1 TIMOTHY

In This Section:

1 TIMOTHY 5:8; 1 TIMOTHY 5:15; 1 TIMOTHY 6:9-10; 1 TIMOTHY 6:12; 1 TIMOTHY 6:21

1 TIMOTHY 5:8; 1 TIMOTHY 5:15; 1 TIMOTHY 6:9-10; 1 TIMOTHY 6:12; 1 TIMOTHY 6:21

In much the same manner as in the last section, this section has four different passages that are interpreted according to the NEST. They are dealt with together in an ongoing analyzation. The reason for handling the four this way has to do with the importance of the considerations brought out with Paul's focus concerning "the faith," and the important flow of thought in Paul's context. Therefore, this whole section is meant to be read as one comprehensive analyzation involving all four of the remaining sections of 1 Timothy.

When approaching 1 Timothy, the primary key that we recognize for unlocking the meaning of those passages that are used by people who believe in the NEST philosophy of biblical interpretation, is Paul's very important usage of the phrase, "the faith." As has been covered in the previous section which dealt with three passages, (1 Timothy 4:1; 4:7-8, and 4:16) the New Testament writers signify "the faith" as primarily meaning the doctrines and general aspects of the realm of Christianity--particularly as the revelation of the "word of God." Examples, such as are found in Acts 6 demonstrate that the term, "The faith" is used in reference to the truth and doctrines of Christianity. We read in Acts 6:7, that "the faith" is called "the word of God;"

"The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith." (Acts 6:7 )

The priests became obedient to "the faith," which is described as the word of God that kept spreading. Looking at Galatians 1:23, we see that "the faith" is what Paul says he preached,

"they kept hearing, 'He who once persecuted us is now preaching the faith ...'" (Galatians 1:23)

Jude consistently speaks of "the faith" in the same way, saying,

"I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the set apart ones, [saints]." (Jude 1:3)

The faith which was handed down, is the foundational word of God as preached in the doctrines of Christianity according to the New Covenant. In the last section, we discovered that in the first chapters of 1 Timothy, this is the way "the faith" is used as well:

1) The faith is used this way in 1 Timothy 1:19 in regard to what some have done concerning their conscience.

2) The faith is used in 1 Timothy 3:9 in this way concerning holding the mystery of the faith with a clear conscience.

3) The faith is used for deacons in 1 Timothy 3:13 having bold confidence in the faith.

4) The faith, as Christian doctrines for living, is what people stray away from in 1 Timothy 4:1 by forbidding marriage and advocating abstaining from certain foods.

5) The faith is used in 1 Timothy 4:6, in Paul's urging to Timothy in unequivocal terms as being synonymous with words and sound doctrine;

"6 In pointing out these things to the brothers, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following." (1 Timothy 4:6)

It is with this important understanding, and consideration of the term, "the faith" that we approach chapter 5. The first passage we will consider is 5:8;

"8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever." (1 Timothy 5:8)

According to the typical NEST interpretation of this verse, Christians, who do not provide for their households, have lost their salvation; being worse than unbelievers. Saved people who do not provide for their household are equated with having denied salvation in unbelief.

The NEST is wrong. Let us analyze the passage in its proper context, and according to the right definition of Paul's terminology, to see why the NEST is wrong.

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As a primary consideration, in understanding what the proper usage of the term "the faith" means, we immediately recognize that Paul is not talking about salvation. Paul is talking about "the faith" expressed in various doctrines and precepts of Christian living.

