly so. But I have learned that the doctrine of Christian liberty was the second most important doctrine. And when I heard this I thought, how strange! I have heard all about the doctrine of justification, but have heard so very little about the doctrine of Christian liberty. 

So what is the doctrine of Christain liberty?

You will notice that our confession of faith devotes an entire chapter to this doctrine. Chapter 21 is entitled: Of Christian Liberty And Liberty Of Conscience. I will not read it at this time. Instead I will summarize this doctrine for you in three brief points. 

First of all, the doctrine of Christian liberty is the biblical teaching that those who have faith in Christ have been set free. Liberty means freedom. And Christians are free in Christ. We have been set free from all sorts of things. We are free from “the guilt of sin”. We have been freed from “the condemning wrath of God”. We are free from “the rigour and curse of the law”. In Christ we have been “delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation” (see London Baptist Confession 21.1). I have just read from LBC 21. It is a beautiful statement. Truly, in Christ — through faith in him — the Christian has been set free from many things that once held us captive.

Two, the Christian has been set free, not to live in sin or to live for self, but to serve God willingly and from a heart of love. The non-believer may hear this and think, well, that sounds more like bondage than liberty. But the Christian knows that this is true freedom. We are most free when we are able to live as God has designed us to live, and that is in obedience to him and for his glory. In Christ we have been set free from sin to serve the Lord. In Christ we have “free access to God”, and we are able to now to yield “obedience [to] Him, not out of slavish fear, but [with] a child-like love and willing mind” (London Baptist Confession, 21.1).

Three, the Christian is also free from bondage to the teaching and traditions of man. In other words, it is the word of God alone which informs the Christian of what it means to live in obedience, and not the opinions of man. The one who is in Christ has been set free from their natural bondage to sin. They have been set free to serve God and Christ. And it is the word of God which reveals what God requires of them. How are we to live right before God? What are we to believe? How are we to worship? Go to the scriptures, friends! God’s word is our guide. God’s law is our standard. And when men — I am thinking here of teachers within the church — go beyond the scriptures to require of God’s people what God has not required, or to forbid what God has not forbidden, they unjustly bind the conscience of the believer and violate the freedom that is theirs in Christ Jesus. 

Brothers and sisters, we have been set free by Christ so that we might willingly obey and serve him. And how do we know what God desires from us? He has given us his word, and we are bound to keep it. Not more, and not less. 

If you know the history of the protestent reformation, then you will understand why the doctrine of Christian liberty was so very important to the reformed. The Roman church in those days (and still to this present day) did heap heavy burdens upon the people. They commanded many things not found in the pages of Holy Scripture. Men were forbidden from marrying.  Foods were forbidden during certain times of the year. The people were manipulated into buying indulgences on the basis of false doctrines, to name just a few things. It may be hard for you to imagine, but the spiritual burden was very heavy. 

A reformation swept through the land because some men grew convinced that the scriptures alone are our authority, and not the traditions of man. What are we to believe? How are we to live? How are we to worship? To find the answers we must go to the scriptures! 

Now I must admit, the church does have a very important role to play in all of this. After all, we have just learned that the church, with her officers and members, is a pillar and buttress of the truth! The teaching ministry of the church is not to be disregarded, then. Tradition is not to be ignored. The great creeds and confessions of the church are rightly cherished by the people of God, for example. But none of these things are the source of truth. God is the source of all truth, and he has given us his word. The church is to submit to God’s word. The church is to preserve and promote the teaching of Holy Scripture. And when the church falls short, she is to be reformed by the scriptures.

So you see then, it is the reformed conviction that the scriptures alone are our authority for truth which undergirds both our doctrine of justification and our doctrine of Christian liberty, along with every other doctrine.  

How are men and women made right with God? The reformers were right to say, according to the scriptures we are justified, not by works, but by the grace of God alone through faith in Christ alone. 

And what are Christians bound to believe and do in their personal lives and in worship? We reply that according to the scriptures Christains have been set free from bondage to sin to live in obedience to what God has commanded in his word. To go beyond the scriptures and to command what God has not commanded is to illegitimately bind the conscience of the believer. In Christ we are free to obey God and to reject the traditions of men.  

