We have said it before and it is good that we keep hearing it until it become a part and parcel of our being that the reason why God disciplines us is because He loves us and do not want us to be ruined by our weaknesses and wrong ways of life, defective character, bad behavior and ungodly life style. Observing the way in which a shepherd in Old Testament days used his rod to discipline and guide his sheep to bring them back into the way, gives us a glimpse into the character of God and why He treats us the way He does. Many people, including Christians, have such a distorted view of God that they interpret His discipline, instruction and guidance as punishment, and fail to see that the reason why our heavenly Father intervenes in our lives is not because He is angry with us, but because He loves us and will not want us to be ruined or hurt in life. To understand God’s purpose in guiding us, it is necessary to observe the difference between two things – fear and respect. The Bible uses the word ‘fear’ in two ways: (1) as a form of anxiety, and (2) as a form of respect. As Christians, it is right that we have a deep respect for God which is called the fear of God, but we must see also that He does not want us to live out our days in anxiety, apprehension and dread which is the real fear of the unknown! Some parents attempt to influence and discipline their children through the use of fear and apprehension, but God does not deal with His children on that basis. One woman I heard of, wanting to teach her daughter the rules of the road, took her down to a busy crossroads and shouted to her as the cars approached: ‘Look out –here comes a car!’ The child soon learned how to keep out of the way of approaching cars, but she also developed a morbid fear of traffic. One of the goals of parenthood is to so train children that they develop respect without fear. Our text says: ‘The aim of the Christian discipline is the love that springs from a pure heart …’ The aim of God’s discipline, or correction, is not fear, but love that springs –and sings! This is a very difficult aspect of teaching, to teach a child how to respect without instigating fear into the child! One way is to let the child know that respect should be accorded out of love and that we should know that respecting God is another way of fearing Him because He is Almighty! In like manner you see someone who is superior to you as a mini-almighty and as such you respect and fear the person because he or she is not your equal in all ramification.

Now let us read 1Timothy 1:1-17; Paul, an apostle (special messenger) of Christ Jesus by appointment and command of God our Savior and of Christ Jesus (the Messiah), our Hope, 2 To Timothy, my true son in the faith: Grace (spiritual blessing and favor), mercy, and [heart] peace [be yours] from God the Father and Christ Jesus our Lord. 3 As I urged you when I was on my way to Macedonia, stay on where you are at Ephesus in order that you may warn and admonish and charge certain individuals not to teach any different doctrine, 4 Nor to give importance to or occupy themselves with legends (fables, myths) and endless genealogies, which foster and promote useless speculations and questionings rather than acceptance in faith of God’s administration and the divine training that is in faith ([a]in that leaning of the entire human personality on God in absolute trust and confidence)— 5 Whereas the object and purpose of our instruction and charge is love, which springs from a pure heart and a good (clear) conscience and sincere (unfeigned) faith. 6 But certain individuals have missed the mark on this very matter [and] have wandered away into vain arguments and discussions and powerless talk. 7 They are ambitious to be doctors of the Law (teachers of the Mosaic ritual), but they have no understanding either of the words and terms they use or of the subjects about which they make [such] dogmatic assertions. 8 Now we recognize and know that the Law is good if anyone uses it lawfully [for the purpose for which it was designed], 9 Knowing and understanding this: that the Law is not enacted for the righteous (the upright and just, who are in right standing with God), but for the lawless and unruly, for the ungodly and sinful, for the irreverent and profane, for those who strike and beat and [even] murder fathers and strike and beat and [even] murder mothers, for manslayers, 10 [For] impure and immoral persons, those who abuse themselves with men, kidnapers, liars, perjurers—and whatever else is opposed to wholesome teaching and sound doctrine 11 As laid down by the glorious Gospel of the blessed God, with which I have been entrusted. 12 I give thanks to Him Who has granted me [the needed] strength and made me able [for this], Christ Jesus our Lord, because He has judged and counted me faithful and trustworthy, appointing me to [this stewardship of] the ministry. 13 Though I formerly blasphemed and persecuted and was shamefully and outrageously and aggressively insulting [to Him], nevertheless, I obtained mercy because I had acted out of ignorance in unbelief. 14 And the grace (unmerited favor and blessing) of our Lord [actually] flowed out superabundantly and beyond measure for me, accompanied by faith and love that are [to be realized] in Christ Jesus. 15 The saying is sure and true and worthy of full and universal acceptance, that Christ Jesus (the Messiah) came into the world to save sinners, of whom I am foremost. 16 But I obtained mercy for the reason that in me, as the foremost [of sinners], Jesus Christ might show forth and display all His perfect long-suffering and patience for an example to [encourage] those who would thereafter believe on Him for [the gaining of] eternal life. 17 Now to the King of eternity, incorruptible and immortal, invisible, the only God, be honor and glory forever and ever (to the ages of ages). Amen (so be it).