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Another consideration that we absolutely must recognize is that Paul is mainly talking about widows in the context. To demonstrate this, we will go to the context to follow Paul's meaning. Starting in verse 3, Paul says,

"3 Honor widows who are widows indeed;" (1 Timothy 5:8)

[This expression, "widows indeed" means authentic widows who actually have nobody to take care of them anymore. Paul goes on]

"4 but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; because this is acceptable in the sight of God." 1 Timothy 5:4)

What is important for us to notice, at this point, is that Paul gives the factual doctrines that are part of "the faith." In other words, Paul defines the particular practices that he sanctions from the faith right here. Paul says:

a) honor the true widows indeed; meaning real widows who have nobody to take care of them;

b) if you are a child, you "must" (as an emphatic of "the faith") practice piety in regard to your own family and make return to your parents;

c) if you are a grand child, you must practice piety in regard to your own family and make some return;

d) is the reason why; it is because this is acceptable in the sight of God. Everything of "the faith" is acceptable in the sight of God;

e) not making some return is an unacceptable practice that is in the category of practices that are different than those of the faith;

Coming closer to our disputed verse, (verse 8), Paul goes on concerning widows, saying,

"5 Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. 6 But she who gives herself to wanton pleasure is dead even while she lives." (1 Timothy 5:5-6)

Notice that these are all precepts that fall in line with the category of "the faith." Paul goes on with the teaching connection in verse 7;

"Prescribe these things as well, so that they may be above reproach." (1 Timothy 5:7)

Here we see that Paul is telling Timothy to prescribe these things as precepts of "the faith" that people need to follow--not like the false things of chapter 4 that people are wrongly teaching and believing. This is where Paul leads directly into verse 8;

"8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever." (1 Timothy 5:8)

Now we see from the context that it is clear that if children and grandchildren of verse 4 do not honor and practice piety in regard to their own family and make return to their parents, then they are denying the precepts for provision that is of the faith. Additionally, what Paul is meaning by "deny" is the same sense that he means in Titus 2:12, where he uses the same Greek word for deny;

"12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age" (Titus 2:12)

Paul is not saying to Titus that we no longer have faith that ungodliness and worldly desires exist anymore. Rather, Paul is using "deny" in the sense of teaching Titus about refusing to follow such things that are not of "the faith"--the faith which is the word of God (cf. Acts 6:7); the faith that is preaching, (cf. Galatians 1:23); the faith which is opposed to what is falsely called knowledge (cf. 1 Timothy 6:20); the faith which is the opposite of doctrines of demons by means of the hypocrisy of liars, men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth (cf. 1 Timothy 4:1-2). It "the faith" that is like food where Paul says for Timothy to be, "constantly nourished on the words of the faith and of the sound doctrine which you have been following (cf. 1 Timothy 4:6). It is the faith of the public reading of Scripture, exhortation, and teaching (cf. 1 Timothy 4:13). It is the teaching that saves and preserves (Gk. sozo; saves) Timothy and his hearers (cf. 1 Timothy 4:16). This is the faith that Paul is talking about and so we see that the actions of irresponsible Christians in not providing for their own, is a direct denial of the faith, so they are without excuse. In fact, if such people were to exist, they would be worse than an unbeliever who refuses to take care of his own, because they are Christians who should know better. Unbelievers, at least, have a legitimate reason for what they do. They are in bondage to sin as master. Unbelievers, have revelation from God. Unbelievers do not have the precepts of the faith, so we would expect disobedience to such things from them. Christians, on the other hand, would be worse than an unbeliever in this respect because the Christian who has the Holy Spirit, and who is taught according to the faith, is without excuse. He is denying the faith he knows.

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This leads us to another important consideration. Namely, if one attempts to deny this 1 Timothy contextual explanation for what "the faith" actually is, and then goes on to say that the phrase, "denied the faith" means that a saved person rejects believing, and has decided not to believe, then that person has a serious problem on their hands within the immediate passage. For example, certain questions force themselves into recognition:

1) How can being an unbeliever be worse than an unbeliever?

2) If indeed the person is an unbeliever who denies the faith, is that person, then, worse than the person's own self, who is in fact, the one who is an unbeliever?

Remember, the unbeliever is someone who is defined by the NEST as one who denies the faith. This is just another corner the NEST weaves itself into. The bottom line is that such an interpretational theory renders this as a nonsense statement from the apostle. Nevertheless, we recognize that Paul makes sense because Paul is not saying that an unbeliever is worse than an unbeliever. So, as with all the other passages of Scripture, we see that Paul's real intention is that this is not a lose your salvation teaching at all. Nevertheless, Paul goes on into the next sentence the NEST uses to suggest that one can lose one's eternal salvation. It is 1 Timothy 5:15.

