A doxology is an expression of praise to God that is sometimes sung as a short hymn. Perhaps the most famous doxology is the Latin hymn Gloria in excelsis Deo, which is Latin for “Glory to God in the highest” (Luke 2:14). When I was a boy, I sang this doxology as part of a Christmas music program at my public school. To help us remember how to pronounce the title, my music teacher said, “If someone were throwing egg shells at you, you would naturally cry out, ‘Egg Shells Cease!’” Now that’s the sign of a good teacher. She helped me remember how to pronounce a Latin phrase fifty years later!

After confessing to being the chief of sinners (I Tim. 1:15) and discussing the “mercy” and “longsuffering” that the Lord exhibited in saving him (v. 16), the Apostle Paul naturally broke out in a doxology all his own!

“Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen” (I Timothy 1:17).

In the context, “the King” here must be the “Him” of the previous verse, the Lord Jesus Christ. He is described as “eternal” (cf. Micah 5:2) and “immortal,” a word which means to be incapable of dying. Of course! “Christ being raised from the dead dieth no more!” (Rom. 6:9). The Lord wasn’t “invisible” when He was here on earth, but now in Heaven He is invisible in the same sense as God the Father, who said, “there shall no man see Me, and live” (Ex. 33:20). But that doesn’t mean our blessed Savior will be invisible to us when we get to Heaven, for in that day we will have “put on immortality” (I Cor. 15:53,54), and you will be able to gaze into the Savior’s face to your heart’s content. He is also “only wise” (cf. Jude 1:25), but not in the sense that the Father is not also “only wise” (Rom. 16:27), but only in the sense that He is the only wise God among the other “gods” mentioned in Scripture (I Cor. 8:5).

When Paul draws this doxology to a close by insisting that to Him “be honour and glory for ever and ever,” this brings us full circle back to the reason the apostle began praising God in the first place, for “worthy is the Lamb that was slain to receive… honour, and glory” (Rev. 5:12). All of the Lord’s other attributes are wonderful, but this is the crown jewel of this and every other doxology.

If you are looking forward to joining the choir who are singing that doxology, don’t overlook that they are singing it to “a Lamb as it had been slain” (v. 6). This indicates that the Lord still bears the open wounds He invited Thomas to touch (John 20:27), wounds He will bear for all eternity so we never forget the price He paid for our redemption. It is wonderful to sing of gazing into the face of the Lord, but it takes our breath away to remember that His face will still be “marred more than any man” (Isa. 52:14). As Isaac Watts wrote, “Love so amazing, so divine, demands my soul, my life, my all.”

Speaking of his salvation, the Apostle Paul said,

“Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting” (I Timothy 1:16).

But if the word “longsuffering” means to suffer long with someone, how can Paul say that Christ showed forth “all longsuffering” to him? As Saul of Tarsus, he didn’t join the rebellion against God until Acts 7:58, less than a year before he was saved. God certainly hadn’t suffered with Paul for very long!

But in saving Saul, the Lord didn’t just show longsuffering to him alone, He showed it to all mankind. In the past, “the longsuffering of God waited in the days of Noah” (I Peter 3:20), but it only waited 120 years (Gen. 6:3). After God judged mankind with the flood, He started all over again with Noah, the father of all nations (Gen. 10:1-32). God endured those nations for 200 years, showing more longsuffering. But when they built a tower in rebellion against Him, He saved Abraham, and made his seed His favored nation, putting up with them for 1500 years. Even more longsuffering!

After God sent His only begotten Son to His favored nation and they crucified Him and stoned His prophet, you would think that God’s longsuffering would have been exhausted. You would think God would have given up on mankind and judged us with the worst judgment the world had ever seen, the Great Tribulation (Mt. 24:21). Instead He saved Saul of Tarsus, the leader of the world’s rebellion against God, to show forth all longsuffering. Paul’s salvation was the culmination of all the longsuffering God had shown in all human history. It was one small step of longsuffering for a man, one giant leap of longsuffering for mankind.

But God did not show forth this longsuffering merely as the culmination of all His longsuffering in the past. He also showed it forth “for a pattern to them which should hereafter believe on Him to life everlasting” in the future, and the longsuffering the Lord showed Paul is the same longsuffering He has shown to mankind ever since.

“For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that…” (Titus 3:3,4).

After that, what? After that you’d think the wrath of God would fall on us, just as you would have thought it would have fallen on the world when they stoned Stephen. Instead we read, “after that the kindness and love of God our Saviour toward man appeared” (v. 4)—and it’s still appearing some 2,000 years later! Now that’s “all long-suffering!”

