Rebuilding the Altar

Rebuilding the Altar

And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. Ezr. 3:1

the seventh month... The seventh month was October—when the feast of tabernacles was held (Ezr. 3:1, 3:4).

the people gathered... The words, The people assembled as one man, suggest they all agreed that the building project must begin.

Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. Ezr. 3:2

Jozadak... Jozadak was the son of Seraiah (1Ch. 6:14-15), as was Ezra (Ezr. 7:1). These brothers were uncles of Jeshua, the high priest.

son of Shealtiel... Zerubbabel was really the son of Pedaiah, Shealtiel’s younger brother; but since Shealtiel had no sons, the royal line continued through his nephew Zerubbabel, who was counted as his son (1Ch. 3:19).

as it is written... This shows that the returning exiles had the law of Moses. See Deut. 12:5-7.

And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening. Ezr. 3:3

for fear was... Even though the returnees had fear of the peoples around them, foreigners who had been deported by the Assyrian Empire into Israel.

burnt offerings morning... This refers to the restoration of Israel’s worship in Jerusalem. An altar was made and morning and evening sacrifices were offered, according to the law (Ezr. 3:1-3). Following this, the worship at the new moons and all set yearly feasts of the Lord were established (Ezr. 3:4-5).

They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; Ezr. 3:4

feast of tabernacles... The feast of tabernacles was the yearly gathering when Jews lived in booths for eight days to commemorate their deliverance from Egypt when they had no permanent homes.

according to the... These were the first sacrifices made there in 50 years — since 586 b.c. when the temple was torn down. Other sacrifices were offered in connection with all the appointed feasts, including, for example, the Feast of Tabernacles on days 15-21 of that seventh month (cf. Lev. 23:33-36, 23:39-43; Num. 29:12-39). The sacrifices showed that the people wanted to be responsive to the Law of God.

And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a freewill offering unto the LORD. Ezr. 3:5

And afterward offered... Not after the feast of tabernacles, as if they then began to offer the daily sacrifice. For that they did as soon as the altar was set up, and on the first day of the month (Ezra 3:3). Rather the sense is, that after the daily burnt offering of the morning, they offered the other sacrifices peculiar to the several days of the Feast of Tabernacles. They never neglected that, yea, always began with it; all the rest were after it, and so on other festivals.

continual burnt offering... is speaking of the regular morning and evening sacrifices. We see that the returned Hebrews kept the morning and evening sacrifices. They would, from this time on, keep all of the Feasts including Passover and Pentecost.

both of the... New moons, and of all the set feasts of the Lord that were consecrated": To the service of the Lord, and the honor of his name. As every first day of the month, and every other appointed festival, they offered the sacrifices appropriate to each. But not to the neglect of that sacrifice, and always after it.

and of everyone... That willingly offered a freewill offering unto the Lord": These they were careful also to offer in their proper time.

A freewill offering might be made at any time. It was not of obligation, but of their free will.

From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid. Ezr. 3:6

But the foundation... The foundation of the temple wasn’t laid until the worship had been restored.

They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia. Ezr. 3:7

to bring cedar... Materials had to be prepared and brought to Jerusalem before they could start the actual building of the temple. This would take some time. Evidently arrangements were made by Cyrus to provide money for such materials.

Rebuilding the Temple

Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD. Ezr. 3:8

Now in the... This refers to the second year of the coming of Zerubbabel and all those recorded in Ezr. 2:1-70; Neh. 7:5-73, and the second year after the decree of Cyrus (Ezr. 1:1-4).

began Zerubbabel... The beginning of the temple foundation brought a great celebration in Israel. The ceremonies described in Ezr. 3:8-13 were similar to ground-breaking events today. The Levite men twenty years old and older started the work. Other workmen participated while the priests and Levites blew trumpets and sang praise to God (Ezr. 3:9-11).

to set forward... There was a period of preparation for building the temple foundation for the work did not begin till the second month of the second year after their arrival (May-June 536, exactly 70 years after the first deportation in 605). Why this delay of seven months after the altar was built? Because they had to get organized and secure the building materials. The wood (cedar logs) came from Lebanon, shipped along the coast to Joppa and then carried overland to Jerusalem.

Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites. Ezr. 3:9

Then stood Jeshua... Zerubbabel appointed the Levites as supervisors of the construction project. Centuries earlier Levites were involved in the tabernacle construction (Exo. 38:21) and in caring for and transporting it (Num. 1:50-51; 3:21-37). Now they were involved in the temple construction. Three Levite groups of supervisors were mentioned (Ezr. 3:9) — Jeshua and his family, Kadmiel (cf. Ezr. 2:40) and his family, and the family of Henadad.

And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel. Ezr. 3:10

And when the... Nothing is mentioned about the actual process of laying the temple foundation or the length of time involved. This is because the focus was on the results of this project on that community of people who had braved the rugged conditions. They were following the command of Cyrus but, more importantly, they were following the command of their God with whom they were in covenant.

the foundation of… was laid the people were careful to follow in the traditions of their forefathers who had been rightly related to God under the Mosaic Covenant. As the priests… and the Levites led the dedication service for the temple’s foundations, they did the things that were prescribed by David.

after the ordinance... The order followed was the same as when David brought the ark to Jerusalem. At that time priests blew trumpets and Asaph sounded cymbals (1Ch. 16:5-6). Here the priests blew trumpets and sons (descendants) of Asaph played the cymbals. The order was also similar to the time when the ark was brought to the temple in Solomon’s day (2Ch. 5:12-13), when Asaph and others played cymbals, harps, and lyres; and the priests blew trumpets.

And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. Ezr. 3:11

And they sang... In this rebuilding service the priests and Levites sang, He is good; His love to Israel endures forever, words almost identical to the song of praise in 2Ch. 5:13 (cf. Psm. 136:1).

all the people... This song of praise is highly significant for by it the religious leaders were acknowledging that Yahweh had again established His loving protection over the nation. The word “love” (ḥesed) is God’s covenantal loyal love which exists forever with His people Israel. Now that the temple worship was being reestablished, the people again recognized the commitment of God’s unending covenantal love.

