1 Timothy 1:5
Verse
Context
Correcting False Teachers
4or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith.5The goal of our instruction is the love that comes from a pure heart, a clear conscience, and a sincere faith.6Some have strayed from these ways and turned aside to empty talk.
Sermons
Bill McLeod
William MacDonald
Zac Poonen
Charles Leiter
Steve MaysBill McLeodSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Now the end of the commandment is charity - These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; Faith in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience from a sense of the pardon received, and leads on to purity of heart; Love to God and man being the grand issue of the grace of Christ here below, and this fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. But these blessings no soul can ever acquire, but according to God's dispensation of faith. The paraphrase and note of Dr. Macknight on this verse are very proper: "Now the scope of the charge to be given by thee to these teachers is, that, instead of inculcating fables and genealogies, they inculcate love to God and man, proceeding from a pure heart, and directed by a good conscience, and nourished by unfeigned faith in the Gospel doctrine. The word παραγγελια denotes a message or order, brought to one from another, and delivered by word of mouth. The charge here meant is that which the apostle ordered Timothy to deliver to the teachers in Ephesus; for he had said, Ti1 1:3 : I had besought thee to abide still at Ephesus, ἱνα παραγγειλῃς, that thou mightest charge some: here he tells him what the scope of this charge was to be." Of faith unfeigned - Πιστεως ανυποκριτου· A faith not hypocritical. The apostle appears to allude to the Judaizing teachers, who pretended faith in the Gospel, merely that they might have the greater opportunity to bring back to the Mosaic system those who had embraced the doctrine of Christ crucified. This Is evident from the following verse.
Jamieson-Fausset-Brown Bible Commentary
But--in contrast to the doctrine of the false teachers. the end--the aim. the commandment--Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in Ti1 1:3, Ti1 1:18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on Ti1 1:4; Ti1 1:11), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock. charity--LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (Rom 13:10). The foundation is faith (Ti1 1:4), the "end" is love (Ti1 1:14; Tit 3:15). out of--springing as from a fountain. pure heart--a heart purified by faith (Act 15:9; Ti2 2:22; Tit 1:15). good conscience--a conscience cleared from guilt by the effect of sound faith in Christ (Ti1 1:19; Ti1 3:9; Ti2 1:3; Pe1 3:21). Contrast Ti1 4:2; Tit 1:15; compare Act 23:1. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [BENGEL]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare Heb 9:14). faith unfeigned--not a hypocritical, dead, and unfruitful faith, but faith working by love (Gal 5:6). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (Ti1 1:4) and jangling (Ti1 1:6).
John Gill Bible Commentary
Now the end of the commandment is charity,.... By the "commandment" may be meant, the order given to Timothy, or the charge committed to him; see Ti1 1:18 to forbid the teaching of another doctrine, and to avoid fables and endless genealogies; the end and design of which was to cultivate peace, to maintain and secure brotherly love, which cannot long subsist, when a different doctrine is introduced and received; and to promote godly edification, which is brought about by charity or love, for charity edifies; but is greatly hindered by speculative notions, fabulous stories, and genealogical controversies and contentions: or by it may be intended the ministration of the Gospel, called the commandment, Ti1 6:14, because enjoined the preachers of it by Christ; the end of which is to bring persons to the obedience of faith, or to that faith which works by love, to believe in Christ, to love the Lord, his truths, ordinances, people, and ways; or rather the moral law is designed, which is often called the commandment, Rom 7:8 since of this the apostle treats in some following verses; the end and design, sum and substance, completion and perfection of which law are love to God, and love to one another; see Mat 22:36, which charity or love, when right, springs out of a pure heart; which no man has naturally; every man's heart is naturally impure; nor can he make it pure; by the strength of nature, or by anything that he can do: there are some that are pure in their own eyes, and in the esteem of others, and yet are not cleansed from their filthiness, and are inwardly full of all manner of impurity; though there are some that have pure hearts, and they are such, who have clean hearts created in them by the Spirit of God; who are regenerated and sanctified by him; whose hearts are purified by faith; and who have their hearts sprinkled from an evil conscience by the blood of Christ; and who are not double minded, speak with a heart and a heart, but whose hearts are sincere and upright, and without hypocrisy; so that