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Q3. (1 Timothy 6:7-10) How does love for money grow? How does it become a trap? How do you escape this deceptive trap? The story of the rich young man can answer this question well and is a challenge to all of us. Most us are pretty decent and keep most of the commandments. But like him, there is one that we tend to forget about

Q2. (1 Timothy 6:6) Why should we seek contentment? Doesn't contentment keep us from trying to get ahead so our families can have what they need? What's the balance between contentment and the quest for improvement? It helps us get along happily because we can see life from God

Q1. (1 Timothy 6:5) Why do you think people are so susceptible to distorted Bible teaching concerning financial gain? Admitting that there is some truth in popular teachings in our time, what are the distortions that you may have heard? How do they differ from the truth? The teaching of Jesus had been, 'Seek ya first his kingdom and his righteousness, and all these things shall be added unto you' (Mt 6:33). There were some whose corrupted minds led them to embrace Christianity for the sake of the things they desired, and hoped would be added. To

Q5. (1 Timothy 6:1-2) In what ways has the Gospel sown the seeds that will eventually destroy slavery? Why does Paul seem to condone slavery in this passage? What is Paul's motive? Christianity frees persons from sinful slavery or bondage, but not from civil servitude and subjection. Religion does not level persons, but allows of an inequality amongst men, superiors and inferiors; and as it gives the former a power to command, so it lays the latter under an obligation to obey. In Paul

Q4. (1 Timothy 5:22-25) Why does Paul say, "Don't be hasty in the laying on of hands"? What are the dangers in doing so? How can these dangers be lessened? Because we may overlook major problems or sins. It is a serious responsibility to choose church leaders. They must have strong faith and be morally upright, having the qualities described in 3:1-13 and Titus 1:5-9. Not everyone who wants to be a church leader is eligible. Be certain of an applicant

[/color]Q3. (1 Timothy 5:19-21) Why was it necessary to make formal accusations and "try" the false teachers? Why were the temptations to compromise and not go through with it so great? Because prejudiced persons will be ready to accuse without reason. It is the interest of the church of Christ, that the reputation of its ministers be supported. Why is it so difficult to exercise church discipline today? Members of the congregation do not understand why church discipline is to be exercised or how it is to be done in a responsible manner. They look upon church discipline as something unkind, not befitting a community which has experienced the love of Christ and which is to reflect that love in relationships with others. They think that to exercise church discipline means simply to "throw them out." "Don't we love them?" "Didn't Jesus forgive?" "Didn't He forgive the woman taken in adultery and pronounce absolution on the publican?" "Why do we act in such an unkindly way?" These kinds of responses to the responsible efforts of pastors and others to bring Law and Gospel to bear on the hearts of the Lord's people represent a complete misunderstanding of what church discipline is all about and why it is to be done. Pastors therefore do well before instituting any procedure of church discipline to use the pulpit, Bible classes, and other forums in order to present in a clear way the Scriptural and confessional principles regarding church discipline that are responsible and caring. When God's people are properly instructed they will not be turned off by the term Church discipline." They will come to see that when it is exercised rightly for the sake of the Gospel and for the salvation of the sheep of Christ, it is an act of Christian love. At times the highest act of love is to say, "Unless you repent, you will perish."

Q2. (1 Timothy 5:17-18) In what circumstances should elders be compensated financially? What is the Scriptural support for such a practice? The maintenance of every man in the Church should be in proportion to his own labour, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the labourer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won't tread out the corn, let him go to the common or be muzzled; if the man will not labour, let him have no hire. The scripture that support this are 1 cor.9:14, Acts 20:35, Philippians 3:2

Q1. (1 Timothy 5:1-16) What responsibilities do we have to help aging family members? According to Paul, in what way is this our Christian responsibility? In what way is this a "repayment" of a debt? To what does Paul compare to those who refuse this responsibility? The Bible is quite clear on this point. Of course, we already know that we are called to honor our mother and father. (Exodus 20:12) As Scripture says, children and grandchildren "should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God." (1 Tim. 5:4) The Apostle Paul is quite adamant: "If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever." (1 Tim. 5:8) Caring for an aging parent is a responsibility few people ever expect or envision. We avoid thinking about our parents falling ill or growing weak. We don't feel equipped to handle the welfare of those who raised us. Confusion, sadness, helplessness jar us during this unsettling transition.

