In his chapter “Cohesion and Structure in the Pastoral Epistles,” Ray Van Neste argues for literary cohesion in 1 Timothy (in Entrusted with the Gospel: Paul’s Theology in the Pastoral Epistles, 84–104). While many critical scholars have denied this unity and declared 1 Timothy is a patchwork letter (not written by Paul), Van Neste shows how the letter demonstrates internal cohesion. From a careful reading of the letter, he shows how thematic and linguistic connections unity the first and last chapter (98–104).
Most impressive in his argument is his treatment of 1 Timothy 1 and 6, where he shows multiple ways the letter shows cohesion and structure. For instance, developing a number of “hook words,” Van Neste observes,
- The use of “teachers of the law” (v. 7), law (v. 8), and lawfully (v. 8) link verses 3–7 with verses 8–11.
- Pisteuō (“entrusted”) ends verse 11 and serves as the keyword for verses 12–17: “faithful” (v. 12), “unbelief” (v. 13), “faith” (v. 14), “trustworthy” (v. 15), “believe” (v. 16). In each case, the Greek word has pist- as its root.
- Faith and a good conscience also mark the beginning and end of the chapter (v. 5 and v. 19).
With these various “hook words,” we see how the chapter holds together and unfolds. This strengthens our commitment to Paul’s authorship of 1 Timothy, and it shows us how to read the chapter as a whole. Yet, the unity is more than just linguistic. There also appears to be a literary structure in 1 Timothy 1. Continue reading
This Sunday we considered 1 Timothy 1:8–11 and the good news of God’s law. If there is anything in church history that has puzzled and divided Christians it is the relationship between the law and the gospel. Yet, in this passage we are given a clear understanding of how Paul read the Law of Moses.
With application for today, Sunday’s sermon sought to show how Paul read the Law lawfully and how we should do the same. You can listen to the sermon here. Additional resources can be found below.
Soli Deo Gloria,
Pastor David Continue reading
Now we know that the law is good, if one uses it lawfully
— 1 Timothy 1:8 —
In his classic Systematic Theology, Louis Berkhof outlines three uses of the law,
[The Civil Use of the Law]
The law serves the purpose of restraining sin and promoting righteousness. Considered from this point of view, the law presupposes sin and is necessary on account of sin. It serves the purpose of God’s common grace in the world at large. This means that from this point of view it cannot be regarded a means of grace in the technical sense of the word.
[The Pedagogical Use of the Law]
In this capacity the law serves the purpose of bringing man under conviction of sin, and of making him conscious of his inability to meet the demands of the law. In that way the law becomes his tutor to lead him unto Christ, and thus becomes subservient to God’s gracious purpose of redemption.
[The Normative or Christian Use of the Law]
This is the so-called . . . the third use of the law. The law is a rule of life for believers, reminding them of their duties and leading them in the way of life and salvation. This third use of the law is denied by the Antinomians. (Berkhof, Systematic Theology, 614–615)
Not to be confused with the tripartite division of the Law (i.e., the Moral, Civil, Ceremonial), the three uses of the law are a traditional way Reformed (and other) theologians have explained law and its various uses in God’s plan of salvation.
Observing the way the New Testament, but especially Paul, spoke of the Law positively (Rom. 7:12; 1 Tim. 1:8) and negatively (Rom. 7:5–6; 8:2), this threefold approach shows how God’s law preserved the world from sin (first use), revealed sin and prepared Israel for the gospel (second use), and now continues to purify the Christian by means of Spirit-powered obedience to God’s law (third use). To better understand each aspect of the law, let’s consider each in turn. Continue reading
Here’s the latest Via Emmaus Podcast, one where I get in the driver’s seat and ask my friend and biblical scholar Sam Emadi questions about Genesis, Joseph, and Jesus.
In this first ‘extra inning’ episode, I interview Dr. Samuel Emadi, Senior Editor of the 9Marks Journal. Sam finished his dissertation on the Joseph story in 2016. He is currently under contract to write a book on Joseph in the New Studies in Biblical Theology series. And in this episode, we will learn more about Genesis, Joseph, typology, and how to read the Bible better.
For more on this subject, see
Soli Deo Gloria, ds
How do you know what you know?
Few questions may be more important for standing firm in a world full of competing voices and conflicting views. Yet, the follower of Christ does not need to fear the truthfulness of his or her faith, when that faith has been grounded in God’s revealed Word.
In contrast to every other religion that derives its views from the perspective of man, the testimony of the Bible is one where God has revealed himself to his people through Spirit-inspired Prophets and Apostles. From Moses receiving God’s Law on Sinai to the Spirit bearing witness by means of signs and wonders to the Apostles’s teaching (Heb. 2:1–4), God has entrusted his Word to men who rightly communicated his message.
In the Pastoral Epistles, Paul speaks often about the truthfulness of his message and the error of false teachers. And in these letters, he speaks in two ways that highlight the way God has communicated himself to the Church. The first has to do with the agreed upon truth (i.e., the content of the gospel) that God gave his disciples; the second has to do with the way God entrusted (passive tense of “believe”) his people with his words.