But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: Ezr. 3:12

But many of... In contrast with the joy many people experienced on that occasion, a few of the older priests and Levites and family heads, who had seen the former temple (destroyed 50 years earlier in 586 b.c.) were discouraged. Perhaps they contrasted the roughness of the current project with the grandeur of the Solomonic temple.

So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off. Ezr. 3:13

So that the... The two sounds, the joy and the weeping (from sadness), mingled together and were so loud that they were heard far away.

My Sheep Hear My Voice

My Sheep Hear My Voice

Before Jesus was crucified He told the disciples to watch and pray, something so simple, but they let their physical bodies take over and they fell back asleep. In these last hours of time you need to hear His voice. When He tells you something, it is very important, but most ignore my voice or just discuss it and go on with what they were doing. You will see many things start to happen shortly and if you do not hear and obey His voice,... it will mean death for some of you....Jesus has only your best interest in mind. Christ knows you heart, and if you are truly His you will hear His voice. He awakes many of you at 3am on the dot, but most will roll over and go back to sleep. There are a few who will get up and pray. Your day is filled with so many things and Jesus is the last thing many of you give your time to. But Christ needs to talk to you,... to fellowship with you and only when you are still and quite (3am) can you hear Him,... the rest of your day is so busy you do not have time for Him,... but you need to make time, for time is short and the Lord has instructions for you.

Revelation Chapter 11

The Temple of God and the Two Witnesses

(Parenthetical Rev. 11:1-13)

This parenthetical passage includes from (Rev. 10:1-11:13) continues with the measuring of the temple of God and the revelation of the two witnesses, who will be on earth the last three and one-half years of Daniel's Seventieth Week.

The Temple of God

"And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. (Rev. 11:1.

given me a... A measuring reed was about 12 1/2 feet long (cp. Rev. 21:15-16). It was like a rod or sceptre as in Rev. 2:27; 12:5; 19:15.

Rise, and measure... This is measuring for chastening, not building, as in 2Sa. 7:14; Psm. 2:9; 89:32; Isa. 11:4; Lam. 2:8; Eze. 20:37; 1Co. 4:21.

While it is clear that Rev. 11:1-14 continues the parenthetical section begun in Rev. 10:1, an amazing variation of interpretations of this portion of Scripture have been offered.

The best guideline to follow in interpreting this section is to take each fact literally. In line with this principle, a literal temple will be in existence during the Great Tribulation, and the city should be considered the literal city Jerusalem in keeping with its identification in Rev. 11:8. The time periods of 42 months (Rev. 11:2) and three and one-half days (Rev. 11:9, Rev. 11:11) again should be considered literally. The earthquake will kill literally 7,000 individuals, and the two witnesses should be considered as two individual men.

unto a rod... This was a hollow, bamboo-like cane plant that grew in the Jordan Valley. Because if its light weight and rigidity, it was commonly used as a measuring rod (compare Ezek. 40:3, 5). Measuring the temple signified God’s ownership of it (compare 21:15; Zech. 2:1-5).

This angel is telling John to take a measurement of the temple and the people. We read (in Ezekiel 40:5), that this reed is twelve and a half feet long (six cubits). This seems to be a similar message in Ezekiel to the one here in Revelation.

the temple of... Refers to the Holy of Holies and the Holy Place, not the entire temple complex (compare verse 2). A rebuilt temple will exist during the time of the Tribulation (Dan. 9:27; 12:11; Matt. 24:15; 2 Thess. 2:4).

This statement about the "temple … and them that worship therein." is speaking of the true believers in the tribulation who collectively make up the temple (body of Christ).

and the altar... The reference to worshipers suggests this is the bronze altar in the courtyard, not the incense altar in the Holy Place, since only the priests were permitted inside the Holy Place (compare Luke 1:8-10).

1 Thessalonians Chapter 5

1 Thessalonians Chapter 5

1 Thessalonians 5:1 "But of the times and the seasons, brethren, ye have no need that I write unto you."

“But”: Paul used familiar Greek words here to indicate a change of topics within the same general subject of prophecy (4:9, 13; 1 Cor. 7:1, 25; 8:1; 12:1; 16:1). The expression here points to the idea that within the broader context of the end time coming of the Lord Jesus, the subject is changing from a discussion of the blessings of the rapture of believers to the judgment of unbelievers.

“Times” (Greek chromos) denotes “periods of time” as opposed to “seasons” (Greek kairos), which are specific points of time.

“Times and the seasons” These two terms mean the measurement of time and the character of the times respectively (Dan. 2:21; Acts 1:7). Many of them expected the Lord to come in their lifetime and were confused and grieved when their fellow believers died before His coming. They were concerned about the delay.

Apparently, the Thessalonians knew all the God intended believers to know about coming judgment, and Paul had taught them what they hadn’t known about the Rapture (4:13-18), so Paul exhorted them to live godly lives in light of coming judgment on the world, rather than to be distracted by probing into issues of prophetic timing.

They could not know the timing of God’s final judgment, but they knew well that it was coming unexpectedly (verse 2).

Paul had no more idea of when this would happen than you and I do. He was like us, in that he was to watch and be ready. The Lord comes in an hour when we think not. Paul had gone into detail about what they could expect at the coming of Christ. Now their part is to watch and be ready.

God did not intend for any of us to know the exact hour. We are, however, children of the light.

Ephesians 5:8 "For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:"

These Thessalonians and all Christians of today should walk in the light, expecting that glorious coming of the Lord. We should live our lives, as if today were that day.

1 Thessalonians 5:2 "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night."

“Day of the Lord” is an all-encompassing term to describe the period that begins with the Great Tribulation, and includes the second coming of Christ and the millennial kingdom. This Old Testament expression is here identified with the Parousia already introduced. It will begin unexpectedly (Matt. 24:37).

There are 19 indisputable uses of “the Day of the Lord” in the Old Testament and 4 in the New Testament (Acts 2:20; 2 Thess. 2:2; Peter 3:10).

The Old Testament prophets used “Day of the Lord” to describe near historical judgments (Isa. 13:6-22; Ezek. 30:2-19; Joel 1:15; Amos 5:18-20; Zeph. 1:14-18) or far eschatological divine judgments (see Joel 2:30-32; 3:14; Zech. 14:1; Mal. 4:1, 5). It is also referred to as the “day of doom” and the “day of vengeance.”