Q4. (1 Timothy 4:12b) Rigid, unsmiling orthodoxy can teach right doctrine, but cannot produce godliness. Why not? Why is a strong example of godliness in church leaders essential to a healthy church? It is natural for the flock to follow the shepherd; if he go wrong, they will go wrong also. "Himself a wanderer from the narrow way, His silly sheep, no wonder if they stray." Though, according to the just judgment of God, they who die in their sins have their blood on their own head; yet, if they have either gone into sin or continued in it through the watchman's fault, their blood will God require at his hand. How many have endeavored to excuse their transgressions by alleging, in vindication of their conduct, "Our minister does so, and he is more wise and learned than we." What an awful account must such have to give to the Head of the Church when he appears! In word In doctrine; teach nothing but the truth of God, because nothing but that will save souls. In conversation. In the whole of thy conduct in every department which thou fillest in all thy domestic as well as public relations, behave thyself well. In charity. In love to God and man; show that this is the principle and motive of all thy conduct. In spirit. In the manner and disposition in which thou dost all things. How often is a holy or charitable work done in an unholy, uncharitable, and peevish spirit! To the doer, such work is unfruitful. In faith. Be faithful to thy trust, to thy flock, to thy domestics, to the public, to thy GOD. Fidelity consists in honestly keeping, preserving, and delivering up when required, whatever is entrusted to our care; as also in improving whatever is delivered in trust for that purpose. Lose nothing that God gives, and improve every gift that he bestows. In purity. Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person. "Converse sparingly with women, and especially with young women," was the advice of a very holy and experienced minister of Christ.

Q3. (1 Timothy 4:7-8) How would you define "godliness"? What produces godliness in a person? How is godliness different from embracing a strict morality? godliness meansPious, devout, having religion, living the faith. Knowing God is in control, and trusting in God

Q2. (1 Timothy 4:3-5) Why is performance of legalistic requirements so attractive to people? What fruit does it produce in a person's life? In what ways is this emphasis so different from the true gospel? It is makes it makes a person to appear moral outside, but religious rules cannot change a person

Q1. (1 Timothy 4:1-2) Why does Paul remind Timothy (and the church) of predictions concerning widespread apostasy? What effect should this knowledge have on his ministry and the church's perception of the situation? Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy We are to watch against the errors and false doctrines of seducers, lest we, being led away thereby, do fall from our own stedfastness in the faith of the gospel. It ought to be our care not only to be sound in the faith, but stedfast in the faith; and, that we may be so, we are here directed.

Q4. (1 Timothy 3) According to our text, do you see differences in qualifications between overseers/elders and deacons? What are they? This difference is probably due to the different functions of the two leadership posts. The elder is highly involved in the ministry of the Word Both elder and deacon candidates must be highly qualified. It is not too much to say that the qualifications for each office are most often similar except that an elder must be skilled in the ministry of the Word. This is optional for the deacon.

Q3. (1 Timothy 3) Why are tendencies to anger, intimidation, force, and pride so important to consider in selecting church officers? What happens when you don't consider these factors? An elder must not be quick-tempered. The tendency to strike out in bursts of anger would destroy the elder

Q2. (1 Timothy 3:6, 10) Why should leaders be observed carefully and tested before placing them in office? What should you be looking for during this period? It Is because God's work is a very great and excellent work; it is not a bare name, title, dignity, a place of honour and command; but a work, a work of vast importance, labour, and difficulty: so we should take heed therefore whom thou dost admit, and of those that are also admitted into the sacred function, to consider the great weight of that important service, to enterprize it with extraordinary dread and caution, looking upon their office not with aspiring but tremendous thoughts:--for who is sufficient for these things?