charity or love, from such a heart, is love without dissimulation, which is not in tongue and words only, but in deed and in truth; it is an unfeigned love, or loving with a pure heart fervently, And of a good conscience; there is a conscience in every man, that accuses or excuses, unless it is cauterized or seared: but this conscience is naturally evil and defiled, and does not perform its office aright; either it takes no notice of, and is not concerned about sin, and has no remorse for it, or it takes notice of little things, and lets pass greater ones, or speaks peace when destruction is at hand: a good conscience is a conscience purified by the grace of God, and purged from dead works by the blood of Christ; under the influence of which a man acts uprightly in the discharge of his duty, and exercises a conscience void of offence towards God and man; and charity, proceeding from such a conscience, is of the right kind: and of faith unfeigned; with which a man really, and from the heart, believes what he professes; so did not Simon Magus, and all other temporary believers, whose faith is a feigned faith, a dead and inactive one; whereas true faith is an operative grace, it is attended with good works, and particularly it works by love: and that charity or love, which springs from faith unfeigned, is unfeigned love also, such as answers the design, and is the substance of the commandment. These words may be considered in a gradation, or as a spiritual genealogy, in opposition to the endless ones before mentioned, thus; that charity which is the end of the commandment comes out of a pure heart, out of which proceeds a good conscience, and from thence faith unfeigned. But the other way of interpreting seems best.
Matthew Henry Bible Commentary
Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel. I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom 13:10. 1. The end of the commandment is charity, or love, Rom 13:8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Mat 5:44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, Co1 13:1. By this shall all men know that you are my disciples, if you love one another, Joh 13:35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three: - (1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Act 24:16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity - the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much! 2. The use of the law (Ti1 1:8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law (Gal 3:21): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, Ti1 1:9, Ti1 1:10. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution. II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here (Ti1 1:11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, Co1 4:1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!
Tyndale Open Study Notes
1:5 The purpose of my instruction: Paul seeks godliness that flows out of sound faith and renewal (see Titus 3:5; see also 1 Cor 13:1-13; Col 3:14). • In 1 Timothy and Titus, all allusions to a clear conscience are in contrast to the false teachers’ dead consciences (e.g., 1 Tim 1:19; 4:2; Titus 1:15).
1 Timothy 1:5
Correcting False Teachers
4or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith.5The goal of our instruction is the love that comes from a pure heart, a clear conscience, and a sincere faith.6Some have strayed from these ways and turned aside to empty talk.
- Scripture
- Sermons
- Commentary
Gaining and Maintaining a Clear Conscience
By Tom Palmer1.8K56:21Clear ConscienceMAT 6:33LUK 19:2LUK 19:8ACT 24:161TI 1:51TI 1:16JAS 5:16In this sermon, the speaker emphasizes the importance of having a clear conscience and being right with God and others. He encourages the audience to take a moment to reflect on those with whom their conscience is not clear and make a list of names. The speaker emphasizes the need to confess sins to God and seek forgiveness, demonstrating humility and repentance. He also encourages seeking the right opportunity to make things right with others, emphasizing the importance of person-to-person reconciliation. The sermon references 1 John 1:9, which states that if we confess our sins, God is faithful to forgive and cleanse us from unrighteousness.
Christ Building His Church - Part 2
By Bill McLeod1.6K33:28Church GrowthDEU 28:5PSA 116:12PRO 22:11EPH 1:31TI 1:5HEB 12:14JAS 4:8In this sermon, the speaker shares an illustration about how some people have corrupt minds that always think evil thoughts. After the sermon, a millionaire approached the speaker and admitted that he identified with the corrupt mind described. The millionaire asked the speaker to give a message on being blessed with a pure heart. The speaker emphasizes that when we ask God for guidance, He will show us what needs to be done, and His will is always good, acceptable, and perfect. The sermon also highlights the importance of having a pure heart in order to experience the love of God. The speaker shares a story of a person who was delivered from a pornography addiction through prayer and encourages the audience to take responsibility for their own actions.