The New Testament calls it a day of “wrath,” day of “visitation,” and the “great day of God Almighty” (Rev. 16:14). These are terrifying judgments from God (Joel 2:30-31; 2 Thess. 1:7-10) for the overwhelming sinfulness of the world. The future “Day of the Lord” which unleashes God’s wrath falls into two parts:

(1) The end of the 7 year tribulation period (Rev. 19:11-21) and (2) the end of the millennium. These two are actually 1,000 years apart and Peter refers to the end of the 1,000 year period in connection with the final “Day of the Lord” (2 Peter 3:10; Rev. 20:7-15). Here, Paul refers to the aspect of the Day of the Lord,” which concludes the tribulation period.

“A thief in the night”: This phrase is never used to refer to the rapture of the church. It is used of Christ’s coming in judgment on the Day of the Lord at the end of the 7 year tribulation which is distinct from the rapture of the church, and it is used of the judgment which concludes the Millennium (2 Peter 3:10).

As a thief comes unexpectedly and without warning, so will the Day of the Lord come in both its final phases?

Jesus explains in the following Scripture that no man knows the exact time of the return of Christ.

Matthew 24:36 "But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father only."

If people knew the hour He was coming, they could be bad until just an hour or so before and then come to Christ. He does not want us to come to Him because we fear the wrath of God, but because we love Him and want to please Him. He has a purpose in this coming as a thief in the night. Of course, this has come for everyone at the end of their life on earth.

Those of one generation will not taste of death. He will come in the same manner that He went.

Acts 1:11 "Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."

He went up with a cloud and will come back the same way.

1 Thessalonians 5:3 "For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape."

“Peace and safety” were slogans of the Roman Empire. Just as false prophets of old fraudulently forecast a bright future, in spite of the imminence of God’s judgment (Jer. 6:14; 8:11; 14:13-14; Lam. 2:14; Ezek. 13:10, 16; Mica 3:5), so they will again in future days just before the final Day of the Lord destruction.

“As travail upon a woman”: The Lord used this same illustration in the Olivet Discourse. It portrays the inevitability, suddenness, inescapable nature, and painfulness of the Day of the Lord.

When the unbelieving shall say it is a time of peace, then shall be sudden destruction. We know the peace talks are going on all over the world today. This is one sure sign that the end is near.

We see in the comparison here of the woman having a child, the suddenness of the birth pains. Suddenly, unawares to her, the pains of birth begin. The world at peace has no idea that sudden destruction is upon them. The rain in the days of Noah came suddenly. It had never rained on the earth before. It was a surprise to the unbelieving world, but not to Noah.

Verses 4-9: But ye: In contrast to the wicked, for whom Christ’s coming will be an hour of destruction, these believers are “Children of light” who will not face God’s wrath, but will be saved at the time of the parousia.

“Not appointed to wrath”: The wrath is the agony and tribulation occurring at the beginning of the day of the Lord. The believer is spared this, however (1:10; Rev. 6:16).

1 Thessalonians 5:4 "But ye, brethren, are not in darkness, that that day should overtake you as a thief."

“But ye, brethren”: Paul dramatically shifts from the third person plural pronoun (3 times in verse 3) to the second person plural. Because the church is raptured before the judgment of the Day of the Lord, believers will not be present on earth to experience its terrors and destruction (verse 3).

“Not in darkness”: Believers have no part in the Day of the Lord, because they have been delivered from the domain of darkness and transferred to the kingdom of light (Cor. 1:13). Jesus taught that to believe in Him would remove a person from spiritual darkness (John 8:12; 12:46).

The contrast between believers and the lost is emphatic, and Paul draws it out all the way through verse 7. Believers will not experience the wrath of God because they are different in nature.

Unbelievers are in darkness (verse 2, “in the night”), engulfed in mental moral, and spiritual darkness because of sin and unbelief (John 1:5; 3:19; 12; 2 Cor. 4:6; Eph. 4:17-18; 5:8, 11). All these people are children of Satan (John 8:44) who is called “the power of darkness” (Luke 22:53). The Day of the Lord will overtake them suddenly and with deadly results.

The Christians have the Light of Jesus to show the way. The Bible tells us of all sorts of signs that will be just before the destruction. Matthew chapter 24 has a nice list of things that will happen. Most of them have already occurred. All true Christians have a sort of anticipation of this now.

1 Thessalonians 5:5 "Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness."

“Children of light”: This is a Hebrew expression that characterizes believers as children of God, their heavenly Father, who is light and in whom is no darkness at all (1 John 1:5-7). Luke 18:8; John 8:12; 12:36. Believers live in a completely different sphere of life than those who will be in the Day of the Lord.

Darkness obscures our view. The light makes manifest. We can see clearly in the Light. Jesus Christ is the Light of the world. If we are Christians, we are of the Light. Satan is darkness to the utmost. Darkness is the absence of the Light. Children of darkness have not received the Light.

1 Thessalonians 5:6 "Therefore let us not sleep, as [do] others; but let us watch and be sober."

“Let us not sleep”: Because believers have been delivered from the domain of darkness, they are taken out of the night of sin and ignorance and put into the light of God. Because Christians are in the light, they should not sleep in spiritual indifference and comfort, but be alert to the spiritual issues around them.

They are not to live like the sleeping, darkened people who will be jolted out of their coma by the Day of the Lord (verse 7) but to live alert, balanced, godly lives under control of the truth.

This does not mean that we are not to rest in sleep. This is speaking of spiritual sleep. Do not be unaware. The watching and waking is learning all we can about the Light (Jesus). Let His Light shine so brightly within us that it will do away with all darkness. Sober, in verse 6 above, means to abstain from wine. In other words, don't be drunk when the Lord comes back.

1 Thessalonians 5:7 "For they that sleep sleep in the night; and they that be drunken are drunken in the night."

Most sins are committed at night. Whoever is sinning seems to think the darkness will cover the sin. In daytime most people are working. The light of day keeps many sins from occurring.