We begin a letter from an aging apostle to his son in the faith. Paul has been released from prison in Rome and is busy again with his mission enterprise. Timothy is in Ephesus where, a decade previous, Paul had planted a congregation. Now the Church is in trouble and Paul is needed elsewhere. So he writes his young protégé Timothy to help him as Paul seeks to correct problems in the Ephesians’ Church. 1.1 Salutation (1 Timothy 1:1-2): The book of 1 Timothy is a warm letter, one filled with both encouragements as well as exhortations. Paul begins, as is typical with letters from this century and the other Pastoral Epistles, with a salutation constructed in three parts: 1. Author, 2. Recipient, and 3. Greetings. “Paul, an apostle (special messenger) of Christ Jesus by appointment and command of God our Savior and of Christ Jesus (the Messiah), our Hope, 2 To Timothy, my true son in the faith: Grace (spiritual blessing and favor), mercy, and [heart] peace [be yours] from God the Father and Christ Jesus our Lord.” (1 Timothy:1:1-2) 1. Author (1 Timothy 1:1); While in our day we would start the letter, "Dear Timothy," the style of those days was to state first the author of the letter. "Paul, an apostle (special messenger) of Christ Jesus by appointment and command of God our Savior and of Christ Jesus (the Messiah), our Hope,” (1 Timothy 1:1) Paul, of course, is his Roman name, deriving from the Latin paulus, "small." Here he calls himself "an apostle of Christ Jesus." The word apostolos (from the verb apostellō, "to send") is used in ancient Greek to designate "persons who are dispatched for a specific purpose." The context determines the status or function expressed in such English terms as "ambassador, delegate, messenger." In the New Testament it carries the idea of "messengers with extraordinary status, especially of God's messenger, envoy." If this were merely a personal letter to a trusted associate, Paul might not have felt the need to boldly assert the fact of his apostleship. But since he knows this letter will be read by a Church that is afflicted with false teachers, he emphasizes both his own divine authority and that of Timothy. And so Paul states his apostolic authority in rather formal terms. He explains that he was appointed an apostle by the direct command of both God the Father and the Messiah (Christ) Jesus. He describes God as "our Savior" and Christ Jesus as "our hope," since he is looking forward to Christ's return and the resurrection of the dead as seen in 2 Timothy 2:18. 2. Recipient (1 Timothy 1:2a); Now Paul addresses the recipient: "To Timothy my true son in [the] faith" (1:2). The word "true" in NIV, NASB, ESV, means "loyal"; in NRSV, it means "own" and in KJV it means a word gnēsios, which means "one who is considered a valid member of a family, legitimate, true." Paul says this not only as an affectionate greeting to one he loves, but also to indicate to all readers that Timothy's authority and teaching is based solidly on Paul's own, that Timothy represents Paul's apostolic authority in the Church and must be seen and obeyed thus. We'll see that Paul greets Titus with a similar phrase in Titus 1:1. Paul greets Timothy as his "dear son" in 2 Timothy 1:2. Timotheos is formed from two Greek words timē, "honor, value, price" + theos, "God," and means, "one who honors God" or "dear to God." 3. Greeting (1 Timothy 1:2b); Now comes the third part of the salutation, the greeting: "Grace (spiritual blessing and favor), mercy, and [heart] peace [be yours] from God the Father and Christ Jesus our Lord.” (1 Timothy 1:2b) The normal greeting in Greek circles was "Grace!" ("Favor!") in the sense: "May the gods show favor to you." In Jewish circles the typical greeting was (and is) "Shalom!" in the sense: "May God's blessing of wholeness, prosperity, and peace be yours." Paul characteristically combines the Greek and Jewish greetings: "grace and peace" as seen in 1 Thessalonians 1:1; Romans 1:7; etc.. But in 1 and 2 Timothy he adds a third greeting, "mercy." Later in this chapter Paul recalls his own blasphemy and God's great mercy to him personally and described it as God’s mercy upon him. 1.2 Sound Doctrine (1 Timothy 1:3-10): Command False Teachers to Stop (1 Timothy 1:3a); It doesn't take Paul long to get to the purpose of this letter: "3 As I urged you when I was on my way to Macedonia, stay on where you are at Ephesus in order that you may warn and admonish and charge certain individuals not to teach any