Studies in 1 Timothy-05 1 Timothy-5
By William MacDonald1.2K38:37DEU 25:4LUK 10:71TI 5:23The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old and young, male and female, emphasizing the importance of showing honor and respect. The transcript then moves on to discussing the care and support of widows, highlighting the responsibility of the church in providing for them. It also touches on the role of elders in the church, emphasizing the need for financial care, caution in appointing men, and the importance of having multiple witnesses in cases of accusation. Overall, the transcript emphasizes the practical advice given by Paul to Timothy for the care of believers in the Christian assembly.
The Goal of All Preaching
By Zac Poonen1.2K58:35GEN 4:5MAT 5:8MAT 8:10MRK 6:6JHN 12:26JHN 13:35ROM 8:371TI 1:5This sermon emphasizes the importance of having faith, humility, a pure heart, and love in our Christian walk. It highlights the need to trust God completely, maintain a good conscience, seek Him wholeheartedly, and love others sincerely. The goal is to have a heart that is fully devoted to God, free from jealousy, and overflowing with love for others, leading to a life of victory and effective ministry.
The Law of Christ 3 of 3
By Charles Leiter1.2K1:11:16JHN 13:34GAL 3:14EPH 4:31EPH 5:1PHP 2:31TI 1:51PE 2:21In this sermon, the preacher emphasizes the importance of understanding the law of Christ rather than simply following a list of rules. He shares a story about a Chinese brother who faced a difficult situation with his neighbor and demonstrated the law of Christ by showing love and forgiveness. The preacher highlights that victory over sin and a deeper relationship with God cannot be achieved through human effort alone, but through God's deliverance. He emphasizes that the heart of everything is love for God and love for one another, which is more wonderful than just following the law of Moses.
The Function of Conscience
By Steve Mays1.1K33:10ConscienceMAT 6:33JHN 8:9ACT 24:161TI 1:51TI 4:121TI 6:11In this sermon, Pastor Steve Mays discusses the function of the conscience and its role in guiding our choices. He explains that the conscience can commend, condemn, or convict us based on our actions. It serves as a red flag, warning us when we are about to make wrong choices. However, ultimately, it is up to us to stay within the parameters set by our conscience. Pastor Mays emphasizes the importance of allowing God's word to guide our lives and living our Christianity for the sake of Jesus Christ.
Faith May 2007
By Bill McLeod1.0K14:40Faith2CO 5:71TI 1:5HEB 11:6In this sermon, the preacher emphasizes the importance of having faith in God's promises. He mentions that there are 24 promises in Galatians chapter three alone, and encourages the audience to have a faith walk. The preacher also highlights the connection between faith and love, stating that true faith works by love. He quotes Spurgeon, who describes faith as the soul at rest in the love of God. Additionally, the preacher mentions the importance of doing everything in faith, as anything done without faith is considered sin according to Romans 14:3.
The Sufferings of Christ
By Josue Contreras91946:251TI 1:5HEB 12:21JN 3:1
This sermon emphasizes the importance of looking to Jesus as the founder and perfecter of our faith, who endured the cross and despised the shame, setting an example of obedience and love for God. The speaker highlights the challenges faced by early Christians and the high price of obedience, urging listeners to fix their eyes on Christ to avoid growing weary or faint-hearted. The focus is on imitating Christ's faith and enduring difficulties with joy through obedience to God's will.
(1 Thessalonians) the Business of the Church
By Brian Brodersen91443:11MAT 22:37GAL 5:221TH 4:91TH 4:121TI 1:5In this sermon, the speaker emphasizes the importance of love as a sign of spiritual health, both individually and collectively as a church. The speaker references Paul's teachings on walking properly towards those outside the church and the purpose of the commandment being love from a pure heart. Jesus' commandment to love God and love our neighbor is also highlighted. The speaker encourages believers to focus on loving one another, minding their own business, seeking the things of God, and working hard, as these actions will serve as a testimony to the world and draw sinners to God's love.