Much more could be said about the doctrine of Christian liberty. I have only briefly introduced you to this doctrine so that you might recognize that it is present here in 1 Timothy 4:1-5. In this passage Paul is again warning against false teachers. And in particular he is warning against those forms of false teaching which forbid what God has not forbidden. This is a perennial problem. To this present day false teachers will forbid what God has designed to be received with thanksgiving. And the reason this is a perennial problem is that it is a form of legalism which does appeal to the pride of man through religion. The leagalist will say, if you are truly spiritual then you will abstain from these things also. The word “also” is important. By it I mean also, or in addition to what God has forbidden in his word. The leagalist will add to the scriptures, commanding what God has not commanded, and forbidding what God has not forbidden. And as I have said, this does often appeal to the pride of sinful men and women. The legalist imagines that they have earned something from God by living an extra strict life. They will think they are better than the rest when they keep stricter rules — rules which they have imposed upon themselves, and seek to impose upon others. This is damaging, empty, and vain. The apostle had to combat this form of false teaching in his day, as do we in ours.  

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A Warning Against False Teachers In General

As we turn now to Ephesians 4:1 let us first consider Paul’s warning against false teachers in general. 

It is quite natural for the apostle to warn against false teachers at this point in his letter. Remember he has just taught us that the church is “a pillar and buttress of the truth”. And after that he recited a hymn or saying of the early church which summarizes the truth of the gospel. So now he warns against the threat of false teaching to the integrity of the church, saying in verse 1, “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared…” (1 Timothy 4:1–2, ESV).

This is a very strong statement, isn’t it? I think you would agree that the apostle saw false teachers as a big threat to the church. And his concern is understandable. If the church is “a pillar and buttress of the truth”, then false doctrine is a major threat because it does damage to the very core of the church’s purpose. God’s church is designed to undergird and hold aloft the truth of God’s word and of the glory of the gospel of Jesus Christ. If the truth is distorted and the gospel is compromised within the church, then the church is corrupt to the core. 

To illustrate, when you shop for a used car you are aware of the difference between surface scratches and catastrophic damage, aren’t you? You may decide to overlook a dent here or a scratch there to get a good deal on a car that is sound — a car that will fulfill its purpose to provide transportation. But you would be foolish to overlook pervasive rust on the undercarriage or evidence of engine failure in exchange for a glossy paint job. And yet so many will shop for a church in this way. They are impressed with the glossy finish, but they have failed to notice that false teaching has corroded the church to the core. 

Paul begins his general warning against false teaching by reminding Timothy that “the Spirit expressly says…” There is some debate over what Paul means by this. Clearly, he is going to tell us about some truth which the Spirit of God has revealed. The question is, when and to whom did the Spirit reveal this truth? Did the Spirit reveal it recently to Paul (Paul being an apostle of Christ and, like the prophets, being under the inspiration of the Holy Spirit)? Or is Paul referring to something the Holy Spirit has revealed previously and through others? While the former is not impossible, I do believe that the latter of these two options is the correct view. It seems to me that Paul is reminding Timothy of what the Spirit has previously revealed to and through others concerning the presence of false teaching in the last days. In particular, we are to think of the teaching of Christ himself which was undoubtedly reiterated by others within the early church.

For example, remember Jesus’ words as found in Matthew 24. He taught his disciples, saying, “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24:9–14, ESV).

1 Timothy 4:1-2 does indeed seem to summarize the teaching of Christ concerning the presence of false teachers in the last days. So Paul is not delivering a new Spirit inspired revelation (though he could). Instead he is reminding Timothy (and the church of Ephesus) of the message that the Spirit has already revealed through Christ. And this same message was also the teaching of Christs’ apostles. I will remind you of what Paul said to the elders of the church of Ephesus when he met with them on one of his missionary journeys. He called them together and said, among other things, “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them” (Acts 20:28–30, ESV).

When Paul wrote, “the Spirit expressly says…”, he was reminding Timothy of the teaching which was originally from Jesus and had been reiterated by his apostles. The message was this: “in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared…”

When will these false teachers threaten the church of God? Paul echoes Christ, saying “in later times”. 

If you were raised under dispensational teaching you probably think of the future when you hear the phrase “in later times”. When dispensationalists read about the “later times”, or “the last days”, they think this means the time of the very end — the last few years before Christ returns. But in fact “the later times”, or “the last days”, are here now. They began when Christ rose from the dead, and they will continue until Christ returns to judge and to make all things new. To see that this is the case one only needs to compare the passages that I have just read: 1 Timothy 4, Acts 20, and Matthew 24. The warnings found there are not only for Christians alive in the last few years before Christ returns. No, these warnings were for Christ’s disciples to whom he was speaking, to those who would believe through their word, and they are for you and me. Or if you would like a more explicit statement, consider 1 John 2:18, which says, “Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour” (1 John 2:18, ESV). John wrote these words in the first century. It was the last hour even then. Or consider Hebrews 1:2, which says, “but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:2, ESV). So the last days began with the life of Christ, according to Hebrews.  Or consider Acts 2:17 where Peter explains the Pentecost event by quoting from Joel, saying, “And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh…” (Acts 2:17, ESV). All of these texts explicitly say that the last days began with the life, death, and resurrection of Christ. 