1 TIMOTHY 5:15

As we approach 1 Timothy 5:15, we must continue working through the contextual flow of Paul's immediate point where Paul continues with his teaching on widows;

"9 A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, 10 having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saint's feet, if she has assisted those in distress, and if she has devoted herself to every good work. 11 But refuse to put younger widows on the list, for when they feel sensual desires in disregard of Christ, they want to get married, 12 thus incurring condemnation, because they have set aside their previous pledge." (1 Timothy 5:9-12)

[At this point, it would almost seem like Paul is opposed to widows getting remarried. It almost looks like Paul says that such a thing is contrary to Christ. We shall soon see that such is not the case. Paul goes on,]

"13 At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. 14 Therefore, I want younger widows to get married, ..." (1 Timothy 5:13-14)

[Clearly Paul is not opposed to marriage. We will explore this more in a moment, but in the meantime, Paul says he wants younger widows to get married;]

"... bear children, keep house, and give the enemy no occasion for reproach; 15 for some have already turned aside to follow Satan." (1 Timothy 5:14-15)

According to the typical NEST interpretation, some of the Christian women have not just disregarded Christ in their decision to marry, but have actually turned aside from salvation to be Satanists instead of followers of Jehovah.

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As a first consideration, we need to recognize that this passage is worded so esoterically, that some commentators have asserted that these women were never saved. It is said that they were simply unsaved widows who were among the Christians of the church communities that Paul is addressing, so some of them had already turned aside to follow Satan. There are problems with this commentary view because Paul would not reference what non-Christians do as a matter of their natural course in sin just to make his point about how the true Christians should act. Paul does not write his epistles to rebuke non-Christians concerning their lifestyles. Such people already follow Satan anyway. On the other hand, Paul does not use the wording of the NEST interpretation either, which suggests that some of the Christian women have turned aside from salvation to be followers of Satan instead of followers of God.

Paul's observation most likely means that some of the younger widows had pledged themselves to remain unmarried in celibate devotion to Christ, and devoted to acts of piety, as Paul directed in 1 Corinthians 7. Such piety had given them status to be supported by the church in the church's list system before Paul laid down the age restrictions based upon some problems that were occurring. So, Paul directs that widows, who are much younger than 60, are not to be put on the list, which is a type of list system that churches typically do not have a lot of personal experience with nowadays, but Timothy knows what the widows list is, and how the whole system works. Timothy also knows how the widow's list did not work; how it was abused, and so forth. The reason Paul says not to put these younger widows on the list is because they typically still have sensual desires to get married, and in so doing, they set aside their previous "pledge." At the same time, the younger widows have a bunch of other problems. They are unproductive, which means they are "idle" as Paul says, which is the opposite description of the hard working servant widows that he also mentions. These younger ones are also gossips and busybodies. It is because of these things, that they incur condemnation. Adhering to their pledge, and piety, they would not incur such condemnation. This is why Paul, amazingly, comes back and says he wants them to get married. In a nutshell, Paul the apostle wants these women to get married regardless of any pledge they may have made beforehand. Paul sees this as a remedy for the situation that Timothy is dealing with; get married, bear children, keep house, and give the enemy, which is Satan, no occasion for reproach. Now, the question remains concerning what Paul means by summing up his point with the strong language that some of them have already turned aside to follow Satan. To demonstrate what Paul means, we must face the fact that Christians can, and do get tempted by Satan's domain, which is the world, and Christians do sin when tempted by this sinful world. We find a reference to this in 1 Corinthians 7:5, where Paul cautions saved spouses,

"Stop depriving one another [sexually], except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control." (1 Corinthians 7:5)

