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But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses. In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you to keep this command without spot or blame until the appearing of our Lord Jesus Christ, which God will bring about in his own time – God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen. (1 Timothy 6:11-16)
The Christian life is a fight. Now, a Christian may struggle with doubts, fears, lusts, doctrinal perplexities, and such things, and broadly speaking, this is part of the fight that each believer engages in. It has to do with one's personal growth in knowledge and sanctification. But our passage is talking about the fight of "the faith," as in the Christian religion as a system of thought and a way of life, and its progress and prominence in the world. It refers to the objective and public aspect of the fight.
The letter itself tells us what this fight entails. Paul tells Timothy to "command certain men not to teach false doctrines any longer." He instructs believers to make prayers and intercessions for all kinds of people, including those in authority, so that we may live peaceful and quiet lives. He sets forth principles for the selection of elders and deacons. He warns against the doctrines of demons. He urges Timothy to give himself wholly to his life and doctrine. His progress is to have a public effect. Paul gives instructions on charity, and here the fight is against the neglect of widows by relatives, and against ungodly widows claiming the church's support. Elders who perform their work well are to be paid well, especially those whose work is preaching and teaching, but the elders who sin are to be publicly rebuked.
The fight, therefore, is fought on behalf of "the faith" – for promoting sound doctrine, for establishing church order, for maintaining an excellent reputation for the gospel of Jesus Christ, and for counteracting the evil influences of this world. There is much opposition against the Christian faith. There is only one way to God and to salvation, but the world invents many alternatives to lure people away from the truth. Non-Christians, or wicked men, argue against us. They mistreat us and persecute us. They attempt to undermine our every effort at telling the truth and doing good works. They will do whatever they can to make us compromise or even recant our faith. Fighting for the faith means that, even in the face of all this, we will make "the good confession" and stand by it.
Our supreme model is the Lord Jesus Christ, who made "the good confession" as he testified before Pontius Pilate. Jesus said that he was a king, that he came into this world to bear witness to the truth, and that everyone on the side of truth would listen to him (John 18:37). As his disciples, we maintain this same confession before the church and the world: Jesus Christ is the King of kings and the Lord of lords. He came into the world and bore witness to the truth, and everyone on the side of truth listens to what he said. At the preaching of his word, anyone who is on the side of truth will agree and submit, and anyone who does not agree and submit is not on the side of truth. Any person who resists the king's decree is a rebel and a traitor. The penalty is execution. And under the rule of Christ, this means hellfire and brimstone.
But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. (1 Timothy 6:6-10)
False teachers think that "godliness is a means to financial gain." Perhaps not all false teachers think this way, but there are some who do. Although Paul may have specific individuals in mind, the statement lends itself to broader applications. Some false teachers operate within Christian congregations. Then, there are others who address a wider audience, but who attempt to infiltrate congregations with their ideas. They teach various philosophies, speculations, and approaches to life that divert people from the plain gospel of Jesus Christ. They appeal to the lusts, hopes, and the desperation of men, inspiring them for all the wrong reasons, and motivating them with false and deceptive foundations. Those who are not grounded in a sound understanding of biblical doctrines are taken captive in their thinking by fanciful fables and theories, and once the false teachers have captured their minds, they have captured their wallets as well.
Spirituality is a huge industry. There is only one truth, but many alternatives to it, and this industry embraces them all. For the more intellectual type, or for those who would like to think of themselves this way, there are heresies that are complex and technical. For the mystical type, there are New Age and occult teachings. For those who wish to better themselves apart from repentance, faith, and the power of God through Jesus Christ, there are thousands of inspirational gurus to choose from. They are bound to make even the lowest loser feel like a winner. For the health-conscious, and for those who wish to attain peace without truth, and tranquility without redemption, there are various kinds of mediation, yoga, and hypnosis. For the scientific-minded, or even for those who enjoy pseudo-science, as if there is a difference, there are materials produced by psychologists, physicists, and other researchers. People will pay for what they want. They will pay for explanations, for stories, for solutions. And there will always be teachers to give them what they want for a price.