Brothers and sisters, we are living in the last days, as were Paul and Timothy and the saints in Ephesus to whom they ministered. When we say “these are the last days” we do not mean, there are only a few left” (only God knows how many are left), but rather, this is the last period of time — this is the last epoch in the history of redemption — this is the last phase before Christ returns to make all things new, for there is nothing left to be accomplished except the gathering in of God’s elect and the consummation of all things. As Christ himself said, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14, ESV). It is indeed true that God has accomplished our redemption in various stages and through a variety of covenants, but this is the last phase. Our redemption has been accomplished. We live under the New Covenant, which is the Covenant of Grace, ratified in Christ blood. These are the last days, therefore. We await only his return and the new heavens and earth.   

So do not be naive, brothers and sisters. This age will not be a golden age. For “the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons” (1 Timothy 4:1, ESV).

Pay careful attention to Paul’s words. These false teachers are false because they, first of all, “depart from the faith”. “The faith” is not here a reference to personal trust in Christ, but to the true doctrines of the Christian religion. What did these false teachers depart from? They departed from “the faith”, that is, from sound doctrine. They abandoned biblical Christianity.

In our day and age it is not uncommon to hear professing Christians talk about “different versions of Christianity”. In fact, I heard someone talk this way not long ago, contrasting, “your version of Christianisty…., and my version of Christianity.” Now, if all they meant by that was your “style of worship”, or “the nuances of your particular tradition”, then I would have no trouble with the phrase. Indeed, there is room within the Christian church for different expressions in matters of indifference. But the comment was in reference to doctrine — core doctrine. Friends, there are not different versions of “the faith” with regard to doctrine. Granted, we may disagree on some fine points. But the Christian faith is not ours to determine — it is ours to receive. While we may differ in dress, in style, and in the circumstances of our worship, all Christians have “the faith” in common, for there is only one. It is the body of doctrine contained within the Holy Scriptures, taught by Christ and his apostles, and delivered to the church of God, who is a pillar and buttress of the truth. 

The teachers that Paul warned against were deemed false because they departed from “the faith”. And having departed from the faith they “[devoted] themselves to deceitful spirits and teachings of demons.” Again, this is very strong language. And when some hear it that may assume that Paul is referring to teaching that is exceptionally dark, twisted, and perverted. Are you following me? When you hear of teaching that is inspired by deceitful spirits and demons, some will immagine that Paul has exceptionally strange and sadistic teachings in mind? But when we finally come to the particulars of the false doctrine that Paul was combating, some may think, well that’s not so bad. Or, really Paul? This is the demonic teaching you are concerned about? I’m afraid that many in our modern age will think that Paul was overreacting. But this is not surprising given the anti-doctrinal spirit of the church today. 

Many Christians have believed the lie that doctrine doesn’t really matter. Many live by creeds such as these: “doctrine divides, Jesus unites”; “deeds before creeds”; “no creed but Christ”. Have you heard phrases like these? If you have not heard them, you have certainly encountered Christians who live by these mantras. In many churches doctrine — that is to say, biblical teaching — is deemphasized while a premium is placed upon personal experience, emotion, and good deeds. Stated differently, it doesn’t matter what you believe so long as you love Jesus, feel encouraged, and live a good life. 

And while I would not want to deemphasize the importance of loving Jesus, being encouraged, or living a good life, I will ask you, is it possible to do any of these things truly apart from doctrine? How can you love a Jesus that you do not know? It is possible to feel encouraged while believing lies. And what is the “good life”? Is it yours to define? No, God’s word is to inform all of our pursuits. And I may also ask this question: does this doctrinal approach to the Christian religion really square with the teaching of Christ and his apostles. The answer is certainly no. Christ himself warned against false teachers. And Paul warned against those who would depart from “the faith”, saying in another place, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:8–9, ESV).