Satan tempts Christians because of their lack of self-control, and unfortunately Christians do fail, and, do follow Satan as per his erotic influence from the world system; sadly they end up sinning. This was a big problem in the erotically charged immoral city of Corinth. Temple prostitutes were there along with various other blatant and readily accessible sexual temptations--all finding their source in Satan. The same type of problem was found in pagan Ephesus, and other places that Timothy ministered. The point is that Satan tempts, and Christians can fall to His temptations. Anytime Christians sin, in respect to that sin, they are not following God in the sin. Any time Christians sin, in respect to that sin, they are following Satan in the sin. In other words, saved people are doing Satan's will whenever saved people sin. This is what Paul is talking about. Some saved widows, do sin-things like gossip and act like busybodies, and they talk about things not proper to mention, (1 Timothy 5:13). The saved widows obviously give the enemy an occasion for reproach because some have already turned aside to follow Satan.

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Another consideration is that we must recognize that Satan is still called "the enemy" (cf. 1 Timothy 5:14) of those Saved widows who follow him in respect to their sin. This is an important point because Satan is not the enemy of non-Christians. He is the enemy of saved people as our "adversary the devil," (cf. 1 Peter 5:8), but Satan is only the adversary of saved people. He and his children are the enemies of Christians. So, as a final consideration, when Paul says, "get married, bear children, keep house, and give the enemy no occasion for reproach; for some have already turned aside to follow Satan," we know that Satan is an enemy, and what the enemy wants Christians to do is fall.

It is with all these considerations in mind, that we can see that, so far, 1 Timothy contains no passages that even remotely describe a born again person as losing eternal salvation.

The final passages we will look at out of 1 Timothy are in chapter 6.

1 TIMOTHY 6:9-12

Coming into chapter six, we need to continue with Paul's contextual flow before we analyze the specific section of 1 Timothy 6:9-10, which is the passage that is interpreted according to the NEST philosophy. Paul says,

"1 All who are under the yoke as slaves are to regard their own masters as worthy of all honor so that the name of God and our doctrine will not be spoken against." (1 Timothy 6:1)

["Our doctrine" that Paul is talking about is his consistent emphasis upon the truths of "the faith." Paul says again in verse 2,

"Teach and preach these principles." (1 Timothy 6:2)

["These principles" are principles of "the faith." Paul says next;]

"3 If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness," (1 Timothy 6:3)

[The "doctrine conforming to godliness" is the same substance of the principle of "the faith" that Paul mentioned back in 4:1 in opposition to false doctrines. As we recognize the meaning of these details concerning Paul's emphasis upon "doctrine," "truth," and "principles," we are seeing that Paul is continuing to talk about "the faith." In the contextual flow, Paul goes on to speak to Timothy about money hungry men who are deprived of the truth of the faith saying,]

"4 he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, 5 and constant friction between men of depraved mind and deprived of the truth, [ie. the truth of "the faith."] who suppose that godliness is a means of gain." (1 Timothy 6:4-5)

[Evidently people were teaching the false teaching of the prosperity doctrine, and in so doing, Paul is saying that such people are deprived of the truth. They "want to get rich" and think godliness is going to be the means for making them rich. Supposing that godliness is a means of gain, is a false doctrine that is not a doctrine according to the faith. Paul goes on,]

"6 But godliness actually is a means of great gain when accompanied by contentment. 7 For we have brought nothing into the world, so we cannot take anything out of it either. 8 If we have food and covering, with these we shall be content." (1 Timothy 6:6-8)

[It is vitally important that we keep recognizing that Paul is stating the truths according to the faith. Paul goes on now to describe longings that are not according to the faith, which brings us into the next passage that is interpreted according to the NEST,]

"9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs." (1 Timothy 6:9-10)

According to the typical NEST interpretation, Paul is saying that some Christians have longed for money, and in their longing (love), they have wandered off and away from salvation thus becoming lost again.

The NEST is wrong. Let us take a look at why the NEST is wrong.

