1 Timothy 1-6

Paul states that the law came 430 years after the promise God made to Abraham that through his seed all nations would be blessed, and that it was “till the Seed should come to whom the promise was made (Galatians 3:19). Anticipating an objection, Paul asks: “Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed” (vv. 21-23).

If law—any law, including the law given at Sinai—could produce righteousness, then righteousness would have come through the law of Moses. The proper use of the law is to bear witness to the gospel, to convict of sin, and to demonstrate the impossibility of saving oneself by works of law. We begin with Romans 3:21-23: “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God.”

Defending the right of those who minister the word to get their living from the word, Paul wrote: “Do I say these things on human authority? Does not the Law say the same? For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned?” (1 Corinthians 9:8-9).

Paul makes it clear that the law and the gospel are not mutually exclusive when the law is properly understood and applied. He told Timothy that some who wished to be teachers of the law did not know what they were talking about, and then said: “Now we know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted. (1 Timothy 1:8-11). According to Paul, the law, sound doctrine, and the gospel all teach the same thing morally.

James would not disagree: “If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment” (James 2:8-13).

We do not need, as some claim, to preach the law before sinners will see the need for the gospel—give them the bad news before we give them the good news. The gospel contains both the good news and the bad news. The good news is “Whoever believes shall be saved,” and the bad news is “Whoever does not believe shall be condemned.” The cross of Christ is the greatest manifestation of God’s hatred of sin and love of sinners: “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith’ (Romans 1:15-17).

CONNECTIONS

1. In Paul’s instructions to Timothy what kinds of sins does he list—moral or ceremonial?