Love
By Bill McLeod80842:16LoveROM 13:8ROM 13:10EPH 1:15COL 1:41TI 1:51JN 4:81JN 4:16In this sermon, the speaker shares a story about a man named Justin who led a member of a notorious gang to Christ without knowing his identity. Later, the gang members confront Justin and physically assault him as a punishment. Despite this, Justin continues to show love and kindness to his neighbors, even when they reject him. The speaker emphasizes that love is the answer to dealing with evil and that God's nature is love. The sermon references Bible verses from Romans and 1 John to support the message.
Jesus Came to Save That Which Was Lost - Part 1
By Joshua Daniel73728:302CH 7:14PSA 121:2MAT 18:11LUK 8:30LUK 15:8LUK 15:10ACT 26:18EPH 2:81TI 1:5JAS 4:7
This sermon by Joshua Daniel emphasizes the importance of repentance, faith in Jesus, and the transformative power of God's grace. It addresses the prevalence of sin, dishonesty, and societal issues, urging individuals to seek forgiveness, restitution, and a genuine relationship with Christ. The message highlights the need for spiritual awakening, the dangers of spiritual warfare, and the necessity of relying on Jesus for deliverance and salvation.
(The Recovery of the Apostolic) 4. Liberty of Conscience
By Dale Heisey6871:15:10EPH 4:211TH 4:91TI 1:51TI 2:2In this sermon, the preacher emphasizes that faith does not come from human will or effort, but from the mercy of God. He explains that not everyone is able to believe on their own, as it is a result of being born of God and being driven by the Holy Spirit. The preacher also highlights the importance of having compassion and treating others as we would like to be treated. He references Romans 14, emphasizing the need to refrain from judging others and to be fully persuaded in our own minds. The sermon emphasizes the individual heart connection with God and the responsibility of every believer to live in obedience to their Bible-taught conscience.
God Is Focused on the Quality of My Offering
By Sandeep Poonen56528:38PRO 16:32MAL 1:11MRK 12:411TI 1:5
This sermon emphasizes the importance of having a deep love for God's family and the need to prioritize loving and caring for His people above all else. It highlights the significance of giving our best to God, not focusing on quantity but on the quality of our love and devotion. The message stresses the need to exercise and strengthen our willpower to rule over our emotions and align our hearts with God's heart for His people.
A Godly Response to Criticism: Listen, Learn, and Love
By Mike Bickle2852:28Love in RelationshipsCriticismPHP 1:91TI 1:5Mike Bickle addresses the challenge of responding to criticism within our spiritual family, emphasizing the importance of listening, learning, and loving in the face of both constructive and destructive criticism. He highlights that criticism can be a tool for growth, particularly in relationships such as marriages and families, and encourages individuals to approach criticism with humility and a desire to improve. Bickle stresses that the ultimate goal is to grow in love, as love is the currency we carry into eternity. He reminds us that our responses to criticism can either foster bitterness or lead to healing and deeper connections.
1 Timothy 1:5-7
By St. John Chrysostom0PSA 38:5MAT 18:19MAT 24:12JHN 3:20ROM 10:4ROM 13:31CO 15:252CO 2:15PHP 4:41TI 1:5John Chrysostom emphasizes the importance of genuine love, faith, and a pure heart in following God's commandments, warning against the dangers of vain pursuits and false teachings driven by envy and a desire for power. He highlights the significance of using the law lawfully, directing believers to Christ for true fulfillment and righteousness. Chrysostom urges the congregation to seek the eternal glory of God's Gospel, which surpasses worldly pleasures and possessions, and to clothe themselves with virtues and spiritual fragrance that bring honor and joy in this life and the next.
The Scriptures Tell Us That Every Man Should Have a Wife
By Ausbund0PSA 139:13MAT 22:37JHN 14:6ROM 7:21ROM 8:11TI 1:5Hans Betz preaches about the journey of a person who was created by God as His child, lost in sin and impurities of the world, and condemned by the law to death. Through recognizing the magnitude of sins and crying out for God's grace, the person finds redemption and restoration in Christ, who fulfills the law and teaches to love God and others. By living in faith, love, and obedience to Christ, one overcomes sin and finds the way to the Father and eternal life.