The true meaning of this passage comes to light when we recognize that Paul is saying that some people who have longed for money have wandered away from "the faith" as the precepts, doctrines, and truths of Christianity, that have been passed down and taught in discipleship. Some people have longed for money and have wandered away from real precepts of "the faith," and so, like anyone who transgresses God's precepts for living, they have pierced themselves with many griefs. Piercing themselves with many griefs, is the payment that they have reaped (instead of riches); they have pierced their own selves with their own results of grief upon grief. In other words, their ambition for money, according to a false doctrine, backfired, and so now they are very sorrowful. Paul recognizes this, so he urges his "child in the faith," (cf. 1 Timothy 1:2) not as a child, but now as a man. Paul calls Timothy a "man of God," saying,

"11 But flee from these things, you man of God, ..." (1 Timothy 6:11)

Paul knows what Timothy is. He is a man of God, so Paul tells him what he is. Paul is also wanting to encourage Timothy with the fact that Paul knows this. As a man of God, Timothy is to flee from money lust, and Paul says,

"and pursue righteousness, godliness, faith, love, perseverance and gentleness." (1 Timothy 6:11)

[Paul is wanting Timothy to pursue things that are actually real things of the faith, and then Paul actually states the qualification of what Paul wants Timothy to be about pursuing, defending, and promoting. This is the final aspect of this 1 Timothy 6:9-12 that the NEST misinterprets. Paul says,]

"12 Fight the good fight of the faith;" (1 Timothy 6:12 ESV)

[Unfortunately, there are some English Bible translations, where the translators failed to put "the" before "faith" in this passage. Nevertheless, it is vitally important for us to know that Paul's phrase here has the same Greek article "the" in respect to "the faith" (ie., Tes pisteous) as the other references in 1 Timothy have in respect to "the faith." Paul says to fight the good fight of "the faith," as the translation team of the very accurate English Standard Version renders the term. The NIV team also rightly translates it as "the faith," as does Dr. Young in his Literal translation. Dr. Wallace and his group do the same thing with the New English Translation. All these different translations I have listed, leave the article as it should be. This particular fact is important, because this is not an urging to fight a faith battle. Paul already makes that type of urging in the prior sentence where Paul says to pursue faith. Paul's next sentence is a different point. Paul references the same "the faith" of the doctrines and precepts of the realm of Christianity that he has been referencing all throughout 1 Timothy. In other words, if you are going to pursue faith, it better be in the realm of "the faith" which is what the saved do. Paul goes on with the full statement that is wrongly interpreted according to the NEST. Paul says,]

"12 Fight the good fight of the faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses." (1 Timothy 6:12)

According to the typical NEST interpretation 1 Timothy 6:9-12, Paul asserts that Timothy is being urged to fight to keep his faith in Christ, and that the fight includes taking hold of eternal life. It is suggested that Timothy must struggle, in this way of fighting and taking hold of eternal life, because he is not yet secure for eternity in his salvation.

The NEST is wrong. Let us see with the NEST is wrong by considering some important details.