Paul writes, "For the love of money is a root of all kinds of evil." We must correct two misinterpretations. First, it does not say that money itself is a root of all kinds of evil, but that the love of money is a root of all kinds of evil. This means that both the rich and the poor can be guilty of this. No one should judge himself safe from this pitfall by the amount of wealth he possesses. In fact, there is no necessary relationship between the two. If you love money – either to gain more, or to keep what you have – Paul is talking about you. Second, it does not say that the love of money is the root of every instance of evil, but that it is one root of all kinds of evil. In other words, the love of money has produced evil of all kinds, but it is not the cause or motive for every instance of evil, and the statement leaves room for other causes and motives for evil.
A person who loves money is weak and vulnerable. The world has something he wants, and he is more likely to compromise truth and conscience to get it. He is susceptible to temptation, since there is something in his soul that the devil can appeal to in order to manipulate him. The love of money can lead to total disaster: "Some people, eager for money, have wandered from the faith and pierced themselves with many griefs." A person who loves money is foolish. As Jesus said, "What good is it for a man to gain the whole world, yet forfeit his soul?" And most likely, he will not gain the whole world, not even a little of it, and still lose his soul.
Contentment grants a person immunity to temptation. Paul writes, "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." A person who is content, by definition, cannot be ensnared by these "foolish and harmful desires." But the power of contentment is much broader, for the reason that temptation appeals to some need or desire, and thus dissatisfaction within the person. Did not Eve fall from righteousness for this reason? Satan did not offer her money, but he stirred up discontent in her, and then he seized upon it and suggested a solution that plunged her into "ruin and destruction." Never underestimate the power of contentment, or the danger of its opposite.
The word for "contentment" comes from a Stoic term that refers to self-sufficiency. If I am self-sufficient, I cannot be bribed and bullied. You have nothing that I want. There is no desire in me that you can use to entice or to control me. I am untouchable. Thus contentment is not a weakness, but an inward strength that enables a person to possess himself and to exercise self-control. It is an inward quality that grants a person independence, and liberates him from the pressure of external circumstances.
Nevertheless, regardless of what Stoic philosophy means by the term, it takes on a Christian meaning in Paul's usage. Elsewhere he calls contentment a "secret" to the Christian life. He writes, "I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want" (Philippians 4:11-12). There is the element of self-sufficiency, of independence from circumstances. It does not mean that he never has anything, since he says, "I know what it is to have plenty." But it means that contentment is unaffected by circumstances. He is content when he has plenty. He is content when he is in need.
Then, Paul tells us the reason, or the basis, for his contentment: "I have learned the secret of being content in any and every situation…I can do everything through him who gives me strength" (v. 12-13). This adds another dimension to our understanding of contentment.
We learn that this "secret" is not some hidden password or incantation, or some technique that, if faithfully practiced, would lift a person to some mystical heights, above all his cares and problems. Rather, this secret of power for service and immunity to temptation stems from the essence of the gospel – confidence in the Lord Jesus Christ. This means that all Christians have the potential to attain it. The resources of Christ is open to everyone who believes. And it also means that it eludes all non-Christians. Although it is declared in the open, it is closed to unbelievers. The Bible says that they are without God and without hope. Non-Christian contentment is a counterfeit, a make-believe, and a warping of the human personality. True contentment is found only in Christ, and as long as non-Christians reject the gospel, it will remain out of their reach. It is something that they are unable to attain even if the "secret" is plainly explained to them.
Moreover, we learn that the self-sufficiency associated with contentment is relative. It is not an absolute and supreme self-sufficiency. Only God is self-sufficient in this sense. But it is an independence from circumstances, and from other creatures and objects. Certainly, it does not refer to an independence from God. In fact, it means the opposite – the basis of Christian contentment, the quality that makes a person unaffected by circumstances, is a complete dependence on God, and in the resources that he has made available to us through Jesus Christ.
This brings us to the most important lesson on contentment. That is, contentment is not mainly negative, but there is a strong positive focus. It is not achieved by a mere denial of desires, which leaves one empty. Rather, it entails a deliberate focus on the immeasurable treasures that we already possess in Christ. It is not produced by an exercise of willpower, but it is a natural outcome of knowledge. And instead of indifference, it is characterized by an obsession with true riches. Contentment, therefore, is not a satisfaction with defeat and lack, but an affirmation of our victory and abundance in Jesus Christ.