Have you believed on Him to life everlasting? The Lord Jesus died to pay for your sins and rose again (I Corinthians 15:3,4), and all He asks is that you believe He died to pay for your sins. Why not “believe on the Lord Jesus Christ” right now “and thou shalt be saved” (Acts 16:31).

Years ago, a brokerage firm known as E. F. Hutton aired a TV commercial that featured two people talking about financial investing in the midst of a crowded room. When one said to the other, “Well, my broker is E. F. Hutton, and E. F. Hutton says…,” all the people around them hushed their conversations, and leaned toward them so as not to miss out on E. F. Hutton’s advice. I thought of this recently when I read I Timothy 1:15:

“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners…”

Imagine you’re not saved, and you’re hearing that verse read in church. If the pastor paused at the word “save” to turn the page, I daresay you’d lean forward in your seat in eagerness so as not to miss out on hearing who Christ had come to save. How thankful you would be when you heard He came to save sinners, for if you are honest you have to admit that you are among the “all” who “have sinned” (Rom. 3:23).

But the news would not have been as good for you had you been a Gentile reading the Bible before the inclusion of Paul’s epistles. When the angel told Joseph that his wife Mary would bear a son, he added, “He shall save His people from their sins” (Mt. 1:21), and the Lord’s people were Jews. Aren’t you glad the Apostle Paul later made it clear that Christ came to save sinners, whether they be Jew or Gentile?

When Paul says that this saying is “worthy of all acceptation,” he means there is no part of it that is not worthy for you to believe and accept. That’s not true of all old sayings! They say there is nothing certain in this world except death and taxes, but that saying is not worthy of all of your acceptation if you are saved. There will always be taxes, but your death is anything but sure since the Rapture might come in your lifetime! We Christians aren’t looking for the undertaker, we’re looking for the Uppertaker (Tit. 2:13).

But if you’re not saved, “Christ Jesus came into the world to save sinners” is a saying that is worthy of all your acceptation! Christ did come into the world, and He came to save sinners like you. If the greatest need of men were education, God would have sent us a teacher. If our greatest need were money, He would have sent us an economist. If our greatest need were philosophy, He would have sent us a philosopher. But our greatest need was salvation, so He sent us a Savior who died for our sins and rose again (I Cor. 15:3,4). “Believe on the Lord Jesus Christ and thou shalt be saved” (Acts 16:31).

Most Christians would answer this question with a resounding yes, but most grace believers would respond with an emphatic no. They know that the people of Israel lived in a kingdom (I Sam. 24:20), and they know that the Lord was born “King of the Jews” (Mt. 2:2) and will one day rule over them in the kingdom of heaven on earth. They rightly reason that a kingdom is ruled by a king, but that believers today are members of “the Body of Christ” (I Cor. 12:27), and a body is ruled by a head. Since Christ is our Head (Eph. 4:15), it is easy to see why some say He is not our King.

But the same apostle who tells us we are members of Christ’s Body also tells us that “the Father…hath translated us into the kingdom of His dear Son” (Col. 1:12,13). Paul is speaking here of God’s overall kingdom of the saved of all ages, but any kingdom, by definition, is governed by a king.

There are, of course, some dispensational differences. A kingdom has to be governed by law, so God gave Israel a law, a law that said that if your neighbor is hungry you should feed him (Deut. 15:8). But bodies aren’t governed by a law, they are governed by love. When your stomach is hungry, your head doesn’t need a law to tell you to feed it. You feed it because “no man ever yet hated his own flesh; but nourisheth and cherisheth it” (Eph. 5:29). In a kingdom, you have to have laws that say things like “thou shalt not kill,” and “thou shalt not steal,” so God gave the kingdom of Israel a law that said things like that. But our apostle says that laws like “thou shalt not kill” and “thou shalt not steal” are “briefly comprehended in this… Thou shalt love thy neighbor as thyself…” (Rom. 13:9,10). So after telling the Galatians that we are not under the law but under grace, Paul told them, “by love serve one another” (Gal. 5:13). Under grace, we don’t kill or steal from one another because we love one another! But what would happen in the kingdom of Chicago if the mayor announced that he was suspending all laws, and from now on everyone should just love one another? It wouldn’t take long for people to realize that love works well when it comes to governing a body, but a kingdom needs laws!

But despite these dispensational differences, Christ is still the king of the overall kingdom of which we are a part. Someday He will “sit upon the throne of His glory” in the kingdom of heaven on earth (Mt. 25:31). In the meantime, does He sit on the throne of your heart? Why not choose to give “the King” the “honour and glory” He deserves (I Tim. 1:17) by choosing to obey Him.

“This is a faithful saying…that Christ Jesus came into the world to save sinners…” (I Timothy 1:15).