1 Thessalonians 5:8 "But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation."

“Breastplate”: Paul pictured the Christian life in military terms as being a life of soberness (alertness) and proper equipping. The “breastplate” covers the vital organs of the body. “Faith” is an essential protection against temptations, because it is trust in God’s promise, plan, and truth.

It is unwavering belief in God’s Word that protects us from temptation’s arrows. Looking at it negatively, it is unbelief that characterizes all sin. When believers sin they have believed Satan’s lie. Love for God is essential, as perfect love form Him yields perfect obedience to Him.

Elsewhere the warrior’s breastplate has been used to represent righteousness (Isa. 59:17; Eph. 6:14). Faith elsewhere is represented by a soldier’s shield (Eph. 6:16).

The “helmet” is always associated with salvation in its future aspects (Isa. 59:17; Eph. 6:17). Our future salvation is guaranteed, nothing can take it away (Rom 13:11). Paul again combined faith, love, and hope (1:3).

Not only are we to be sober, but we are to be doing the things God would have us doing. The things mentioned here is part of the armor of God. The breastplate covers the heart. This is saying then, let faith and love be so full in your heart that it covers your chest. We know how important faith is, because without faith it is impossible to please God.

In Romans chapter 10 verses 9 it speaks of believing in our heart. Then faith is a product of a heart of love stayed upon God. The brain is in the head. The logic of salvation is what is meant by the helmet. We believe in our heart, but the mind gets up in the logic of it all. Salvation is sensible to the thought of mankind. All people want the hope of salvation.

1 Thessalonians 5:9 "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,"

“Wrath”: This is the same wrath referred to in 1:10. In this context (note especially the contrast), it appears obvious that this wrath refers to God’s eternal wrath, not His temporal wrath during the tribulation period (Rom 5:9).

We have discussed this before, but the wrath of God occurs the last 3 and 1/2 years of the 7 year tribulation period. God's wrath is saved for those who do not believe in Jesus as their Savior. The thing that saves us is belief in our heart that Jesus is the Christ raised from the dead on the third day. We must confess Him with our mouth.

We obtain salvation through Jesus Christ. He is the Way, the Truth, and the Life. No man cometh to the Father, but by Him. He is the door we must enter to reach the Father. When we enter Him, heaven is on the other side.

1 Thessalonians 5:10 "Who died for us, that, whether we wake or sleep, we should live together with him."

“Wake or sleep”: This analogy goes back to 4:13-15 and refers to being physically alive or dead with the promise that, in either case, we will one day live together (4:17; John 14:1-3). Forever with the Savior who died as the substitute for our sins (Rom. 4:9; Gal 1:4; 2 Cor. 5:15, 21).

Jesus died in our place. He was our Substitute. He paid our penalty for sin, which is death. He gave His body on the cross for our sin that we might obtain life through Him. This is just saying that the dead in Christ and the living in Christ at His coming will partake together of the life in Him.

1 Thessalonians 5:11 "Wherefore comfort yourselves together, and edify one another, even as also ye do."

He is saying that we should take comfort in the knowledge that we will live in Him. We should build each other up, reminding those who have grown weary waiting. He says, why am I telling you this, you already do this?

1 Thessalonians 5:12 "And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;"

“Know them”: This means that the people are to know their pastors well enough to have an intimate appreciation for them and to respect them because of their value. The work of pastors is summarized in a 3-fold description which includes:

(1) laboring, working to the point of exhaustion; (2) overseeing, literally standing before the flock to lead them in the way of righteousness; and (3) instruction in the truths of God’s Word (Heb. 13:7, 17).

“Are over you” indicates a governing leadership, and refers to spiritual leaders such as elders and pastors. The people are to respect and regard them highly for their labor of love.

God has an order in the church as well as in heaven. The pastor is the leader of the congregation as the shepherd is the flock of sheep. He teaches the truth. He leads the flock, by teaching from the Word of God. The job of the pastor is to teach the congregation how to live victorious lives in Jesus.

1 Thessalonians 5:13 "And to esteem them very highly in love for their work's sake. [And] be at peace among yourselves."

“Esteem”: In addition to knowing pastors, congregations are to think rightly and lovingly of their pastors, not because of their charm or personality, but because of the fact that they work for the Chief Shepherd as His special servants (1 Peter 5:2. 4). They are also to submit to their leadership so that “peace” prevails in the church.

This just means that the congregation, who has chosen to follow a certain pastor, should have respect for the office of pastor. The work the pastor of the church does is to benefit the congregation. You should love and respect them for the work they do for God. This is saying live in peace.

Verses 14-15: “We exhort you”. Paul has discussed how the pastors are to serve the people and how the people are to respond to the pastors (verses 12-13). In this verse, he presents how the people are to treat each other in the fellowship of the church. The “unruly”, those out of line, must be warned and taught to get back in line.

The “fainthearted,” those in fear and doubt, must be encouraged and made bold. The “weak,” those without spiritual and moral strength, must be held up firmly. Patience, forgiveness and acts of goodness must prevail among all the people.

1 Thessalonians 5:14 "Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all [men]."

It is the job of the leaders in the church to warn one in the congregation who is unruly. Sometimes it can be done with a sermon to the whole church. If that does not work, then they should be talked to kindly, but firmly. It is not good to allow someone to be unruly in the church.

The pastor must keep order to have effective sermons. We should all help the feebleminded. This could also be those who are depressed to the point of being feebleminded.

The job of the church is to help those who cannot help themselves. The weak, could mean several things here, one of which would be mental illness. Patience is one of the gifts that show when the Spirit of God is in your life.

1 Thessalonians 5:15 "See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men]."

Christians are to turn the other cheek. We are not to try to get even for a wrong that has been done. Be kind to those who classify themselves as your enemies. Kill them with kindness.

Verses 16-22: Paul gave a summary of the Christian’s virtues. These verses provide the foundational principles for a sound spiritual life in brief, staccato statements that, in spite of their brevity, give believers the priorities for successful Christian living.

1 Thessalonians 5:16 "Rejoice evermore."

“Rejoice”: Joy is appropriate at all times (Phil. 2:17-18; 3:1; 4:4).