different doctrine, 4 Nor to give importance to or occupy themselves with legends (fables, myths) and endless genealogies,” (1 Timothy 1:3-4a) In verse 3 we learn a good deal about the current problem: • Paul has left Ephesus for Macedonia, probably because of some pressing need in the Churches there. • Timothy has been asked to remain in Ephesus to deal with the problems there. • The Church in Ephesus is troubled by teachers of false doctrines. The phrase "teach false doctrines" (NIV), "teach no other doctrine" (KJV), "teach any different doctrine" (NRSV, ESV) is actually a single Greek verb, heterodidaskaleō, "to teach contrary to standard instruction, give divergent, that is, divisive, instruction." Timothy's role is to act in an authoritative manner. The verb "command" (NIV), "instruct" (NRSV, NASB), "charge" (ESV, KJV) is parangellō, "to make an announcement about something that must be done, give orders, command, instruct, direct, of all kinds of persons in authority." As we will see, this doesn't mean to speak in a superior or overbearing manner. Timothy is relatively young, so he must be careful about how he approaches this issue knowing that according to 1 Timothy 4:12 there is every tendency for the people to see Timothy as young. But he must speak; he cannot and must not keep silent, just because that is the easiest thing to do. So we have to learn from Timothy’s style especially when we are very young compared to others who are present in the audience we are to address.

The Effect of False Doctrine (1 Timothy 1:3-4); In the Introduction, I've tried to outline the nature of these false teachings. Here, Paul mentions Jewish myths and "endless genealogies," another Jewish exercise tracing one's descent from the patriarchs or from Levi. There seem to be several effects of these false teachings: • Leadership crisis among the elders (1 Timothy 3:1-7; 5:17-20), some of whom are false teachers (Acts 20:30). • Desire for wealth -- greed (1 Timothy 6:6-10). • Divisive asceticism from the Judaizers. • Destruction of the faith of some (2 Timothy 2:18). • Confusion and controversy that is disturbing the peace and unity of the Church. Each of these is a serious consequence. We'll consider each of them in due course. But are these not still the problems we are still having till today? Certainly they are! However, I want to look at the last effect of these false teachings here -- confusion and dissension. The word translated "controversies" (NIV), "speculations" (NRSV, ESV, NASB), "questions" (KJV) is the rare noun ekzētēsis, from ekzētēō, "seek out, search for." Here ekzētēsis probably means, "useless speculation," with an emphasis on the controversy generated. Controversy was a problem in the Churches both in Ephesus in modern day Turkey and Crete, Crete is the largest island in Greece. In several places the word controversy appears alongside the Greek word machē, "fighting, quarrels, strife, disputes." These references in the Pastoral Epistles point to a recurring problem -- a problem we sometimes see in our Churches today. "These false teachings promote controversies (ekzētēsis: "fighting, quarrels, strife, disputes.") rather than God's work -- which is by faith." (1 Timothy 1:4a) "[The false teacher] is conceited and understands nothing, conceited means excessively proud of oneself, vain. He has an unhealthy interest in controversies (zētēsis) and quarrels about words that result in envy, strife, malicious talk, evil suspicions...." (1 Timothy 6:4) "Don't have anything to do with foolish and stupid arguments (zētēsis), because you know they produce quarrels." (2 Timothy 2:23) "But avoid foolish controversies (zētēsis) and genealogies and arguments and quarrels about the law, because these are unprofitable and useless." (Titus 3:9) The false doctrine was in large part fluff and nonsense that had replaced the clear teaching of the gospel of God's grace. The result was strife and controversy. Rather than a place of peace, the Church had become a place of rancor and dispute. When the focus of our teaching and Bible studies wanders to the minutiae (the small, precise, or trivial details of something), the unimportant things, the speculative things, the political -- when we get off on a tangent -- then we stop talking about the things that are truly important. Our focus is distracted and, as a result, the whole direction of the Church is diverted and its evangelistic mission compromised. This is what all ministers are to be careful