You’ve probably heard the old saying, “Don’t criticize a man until you’ve walked a mile in his shoes.” I once heard a comedian add, “That way when you do criticize him, you’re a mile away, and you’ve got his shoes!”

While this addition makes that a humorous saying, “Christ Jesus came into the world to save sinners” is a faithful saying. That means if you’re a sinner needing a Savior, you can depend on the fact that Christ came to save you, no matter who you are or what you’ve done.

Don’t you wish all old sayings were that dependable? They say, “You get what you pay for,” but I don’t have to tell you that sometimes you don’t. But even under God’s kingdom program for Israel, the Lord declared,

“They that be whole need not a physician, but they that are sick…I am not come to call the righteous, but sinners to repentance” (Matthew 9:12,13).

I’m barely old enough to remember when doctors made house calls, and my doctor once came to our home to treat my asthma. Of course, he wouldn’t have come if I hadn’t needed medical attention. Similarly, Christ wouldn’t have come into the world to save sinners if men didn’t need salvation.

But if you’re not saved, and are unwilling to admit you’re a sinner, you’re in trouble, for that would mean that Christ didn’t come to save you! If you’re willing to acknowledge that “all have sinned” (Rom. 3:23), but you think yourself to be pretty godly overall, you’re still in trouble, for “Christ died for the ungodly” (Rom. 5:6). If that forces you to concede you are an ungodly sinner, but you think you and God are still on good terms, you are still in trouble, for you must admit to being among His “enemies” if you want to be “reconciled to God by the death of His Son…” (Rom. 5:10).

But don’t be discouraged, all of this is actually good news! What if Paul had said, “Christ Jesus came into the world to save tall people,” and you are “vertically challenged.” You can’t admit to being tall, but you can admit to being a sinner. Why not admit it right now, and believe that Christ died to pay for your sins, and rose again (I Corinthians 15:3,4). If you’re saved, why not repeat this old saying to someone today! “Christ Jesus came into the world to save sinners” is not a saying that should go without saying!

It is certainly evident that we are living in uncertain economic times. At such times, certain industries fare better than others. For instance, there will always be a need for people to work in the food industry, for people will always need to eat. There will also always be a need for health care workers, since people will also continue to get sick and need health care.

It is equally evident that we are living in uncertain spiritual times. At such times, there will always be a need for Christians who are willing to work to bring the gospel to the lost. There will always be “certain” among the lost who will actively seek salvation (Luke 18:18), but “certain” others will trust in themselves that they are righteous (Luke 18:9), so God’s people will need to reach out to them.

It is also certain that some will continue to oppose Paul’s gospel, “certain” of them opposing it on philosophical grounds (Acts 17:18), “certain” others because they are set in their ways and so naturally resist the new truth that Paul set forth (Acts 15:1).

Who will step up to meet these challenges? In Paul’s day, “a certain disciple… named Timotheus” answered the call (Acts 16:1). How about you, man of God? Why not consider enrolling in our Berean Bible Institute, “that thou mightest know the certainty of those things, wherein thou hast been instructed” (Luke 1:4). Then go out and “preach the word” and “do the work of an evangelist” as the Lord would have you do (II Tim. 4:1-5).

When Paul preached in Athens, “certain men clave unto him” (Acts 17:34), just as grace believers have today. But just as “a certain young man named Eutychus” fell asleep when “Paul was long preaching” (Acts 20:9), many long-time grace believers have fallen asleep under the ministry of Pauline teaching. If you fear that describes you, why not wake up and follow the example of “a certain man…named Justus” (Acts 18:7) and “a certain woman named Lydia” (Acts 16:14) who opened their homes to the ministry of Pauline truth and helped establish grace churches in their respective cities.

Many Christians are at a complete loss as to knowing what to do in these uncertain spiritual times, but that doesn’t apply to those who know the certainty of Paul’s gospel. We have the answer to the religious confusion all about us! If you’re not part of the movement that is bringing the solution to these poor confused people, you’re part of the problem.

One thing is sure. “We brought nothing into this world, and it is certain we can carry nothing out” (I Tim. 6:7). With that in mind, why not begin today to live with eternity in view?

“Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm” (I Timothy 1:7).

Since “we are not under law, but under grace” (Rom. 6:15), what possible motive could someone have to teach the law? Well, in Paul’s day, the men most likely to desire to cling to the law were Jews (Acts 15:1). Speaking of them, Paul told Titus:

“…there are many unruly and vain talkers…of the circumcision…who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake” (Titus 1:10,11).