As a primary consideration, we must realize that Timothy is considered by Paul to be in such a spiritual condition to be urged to the fight of "the faith" in the first place. Paul said to Timothy, to fight the good fight of the faith, which is something that a "natural man" can not do, (cf. 1 Corinthians 2:14). This is important because fighting the good fight of the faith is a ministry, rather than an effort to be, or remain, spiritually saved. Timothy is a miracle of God's Holy Spirit, as all saved people are miracles of God's Holy Spirit. Paul speaks of, and to, Timothy this way as to Timothy the Christian leader; as "a true child in the faith" (cf. 1 Timothy 1:2); as a brother in Christ, (cf. 2 Corinthians 1:1, Colossians 1:1, 1 Thessalonians 3:2; Philemon 1:1; Hebrews 13:23); as a "faithful child" (cf. 1 Corinthians 4:17); as a bondservant of Christ Jesus (cf. Philippians 1:1); as "God's fellow worker in the gospel of Christ" (cf. 1 Thessalonians 3:2). Paul is urging the "fellow worker" Timothy, that fighting the good fight of the faith is to pursue righteousness ambitiously, which is a precept of Christianity; to pursue godliness ambitiously, which is a precept of Christianity; to pursue faith, and love, with the ambition to be an undistracted, unwavering worker among the dark, seductive, sin-driven society; and to pursue gentleness. These are the things the spiritually saved young Christian leader, Timothy, is to be doing right there and right then on planet earth. When any saved person does these things that saved people do, then they are taking hold of the eternal life that is in them, which is Christ, and they are living like the resurrected Christ right now in the same way they will live like the resurrected Christ later on when they are super-glorified in their own resurrection. Further, taking hold of those "eternal life" things is to take hold of the eternal life that saved people already have, and put it into practice as a matter of discipline. This is what Paul meant by sewing to the Spirit and reaping eternal life right now on earth in Galatians 6 (see chapter in this book that deals with Galatians 6 for further explanation). Paul teaches this same principle in Philippians 3 where Paul's passionate ambition is to know Christ in a special way. The special way is to know Him,

"and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11 in order that I may attain to the resurrection from the dead." (Philippians 3:10-11)

[This is the same thing that Paul is telling Timothy. It is the principle of taking hold of the eternal life to which you were called by living right now like resurrected people are living in glory. Paul goes on in Philippians 3:12,]

"12 Not that I have already obtained it or have already become perfect," (Philippians 3:12)

[Paul means that he has not yet become like a super-glorified resurrected person--even in his actions. Timothy has not arrived to this point of perfection either. Paul goes on with more of the same principle that he is urging Timothy to in 1 Timothy 6:12; Paul continues in Philippians 3:13 with a very important parallel thought to the urging he shares with Timothy; Paul says,]

"but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus." (Philippians 3:12)

[We notice here in Philippians 3:12, Paul is fighting the good fight of the faith, and taking hold of the resurrected life while living in his mortal body. Paul seeks the high standards of eternal life, and the abundant living that is available in the eternal life of Christ's glory. Paul says,]

"13 Brothers, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead," (Philippians 3:13)

[What lies ahead is the eternal pristine glorification of perfect thoughts and actions for all eternity. Now verse 14,]

"14 I press on toward the goal for the prize of the upward call" (Philippians 3:14)

[This upward call is exactly what Paul is urging Timothy to in 1 Timothy 6:12. Paul says,]

"14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let us therefore, as many as are perfect," (Philippians 3:14-15)

Paul knows he has not yet become perfect (cf. Philippians 3:12), but now Paul says that he is perfect because his perfection has to do with being judicially, positionally, and spiritually, "in Christ." In other words, Paul is saying that he is perfect in Christ, which means he is saved. Paul has the Eternal Life living in him. Nevertheless, Paul wants to act like the perfection he will be when he puts off the cursed mortal body. Paul wants to take hold of eternal life, right then, right there. With this in mind, Paul says to people who are perfect in salvation]

"15 Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude," (Philippians 3:15)

[In other words, if any saved person thinks otherwise concerning this discipline of living according to upward call of the things of "the faith"]

"God will reveal that also to you; 16 however, let us keep living by that same standard [of "the faith"] to which we have attained [let us be of the same mind]." (Philippians 3:15)

With this very enlightening parallel statement of purpose, Paul's instruction to Timothy is recognized as the same principle of the faith--it is the principle of making every effort, (as Peter says in 2 Peter) to take hold of the perfection and stability of the mature man in Christ that Timothy will experience eternally in his resurrected and glorified state. Paul loves this principle for saved people. He taught the same principle in numerous epistles, in different forms. Other New Testament writers taught it. It is preached today. It is the exhortation to be ambitiously seeking to be perfect in all one's actions. Someday all spiritually saved people are going to get the perfection that they have sought to emulate. In the meantime, to take hold of the eternal life, (which is Christ's abundant life, the eternal One), we are urged to take hold of that which has been laid up for us in heaven. With this in mind, we start reading in the flow of 1 Timothy again, where Paul says to Timothy,