of! The Purpose of Good Doctrine (1 Timothy 1:4b-5); Controversy and strife are too often the result of false teaching. Good doctrine, on the other hand, is recognized by its peaceful fruit: " which foster and promote useless speculations and questionings rather than acceptance in faith of God’s administration and the divine training that is in faith ([a]in that leaning of the entire human personality on God in absolute trust and confidence)— 5 Whereas the object and purpose of our instruction and charge is love, which springs from a pure heart and a good (clear) conscience and sincere (unfeigned) faith.” (1 Timothy 1:4b-5) The purpose of Paul's command to Timothy to stop the false teachers is that faith should spring up. God's work goes forward by means of faith (pistis), a "state of believing on the basis of the reliability of the one trusted, trust, confidence, faith." And how does faith come about? In Romans 10, Paul teaches: "Faith comes from what is heard, and what is heard comes through the word of Christ." (Romans 10:17) That is, when the words of Christ are taught, faith is built up in the hearers. And when faith comes (rather than controversy and strive) the fruit is, according to verse 5: Love (agapē), selfless love which flows from and imitates the love of God Himself. Pure heart. The word "pure" is katharos, "pertaining to being clean or free of adulterating matter, clean, pure." Here it has the connotation, "pertaining to being free from moral guilt, pure, free." Good conscience. "Conscience" is suneidēsis, "the inward faculty of distinguishing right and wrong, moral consciousness, conscience." A "good conscience," also mentioned in verse 19, is a sound inward sense of right and wrong. In contrast, a "seared" conscience (1Timothy 4:2) is one that has been compromised by inner deceit, and no longer guides one accurately to righteousness. Sincere faith. "Sincere" (NIV, NRSV, ESV), "unfeigned" (KJV) is anupokritos, literally, "non-hypocritical," that is, "pertaining to being without pretense, genuine, sincere," literally, "without play-acting." A sincere faith is one that isn't just talking the talk, but inwardly is living consistently according to the truth one knows. Too many Christians -- both inside and outside of Church -- have a faith that is less than sincere. Does that fit you? Does it fit me? In Defense of the Word "Doctrine": I need to pause here to defend the word doctrine. I hear all too often the ignorant statement: "I don't believe in doctrine. I believe in the Bible." How naïve! Our understanding of the Bible is molded by those who have nurtured us in the faith -- our pastors, our Sunday school teachers, our small group leaders, the role models in Churches during our formative years. We say that we just believe in the Bible, but actually, we believe in the Bible using the same kind of interpretation as those who taught us. If they were ignorant, we are ignorant. If they were off-base, we end up off-base. The English word "doctrine" means simply, "teaching, something that is taught." The Greek words used in our text (didachē and didaskalia) mean the same thing. The related noun is "teacher" (didaskalos). The word "doctrine" appears a number of times in 1 Timothy: "... Command certain men not to teach false doctrines any longer." (1:3) "The law is made ... for whatever else is contrary to the sound doctrine." (1:10) "... Brought up in the truths of the faith and of the good teaching ("doctrine," KJV) that you have followed." (4:6) "Devote yourself to the public reading of Scripture, to preaching and to teaching ("doctrine," KJV)." (4:13) "Watch your life and doctrine closely." (4:16) "The elders ... whose work is preaching and teaching ("doctrine," KJV)." (5:17) "... So that God's name and our teaching ("doctrine," KJV) may not be slandered." (6:1) "... The sound instruction of our Lord Jesus Christ and to godly teaching ("doctrine," KJV)." (6 :3) Elsewhere in the Pastoral Epistles the word "doctrine" occurs at 2 Timothy 3:10, 16; 4:2-3; Titus 1:9; 2:1, 7, 10. The term occurs more often in the Pastoral Epistles than in any other place in the Bible, with the exception of the Gospels. Bad doctrine, false doctrine results in controversy and warped, immature Christians. Good, sound doctrine or teaching results in Christians who mature in Christ and begin to exhibit His life flowing through their lives. Don't ever apologize for doctrine -- just make sure that your doctrine derives directly from Scripture.