The thing that these circumcision Jews “ought not” to have been teaching was the law, which they taught for the same reason men teach the law today—because there is money in it. Satan always makes sure that undispensational truth is popular, and teaching what is popular is always a lucrative endeavor!

For instance, in time past, God’s message to Israel was that He was going to use Nebuchadnezzar to conquer the nation to chasten her for her iniquities (Jer. 25:9). But false prophets in Israel were assuring God’s people it would never happen, that they would continue to enjoy peace (Jer. 23:17). Which of those two messages do you think was more popular, and thus more lucrative?

Of course, when Israel was obedient to God’s law, His message to them was a message of peace, but when they rebelled against His law, that message became one dispensation too late. Well, today the law is one dispensation too late, but it is as popular and as profitable as undispensational teaching has always been. People are religious by nature, and the law appeals to their religious “flesh” (Gal. 3:3). And that which appeals to a man’s religious flesh is always going to be as popular and as lucrative a business as that which appeals to his carnal flesh (II Cor. 11:20).

When Paul added that those teachers of the law understood “neither what they say, nor whereof they affirm,” that was a polite way of saying they didn’t know what they were talking about! All because they were one dispensation too late in their teaching. What’s that say about all those “desiring to be teachers of the law” in our own day?

Maybe you are thinking, “If the goal of the law is to get us to love God and our neighbor (I Tim. 1:5), and we’re not under the law, does that mean God doesn’t want us to love God and our neighbor?” Of course He does! But now such loving charity is the goal of a new commandment. You see, when Paul said that “the end of the commandment is charity” (I Tim. 1:5), he wasn’t just referring to the goal of the ten commandments.

Remember, Paul opened this epistle by insisting that he was an apostle “by the commandment of God” (I Tim. 1:1), and in the dispensation of grace, the goal of that commandment is charity out of a pure heart. The goal of Paul’s God-ordained apostleship is to get people saved and loving God and their neighbor, just as it was under the law. The difference is, in this dispensation, “the love of Christ constraineth us” to serve Him (II Cor. 5:14), not the fear of what will happen to us if we disobey Him, as was the case under the law. That’s the motivation of love, not law! That’s the motivation of grace.

“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.

“From which some having swerved have turned aside unto vain jangling” (I Timothy 1:5,6).

In football, a player scores a goal when he reaches “the end zone.” God’s “end” or goal in giving the ten commandments was “charity.” That is, His purpose was to get men to love God and their neighbor by telling them how to behave toward God and their neighbor. But some in the Ephesian church that Timothy pastored had swerved from that goal and “turned aside.”

The apostle did not choose that phrase at random, for three times we are told that Israel “turned aside” when they “made them a molten calf” (Ex. 32:8; Deut. 9:12,16). God gave the Jews a Law that said they must make no graven images, and they turned aside from it! So I suspect when Timothy began to preach that “we are not under law, but under grace” (Rom. 6:15) that some in Ephesus claimed, “Timothy is turning aside from the Law.” This prompted Paul to counter by using that same phrase to tell Timothy, “They’re right, we are turning aside from the Law, we’re under grace! (Rom. 6:15). But they’re turning aside from the goal of the Law,” unto something he calls “vain jangling.” So what’s that?

The word “vain” means empty, and “jangling” is an overly loud form of jingling. Jingle bells sound very festive; jangle bells, not so much! Whatever these Ephesians had turned aside to, it was empty, and evidently very jarring. And we don’t have to guess as to what it was, for Paul goes on to say,

“Desiring to be teachers of the law…” (I Timothy 1:7).

Some in Ephesus were turning aside from the goal of the law to focus on the law itself! They were swerving and turning aside from loving charity and focusing on the law that was supposed to produce loving charity. And when the law is taught to members of the Body of Christ who are not under the law, it always leads to the very opposite of loving charity. When some legalists put the Galatians under the law, it caused them to “bite and devour one another” (Gal. 5:15). Interestingly enough, another definition of the word “jangling” is quarreling or bickering. As you know, when men quarrel and bicker it sounds more like jangle bells than jingle bells!

Paul had to write to Titus about the same problem:

“…there are many vain talkers and deceivers, specially they of the circumcision…” (Titus 1:10).

What do you think those vain talkers of the circumcision were talking about? I’ll give you a hint. The Greek word for “vain talkers” is a form of the same word translated “vain jangling” in our text. Yes, that’s right, the vain talkers in Crete, where Titus was stationed, were talking about the same thing as the vain janglers in Ephesus, the law. The law was once pleasant jingling, but when it is levied on people who are not under the law it becomes vain jangling.

What do you say we all focus on the goal of the law rather than on the law itself? Jangle bells never sound good, but the pleasant jingle bells of love and grace are always in season!