Rejoice in the Lord always, and again I say rejoice.

1 Thessalonians 5:17 "Pray without ceasing."

“Pray”: This does not mean pray repetitiously or continuously without a break (Matt. 6:7-8), but rather pray persistently (Luke 11:1-13; 18:1-8) and regularly (Eph. 6:18; Phil. 4:6; Col. 4:2, 12).

The Greek word here rendered “without ceasing” is used in secular literature to denote a man suffering from an intermittent cough – one that is not continuous, but occurs at intervals. Just as this individual has the tendency to cough, though does not always do so audibly, so the believer ought to remain in the attitude of prayer though not always praying audibly.

We may not be able to pray aloud every minute of every day, but we can have a prayer in our heart at all times. This also means continue to pray until the answer comes. The fervent prayer of a righteous man availeth much.

1 Thessalonians 5:18 "In everything give thanks: for this is the will of God in Christ Jesus concerning you."

“Give thanks”: Thanklessness is a trait of unbelievers (Rom. 1:21; 2 Tim. 3:1-5). “This is God’s will” includes verses 16-17.

“In every” event or circumstance (thing) the Christian is to “give thanks” to God for the good He can bring out of the event, even should the event be unpleasant. The constant attitude of prayer, mentioned in verse 17, will help the believer to maintain gratitude in the face of adversity.

Notice, that even the bad things that happen to us are the will of God for that moment. Troubles come to teach us to lean more on Jesus. Every problem that we overcome through faith in Him makes us stronger than we were before. Knowing all of this, how can we do less than to praise Him in all things and at all times?

1 Thessalonians 5:19 "Quench not the Spirit."

“Quench” means putting out fire in Matthew 12:20, Ephesians 6:16 and Hebrews 11:34. Here it is employed metaphorically to mean “stifle” or “suppress.”

The fire of God’s Spirit is not to be doused with sin. Believers are also instructed to not grieve the Holy Spirit (Eph. 4:30), but to be controlled by the Holy Spirit (Eph. 5:18 and to walk by the Holy Spirit (Gal. 5:16).

The Christian can stifle the Holy Spirit’s workings by hindering Him from leading the believer to rejoice (verse 16), to pray (verse 17), to give thanks in adversity (verse 18), and by despising prophetic utterances (verse 20) inspired by the Spirit.

The Spirit of God within us is given so that we might minister more boldly. This same Holy Spirit is our Teacher and our Guide. He is our Comforter. Only a fool would quench any of these things. When we quench not the Spirit, we allow the Spirit of God to minister through us.

1 Thessalonians 5:20 "Despise not prophesyings."

“Prophesyings”: This phrase can refer to a spoken revelation from God (Acts 11:27-28; 1 Tim. 1:18; 4:14), but most often refers to the written word of Scripture (Matt. 13:14; 2 Peter 1:19-21; Rev. 1:3; 22:7, 10, 18-19).

These “prophetic utterance” are authoritative messages from God through a well-recognized spokesman for God that, because of their divine origin, are not to be treated lightly. When God’s Word is preached or read, it is to be received with great seriousness.

What is prophesyings? In this instance, it means predictions. God has used this method to bring warnings to His people throughout the ages. We should love to hear from God what is going to happen. The only way we would despise them is if we know we are guilty of displeasing God and they are warnings to us.

Verses 21-22: “Prove all things”: This call for careful testing and discernment is in response to the command of verse 20. One is never to downgrade the proclamation of God’s Word, but to examine the preached word carefully (Acts 17:10-11). What is found to be “good” is to be wholeheartedly embraced. What is “evil” or unbiblical is to be shunned.

1 Thessalonians 5:21 "Prove all things; hold fast that which is good."

This is the same thing as trying the spirits to see whether they are of God or not. We must stand firmly on the Word of God and then we will not fail. Don't believe everything you hear. Check it out with the Word of God.

1 Thessalonians 5:22 "Abstain from all appearance of evil."

We know that it is bad to do evil, but we see here that it is bad to even give the appearance of evil. The world is looking at how you conduct your life. If you give the appearance of evil, you might cause your weaker brother to sin.

1 Thessalonians 5:23 "And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ."

“God … sanctify you”: Having concluded all the exhortations beginning in 4:1, and especially from verses 16-22, Paul’s ending benediction acknowledged the source for obeying and fulfilling them all. It is not within human power to be sanctified in all these ways (Zech. 4:6; 1 Cor. 2:4-5; Eph. 3:20-21; Col 1:29).

Only God (Rom. 15:33; 16:20; Phil. 4:9; Heb. 13:20 for references to God as “peace”) “Himself” can separate us from sin to holiness “entirely.”

“Spirit … soul … body”: This comprehensive reference makes the term “complete” more emphatic. By using spirit and soul, Paul was not indicating that the immaterial part of man could be divided into two substance (Heb. 4:12). The two words are used interchangeably throughout Scripture (Heb. 9:16; 10:39; 1 Pet. 2:11; 2 Pet. 2:8).

There can be no division of these realities, but rather they are used as other texts use multiple terms for emphasis (Deut. 6:5; Matt. 22:37; Mark 12:30; Luke 10:27). Nor was Paul a believer in a 3-part human composition (Rom. 8:10; 1 Cor. 2:11; 5:3-5; 7:34; 2 Cor. 7:1; Gal. 6:18; Col. 2:5; 2 Tim. 4:22). But rather two parts: material and immaterial.

“Unto the coming”: This fourth mention of Christ’s Parousia refers to the rapture of the church as it has previously at 2:19; 3:13; 4:15).

This verse does not form a definition of the constituent parts of man, but is a Hebraism to denote the whole man.

The God of peace is Jesus Christ. It is in Him that we are acceptable to God the Father. We are clothed in the righteousness of Jesus Christ. He took our sin on His body and clothed us in our white linen garment free from sin, washed in His precious blood. The spirit is what we are. The body is the house the spirit dwells in.

They are in constant warfare trying to control our soul, which is the will of man. Man is a spirit, living in a body with a soul. Blameless is the same as being justified (just as if I had never sinned).