Wandering Away from Sound Doctrine (1 Timothy 1:6-10): "6 But certain individuals have missed the mark on this very matter [and] have wandered away into vain arguments and discussions and purposeless talk.” (1:6) Unfortunately, the false teachers at Ephesus had strayed from sound doctrine to "meaningless talk" (NIV, NRSV), "fruitless discussion" (NASB), "vain discussion" (ESV) or "vain jangling" (KJV) -- mataiologia, "empty, fruitless talk." Rather than carrying on the apostles' teaching, their discourse had become just useless talk. 7 They are ambitious to be doctors of the Law (teachers of the Mosaic ritual), but they have no understanding either of the words and terms they use or of the subjects about which they make [such] dogmatic assertions. 8 Now we recognize and know that the Law is good if anyone uses it lawfully [for the purpose for which it was designed], 9 Knowing and understanding this: that the Law is not enacted for the righteous (the upright and just, who are in right standing with God), but for the lawless and unruly, for the ungodly and sinful, for the irreverent and profane, for those who strike and beat and [even] murder fathers and strike and beat and [even] murder mothers, for manslayers, 10 [For] impure and immoral persons, those who abuse themselves with men, kidnapers, liars, perjurers—and whatever else is opposed to wholesome teaching and sound doctrine” (1 Timothy 1:7-10) The false teachers at Ephesus styled themselves as "teachers of the law," Jewish Christians, no doubt, whose understanding of the law and its purpose was twisted. Paul affirms that the Mosaic law is good (Romans 7:12). Among other things, the law is intended to deter sinners from their sin and create in them an awareness of their guilt (Romans 7:13). The false teachers sounded confident, but they really didn't know what they were talking about. Rather than being "teachers of the law," they were actually teaching a mixture of Jewish legends and myths along with various types of ascetic practices and legalisms. This is exactly the same thing happening today! Health-Producing Doctrine (1 Timothy 1:10b); At the end of this paragraph, Paul refers to the wonders of the Gospel, and particularly the wonder of God's forgiveness to him personally. "-and whatever else is opposed to wholesome teaching and sound doctrine 11 As laid down by the glorious Gospel of the blessed God, with which I have been entrusted” (1 Timothy 1:10b-11) At the end of verse 10 we see a word that explains the kind of doctrine we're looking for: "sound doctrine." The word is hygiainō (from which we get the English word "hygiene") means, "to be in good physical health, be healthy," then, as applied to spiritual things, "to be sound or free from error, be correct." This phrase "sound doctrine" occurs several times throughout the Pastoral Epistles. Healthy doctrine is teaching that produces healthy Christ-followers, that nurture people so they grow up straight and true. The problem with the false teachers' doctrine is that it produces twisted, distorted Christians, if you can call them that. Such Christians at Ephesus displayed problems with pride, hypocrisy, and questionable ethics. Lord Jesus said that you will know false teachers by their fruit as seen in Matthew 7:15-20 -- exactly Paul's point here. 1.3 Grace to Sinners (1 Timothy 1:11-17): Christ's Grace to Paul (1 Timothy 1:11-16); The focus of this first part of the letter is to identify false teaching and contrast it with sound doctrine. As an example of the core of sound Christian teaching, Paul shares his own testimony: "... The sound doctrine, 11 As laid down by the glorious Gospel of the blessed God, with which I have been entrusted. 12 I give thanks to Him Who has granted me [the needed] strength and made me able [for this], Christ Jesus our Lord, because He has judged and counted me faithful and trustworthy, appointing me to [this stewardship of] the ministry. 13 Though I formerly blasphemed and persecuted and was shamefully and outrageously and aggressively insulting [to Him], nevertheless, I obtained mercy because I had acted out of ignorance in unbelief. 14 And the grace (unmerited favor and blessing) of our Lord [actually] flowed out superabundantly and beyond measure for me, accompanied by faith and love that are [to be realized] in Christ Jesus. 