If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain. (1 Timothy 6:3-5)
Paul talks about the false teachers again and again. As usual, he condemns them in strong and descriptive terms, offering no flattery and showing no sympathy. He condemns not only the doctrines, but the persons. He condemns not only the actions, but the motives. He does not invite the false teachers to engage in dialogue with him to produce mutual respect and understanding. Christ's government does not negotiate with theological terrorists.
Contemporary believers take the opposite approach. They avoid outright and graphic condemnations. When they must express disagreement, they introduce their statements with flattery, citing the false teachers' credentials and contributions to the church's mission or to the academic world. Although they must disagree, they stress that they sympathize with the false teachers' perspective. They try to focus on the false doctrines, and not the persons who promote them. Certainly, they will not take it upon themselves to condemn their motives. Contrary to the examples of the Lord Jesus, the prophets, and the apostles, who often speak to people's motives, which by definition would make this a Christian thing to do, they rather think that this is an unchristian thing to do. The only people they would condemn as harshly as Paul does are those who condemn false teachers as harshly as Paul does. With the rest, they prefer mutual flattery and compromise.
These modern believers operate by an ethical standard that comes from the world, from the non-Christians, and not from Scripture. They have become proper and professional according to the world's standard. For a little respect, for a little academic credibility, they have sold out to the unbelievers, and have become their whores. Then they have the gall to turn around and condemn those who follow Paul's example as unloving lunatics who use "name-calling" and "ad hominem" arguments. Guess who taught them to say that!
Admittedly, there is no need to unleash a barrage of invectives every time we detect a tiny disagreement. Some doctrinal differences can be discussed cordially, and corrected over a period of time. The errors that Paul has in mind, whether by direct contradiction or by implication, would undermine some central principles of the gospel of Jesus Christ. That said, the fact is that many doctrinal errors and differences do precisely this. They are more than tiny disagreements, and they do challenge the supremacy of Christ or his status as the sole mediator between God and men. If, as a matter of principle, a Christian refuses to condemn false teachers in the most harsh and vivid language, offering them no flattery, sympathy, or compromise, and to condemn their persons and motives, but even criticizes those who do, then, to say the least, he falls short of the biblical model. He is unfaithful to the Lord Jesus.
Do not entertain an accusation against an elder unless it is brought by two or three witnesses. Those who sin are to be rebuked publicly, so that the others may take warning. (1 Timothy 5:19-20)
The details of this story elude me, but I think I have the gist of it. Some church members saw their preacher enter a bar and became upset about it. Those of you who are accustomed to using "everything God created is good" to justify all your activities and associations might not understand this, since you do things like this all the time and can perceive nothing amiss here. But some of us also believe with Paul that "All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not" (1 Corinthians 10:23, KJV). Nevertheless, these church members were beyond curious, and assumed that the preacher was up to no good. Later it was discovered that the preacher entered the establishment with a guitar, went on the stage and sang a few gospel songs. His performance so moved the audience that some professed faith in Christ, and some were drawn back to the faith from their apostasy. Jesus taught us to judge not according to the appearance, but to make a righteous judgment (John 7:24). Some people think that they are God's watchdogs, but they are just busybodies who judge others' good works by their own evil intentions.
Christians love scandals. They love to find out about them and to talk about them. Rather than being students of the word of God, they enjoy becoming experts on who has said or done what to whom. Of course they lament the scandals, the false doctrines, and the moral failures of others. And how much they enjoy the lament! What an emotional outlet! What a marvelous way to express righteous indignation! What a shortcut to a feeling of sainthood! There must be a profitable market for Christian gossip tabloids. I am out of touch with the talebearers club – maybe they already exist, at least in the form of web sites.