When we finally come to the specifics of the false teaching that Paul was combatting we may be tempted to say, really Paul, is this so bad? Is this worthy to be called the doctrine of demons? But consider this, friends. If the gospel of Jesus Christ is twisted in such a way that it becomes no-gospel at all, then that false teaching — no matter how innocent it may seem on the surface —  is rightly called demonic, for those who put their trust in this false gospel are still in their sins and will spend eternity in hell and not heaven. They have believed a lie. Their sin remains. Put differently, it is not only those who have joined the occult (or something extreme like that) who have been deceived by the doctrines of demons, but even those who go by the name “Christian” who have believed a counterfeit gospel. If Paul’s language seems too strong to you then I am afraid you have failed to comprehend what a precise thing the gospel of Jesus Christ is. The good news is that, though we are unable to save ourselves, God has graciously provided a way. Salvation is found through faith in Christ alone! To teach that we earn our salvation in one way or another turns the gospel into no-gospel. And that is why Paul speaks so strongly.  

“Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared…” (1 Timothy 4:1–2, ESV). 

Some false teachers teach what is false because they are ignorant of the truth. In other words, they truly believe they are teaching what is right and good when in fact they are teaching what is false. This does not change the fact that they are false teachers. It only acknowledges that some false teachers may have motives that are pure. But here Paul is warning that some false teachers are insincere. They pretend to be what they are not. They are liars, and they know it. They deceive those who are untrained and gullible. They take advantage of these to benefit themselves. And how do these men who teach falsehood sleep at night? How can they be so unashamedly wicked? Their “consciences are seared.”

What does it mean to have a seared conscience? The conscience is that part of man’s soul which distinguishes between good and evil. When a conscience is working as it should it will love what is good and hate what is evil according to God’s moral law. Even the conscience of a non-Christian will be pricked when he does what is evil. But those who make a habit of ignoring their conscience will over time sear their conscience so that they no longer feel remorse for doing what is evil. When a young man tells a lie to his parents he may at first feel a sense of shame. But when he ignores his conscience and tells lies over and over again, his conscience will be seared. He will feel the remorse less and less and find it easier to lie with the passing of time. The same thing happens to the body when pain is ignored. Perhaps you have noticed how mothers who have cooked a lot can grab things off of hot pans without feeling anything! The nerves on the tips of their fingers have been seared. That is a good thing, I guess. But to have a seared conscience is a terrible thing. It leads to great wickedness. 

How do these false teachers continue on in hypocrisy? How do they sleep at night when they teach what is false and take advantage of those who are vulnerable? Answer: Their consciences are seared. They may be compared to those who will peddle a fake vaccine during a pandemic? In fact, they are worse than these. They are peddling a false gospel. Those who believe them think they have found a cure, but there is no potency in their message. Men and women are left in their sins. The consequences are eternal.  

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In Particular, A Warning Against Those Who Forbid What God Has Not Forbidden

Let us now turn our attention from the general warning about false teaching, to the particular. In particular these false teachers in Ephesians did forbid what God has not forbidden. 

In verse 3 we learn that these false teachers “forbid marriage and [required] abstinence from foods…” This sounds a bit like the Roman Catholic church in the days of the reformation and to this present day. Obviously Paul did not have the false doctrine of Rome in mind, for that doctrine developed much later. But we should remember that there is nothing new under the sun. False teachers have always been inclined to add to God’s word, and to heap burdens upon God’s people, so as to control them by taking advantage of their fear or ap[pealing to their pride. Do you wish to go to heaven, the false teacher asks, then do these things, or abstain from these. Go on this pilgrimage. Give to this building project. Abstain from this food. Lead an aesthetic life. Live celabit, etc., and by your merit you will earn for yourself life eternal. It’s a load of garbage. It’s a false gospel which gives only false hope. 

How do we know that it is a false gospel? Because nowhere do the scriptures teach these things.   

These false teachers were forbidding marriage. Perhaps they taught that Christians must not marry so as to be free from  earthly concerns. Instead they were to remain single and devote all of their time and energy to the service of God. But God’s word teaches that God created marriage in the beginning and called it good. Marriage is good. To forbid it is to go beyond the scriptures. 

You will remember that Paul encouraged the single life. He encouraged it for those who were gifted and called to it. He encouraged it so that men and women might be free from the cares of this world and devote themselves to the service of Christ. But there is a big difference between speaking positively of the benefits of the single life for some and forbidding marriage for all. The one upholds the doctrine of Christian liberty, the other violates it by forbidding what God has not forbidden.  

These false teachers also  “[required] abstinence from foods.” You may be thinking to yourself, but weren’t the Hebrews forbidden from eating certain foods in Old Testament times? Yes! And that is the point! Under the Old Covenant God imposed dietary restriction upon the people of Israel for a time and for a purpose. They were therefore bound to keep God’s law as God’s people. But according to God’s word under the New Covenant those dietary restrictions do not apply. You will notice the central issue here: The people of God are bound to keep God’s word. They are free in regard to the traditions of men. The Christian may choose to eat with thankfulness only certain kinds of meat, or only vegetables. But these restrictions must not be imposed upon others, for they go beyond the scriptures. 