Jesus wiped the slate clean when He gave His body for our sin. We received this cleansing when we received Jesus as our Savior. It is our obligation to walk in the salvation we received. Walk in Him and you will be ready when He returns.

1 Thessalonians 5:24 "Faithful [is] he that calleth you, who also will do [it]."

“Calleth you”: This, as every time the divine call is mentioned in the New Testament, refers to God’s effectual call of His chosen ones to salvation (2:12; 4:7; Rom. 1:6-7; 8:28; 1 Cor. 1:9; Eph. 4:1, 4; 2 Tim. 1:9; 1 Peter 2:9; 5:10; 2 Peter 1:10). The God who calls will also bring those whom He calls to glory and none will be lost (John 6:37-44; 10:28-29; Romans 8:28-39; Phil. 1:6; Jude 24).

God is not only faithful, but He cannot and will not lie. The Truth cannot lie. God is the Truth. He fulfills every promise He made.

1 Thessalonians 5:25 "Brethren, pray for us."

Not only should the pastor pray for his flock, but the congregation should pray for their leader. I say with Paul, pray for me.

1 Thessalonians 5:26 "Greet all the brethren with an holy kiss."

The “Holy kiss” was a Jewish custom of welcome (See Luke 7:45; 22:48). It was also used by the early Christians (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Peter 5:14).

This gesture of affection is commanded 5 times in the New Testament and refers to the cultural hug and kiss greeting of the first century which for Christians was to be done righteously in recognition that believers are brothers and sisters in the family of God.

This is not speaking of a passionate kiss between a woman and a man, but is speaking of a warm greeting. If a kiss a kiss on the cheek.

1 Thessalonians 5:27 "I charge you by the Lord that this epistle be read unto all the holy brethren."

“Public reading was the foundation of spiritual accountability (Gal. 4:16; 2 Thess. 3:14).

We see from this verse that this letter is not just for the church at Thessalonica, but to all who love God.

1 Thessalonians 5:28 "The grace of our Lord Jesus Christ [be] with you. Amen."

“Romans 16:20, 24; 2 Thessalonians 3:18.

Paul always speaks a benediction over all of his converts. We can say with Paul, so is it?

1 Timothy Chapter 1 Part 2

1 Timothy Chapter 1 Part 2

1 Timothy 1:8 "But we know that the law [is] good, if a man use it lawfully;"
If everyone lived a righteous life, there would be no need for laws. The law is actually given to protect the righteous from the ungodly. The law, known as the Law of Moses, is possibly spoken of here.

Verses 9-10: “Murderers of fathers … perjured persons”: These sins are violations of the second half of the Ten Commandments, those dealing with relationships among people.
These specific sins undoubtedly characterized the false teachers, since they are characteristic behaviors related to false doctrine (verse 10). Killing of “fathers” and “mothers” is a violation of the fifth commandment (Exodus 20:12; 21:15-17), which forbids everything from dishonor to murder. Murder is in violation of the sixth commandment (Exodus 20:13).
“Immoral men” and “homosexuals” violate the seventh commandment (Exodus 20:14), which prohibits sexual activity outside the marriage bed.
Because the theft of children was commonplace in Paul’s day, he mentions “kidnappers”, in connection with the eighth commandment (Exodus 20:15), which prohibits stealing. Finally, “liars” and “perjurers” are violators of the ninth commandment (Exodus 20:16).
“The law is not made for a righteous man” (or “the law is not valid for a righteous person”), implies that the heretics (of verses 6 and 7), are misusing the law, trying to impose it on the Christian. Properly used, the law benefits unbelievers in pointing out their sin (Rom. 7:7-9), and leading them to Christ (Gal. 3:24).
The “lawless” are criminals. The “disobedient” are the rebellious. The “ungodly” are the godless, that is, showing no reverence for God. “Sinners” are those failing to measure up to divine standards. The “unholy” are impure. “Profane” means defiling sacred things. “Whoremongers” are fornicators. “Them that defile themselves with mankind” are homosexuals.
“Menstealers” are kidnapers. “Sound doctrine” (literally, “healthy teaching”): The Bible properly taught is a sort of spiritual medicine that heals man’s diseased moral nature, making him spiritually and ethically sound and healthy.
1 Timothy 1:9 "Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,"
“Not made for a righteous man”: Those who think they are righteous will never be saved (Luke 5:32), because they do not understand the true purpose of the law. The false teachers, with their works system of personally achieved self-righteousness (in their own minds), had shown clearly that they misunderstood the law completely.
It was not a means to self-righteousness, but a means to self-condemnation, sin, conviction, repentance, and pleading to God for mercy (verse 15; see notes on Luke 18:9-14; Rom. 5:20; Gal. 3:10-13, 19).
“Lawless … profane”: These first 6 characteristics, expressed in 3 couplets, delineate sins from the first half of the Ten Commandments, which deal with a person’s relationship to God.
“Lawless” describes those who have no commitment to any law or standard, which makes such people “rebellious.” Those who are “ungodly” have no regard for anything sacred, which means they are “sinners” because they disregard God’s law. “Unholy” people are indifferent to what is right, which leads them to be the “profane,” who step on or trample what is sacred (Heb. 10:29).
If all mankind knew God and conformed to His will, there would be no need for laws. Laws are to convict those who have transgressed the will of God. The righteous man lives within the will of God, and there is no law against that. The sad thing is that while we are in the flesh, we cannot live totally without sin.
All mankind has sinned and come short of the glory of God. The penalty for sin is death. The difference is that the righteous have been made righteous in Jesus; our sin is done away with on the cross of Jesus. All who have not accepted Jesus as their Savior are still living in their sin.
1 Timothy 1:10 "For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;"
“Sound doctrine”: A familiar emphasis in the Pastoral Epistles (2 Tim. 4:3; Titus 1:9; 2:1). “Sound” refers to that which is healthy and wholesome. It is the kind of teaching that produces spiritual life and growth, which implies that false doctrine produces spiritual disease and debilitation.
In (verses 9 and 10), we see a list of things that are displeasing to God. People who commit these sins are breaking the law. The penalty for this type sin is death. The only way to avoid paying the penalty of death for these sins is to accept Jesus Christ as your substitute for your sin, and accept His righteousness in exchange.
“Menstealers” are kidnappers.
I could go into the meaning of these sins, but really all things displeasing to God are sin. "Sound doctrine" would be doing things the way God intended in the first place. People who remain in the sins listed above are headed for eternal damnation.
1 Timothy 1:11 "According to the glorious gospel of the blessed God, which was committed to my trust."
“The glorious gospel of the blessed God”: The gospel reveals God’s glory; that is, the perfections of His person or His attributes. Including His holiness (hatred of sin), and justice (demand of punishment for violations of His law), and grace (forgiveness of sin). Those attributes are key to any effective gospel presentation.
“Committed”: This Greek word refers to committing something of value to another. God entrusted Paul with the communication and guardianship of His revealed truth (2:7; 6:20-21: Rom. 15:15-16; 1 Cor. 4:1-2; 9:17; 2 Cor. 5:18-20; Gal. 2:7; Col. 1:25; 1 Thess. 2:4).
The glorious gospel of the blessed God means the gospel about the character of the blessed God. The law reveals man’s sinful character (verses 9 and 10), but the gospel discloses God’s salvation from sin and from the law’s curse.
“The blessed God:” All blessings and happiness are in God, and He bestows them upon those embracing His gospel.
The "glorious gospel" (good news), is that we can obtain forgiveness for one, or all, of these sins, by accepting Jesus Christ as Savior and Lord. This message had been entrusted to Paul to give to the Gentile world. Paul is trying to say, that the message he brought was not his message, but the message God had entrusted him with.