"13 I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, 14 that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ," (1 Timothy 6:13-14)

[We notice that this urging is to "keep the commandment." The reference to the commandment here is the Greek word, entole. It is one commandment. There are about a half dozen theories as to what commandment Paul is talking about. I used to think that Paul is talking about his own commandment (instruction) that he gave Timothy earlier in this epistle where Paul wrote "18 This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, 19 holding faith and a good conscience," 1 Timothy 1:18-19. Paul has built on his commanding instruction throughout this whole letter. In that commandment in Chapter 1, Paul said "fight the good fight." Here in chapter 6, Paul says, "Fight the good fight of the faith" in the previous sentence of the flow of the context. Though I still see merit in this view, I also recognize that Paul uses a different word in 1 Timothy 1:18 for the “commandment.” He uses the Greek word paraggelia. Typically paraggelia is used by the apostles to refer to the law of Christ of the New Covenant which is to love God by believing in Christ, and to love the Christian brothers and sisters. No matter which view one chooses, it does not detract from the beautiful doctrine of being Once Saved In Eternal Spiritual Salvation (OSIESS). Paul continues with the appearing of our Lord,]

"15 which He will bring about at the proper time--He who is the blessed and only Sovereign, the King of kings and Lord of lords, 16 who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see." (1 Timothy 6:15-16)

This statements shows us that in ourselves alone, according to the Adam-nature, we do not possess immortality. On the other hand, in the great doctrine of "the faith" of the miracle of being in Christ, and Christ being in us, Christ possesses us, and gives us His immortality. Christ purchased us and owns us. It is His resurrection power that will change our mortal bodies into immortal bodies, where we will be like him. Paul goes on,

"To Him be honor and eternal dominion! Amen. 17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, [This relates to 4:6-10 concerning money. Paul says not to hope in riches,] but on God, who richly supplies us with all things to enjoy. 18 Instruct them to do good, to be rich in good works, to be generous and ready to share, 19 storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is truly life."

In recognizing what it means to take hold of that which is truly life from Philippians 3, we instantly understand the urgings of Paul. We recognize that Paul's urgings have nothing to do with Timothy working for his salvation. As we continue with Paul's last words, we come to one more sentence that the NEST seeks to use to build itself.

"20 O Timothy, guard what has been entrusted to you ..." (1 Timothy 6:20)

[Literally in the Greek this is, "guard the deposit entrusted to you." What has been entrusted to Timothy are the doctrines of the faith. This is the deposit that Paul has left with Timothy in his ministry. Paul goes on,]

1 TIMOTHY 6:21

"avoiding worldly and empty chatter and the opposing arguments of what is falsely called "knowledge"--21 which some have professed and thus gone astray from the faith. Grace be with you." (1 Timothy 6:20-21)

According to the typical NEST interpretation, Paul is saying that saved people followed the world, and thus went astray from believing, and lost their salvation. Once we understand, and choose to recognize, the consistent contrast that Paul is making in this epistle between false knowledge that some Christians are going around professing as if it is true, and the true knowledge of "the faith," then we see that Paul is leaving his parting shot of concern for Timothy to abide in the authentic truths of the Christian faith. Some, in Paul's day, are professing empty chatter with opposing arguments to sound doctrinal principals and practices, and they do it according to what they think is knowledge, but it is falsely called knowledge. Timothy, needs to guard the true knowledge that has been entrusted to Him by avoiding these influences from people who do not know what they are talking about. Paul does not say that some have lost their salvation. Paul does say though, that some have gone astray from the faith, which Christians do all the time. The only thing that fixes it, is correction and discipleship in the true knowledge and doctrines of the faith, which is what Timothy has been left there in his region to do.

With all the considerations covered, we recognize that there is no passage anywhere in 1 Timothy that remotely suggests that one can lose their spiritual salvation, gain spiritual salvation through self effort, or maintain keeping it secure trough humanistic self effort.