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Title: Wenstrom Bible Ministries Marion, Iowa Pastor-Teacher Bill Wenstrom www.wenstrom.org


1
Wenstrom Bible MinistriesMarion,
IowaPastor-Teacher Bill Wenstromwww.wenstrom.o
rg
2
Tuesday October 4, 20111 Timothy 1 Timothy
69-Paul Describes The Dangers Of Greed In
Relation To The Apostate Pastors In
EphesusLesson 131
3
Please turn in your Bibles to 1 Timothy 63.
4
The apostle Paul in 1 Timothy 69 describes the
dangers of greed in relation to the apostate
pastors in Ephesus who were teaching false
doctrine because of greed.
5
1 Timothy 63 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,
6
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
7
5 and constant friction between men of depraved
mind and deprived of the truth, who suppose that
godliness is a means of gain.
8
6 But godliness actually is a means of great gain
when accompanied by contentment.
9
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.
10
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. (NASB95)
11
But those who want to get rich fall into
temptation is composed of the nominative
masculine plural present middle participle form
of the verb boulomai (ß????µa?) (vee-low-meh),
those who want and then we have the
post-positive conjunction de (d?) (theh), but
and then we have the present active infinitive
form of the verb plouteo (p???t??)
(ploo-teh-owe), to get rich.
12
The conjunction de is introducing a statement
that describes the dangers of wanting to get
rich, which stands in contrast to those who are
content with food and clothing and roof over
their heads.
13
The verb boulomai is used in reference to the
desire of some apostate pastors in Ephesus who
want to get rich and implies that they were not
yet rich.
14
That the word is used of these apostate pastors
is indicated by the fact that in 1 Timothy 63-10
Paul is issuing a final indictment of those
pastors in Ephesus who were teaching false
doctrine.
15
The verb boulomai expresses an ungodly desire,
which is the product of being deceived by the
lies of Satans cosmic system and obeying the
lusts of the old Adamic sin nature.
16
The word implies a strong intention or aim
expressing the fact that the goal or the aim of
these apostate pastors in Ephesus in teaching
false doctrine was to acquire wealth.
17
Fall into temptation is composed of the third
person plural present active indicative form of
the verb (?µp?pt?) (em-beep-towe), fall and
then we have the preposition eis (e??) (eece),
into and its object is the accusative masculine
singular form of the noun peirasmos (pe??asµ??)
(pear-ahs-moce), temptation.
18
The verb empipto means to fall into in the
sense of experiencing a particular state or
condition.
19
Here it speaks of the apostate pastors in Ephesus
who desire to be rich experiencing temptation
because of this desire, which is the direct
result of not being content.
20
The noun peirasmos is used in a negative sense of
the temptation to sin against God.
21
It is used here of course of the apostate pastors
in Ephesus who desire to be rich because of a
lack of contentment.
22
The temptation to disobey Gods will is the
direct result of desiring to be rich and desiring
to be rich is the result of a lack of contentment
with what one possesses.
23
And a snare is composed of the conjunction kai
(?a?) (keh), and which is followed by the
accusative feminine singular form of the noun
pagis (pa???) (pie-yeece), snare.
24
The conjunction kai is epexegetical meaning that
it is introducing the noun pagis, snare which
describes the noun peirasmos, temptation from a
different perspective.
25
This use of kai indicates that Paul is describing
temptation as a snare or a trap to sin against
God.
26
The noun pagis means snare or trap and refers
to the temptation to sin against God because of
the desire to become rich, which itself is due to
a lack of contentment.
27
Here in 1 Timothy 69, though Paul does not use
diabolos with pagis, it is clear from 1 Timothy
37 and also 2 Timothy 226, which also uses
pagis with diabolos, that this trap that he
mentions in 1 Timothy 69 originates from the
devil or is planted by the devil himself or those
angels whom he leads.
28
So Paul is teaching that the temptation to sin is
in fact a trap planted by the devil and his
minions or cosmic system to cause one to sin.
29
The desire of these apostate pastors to be rich
causes them to fall into temptation, which is
nothing but a trap planted by the devil and his
kingdom to entice them to sin.