Verses 12-17: Paul’s testimony of his own salvation in these verses provides a contrast between his proper understanding of the law and the misconceptions of the false teachers, and between the glory of the true gospel and the emptiness of false doctrine.
1 Timothy 1:12 "And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;"
 “Christ” provided all the enablement required, so that Paul could fulfill his apostolic duties.
“Counted me faithful”: God’s sovereign purpose for Paul and for all believers works through personal faith. Until Paul was turned by the Holy Spirit from self-righteous works (see Phil. 3:4-7), to faith alone in Christ, he could not be used by God. He was in the same condition as the useless false teachers (verses 6-7).
Paul feels so greatly privileged, because Jesus sought him out for salvation. I personally believe that Paul really thought himself to be doing the right thing when he was persecuting the Christians. Jesus knew the heart of Paul. He turned Paul around on the road to Damascus and made Paul a believer in Christ. Paul did not go into the ministry; Jesus put him in the ministry.
1 Timothy 1:13 "Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief."
“A blasphemer, and a persecutor, and injurious”: This verse indicates that experience of Paul when he saw himself, in the light of God’s law, for who he really was (see notes on Rom. 7:7-12). A “blasphemer” speaks evil of and slanders God. Paul violated the first half of the Ten Commandments through his overt attacks against Christ (Acts. 9:4-5; 22:7-8; 26:9, 14-15).
As a “persecutor” and a “violent aggressor”: Paul violated the second half through his attacks on believers (see note on verse 20).
 “Injurious” means violent.
“I did it ignorantly in unbelief”: Paul was neither a Jewish apostate nor a Pharisee who clearly understood Jesus’ teaching and still rejected Him. He was a zealous, fastidious Jew trying to earn his salvation, thus lost and damned (see notes on Phil. 3:4-7). His plea of ignorance was not a claim to innocence nor an excuse denying his guilt.
It was simply a statement indicating that he did not understand the truth of Christ’s gospel and was honestly trying to protect his religion. His willing repentance when confronted by Christ (Rom. 7:9; Phil., 3:8-9), is evidence that he had not understood the ramifications of his actions, he truly thought he was doing God a service (Acts 26:9).
Paul did not do these things after his eyes were opened to who Jesus was. He did them before he realized who Jesus was. We are all like Paul, before we come to the knowledge of who Jesus is and accept Him as our Savior.
We may not have committed the same sin, but we are guilty of sin. The main thing that Paul is saying here, and that we must do as well, is our life should be transformed when we are saved. We must become a new creature in Christ. Those sins must be part of our past, and not of our future.
1 Timothy 1:14 "And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus."
“Grace”: God’s loving forgiveness, by which He grants salvation apart from any merit on the part of those He saves (see notes on Rom. 3:24; Gal. 1:6).
“Faith and love”: Attitudes frequently linked with salvation in the New Testament (Eph. 1:15; 3:17; Col. 1:4, 23). They are gifts of God’s grace in Christ.
"Grace" … was exceeding abundant” (or, “grace … was more abundant”): Christ’s undeserved favor far outweighed Paul’s previous sinful life. “With faith and love:” God’s grace brought about faith in Paul, in contrast to his former “unbelief” and it also produced love in him, in contrast to his previous blasphemy, persecution, and violence to the church (verse 13).
“Which” refers to faith: Paul’s faith or trust “is in Christ Jesus.”
None of us deserve to be saved. The only reason we are saved, is because Jesus loved us enough to die as our substitute for our sins. The only thing we have to do with being saved, and the only thing Paul had to do with being saved, was to believe.
Ephesians 2:5 "Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)"
Ephesians 2:8 "For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:"
All of this faith and love was wrapped up in Jesus on the cross.
1 Timothy 1:15 "This [is] a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief."
“This is a faithful saying”: A phrase unique to the Pastoral Epistle (3:1; 4:9; 2 Tim. 2:11; Titus 3:8), which announces a statement summarizing key doctrines. The phrase “deserving full acceptance” gives the statement added emphasis. Apparently, these sayings were well known in the churches, as concise expressions of cardinal gospel truth.
“To save sinners”: This faithful saying was based on the statements of Jesus recorded (in Matt. 9:13; Luke 19:10).
“I am chief”: Literally “first,” in rank. Few could be considered a worse sinner than someone who blasphemed God and persecuted His church (see note on Eph. 3:8). Paul’s attitude toward himself dramatically changed (Phil. 3:7-9; see notes on Rom. 7:7-12).
Paul views himself as the foremost of “sinners; of whom I am chief” (the worst).
The word, that acceptation was translated from, means acceptance. Then this means, the message is worth us accepting it. We must receive this message. He gives us the gift of salvation, but we must accept it for it to be ours. The purpose of the Word of God taking on the form of flesh and living among us as Christ Jesus was to save our soul.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
The name Jesus means Jehovah Savior. Jesus did not come for those who were not sinners. He came to save the lost. Paul felt that he was chief among sinners, because he had persecuted the Christians. Jesus forgave him of that, and sent him forth to win the lost.
1 Timothy 1:16 "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."
“For this cause”: Paul was saved so that God could display to all His gracious and merciful patience with the most wretched sinners.
“A pattern”: Paul was living proof that God could save any sinner, no matter how great a one he might be. The account of Paul’s conversion has been instrumental in the salvation of many. Paul’s testimony is repeated 6 other times in the New Testament (in Acts 9, 22, 26; Gal. 1, 2; Phil. 3:1-14).