15 The saying is sure and true and worthy of full and universal acceptance, that Christ Jesus (the Messiah) came into the world to save sinners, of whom I am foremost. 16 But I obtained mercy for the reason that in me, as the foremost [of sinners], Jesus Christ might show forth and display all His perfect long-suffering and patience for an example to [encourage] those who would thereafter believe on Him for [the gaining of] eternal life.”(1 Timothy 1:11-16) It is quite possible, you know, for us to become so "mature" that we become bored with the basics of the "glorious Gospel." When we were young in the Lord it was exciting. But now we're looking for deeper truths. Be careful. In my experience, the so-called "deeper truths" are often speculative and divisive. I've been around long enough to see the "deeper truths" of end-time prophecy, of temple types and shadows, and the like -- and the fruits they produce. They tickle the fascination with something new, but they don't produce good, solid fruit like the "glorious Gospel" of grace, mercy, and peace. Appointed as a Minister (1 Timothy 1:12b); Consider the phrase, "... appointing me to [this stewardship of] the ministry.” (1 Timothy 1:12b). The word "service" (NIV, NRSV, AMPC) or "ministry" (KJV, AMPC) here is diakonia, "functioning in the interest of a larger public, service, office," from diakoneō, "to serve, act as an agent." Our word "deacon" derives from this Greek word. America has a President and various secretaries who head departments. But many countries title their chief officer the "Prime Minister," and might have an "Interior Minister," for example. This sense of the English word "minister" is defined as, "a high officer of state entrusted with the management of a division of governmental activities" or "a diplomatic representative." What a privilege it is to be appointed to be a "minister" or trusted servant in Christ's service. Others may not understand what God has appointed you to be and do. Many didn't accept Lord Jesus' or Paul's ministry either. But it is God's commissioning and sending that is paramount. God to give us the grace to function as true ministers to the people! Humility and Praise (1 Timothy 1:15-16); Decades after his conversion, Paul is still in awe and full of gratitude to God for saving him. Notice the utter humility with which Paul explains his salvation and calling. He attributes it all to God's mercy and grace. You can read the story of Paul's former life in Acts 8-9. The centerpiece of our passage is found in verses 15-16: "15 The saying is sure and true and worthy of full and universal acceptance, that Christ Jesus (the Messiah) came into the world to save sinners, of whom I am foremost. 16 But I obtained mercy for the reason that in me, as the foremost [of sinners], Jesus Christ might show forth and display all His perfect long-suffering and patience for an example to [encourage] those who would thereafter believe on Him for [the gaining of] eternal life.” (1 Timothy 1:15-16) Christ's Core Purpose: To Save Sinners (1 Timothy 1:15); The saying is "trustworthy" (NIV, NASB, ESV), "sure" (NRSV), "faithful" (KJV), that is -- in contrast to speculative, false teaching -- it is "pertaining to being worthy of belief or trust, trustworthy, faithful, dependable, inspiring trust/faith." Paul uses this formula several other times in the Pastoral Epistles -- and only in these epistles -- to highlight main points and draw attention to them. This saying merits "full acceptance" or "approval." Don't pass over this lightly! "Christ Jesus (the Messiah) came into the world to save sinners," (1 Timothy 1:15a) This is the bottom line for our "sound doctrine." If Messiah Lord Jesus came into the world to save sinners, then several things follow: (1) He is merciful -- so we must be merciful also, and (2) He is focused on the people-saving business, and so that must be the business of the Church, as well. I've been in Churches that are so focused on themselves and their own needs that they've become unsound and selfish. Their doctrine is: We need to get our needs met first. Then we can go save some sinners. Yes, we must become grounded in the Lord and in His Word. But then we must be active in His service, rather than constantly focused on stuffing ourselves. Of Whom I Am the Worst (1 Timothy 1:15-16); "15 The saying is sure and true and worthy of full and universal acceptance, that Christ Jesus (the Messiah) came into the world to save sinners, of whom I am foremost. 