Having a Good Conscience
By Charles Finney0ConscienceMoral IntegrityPRO 28:1ACT 24:16ROM 2:152CO 1:121TI 1:51TI 3:92TI 1:3HEB 13:181PE 2:191PE 3:16Charles Finney emphasizes the significance of maintaining a good conscience, explaining that it involves moral awareness, enlightenment, and obedience to its dictates. He outlines the conditions necessary for a good conscience, including the need for divine light and the importance of indulging and obeying one's conscience. Finney argues that a good conscience is essential for self-respect, peace of mind, and usefulness in society, while also being indispensable for salvation. He warns that those who neglect their conscience become a nuisance to society and are ultimately odious to God and others. The sermon concludes with a call to heed the conscience, as it is vital for spiritual well-being and moral integrity.
The Arbiter of the Heart
By Thomas Cook0ROM 14:22ROM 15:131CO 8:7PHP 4:7COL 3:151TI 1:5Thomas Cook preaches on the importance of maintaining a good conscience towards God daily, emphasizing the necessity of conscientiousness and the duty to obey one's conscience. He warns about the dangers of relying solely on conscience without knowledge and sound judgment, using John Newton's transformation from a slave-trader to a hymn writer as an example. Cook highlights the significance of the peace of God as an arbiter in guiding Christians to discern between good and evil, urging believers to prioritize this deep spiritual peace above all else to avoid moral pitfalls and maintain a close relationship with Christ.
A Letter to a Magazine on the Subject of Dr. Pusey's Tract on Baptism
By J.H. Newman0ROM 14:41CO 8:21CO 13:91TI 1:51TI 6:4The Editor of the Magazine questions how clergymen reconcile their consciences with the Homilies calling Rome 'Antichrist,' while holding the doctrines of the Tracts. The response highlights the need for a nuanced understanding of the Homilies, recognizing that not every sentence must be subscribed to, but rather the general doctrine they convey. The discussion delves into the interpretation of the Homilies, emphasizing the importance of distinguishing between opinions and persons in theological debates. The explanation provided aims to show that subscribing to the Homilies does not necessitate agreement with every statement, but rather with the overarching doctrine they present.
The Sum of Saving Knowledge - Evidences of True Faith
By David Dickson0MAT 5:16JHN 15:51TI 1:52PE 1:5David Dickson preaches about the evidences of true faith, emphasizing the believer's obligation to keep the moral law, the importance of growing in godliness and righteousness, the necessity of obedience to the law through faith in Christ, and the significance of maintaining close communion with Jesus to bear good fruits.
1 Peter 3:16
By John Gill0Good ConscienceLiving the GospelMAT 5:16ROM 12:172CO 5:17EPH 4:1PHP 2:15COL 3:121TI 1:5HEB 9:141PE 2:121PE 3:16John Gill emphasizes the significance of maintaining a good conscience, which is transformed through the sanctification of the Spirit and the blood of Jesus. He explains that a good conscience leads to a life that reflects the teachings of the Gospel, requiring both internal faith and external profession. Gill highlights that despite being falsely accused by others, a humble and sincere demeanor can lead to shame for those who speak ill of believers. Ultimately, living according to a good conscience serves to defend and recommend the doctrines of the Gospel.
The Moral Person
By Olin Alfred Curtis0PRO 20:27ROM 2:151TI 1:5HEB 13:181PE 3:16Olin Alfred Curtis delves into the complexities of conscience, exploring how it guides individuals in distinguishing between right and wrong, feeling a sense of personal obligation to do what is right, and experiencing self-blame or moral content based on their actions. He emphasizes the importance of moral distinction, obligation, and settlement in shaping one's moral character and decision-making process, highlighting the inner spiritual tribunal that drives moral distress and self-blame. Curtis also discusses the impact of education on conscience, pointing out how moral judgment is influenced by one's educational environment and the need for a clear understanding of the intuitive notion of right and wrong.