Q1. (1 Timothy 3:2-12) What kind of leader do you believe Paul is indicating for us with the phrase "husband of one wife"? Why is a leader's family an important indicator of leadership potential or problems? A church resembles a family. It is, indeed, larger, and there is a greater variety of dispositions in it than there is in a family. The authority of a minister of the gospel in a church is also less absolute than that of a father. But still there is a striking resemblance. The church is made up of an assemblage of brothers and sisters. They are banded together for the same purposes, and have a common object to aim at. They have common feelings and common wants. They have sympathy, like a family, with each other in their distresses and afflictions. The government of the church also is designed to be paternal. It should be felt that he who presides over it, has the feelings of a father; that he loves all the members of the great family; that he has no prejudices, no partialities, no selfish aims to gratify. Now, if a man cannot govern his own family well; if he is severe, partial, neglectful, or tyrannical at home, how can he be expected to take charge of the more numerous "household of faith" with proper views and feelings? If, with all the natural and strong ties of affection, which bind a father to his own children; if, when they are few comparatively in number, and where his eye is constantly upon them, he is unable to govern them aright, how can he be expected to preside in a proper manner over the larger household, where he will be bound with comparatively feebler ties, and where he will be exposed more to the influence of passion, and where he will have a much less constant opportunity of supervision? Confucius, as quoted by Doddridge, has a sentiment strikingly resembling that before us: "It is impossible, that he who knows not how to govern and reform his own family, should rightly govern and reform a people." We may remark, also, in this verse, a delicate and beautiful use of words by the apostle, to prevent the possibility of misapprehension. While he institutes a comparison between the government of a family and that of the church, he guards against the possibility of its being supposed that he would countenance arbitrary authority in the church, even such authority as a father must of necessity employ in his own family.

Q5. (1 Timothy 2:11-15) How should Paul's instructions about women teaching and leading in the church be applied in the twenty-first century? How do you support your view? By God's grace, all men and women who believe in the Lord Jesus Christ receive spiritual gifts to equip them to serve together in Christ's body-the church. God grants these gifts through his Spirit to all believers without distinction and for the edification of all (1 Cor 12:4-11). No member of Christ's church is unneeded; each is gifted by God's will so that the church, though many parts, may be one body (1 Cor 12:12-26). In particular, the Bible affirms the valuable and necessary role of women serving in Christian ministry.2 A church in which women are not encouraged and granted opportunity to serve as vital members of the Christian community is both disobedient and unhealthy. Yet, while every believer is equipped by the Holy Spirit indiscriminate of gender, how each man or woman serves the church falls under the framework of Scripture. God's word is clear in its affirmation of women in ministry, yet it also gives specific instruction regarding the roles of men and women in the church. Thus, according to Scripture, Christian women are called by God to serve the church, with the exception of teaching or having authority over men in the church.3 However, it is not always clear how this biblical teaching applies in a given ministry context. The first century church did not have the various ministry positions, both inside and outside of the local church, that are present in our Christian communities today. The early church had no Sunday school teachers, music ministers, or seminary professors, so the Bible does not address these ministries as such. But this does not mean we can simply ignore what Scripture does say about men and women serving together in the body of Christ. Rather, we must relate the unchanging truths of Scripture to our contemporary ministry circumstances. We hope the following will serve as practical advice for specific ministry positions to assist believers, churches, and other Christian organizations in applying God's word for the good of his church and the glory of the Lord Jesus Christ.

Q4. (1 Timothy 2:9-10) How did women dressing in fancy clothes threaten to compromise the church's witness in Ephesus? How do we apply the principle of Paul's directive in twenty-first century churches without instituting a new legalism? I think women were drawing attention to themselves through those make ups. All women would remember that beauty begins on the inside a gentle, modest, loving character gives a light to take face that can not be duplicated by even the best cosmetic. A carefully groomed and well-decorated exterior is artificial and cold unless inner beauty is present. The general rule for both women and men emphasizes that both behavior and dress must express submission and respect to Jesus Christ.