Christians love scandals, because they are bored with the gospel, and because they prefer to achieve a sense of righteousness by looking at the failures of others than to trust in Jesus Christ and to obey his commandments. Some of them publish books and web sites that are almost entirely dedicated to reporting current scandals and to dispensing their opinions about them. And they call that doing apologetics. It does not matter whether the scandals pertain to religion and doctrine, politics, economics, education, history, or science – they love them all. Nothing excites them more than a new heresy, or the downfall of a religious or political figure. They enjoy nothing more than to discuss how another person has blasphemed the Lord, and how another new trend seeks to subvert his influence.
Then, Christians love to forgive those who are involved in scandals, and they love to make a big display of their forgiveness. Their favorite saying is, "He that is without sin, let him cast the first stone." And by this they mean the same thing as when non-Christians say, "Nobody is perfect." Wait, do Christians say this more, or non-Christians? Christians preach what non-Christians say so often and with so much conviction that it is hard to tell whether silly slogans like these should be attributed to one or the other. In any case, forgiving a scandal on this basis makes Christians feel very magnanimous, and they can hardly wait until the next scandal breaks out so they can forgive that one also. This is admittedly a generalization. Many Christians who enjoy scandals are happy enough without the forgiveness part.
Of course, we can say that these are bad Christians. And if so, there is a superabundance of very bad Christians. The Bible's teaching on the subject represents the opposite of these two tendencies. It tells us to hate scandals and to shun gossip. As long as something is mere hearsay, I do not want to hear about it. It is none of my business. I am not interested in it. However, an accusation that is supported by multiple witnesses is another matter. If it is discovered that a church leader is in sin, whether we are referring to heresy, adultery, or some other misconduct, we are not to shrug it off and call that forgiveness. The Bible commands us to publicly expose and rebuke this person, to make an example of him in a way that others may fear the same treatment. We are to demand his repentance, and in many cases, the person should be removed from office.
Verse 19 says, "Do not entertain an accusation against an elder unless it is brought by two or three witnesses." This does not mean that an accusation brought by two or three witnesses is necessarily true. It is possible that the witnesses are dishonest or incompetent. The point is that unless an accusation is brought by at least two witnesses, "do not entertain" it. This is to protect the accused from unjust and frivolous complaints. No person should have his reputation damaged or his work derailed by a baseless accusation. This safeguard is especially important for church leaders, since their work often makes them the target of people's jealous and malicious attacks. The principle is an application of Deuteronomy 19:15-21. There it is said that "the judges must make a thorough investigation." So a mere accusation is not sufficient to convict a man, but an accusation that seems to have some basis is sufficient to demand an investigation.
The passage also provides a principle on how to deal with a false witness: "If the witness proves to be a liar, giving false testimony against his brother, then do to him as he intended to do to his brother. You must purge the evil from among you. The rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you. Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." God looks upon perjury or slander with extreme disapproval, especially a false testimony with the potential to harm another person. As it is said in the Ten Commandments, "You shall not give false testimony against your neighbor." The church must not only take plausible accusations seriously, but it must also share God's hatred for false testimony.
The prescription is to "do to him as he intended to do to his brother" and to "purge the evil from among you." In our context, if it is discovered that a church member has offered false testimony against a leader, with the intend to embarrass him, to damage his reputation, undermine his influence, or even remove him from office, then the public rebuke and discipline that would have applied to the leader should now be applied to the false witness. The church should launch an investigation against this witness, and if it is confirmed that he has offered false testimony, the church should denounce him in public, and demand him to repent and to make any appropriate restitution to set things right, including a public apology to the accused and a public statement of clarification to the congregation. If it is ascertained that he has deliberately offered false testimony, he should be removed from any church office that he holds, and stripped of all authority and influence in the church. Unless full repentance and restitution are offered, he is an evil that must be purged from the Christian community – he should be excommunicated.
Now, any church leader who is evil enough to warrant dismissal, and any church member who is evil enough to slander an innocent leader, is probably also evil enough to sue the church for enforcing the biblical instruction to publicly expose the offender. Many church members value their dignity far more than the commandments of God and the welfare of the church. This is because there are too many false believers in our congregations. Indeed, lawsuits arising from church discipline are not unheard of. Therefore, it would be wise for a church to consult with an attorney as to how it can remain protected as it implements biblical policies. Many of these policies should be stated in the church bylaws that officers and members are required to sign before they are accepted into their positions.