Being Like God
By Catherine Booth01TH 4:31TI 1:5TIT 2:14JAS 4:81JN 3:3Catherine Booth preaches about the pursuit of holiness and the desire to be like God on earth, leading to a perfect likeness in Heaven. She emphasizes the importance of hungering and thirsting for holiness, despite resistance from some professing Christians. Catherine challenges the misconception of infirmities being equated to sins, highlighting the need for trials to keep believers humble. She stresses the transformative power of Christ to purify thoughts and hearts, ultimately leading to sanctification and purity as the divine will for all believers.
Love's Last Letter
By Christopher Love0PRO 19:27PRO 31:1ROM 8:282CO 1:5PHP 4:7COL 3:171TH 5:161TI 1:51PE 3:41PE 5:12Christopher Love, a martyr for his faith, writes a heartfelt letter to his wife on the day of his execution, encouraging her to find comfort in God's promises and to continue raising their children in the ways of the Lord. He emphasizes the importance of sound biblical teaching, prayer, meekness, and gratitude in the midst of trials. Love urges his wife to trust in God's covenant of grace and to surrender her will to God's, finding strength and joy in the Lord's presence. Despite the impending separation, he reassures her of his eternal union with Christ and advises her on potential remarriage, urging her to seek a godly partner.
The Holy Spirit and Conscience
By Andrew Murray0ConscienceThe Holy SpiritROM 8:16ROM 9:12CO 1:12COL 1:101TI 1:51TI 1:19TIT 1:15HEB 9:14HEB 12:281JN 3:21Andrew Murray emphasizes the vital role of conscience in the believer's life, asserting that it serves as a reflection of God's holiness and a guide towards righteousness. He explains that the Holy Spirit works in harmony with our conscience, leading us to recognize sin and embrace God's grace through Christ's blood. The cleansing of the conscience is essential for spiritual growth and maintaining a close relationship with God, as it allows believers to walk in the light of His favor. Murray encourages believers to yield to their conscience, ensuring it remains pure and responsive to God's will, which in turn strengthens their faith and assurance of salvation. Ultimately, he calls for a life characterized by a clear conscience, testifying to the transformative work of the Holy Spirit.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Now the end of the commandment is charity - These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; Faith in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience from a sense of the pardon received, and leads on to purity of heart; Love to God and man being the grand issue of the grace of Christ here below, and this fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. But these blessings no soul can ever acquire, but according to God's dispensation of faith. The paraphrase and note of Dr. Macknight on this verse are very proper: "Now the scope of the charge to be given by thee to these teachers is, that, instead of inculcating fables and genealogies, they inculcate love to God and man, proceeding from a pure heart, and directed by a good conscience, and nourished by unfeigned faith in the Gospel doctrine. The word παραγγελια denotes a message or order, brought to one from another, and delivered by word of mouth. The charge here meant is that which the apostle ordered Timothy to deliver to the teachers in Ephesus; for he had said, Ti1 1:3 : I had besought thee to abide still at Ephesus, ἱνα παραγγειλῃς, that thou mightest charge some: here he tells him what the scope of this charge was to be." Of faith unfeigned - Πιστεως ανυποκριτου· A faith not hypocritical. The apostle appears to allude to the Judaizing teachers, who pretended faith in the Gospel, merely that they might have the greater opportunity to bring back to the Mosaic system those who had embraced the doctrine of Christ crucified. This Is evident from the following verse.
Jamieson-Fausset-Brown Bible Commentary
But--in contrast to the doctrine of the false teachers. the end--the aim. the commandment--Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in Ti1 1:3, Ti1 1:18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on Ti1 1:4; Ti1 1:11), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock. charity--LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (Rom 13:10). The foundation is faith (Ti1 1:4), the "end" is love (Ti1 1:14; Tit 3:15). out of--springing as from a fountain. pure heart--a heart purified by faith (Act 15:9; Ti2 2:22; Tit 1:15). good conscience--a conscience cleared from guilt by the effect of sound faith in Christ (Ti1 1:19; Ti1 3:9; Ti2 1:3; Pe1 3:21). Contrast Ti1 4:2; Tit 1:15; compare Act 23:1. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [BENGEL]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare Heb 9:14). faith unfeigned--not a hypocritical, dead, and unfruitful faith, but faith working by love (Gal 5:6). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (Ti1 1:4) and jangling (Ti1 1:6).