Q3. (1 Timothy 2:8). What problem among the men of the congregation is Paul referring to in this verse? What is so serious about worshipping with the opposite of love in your heart? The problem was on form of prayer, worship and people were not having a right relationship with God and also with one another , but under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person.

Q2. (1 Timothy 2:5-6) In the context of the salvation of all, why do you think Paul emphasizes the roles of Mediator and Ransom? In what way did Christ fulfill both these roles? "He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners." As God is the God and father of all, (for there is but one God, 1Ti 2:5,) and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this: 1. There is one God; 2. This God is the Creator of all; 3. He has made a revelation of his kindness to all; 4. He will have all men to be saved, and come unto the knowledge of the truth; and 5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim. ransom, is very emphatical; it signifies the exchanging of condition with another, the laying down of one's life to save another's. This our Saviour has done for us. The Scripture discovers to us, that by nature we are the children of wrath, and guilty of many rebellious sins, and devoted to eternal death: being in this deplorable state, the Son of God, moved by his Divine love, undertook our restoring to the favour of God; and voluntarily endured the punishment due to our sins, and gave his most precious blood and life the price of our redemption, Mt 20:28. If it be objected: How is it consistent with Christ giving himself a ransom for all, that so many perish in their sins? The answer is clear: We must distinguish between the sufficiency of his ransom and the efficacy of it; he paid a ransom worthy to obtain the salvation of all men, and has done whatever was requisite to reconcile God, and make men capable of salvation; but only those who by a lively faith depend upon him, and obey him, are actual partakers of salvation: that is, no person but may be saved in believing; and if men perish, it is not from a defect of righteousness in the Mediator, but from the love of their lusts, and their obstinate rejecting their own mercies. And it is unjust that the glory of his Divine compassion and love should be obscured or lessened for their ungrateful neglect of it.

Q1. (1 Timothy 2:1-4) Why does Paul emphasize salvation of all mankind in this letter? What does this suggest about the practice of evangelism in the Ephesus church? The apostle produces a clear, convincing reason, that the duty of charity in praying for all men is pleasing to God, from his love extended to all, in his willing their salvation, and their knowledge and belief of the gospel, which is the only way of salvation. From hence our Savior

Q4. (1 Timothy 1:18-19) Why does Paul need to remind Timothy about the prophecies spoken over him? In practical terms, what does "fight the good fight" really mean? Why does Paul tell Timothy to "hold on to faith and a good conscience"? What temptation is Paul trying to counter in his prot

Q3. (1 Timothy 1:17) What do we learn about God from this doxology? What do we learn about praise? Have you ever tried speaking out a doxology in your personal prayer or praise time? What effect does a doxology have on the speaker? This noble doxology is a burst of gratitude for God's grace. This is an affectionate thanksgiving unto God. "The sense of the afore named unspeakable mercy calleth up my soul to speak with joy the praises of our God, who is eternal, immortal, and invisible, the only God, absolutely wise, over angels and all creatures: to him be honour and glory, for ever and ever." God alone is wothy our Praises.

Q2. (1 Timothy 1:12-14) Why does Paul comment on his own life after a paragraph on the law (1:8-11)? Why does he share this with Timothy and the church that will read the letter? How might sharing this help get the church back on center? It is because the law was not given to give believes a list of commands for every occasion but to show unbelievers their sins and bring them to God. Jesus seeks the lowly ones When others do not care; His lovingkindness and His help He longs with them to share.

Q1. (1 Timothy 1:3-7) What were some of the results of false doctrine in the church at Ephesus? How does doctrinal controversy hurt the spirit of a church? How does it prevent growth? How does it keep the church from its mission? The false doctrine had made some people to turn aside into wrong faith, the teaching that to be acceptable to God, a person had to discover certain hidden knowledge and had to worship angels as it was seen at the Church in Colosse. These false teachers were motivated by their own interests rather than Christ