30
1 Timothy 69 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. (NASB95)
31
And many foolish and harmful desires is
composed of the conjunction kai (?a?) (keh),
and which is followed by the accusative
feminine plural form of the noun epithumia
(?p???µ?a) (ehpee-thee-mee-ah), desires which
is modified by the accusative feminine plural
form of the adjective polus (p????) (police),
great
32
and in addition we have the accusative feminine
plural form of the adjective anoetos (????t??)
(ahnoe-ee-toce), foolish and again we have the
conjunction kai (?a?) (keh), and followed by
the accusative feminine plural form of the
adjective blaberos (ß?aße???) (vhlah-vev-roce),
harmful.
33
This time the conjunction kai is used in a
consecutive sense or in other words, it
introduces a phrase that presents the result of
being tempted to sin against God, which is a trap
from devil.
34
This is indicated by the fact that the noun
epithumia, desires, refers to the various lust
patterns that originate from the old Adamic sin
nature and giving into temptation results in
obeying a desire which is ungodly and once
obeying this ungodly desire, it becomes sin.
35
The noun epithumia refers to the various lust
patterns of the sin nature.
36
In our context, it is used of sexual lust, as
well as power lust, approbation lust, social
lust, monetary lust, materialism lust, inordinate
ambition resulting in inordinate competition,
revenge lust, criminal lust, chemical lust,
crusader lust, and pleasure lust.
37
The adjective anoetos is describing these various
lusts or sinful desires as foolish in the sense
that they are not based upon obedience to the
will of the Father and are a failure to put into
practice the Word of God and specifically failing
to appropriate that one is identified with Christ
in His death and resurrection (Romans 611-12).
38
It describes these lusts as foolish in the sense
that they fail to take seriously that they will
have to give an account to the Lord at the Bema
Seat.
39
The adjective blaberos denotes that the various
lust patterns of the old Adamic sin nature are
harmful in the sense that they cause physical,
mental and spiritual damage.
40
It denotes that they can cause damage physically
in the sense of killing them or giving them a
disease or mental illness and knocks them out of
fellowship with God and can lead to apostasy and
discipline from God.
41
Which plunge men into ruin and destruction is
composed of the nominative feminine plural form
of the relative pronoun hostis (?st??)
(owe-steece), which and the third person plural
present active indicative form of the verb
buthizo (ß?????) (bee-thee-zoe), plunge
42
and then we have the articular accusative
masculine plural form of the noun (?????p??)
(ahn-throe-poce), men and this is followed by
the preposition eis (e??) (eece), into and its
object is the accusative masculine singular form
of the noun olethros (??e????) (owe-leh-throce),
ruin and once again we have the conjunction kai
(?a?) (keh), and which is followed by the
accusative feminine singular form of the noun
apoleia (?p??e?a) (ahpoe-leeah), destruction.
43
The qualitative relative pronoun hostis
emphasizes that the foolish and harmful desires
of the old sin nature are of such an evil
character that they plunge men into ruin and
destruction.
44
The verb buthizo is used in a figurative sense
and means to plunge in the sense of causing one
to experience disastrous consequences.
45
Here the word denotes that the harmful and
foolish lusts of the sin nature are of such an
evil and sinful nature that they cause these
men to experience divine discipline in its
three stages (1) warning (2) intensive (3)
dying.
46
Ultimately, it causes them to experience the loss
of their eternal inheritance and rewards at the
Bema Seat because of their unfaithfulness.
47
The noun anthropos refers to the apostate pastors
in Ephesus who were teaching false doctrine and
who Paul describes as wanting to be rich.
48
It does not refer to the human race in general
and thus non-believers but rather these apostate
pastors in Ephesus who were motivated to teach
false doctrine because of greed.
49
This is indicated by the articular construction
of the word and 1 Timothy 63-8, which is
describing these men as not being content but who
think that godliness is a means of gain or
financial profit.
50
The noun olethros is used of the apostate pastors
in Ephesus who were teaching false doctrine
because they had a love for money, thus, it does
not refer to eternal condemnation since only
unbelievers will face that but rather it refers
to divine discipline.
51
So the word means destruction with emphasis
upon its suddenness.
52
The noun apoleia means destruction referring to
divine discipline from the Lord and does not
refer to eternal condemnation in the lake of fire
since Paul is speaking of believers who are
apostate.
53
Where olethros spoke of this destruction or
divine discipline as sudden, apoleia describes it
as something these apostate pastors in Ephesus
will experience.
54
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