Addressing error in the church

There was a growing problem in the Ephesian church. A faulty theology was being spread by a small group that had shifted from the truth that Paul had brought them, to “myths, endless genealogies”, and “meaningless talk” (1 Tim 1:4, 6). Paul instructs Timothy to order them to stop promoting such heresy. He notes that while they want to be teachers, the truth is that they haven’t the faintest idea of what they’re talking about (v. 7).
         A first reaction is a sort of “Oh, so there were people way back then who were just like us!” Yes, there were, but here’s an important difference – they didn’t have all the advantages that we have. For instance, they didn’t have a New Testament and we do. If you go to BibleGateway.com you will discover that we have instant access to 59 translations in English alone. At that time the church was just getting underway, while we have the benefits of 2,000 years of serious Biblical scholarship. However, it is worth noting that in every period of history there has been the same tendency toward theological error. The rebel of AD 60 shares this weakness with today‘s church goer.
         Paul was not satisfied with doing noting but pointing out the error of those theological wanderers. So he went ahead and told them of the three virtues that should and characterize their lives – “love, . . .  a good conscience, and a sincere faith.” These three virtues create a balanced portrait of God’s intention for those who chose to be a part of his family. First, love is to be the dominant characteristic of the Christian’s life. But note that the love of which Paul speaks is not some sort of warm affection, but an active force that demonstrates what God has accomplished by sending his Son to make it possible for us to escape our sinful adoration of self. With God, love “comes from a pure heart” (v. 5).
         A second part of the portrait is a “good conscience.” How wonderful that God has given us this gift. It lets us know when we are about to do something contrary to his will. We might have gone ahead and done it, but rather quietly it says, “Uh Uh, not that.” Of course you can develop the ability to keep it quiet, but at an awful price – you’re without guidance in a world calling for moral choice. The goal of the conscience is to help us in what theologians call sanctification; that is, becoming like we were intended to be, like our Father. It may seem like a very slow process, but ­ – and here is the good news – the moment we are taken up to heaven we will be perfect!
         Then there is “sincere faith”– faith that is “without pretense, genuine, without play-acting” (BDAG, p. 91). No one should wonder what Christians mean by what they say. Our faith calls on us to be a Yes-means-Yes and No-means-No kind of person. It is hard not to approve of one who has nothing to hide and tells you exactly what he thinks and believes. We are drawn to authenticity, and may it be seen in us as we live in a way that displays a “sincere faith,” “a good conscience,” and especially “a love that comes from a pure heart.” That’s what Paul “commanded” what he did, and I’m certainly not going to raise any objections!,