We could read the verse thus: “But I obtained mercy for this reason: that in my case as the worst (sinner), Christ Jesus might demonstrate the fullest of patience, as an example for those about to believe on him for eternal life.” Paul’s conversion encourages other sinners; since Christ has already saved the worst sinner, He can save those less sinful.
Paul is saying, if Christ can forgive me of that, you know he will forgive you of your sin. Paul thinks that others will be more apt to receive their forgiveness from Jesus, if they realize what Jesus has forgiven Paul. The love of God endures forever. He is not willing that even one would be lost. The only requirement to receive life eternal is to believe in the Lord Jesus Christ.
1 Timothy 1:17 "Now unto the King eternal, immortal, invisible, the only wise God, [be] honor and glory for ever and ever. Amen."
God receives all the praise for sovereignly saving Paul. This is one of the many doxologies Paul wrote (Rom. 11:33-36).
Jesus is King of kings, and Lord of lords. He is the Eternal One. He is Alpha and Omega, the Beginning and the End. The true meaning of immortal is un-decaying. Immortal is always the same forever. Invisible here, means something not seen with mortal eyes.
He is Wisdom to the utmost. This is praise from Paul to God the Father and Jesus for all that they are, as well as what they have done for him. This glory and honor will never be diminished. Amen means, so be it.
1 Timothy 1:18 "This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;"
“Prophecies which went before on thee”: The Greek word literally means “leading the way to,” implying that a series of prophecies had been given about Timothy in connection with his receiving his spiritual gift (see note on 4:14). These prophecies specifically and supernaturally called Timothy into God’s service.
“War a good warfare”: Paul urged Timothy to fight the battle against the enemies of Christ and the gospel (2 Cor. 10:3-5; 2 Tim. 2:3-4; 4:7).
“This charge” (or, “this command”): This refers to the command to forbid the teaching of false doctrine (verse 3). “The prophecies which went before on thee” (or, “the prophecies that pointed to you”): These were divine revelations given through New Testament prophets, which pointed out to Paul that Timothy was to be his coworker.
Paul has told Timothy all of this to encourage him in his ministry. He is giving to Timothy the care of the church at Ephesus. Paul felt that Timothy was called of God for this very purpose. He is actually putting Timothy as an overseer of the church at Ephesus so that they will not stray into false doctrine.
Paul had tutored Timothy and he felt sure of his ability to minister. He felt sure that Timothy was a capable soldier for the Lord Jesus Christ. It seems that there had been prophecies in the church about the ministry Timothy has been called to.
Paul knows that Timothy will prevail over the false teaching. He will be fully ready for spiritual warfare, because of his training from Paul and by the Holy Spirit.
1 Timothy 1:19 "Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:"
“Faith” is used in two different ways in this verse. The first “faith” is subjective, referring to Timothy’s own personal trust or faith in God; “holding faith” means that he is to maintain his confidence in God. The second faith is objective, referring to the body of revealed truth believed by the church, that is, “the faith which was once delivered unto the saints” (Jude 3).
The last half of (verse 19), may be translated: “which [a good conscience] some, having repudiated, have become shipwrecked concerning the faith.” Because some rejected their inner moral voice of conscience, they have strayed far from the truth of God into theological heresy. Often religious error has its roots in moral rather than intellectual causes (see note on verse 5).
“Shipwreck”: A good conscience serves as the rudder that steers the believer through the rocks and reefs on sin and error. The false teachers ignored their consciences and the truth, and as a result, suffered shipwreck of the Christian faith (the true doctrine of the gospel), which implies severe spiritual catastrophe.
This does not imply loss of salvation of a true believer (see notes on Rom. 8:31-39), but likely indicates the tragic loss that comes to the apostate. They had been in the church, heard the gospel and rejected it in favor of the false doctrine defined (in verses 3-7). Apostasy is a turning away from the gospel, having once known it (see notes on Heb. 2:3-4; 3:12-19; 6:1-8; 10:26-31).
Paul knew that Timothy had been well trained in the Scriptures, and that he was baptized in the Holy Spirit of God. He believed Timothy would fight the good fight of faith. Faith and a good conscience go hand in hand. Fear does not please God, and does not bring a clear conscience.
To doubt brings disaster. Paul knew Timothy would remain faithful. His conscience would be clear, knowing that he had done his best.
1 Timothy 1:20 "Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme."
“Hymenaeus and Alexander”: Hymenaeus is mentioned (in 2 Tim. 2:17), in connection with Philetus, another false teacher. Alexander may be the opponent of the faith referred to (in 2 Tim. 4:14-15). Nothing else is known about these two men (see note on verse 3).

“I have delivered unto Satan” may signify

(1) That the two heretics mentioned were excommunicated from the church;

(2) “Prayers” is a general word embracing various kinds of prayer, confession, adoration, and so on;

(3) “Intercessions” denote prayers to God on behalf of others;

(4) “Giving of thanks” refers to prayers of praise.

Hymenaeus and Alexander were the ones who were shipwrecked. They had doubted and even blasphemed God. They were possibly, the two who had brought in a false doctrine concerning the resurrection of Jesus.
Perhaps, they had set a day, and when it did not occur on that day, they started to doubt and even blasphemed. Paul means by turning them over to Satan, that he could do all sorts of evil things to them short of death. The problems that came to them as a result of that, could cause them to repent and save their souls.