Jim's Study Notes: 1 Timothy 4:1-5

v1: later times:

viewed by church leaders traditionally as "last days" and pointing to the return of Jesus. Indeed, Augustine (c. 354-430 CE [AD]) says, in quoting this passage, "'The Spirit manifestly says that in the last times some shall depart from the faith.' Obviously, those were not the times of heretics such as he describes them in the same sentence, but they have now come. According to this, we seem to be in the last timed, and the heretics seem to be a warning of the end of the world."

However, not all of the early leaders make reference in this way. Cyril of Jerusalem, (d. 444 CE) simply expresses the meaning as an ongoing problem we face as people of faith: "'Now the Spirit expressly says that in later times some will depart from the faith.' This we see in the factions of former times and in our own day. How diverse and multiform are the errors of the heretics.

Furthermore, Chrysostom (c. 397 CE) focuses more on "speaking lies in hypocrisy," saying, "This implies that they do no utter these falsehoods through ignorance and unknowingly but as acting a part, knowing the truth but 'having their conscience seared,' for they are men who live evil lives.

One thing that is evident is that the wrestling with the notion of the return of Jesus and the end of days has been ongoing in the church from its inception. Even the most influential of interpreters, like Augustine, have gotten caught up with the enthrallment of that expectation such that it colors the interpretation of truth and how one may comport one's life in the interim. Still we are here, and as Cyril and Chrysostom point out we have these issues regarding truth and the right attitude toward it to contend with. There will always be detractors from the truth and we must contend with ourselves in the arena as it becomes stirred by the varied actors (Greek meaning of hypocrisy).

One thing that sparked my interest in Chrysostom's interpretation is the term "acting a part." One may disagree with Chrysostom's notion that the actors "knowingly" "utter these falsehoods," but one thing that becomes evident is that their acting is against truth. Yet their acting and saying is seductive to us, else, why would Paul mention their deceit. Their acting looks like truth and their saying sounds like truth, because we want the same things they want and see that they are getting it through their acts and philosophies. It may not seem totally right to us, but the fact that there are those who espouse the faith with their confession of "Jesus is Lord" are going about just off of ethical and loving practice helps us to justify our own ethical lapses through examples of "winners" who attain ends we deem justifiable. We have to be on lookout for that kind of attitude. We must take responsibility for our own actions and failings regardless of the failings and actions of others.

The term "later times" in the Greek is [usteros kairios] which literally means what Cyril translates it as "later times" or "later instances." Another term that could give a clearer understanding of its more literal translation would the "in the final analysis." How does that look? "In the final analysis there will [still] be those who will depart from the faith through deceit, etc." Paul has just disclosed the "mystery of our faith" (see vv. 3:14-16). That Jesus has come in the flesh (with the implication of it being God in the flesh) is a radical confession for that day. Platonic philosophy, which held great sway on the Helenists (common society of Paul's day), claimed that this world is a poor copy of the true world. That the true pattern of life was other than the one we live, and we must not be too attached to it or enamored of it. Many philosophies emerged from this mindset. Indeed, Buddhism, Islam, even some of Christianity, and Hinduism all hold some version of this notion.

v. 2 whose consciences are seared:

In the Theological Dictionary of the Greek New Testament J. Schneider says "the false teachers are described as men who have been branded in the consciences, i.e., who bear the mark of slaves. The meaning is that they are in bondage to secret sin. Proclaiming a doctrine which makes strong ascetic demand, they are themselves controlled by self-seeking and covetousness."

Though * says that it was a means of extracting that which is harmful from the body through cauterization. Others state that these persons were "sin-minded." In other words, they consider everything sin. They are more mindful of sin than of goodness and righteousness. Everywhere they go they point out the sinfulness of that, the sinfulness of this, the sin which others participate in and warn others to stop those things they deem sin.

These separate notions, of being a slave to secret sins and of trying to be the conscience of others go hand in hand. How often have we seen those who express horror at the very things that later becomes disclosed that they themselves have been participating in. We could take a few moments to name a few contemporary examples . . . but we won't.

One thing that keeps echoing in my mind (hmmm, only in emptiness do things echo) is the notion of leadership that Paul continues to teach Timothy here. Often we see modeled before us, even upon us at times, the oppressive leadership of suppression and repression--leadership that tries to corral us into a preset mold of behavior. Usually this leadership entails fear, coercion, punishment, and abasement. John affirms that fear and love are incompatible. Fear is desired relief from punishment. Love expects nor exacts no punishment. Too often we get the message that punishment and discipline are the same thing. They rarely are and one hardly leads to the other.

Psychologists have demonstrated that punishment merely represses one's aggression toward the punisher. One can only be punished by a power greater than oneself. That agression then becomes withheld until one gains power to strike back, but often it channels itself through us sideways and we end up punishing others of lesser power.

Discipline, the word used in disciple (also in Greek), calls one to self-control not control of others. Just think, if we were all self-controlled we wouldn't need someone to make sure we do things or don't do things. We would still need leaders though, because each of us has a distinctive perspective and set of gifts available, as well as knowledge. The leader would simply help us to pool our resources toward a commonly understood goal--while participating in the same. So true leaders and teachers don't have to tells they are in it with us. By their actions and speech we will understand it to be so. Such leadership would likely be shared among us day to day. Today I may lead. Tomorrow you. The next day someone else altogether.

People in bondage can only see the world in bondage and lead others into the same bondage: the student can never be greater than the teacher, unless one finds another teacher. We cannot exceed that by which we live. So in order to leave sin behind, we must look at true righteousness. Christ's coming in the flesh is true righteousness. Righteousness is about a relationship. God came in Christ to establish a relationship with created humanity. Continually Paul states gentleness, self-restraint, consistency, and care for others. This is true holiness, not abstinence or control of finances or sexual desire, but a right relationship with humans and God. This is true freedom.