In his commentary on The Letters to Timothy and Titus, Robert Yarbrough nicely organizes the places where Paul speaks in this way. And he show how Paul’s language of knowing (“we what we know”) is a technical term for the revealed word of God. Likewise, Yarbrough lists the places Paul speaks of the gospel (or God’s Word) entrusted to his people. Consider the way Paul speaks and what this means for our confidence in Scripture. Continue reading
All the Scriptures, but especially the Pastoral Epistles, talk a lot about false teaching.
This shouldn’t surprise us. If the gospel is the priceless message of salvation in Christ, then false teaching and false teachers are the gospel’s greatest threat. Yet, false teaching is not just what we may find on TBN (Trinity Broadcasting Network), it is found in our own hearts and it threatens every church.
On Sunday we considered 7 False Teachers in Training (or temptations to falsehood that may be resident in our hearts). I argued that sound doctrine leading to a pure heart and a loving church is the best protection for truth. You can listen to the sermon here. Response questions are below, as are some additional resources. Continue reading
1 Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, 2 To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
— 1 Timothy 1:1–2 —
Am I not merciful ?!?!!
I could not help but think of these words from the emperor in the movie Gladiator, as I heard the governor of Virginia publicly defend the right to terminate a life after a child was born.
This recent defense of late term and post-term abortion (read: infanticide) reminds us that our culture and its leaders are confused about the meaning and value of life. But our world is also profoundly unmerciful!
For too many reasons to list, pride and exploitation surround us. And unless God delivers us from the cruelty of our age, we will continue to be engulfed by impatience, harshness, and hatred. Even those decrying the wickedness of abortion often do so with angry rage. Oh how easily we conflate righteousness with unrighteousness.
Considering this, the Bible gives us many ways to grow in grace and mercy. And this week’s sermon focused on this theme of mercy in the book of 1 Timothy. Introducing the book, we consider the grace of God in Paul’s life, the peace-making ministry of Timothy, and the message of mercy in 1 Timothy.
You can find the sermon online and response questions below. I have also listed a few helpful resources on the book of 1 Timothy. Continue reading
It has been testified somewhere, “What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.” Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
— Hebrews 2:6–9 —
The key idea in Hebrews is priesthood. However, I believe sonship is equally important to understanding the flow of the book, not to mention the nature of Christ’s priesthood. In other words, Jesus is a greater priest because he is a greater son (see 4:14; 7:28).
Making a similar point, B. B. Warfield once commented on Hebrews 2:6–9:
The emphasis is upon the completeness of the identification of the Son of God with the sons of men . . . The perfection of His identification with us consisted just in this, that He did not . . . assume merely the appearance of man or even merely that position and destiny of man, but the reality of humanity. (The Power of God Unto Salvation, 5, 10; cited in Zaspel, The Theology of B.B. Warfield, 256).
Highlighting the personal nature of Christ’s union with his people, Warfield touches on the very weakness of the priesthood of Aaron. And in so doing, he highlights three ways Christ’s priesthood is greater than that of Aaron. Continue reading
This Sunday our church begins a new series in the book of 1 Timothy. In six chapters, 1 Timothy contains a great deal of instruction about the gospel, false teaching, men and women, life together in the church, and how to recognize godly leaders.
1 Timothy is often grouped with two other Epistles– 2 Timothy and Titus. Together these three letters are known as the “Pastoral Epistles.” They are written to two of Paul’s sons in the faith (1 Tim 1:2; 2 Tim 1:2; Titus 1:4), ministers of the gospel sent by Paul to Ephesus and Crete for the purpose of building up those churches. As a matter of fact, Timothy and Titus are not so much pastors themselves but envoys sent out by Paul to confront error (1 Tim 1:3-7), preach sound doctrine (2 Tim 1:13; Titus 2:1, 15), further the faith of God’s elect (Titus 1:2), and give health and life to the household of God (1 Tim 3:14–16).
From this synopsis, one might get the impression the Pastoral Epistles are only for pastors, or at least for those working in the ministry. One might conclude they have little relevance for the stay-at-home mom or the data analyst. Such a conclusion would be premature, for they actually have great application for all Christians. And what follows are five reasons why every Christian should read them, study them, and apply them. Continue reading
Two new episodes of the Via Emmaus Podcast are now available.
EPISODE 04 (NT): Matthew 16–25 | January 30, 2019 | Anton Brooks & David Schrock
In this episode we Peter’s confession and confusion, Jesus cleansing the temple, the Olivet Discourse, and more. For more resources on these chapters, see
EPISODE 04 (OT): Genesis 15–25 | January 28, 2019 | Anton Brooks & David Schrock
In this episode we discuss the birth of Ishmael, the Angel of the Lord, Sodom and Gomorrah, and the promise to Abraham informs the rest of Genesis. For more resources on these chapters, see
Soli Deo Gloria, ds