John Gill Bible Commentary
Now the end of the commandment is charity,.... By the "commandment" may be meant, the order given to Timothy, or the charge committed to him; see Ti1 1:18 to forbid the teaching of another doctrine, and to avoid fables and endless genealogies; the end and design of which was to cultivate peace, to maintain and secure brotherly love, which cannot long subsist, when a different doctrine is introduced and received; and to promote godly edification, which is brought about by charity or love, for charity edifies; but is greatly hindered by speculative notions, fabulous stories, and genealogical controversies and contentions: or by it may be intended the ministration of the Gospel, called the commandment, Ti1 6:14, because enjoined the preachers of it by Christ; the end of which is to bring persons to the obedience of faith, or to that faith which works by love, to believe in Christ, to love the Lord, his truths, ordinances, people, and ways; or rather the moral law is designed, which is often called the commandment, Rom 7:8 since of this the apostle treats in some following verses; the end and design, sum and substance, completion and perfection of which law are love to God, and love to one another; see Mat 22:36, which charity or love, when right, springs out of a pure heart; which no man has naturally; every man's heart is naturally impure; nor can he make it pure; by the strength of nature, or by anything that he can do: there are some that are pure in their own eyes, and in the esteem of others, and yet are not cleansed from their filthiness, and are inwardly full of all manner of impurity; though there are some that have pure hearts, and they are such, who have clean hearts created in them by the Spirit of God; who are regenerated and sanctified by him; whose hearts are purified by faith; and who have their hearts sprinkled from an evil conscience by the blood of Christ; and who are not double minded, speak with a heart and a heart, but whose hearts are sincere and upright, and without hypocrisy; so that charity or love, from such a heart, is love without dissimulation, which is not in tongue and words only, but in deed and in truth; it is an unfeigned love, or loving with a pure heart fervently, And of a good conscience; there is a conscience in every man, that accuses or excuses, unless it is cauterized or seared: but this conscience is naturally evil and defiled, and does not perform its office aright; either it takes no notice of, and is not concerned about sin, and has no remorse for it, or it takes notice of little things, and lets pass greater ones, or speaks peace when destruction is at hand: a good conscience is a conscience purified by the grace of God, and purged from dead works by the blood of Christ; under the influence of which a man acts uprightly in the discharge of his duty, and exercises a conscience void of offence towards God and man; and charity, proceeding from such a conscience, is of the right kind: and of faith unfeigned; with which a man really, and from the heart, believes what he professes; so did not Simon Magus, and all other temporary believers, whose faith is a feigned faith, a dead and inactive one; whereas true faith is an operative grace, it is attended with good works, and particularly it works by love: and that charity or love, which springs from faith unfeigned, is unfeigned love also, such as answers the design, and is the substance of the commandment. These words may be considered in a gradation, or as a spiritual genealogy, in opposition to the endless ones before mentioned, thus; that charity which is the end of the commandment comes out of a pure heart, out of which proceeds a good conscience, and from thence faith unfeigned. But the other way of interpreting seems best.
Matthew Henry Bible Commentary
Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel. I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom 13:10. 1. The end of the commandment is charity, or love, Rom 13:8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Mat 5:44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, Co1 13:1. By this shall all men know that you are my disciples, if you love one another, Joh 13:35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three: - (1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Act 24:16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity - the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much! 2. The use of the law (Ti1 1:8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law (Gal 3:21): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, Ti1 1:9, Ti1 1:10. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution. II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here (Ti1 1:11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, Co1 4:1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!
Tyndale Open Study Notes
1:5 The purpose of my instruction: Paul seeks godliness that flows out of sound faith and renewal (see Titus 3:5; see also 1 Cor 13:1-13; Col 3:14). • In 1 Timothy and Titus, all allusions to a clear conscience are in contrast to the false teachers’ dead consciences (e.g., 1 Tim 1:19; 4:2; Titus 1:15).