16 But I obtained mercy for the reason that in me, as the foremost [of sinners], Jesus Christ might show forth and display all His perfect long-suffering and patience for an example to [encourage] those who would thereafter believe on Him for [the gaining of] eternal life.”(1 Timothy 1:15-16) "Chief" (KJV), "worst" (NIV), "foremost" (NRSV, NASB, ESV) is prōtos, "pertaining to prominence, first, foremost, most important, most prominent." Twice more in his letters, Paul expresses the depths to which he had fallen as a persecutor and killer of Christians: "For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the Church of God." (1 Corinthians 15:9) "Although I am less than the least of all God's people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ." (Ephesians 3:8) Amazing Grace; I can't help but recall the first lines of "Amazing Grace" (1779) by John Newton, a former slave master and slave-ship captain, who was redeemed to be one of the most influential preachers in London: "Amazing grace, how sweet the sound That saved a wretch like me! I once was lost, but now am found, Was blind, but now I see." It may well have been inspired by Paul's words in our passage: "13 Though I formerly blasphemed and persecuted and was shamefully and outrageously and aggressively insulting [to Him], nevertheless, I obtained mercy because I had acted out of ignorance in unbelief. 14 And the grace (unmerited favor and blessing) of our Lord [actually] flowed out superabundantly and beyond measure for me” (1 Timothy 1:13-14a) Grace was Paul's theme ever after -- amazing grace, outrageous grace, mercy-where-we-deserve-the-opposite grace. This grace is our inheritance in Christ and our message to a sin-sick world! Doxology (1 Timothy 1:17); Paul has shifted the discussion in the letter from the false teachers and their controversies and peripheral diversions to the central core of our Christian hope -- salvation through the grace of our Lord Jesus Christ. Now he springs forth in a spontaneous doxology or word of praise (doxa, "glory" + logos, "word"): "17 Now to the King of eternity, incorruptible and immortal, invisible, the only God, be honor and glory forever and ever (to the ages of ages). Amen (so be it).” (1:17) "King" seems to refer to God the Father. Now come four descriptors: "Eternal" (NIV, KJV), "of the ages" (NRSV, ESV, NASB margin) is aiōn, "of time to come which, if it has no end, is also known as eternity." "Immortal" is aphthartos, "pertaining to imperviousness to corruption and death, imperishable, incorruptible, immortal." This adjective also describes God in Romans 1:23 and 1 Timothy 6:16. "Invisible" is aoratos, "pertaining to not being subject to being seen, unseen, invisible." Also used of God in Romans 1:18-2:20; Colossians 1:15; and Hebrews 11:27. "The only God" (NIV, NRSV), "the only wise God" (KJV) representing a firm Jewish-Christian monotheism. Monos is an adjective "pertaining to being the only entity in a class, only, alone." Monotheism was first clearly stated in the ancient Shema: "Hear, O Israel: The LORD our God, the LORD is one" (Deuteronomy 6:4). It is found throughout the Old Testament and echoed in the New. Now that Paul has described God in His unique attributes, he ascribes to Him the glory due His name: "... be honor and glory forever and ever (to the ages of ages). Amen (so be it).” "Honor" is timē, "manifestation of esteem, honor, reverence." "Glory" is doxa, "honor as enhancement or recognition of status or performance, fame, recognition, renown, honor, prestige." "Amen" (amēn) is transliterated from a Hebrew word meaning "truth." It is used as a strong affirmation of what is stated as an expression of faith: "let it be so, truly, amen." It is a liturgical formula used at the end of the liturgy, spoken by the congregation. This is one of several doxologies that appear in New Testament letter. As you seek to enrich your own praise and spiritual devotions, I recommend that you commit several of these doxologies to memory and say them out loud to God. You'll be blessed and so will He.