I wonder if you can imagine what it would be like to belong to a church that makes a practice of violating the doctrine of Christians liberty. What would it be like to hear your church say, if you wish to be saved, or if you wish to be blessed by God, then do X, Y, and Z, or don’t do X, Y, and Z, but for X, Y, and Z to be always changing and nowhere to be found in scripture. It would be one set of hoops to jump through after another. Do you see the danger in it? Can you imagine the burden?   

It is well known that one of things Martin Luther was troubled by when he posted his 95 theses was the selling of indulgences. The Roman Catholic faithful were being taught that one way they could free their loved ones from purgatory was to purchase indulgences, the proceeds of which were used for the building projects of the Roman church. How awful! Search the pages of the Holy Scriptures and you will never find the Roman doctrine of purgatory. And search the scriptures yet again and never will you find this teaching that those alive on earth may free their loved ones from that imaginary place by giving money to church. What a terrible misuse of church authority! What an awful violation of Christian liberty. And yet the same sort of thing goes on even to this present day even within the so-called protestant tradition as men with poor and even false doctrine do manipulate the gullible with their teaching so as to enrich themselves, or to build their churchly empires. As I have said, there is nothing new under the sun. 

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To Enjoy What God Has Given With Thanksgiving 

Lastly, and very briefly, let us consider the tragedy of false teaching from another angle. Not only does this form of false teaching, which forbids what God has not forbidden, leave men and women with a false gospel as they think they must do, or not do, something extra inorder to be right with God, it also robs them of joy in this life, which robs God of the glory that is due his name. 

What a terrible way to live to think that in order to please God one must abstain from the good things of this life — things like marriage, food, drink. So not only does the one who believes this lie live under the burden of thinking that must earn God’s love, they are also unnecessarily hindered from enjoying what God has made to be enjoyed. 

Brothers and sisters, it is right for us to enjoy the good things of this life and to give God thanks for them. This is well pleasing to God. The scriptures have a lot to say about contentment and thankfulness. God is glorified when we enjoy what he has provided and we give him thanks from the heart. 

Verse 3: These false teachers “forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer” (1 Timothy 4:3–5, ESV).   

I’m sure that you can hear the language of Genesis 1 in this passage. When Paul says, “for everything created by God is good”, he is reminding us of that repeated refrain in the creation narrative, “God saw that it was good.”

Paul is not here denying that the good things that God has provided may be misused by us. Food is good. It is to be received with thanksgiving. But food may be misused. It can become a god to us. To overindulge or to run to food for ultimate comfort is called gluttony. Wine is good. But to drink to the point of drunkenness is sin. Sex is good. But to engage in it outside of the bonds of marriage is sin. 

No, Paul is not here teaching that so long as we pray and give God thanks then things which God has called sin will be made acceptable. Instead, he is combating the false teacher who forbids what God has not forbidden — certain foods and marriage.

The point is this: we are bound to keep God’s law, and not the traditions of man. 

We are to abstain from what God has forbidden. But we are free to partake of what he has provided (within proper bounds) with thanksgiving. “So, whether you eat or drink, or whatever you do, do all to the glory of God.” (1 Corinthians 10:31, ESV)

You may choose to abstain from certain things — food, drink, marriage. You may abstain if you wish, or for the sake of not offending a brother or sister in Christ who has a weak conscience or a propensity towards some sin. But never are you to impose your preference upon others. This is especially important for those who minister the word of God within Christ’s church. Christian liberty must be maintained, for the preservation of the gospel, the good of the congregation, and the glory of God. 

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Conclusion

Let me conclude by looking forward in 1 Timothy just a little bit to see where Paul goes with all of this.  Notice that in 4:7 the apostles urges Timothy to devote himself to the proclamation of good doctrine leading to godliness: “Have nothing to do with irreverent, silly myths. Rather train yourself for godliness…”, he says. 

True doctrine will produce true godliness in true Christians. False doctrine will produce only hypocrites — whitewashed tombs who have the appearance of holiness on the outside, but inwardly there is death and decay. There is a form of religion that is only superficial. But the true gospel of Jesus Christ cuts to the heart and transforms to core as the Spirit works. Brothers and sisters, if you are in Christ you have been set free to live for God’s glory.